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Question(56):

What is the correct and false Tawassul ?

Answer:

At-Tawassul is the infinitive of Tawassala, Yatawassal–meaning to take a means that will make the person reach his intended goal. So, its original meaning is: Seeking to attain the intended objective. And it is divided into two types: Correct: And this is the Tawassul through the correct means leading to the intended goal. Incorrect: And this is the Tawassul by a way that does not lead to the intended objective. With regard to the first type, and which is the Tawassul by the means that lead to the intended objective, then it is of several types, including:

1-Tawassul (seeking a means of nearness to Allaah) by means of His Attributes, regardless whether it is done in the general or specific sense. An example on the general way is the statements mentioned in the hadeeth reported by ‘Abdullaah bin Mas’oud () concerning the invocation said to relief from distress and grief: “O Allaah! I am Your slave, son of Your male slave and female slave. My forelock is in Your Hand. Your judgment concerning me is continuously executed. Your Decree over me is Just. I ask You by every Name which is Yours, with which You Named Yourself, Taught to anyone from Your Creation, or sent down in Your Book, or which You kept to Your Self in the Knowledge of the Hidden with You, that You make the Qur’aan the nurturer (the life of) of my heart, the light of my chest, the removal of my sadness and of my anxiety.” 77

This case is a Tawassul by means of Allaah’s Names in the general sense, as in his () saying: “I ask You by every Name which is Yours, with which You Named Yourself.” With regard to the specific aspect, then it is to make Tawassul by means of one particular Name for a specific request befitting this Name, like what was reported in the hadeeth of Abu Bakr () when he asked the Prophet () to inform him of a supplication that he may use in his prayer. So the Prophet () said:


 “Say: O Allaah, I have done great injustice to myself, and none can forgive sin except You, so forgive me a forgiveness from You, and be merciful to me, as You are The Most Forgiving, The Most Merciful 78

So he sought Forgiveness and Mercy and made Tawasssul to Allaah, The Most High, by means of two of His Names befitting what is being requested. So he said: “You are The Most-Forgiving, The Most-Merciful.” This type of Tawassul falls under the Saying of The Most High:

And (all) the Most Beautiful Names belong to Allaah, so call on Him by them. [Qur’aan, soorat al-A’raaf (7): 180].

Supplication here comprises two types: Supplication when a request is made (du’aaul mas’alah), and invocation through worship (du’aaul ‘Ibaadah). With regards to the Tawassul to Allaah by means of His Attributes, then it is like the Tawssul by means of His Names in the sense that it could be general and specific. As to the general way, then it is like your saying: “O Allaah, I ask you by Your Beautiful Names and Most Supreme Attributes,” then you mention your request. And with respect to the specific way, then it is to perform Tawassul to Allaah, The Most High, by means of a particular Attribute that is specifically related to a particular request, like that which was mentioned in the hadeeth: 

 

“O Allaah by Your Knowledge of the Hidden and Unseen, and Your Power over the Creation, grant me life for as long as You Know that  life is good for me, and grant me death when death is good for me.” 79

Here Tawassul to Allaah, The Most High, is by means of the Attributes of ‘Ilm (Knowledge), and Qudrah (Power): “By Your Knowledge of the Hidden and Unseen, and Your Power over the Creation.” …This comprises the one type of Tawassul.

The Second Type: A person seeks means of Nearness to Allaah by means of His believe in Him and in His Messenger. So, he says:

“O Allaah I have believed in You and in Your Messenger, so forgive me, or grant me success and rectitude.” Or that he says: “O Allaah by my faith in You and in Your Messenger I ask you such and such.” And from this is the Saying of Allaah:

“Verily! In the Creation of the heavens and the earth, and in the alteration of night and day, there are indeed signs for men of understanding. Those who remember Allaah [always, and in prayers] standing, sitting, and lying down”…to His saying: “Our Rabb! Verily, we have heard the call of one (Muhammad ) calling to Faith saying: ‘Believe in your Rabb,’ and we have believed. Our Rabb! Forgive us our sins and expiate from us our evil deeds, and make us die [in the state of righteousness] along with the Abraar” [the pious and righteous believers].” [Qur’aan, soorat aal- ‘Imraan (3): 190-191].

So they sought nearness to Allaah by their Eemaan in Him that He Forgive them their sins, expiate from them their evil deeds, and make them die along with the Abraar.

The Third Type is to make Tawassul to Allaah by means of righteous deeds. And from this is the story of the three people who entered into a cave to sleep in it. They were trapped in the cave when a boulder [rolled down from the mountain] and blocked the entrance of the cave and they could not remove it away. So each one of them sought a means of nearness (Tawassul) to Allaah by means of a righteous deed that he had done. So the first one of them used his kindness to his parents as Tawassul, and the second used as Tawassul his perfect abstention from fornicating [with his uncle’s daughter]. As to the third one, he used as Tawassul his preserving the right of his employee. Each one of them said: “O Allaah if I did that seeking Your Face, then release us from our situation.” So the rock moved. This is Tawassul to Allaah () by means of a righteous deed.

The Fourth Type is to use as Tawassul the conditions of a person, meaning that the supplicant seeks a means of nearness to Allaah by mentioning his circumstances and his state of need. And From this is the saying of Moosaa ():

  "O My Rabb! I am in need of whatever good that You bestow on me.” [Qur’aan, soorat al-Qasas (28): 24].

In doing so, he is using Tawassul to Allaah by mentioning his condition, asking Allaah to bestow whatever good on him. A related case is in the saying of Zakhariyyaah (): 

“My Rabb! My bones have grown feeble, and grey hair has spread on my head.” [Qur’aan, soorat Maryam (19): 4].

So these are some of the types of Tawassul, and all of them are allowed since they are good means to use as Tawassul to attain what is being intended.


77 Reported by Ahmad (1/391) and the wording is his, and al-Haakim (1/509) and others and its isnaad is saheeh as in as-Saheehah (no.199).

78 Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree, vol.8, no.338. 

79 Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree, vol.7, no.575