[35] Tawassul:
Shaykh al-Islam Ibn Taymiyyah in his book al-Wasīlah explains that the word "tawassul" is a shared (ambiguous) term. In his commentary on Aqīdah al-Ṭaḥāwiyyah (page 263, Maktabah Salafiyyah, Lahore edition), he states:
“The phrase tawassul through a person and seeking nearness by means of him contains ambiguity, which has led to error among those who do not understand its true meaning.”
Words such as "tawassul through so-and-so," "wasīlah through persons," or "wasīlah through supplication" are all unclear and need to be defined and clarified. Without understanding their intended meaning, people can fall into error.
Third Discussion: On the Types of Wasīlah
Wasīlah is of various types:
1. Some are Shariah-approved (Shar‘ī),
2. Some are acts of polytheism (Shirkīyah),
3. And some are innovations (Bid‘īyah).
Tawassul also has two main forms:
1. Seeking closeness to Allah through faith and righteous deeds, without asking for a specific need or making du‘ā’. For example, a person believes in Allah, performs good deeds with the intention of drawing nearer to Him — this is the purest and most valid form of wasīlah.
2. Tawassul for fulfilling needs, through supplication (du‘ā’). This includes asking Allah for a need while mentioning one’s righteous actions, or asking a living, righteous person to make du‘ā’. This type of tawassul must also be within the bounds of Shariah.
Each of these types must be assessed based on their alignment with the Qur’an, Sunnah, and the understanding of the righteous predecessors (salaf). If they fall outside those boundaries — for instance, asking the dead or invoking persons in absentia — they can become forms of shirk or innovation.
Fourth Discussion: The Shar‘i (Legitimate) Types of Wasīlah and Their Evidences
There are six types of wasīlah that are approved in the Shariah, supported by the Qur’an, authentic hadiths, and the consensus of the Ummah:
1. Wasīlah through the Names and Attributes of Allah:
This means calling upon Allah using His beautiful names and perfect attributes.
Evidence:
“And to Allah belong the most beautiful names, so call upon Him by them.” (Surah al-A‘rāf, 7:180)
Example: Saying in du‘ā’, “O Most Merciful, have mercy on me,” or “O All-Knowing, grant me knowledge.”
2. Wasīlah through One’s Faith and Righteous Deeds in Du‘ā’:
This includes mentioning your belief and good deeds in your du‘ā’ to seek closeness to Allah.
Evidence from Qur’an:
“You alone we worship, and You alone we ask for help.” (Surah al-Fātiḥah) — Worship is mentioned before seeking help.
“Seek help through patience and prayer.” (Surah al-Baqarah, 2:45)
Evidence from Hadith: The famous Hadith of the Cave, where three men trapped in a cave mentioned their righteous deeds in du‘ā’, and Allah accepted their prayers and saved them.
3. Wasīlah through Acknowledging One’s Weakness and Helplessness:
This means humbling oneself and admitting one’s inability before Allah.
Example: The du‘ā’ of Prophet Adam and Hawwa (peace be upon them): “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy on us, we will surely be among the losers.” (Surah al-A‘rāf, 7:23)
This form shows complete humility and submission.
4. Wasīlah by Asking a Righteous, Living Person (Present or Reachable) to Make Du‘ā’: It is allowed to ask a pious person who is alive and present (physically or through accessible means like a letter or phone call) to make du‘ā’ on one’s behalf.
Example:
During the Prophet’s life, companions would request his du‘ā.
The famous incident where ‘Umar (may Allah be pleased with him) asked al-‘Abbās (the Prophet’s uncle) to make du‘ā’ for rain during drought.
This type is valid as long as it stays within permissible means and does not involve calling upon the dead or attributing divine power to the creation.
Let me know if you’d like to continue with the remaining two types or dive deeper into any of these.
Fifth Discussion: The Non-Shar‘i (Invalid or Prohibited) Types of Wasīlah
These are forms of tawassul that are not supported by Shariah, and in some cases, are considered innovations (bid‘ah) or even clear acts of shirk (polytheism). They can be categorized into six types:
1. Saying in Du‘ā’: “By the right, honor, status, or blessing of so-and-so…”
This includes phrases like: “By the rank of so-and-so,” or “by the sanctity or blessing of so-and-so.”
Ruling:
If there is a sound or good (ṣaḥīḥ or ḥasan) hadith supporting such phrases in du‘ā’, it may be allowed.
However, for many of these wordings (especially those invoking a person’s "rank" or "right"), there is no authentic narration.
In fact, the narrations that do exist are weak or fabricated, so using such phrases is an innovation (bid‘ah) in du‘ā’.
2. Making Du‘ā’ beside a Specific Grave, Believing It Is More Likely to Be Accepted There
Ruling:
This practice is also an innovation (bid‘ah). It is a step toward shirk, because it assumes spiritual benefit from a location without any Shariah evidence to support the idea that du‘ā’ beside graves is more effective.
3. Speaking Directly to the Deceased at the Grave: “O so-and-so, ask Allah for me”
Ruling:
This is impermissible by consensus of scholars.
It is based on the false belief that the dead can hear and respond to such requests.
Islam teaches that only Allah responds to supplications and the dead do not hear us in the way the living do.
4. Asking the Deceased at the Grave: “O so-and-so, fulfill my need”
Ruling:
This is clear shirk (major polytheism).
Such speech directly attributes divine ability to the deceased, which is a form of worship that belongs to Allah alone.
5. Calling Upon a Distant Person (Not Present) Without Any Means, or Asking a Dead Person from Afar: “O so-and-so, ask Allah for me”
Ruling:
This is also explicit shirk, because it assumes that the person being called upon has knowledge of the unseen or can hear across distances — both are qualities exclusive to Allah.
6. Calling Upon a Dead Person from Afar or a Distant Living Person Without Means: “O saint, cure my sick,” or “Fulfill my need”
Ruling:
This is again clear shirk, as it involves asking someone other than Allah for things only He can do, especially without any physical or known means of communication.
Summary:
There are six valid, Shar‘i forms of tawassul. And there are six non-Shar‘i (invalid) forms, some of which are innovations and others that are open acts of shirk.
Let me know if you'd like a table summary of the twelve types for clarity.