Definition of Tawassul:
It means drawing close to what is sought after and attaining it with desire and aspiration. [208] See: ((Maqayees Al-Lughah)) by Ibn Faaris (6/110), ((Lisaan Al-‘Arab)) by Ibn Manthoor (11/724) Allah, Most High, says (interpretation of meaning): O you who have believed, fear Allah and seek the means of nearness to Him and strive in His cause that you may succeed. Quran 5:35

Al-Shinqeetee said: “Know that the majority of scholars agreed that what is meant by an intermediary here is drawing closer to Allah, Exalted be He, by complying with His commands and avoiding His prohibitions, in accordance with what Muhammad ? delineated, and in sincere devotion to Him alone. This is because it is the only way to earn the pleasure of Allah, Exalted be He, and obtain His rewards in this worldly life and the Hereafter. Linguistically, the word ‘Waseelah’ means the way that brings a person closer to his desired attainment. In this context, it refers to good doing according to the scholarly consensus of opinion, because there is no other way to draw closer to Allah, Exalted be He, except by following the guidance of His Messenger ?.” [209] See: ((Adwaa’ Al-Bayaan)) (1/402).

Allah, Most High, says (interpretation of meaning): Those whom they invoke, themselves seek the means of access to their Lord, striving as to which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared. Quran 17:57 The ayah means that those whom the polytheists claimed to be gods besides Allah, including the angels, Prophets, righteous from among the people and the Jinn, themselves seek to draw closer to Him by obeying Him, complying with His commands, observing the recommended devotional acts, supplicating Him, and seeking refuge with Him alone; why would these polytheists worship them besides Allah?! [210] See: ((Al-Tafseer Al-Muharrar - Surat Al-Israa’)) (p.: 270).

Types of Tawassul:
There are two types of Tawassul:  (i) permissible Tawassul, (ii) and prohibited Tawassul [211] See: ((Fiqh Al-‘Ibadaat)) by Ibn ‘Uthaymeen (p.: 92)

Permissible Tawassul
1. One of the types of permissible Tawassul is seeking a means of nearness to Allah by His most Beautiful Names and Attributes
An example of that is saying, “O Allah, I implore You, The All-Forgiving, to forgive my sin.” The permissibility of this type of Tawassul is proven by the following Divine textual evidence:

Allah, Most High, says (interpretation of meaning): And to Allah belong the best names, so invoke Him by them. Quran 7:180 It means, ‘to Allah belong the most beautiful names that indicate His perfect Attributes; supplicate Him alone by these great Names. [212] See: ((Al-Tafseer Al-Muhararr - Surat Al-A’raaf)) (p. 718)

One example of this type of Tawassul is what was related on the authority of Prophet Ibraaheem and Ismaa’eel, as stated in the ayah that reads (interpretation of meaning): Our Lord and send among them a messenger from themselves who will recite to them Your ayaat and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise. Quran 2: 129

Another example is the supplication recited by Prophet Sulaymaan (Solomon), as recorded in the Quran. Allah, Most High, says (interpretation of meaning): My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into the ranks of Your righteous slaves. Quran 27:19 Moreover, it was narrated on the authority of ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ? said: “O Allah; I seek refuge in You Might; none is worthy of worship but You, lest You lead me into misguidance. You are the Ever-Living who dost not die, while the Jinn and humankind die.” [213] Narrated by Al-Bukhaaree (no. 7383) with a brief wording, and Muslim (no. 2717) as part of a longer narration with this very wording.

Note:
Ibn ‘Uthaymeen said: (His saying, ‘I seek refuge with Your pleasure from Your wrath; I seek refuge with Your forgiveness from Your punishment,’ involves seeking refuge with Him by means of His Attribute, because what is prohibited in this regard is to say, for instance, ‘O Power of Allah, grant me forgiveness,’ or ‘O Mercy of Allah, descend on me.’ Ibn Taymiyyah said regarding these statements, “This does fall under the category of Kufr according to the agreement of scholars,’ because such statements imply holding these attributes (the Power and Mercy of Allah) independent and separate from Allah and able, in and of themselves, of bestowing forgiveness or mercy. On the contrary, if one says, ‘I seek refuge with the Glory of Allah,’ it falls under the category of Tawassul by means of His Glory to escape what is feared. The same goes for saying, ‘I seek refuge with Your pleasure from Your wrath,’ or ‘O Allah, Al-Hayy Al-Qayyoom (The Ever-Living, the Sustainer of all existence), I seek refuge with Your mercy.’ It does not mean that the speaker is seeking refuge with His mercy independently from Allah, but it rather falls under the category of Tawassul by means of the Attributes of Allah that are suitable to the matter from which he is seeking refuge, and not supplicating His Attributes themselves.” [214] See: ((Liqaa’ Al-Baab Al-Maftooh)) (Episode no: 72)

2. Tawassul to Allah, The Almighty, by means of a righteous deed performed by the supplicant is a type of permissible Tawassul

One example of the permissible Tawassul is invoking Allah, Exalted be He, by means of one’s good deeds, such as saying, ‘O Allah, I implore You by my belief in You, love for You, veneration of Your Book, and following Your Messenger, to forgive me,’ or saying, ‘O Allah, I implore You by my love for the Prophet ? and my belief in him to relieve my adversity.’

Another example is when a supplicant mentions a good deed, which indicates his fear of Allah, mindfulness of Him, giving preference to earning His pleasure over any other attainment, and his obedience to Him, and implore Him by that deed so that his supplication would be more likely answered.

The permissibility of this type of Tawassul, i.e., soliciting Allah by virtue of one’s good deeds, is evidenced by the ayah that reads (interpretation of meaning): Those who say, "Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of Hellfire." Quran 3:16 Moreover, it was authentically reported that the three men who were blocked in a cave and they supplicated Allah by virtue of their good deeds, and Allah subsequently made a way out for them, as recorded in the Sunnah. [215] Narrated by Al-Bukhaaree (no. 2272) with this wording, and Muslim (no. 2743)
Al-Albaanee said: (It is deduced from this Hadeeth that when a severe calamity befell these three believing men, and they became deeply distressed and despaired of relief except from Allah, Exalted be He, they turned to their Lord, sincerely called upon him, soliciting relief by virtue of their good deeds that they had performed at times of prosperity, hoping that He would relieve them at time of adversity, as mentioned the Hadeeth in which the Prophet ? said: “Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity.” [216] It was reported by Ahmad (no. 2803) with different chains of narrations and a slightly different wording, and Al-Tabaraani (11/223) (11560), and Al-Haakim (6303) with this wording on the authority of ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him). It was classified as Saheeh by ‘Abd Al-Haqq Al-Ishbeeli in “Al-Ahkaam Al-Shar‘iyyah Al-Kubra” (3/333), Al-Qurtubee in “Al-Tafseer” (8/335), Al-Albaanee in “Saheeh Al-Jaami’” (2961), and Shu‘ayb Al-Arnaa’oot in his revision of “Musnad Ahmad.” )) (2803). It was classified as Hasan and Jayyid (good) by Ibn Rajab in “Jaami’ Al-‘Uloom wa Al-Hikam” (1/459), and Ibn Hajar judged it as Hasan in “Muwaafaqat Al-Khabar Al-Khabar” (1/327), and Al-Sakhaawi in “Al-Maqaasid Al-Hasanah” (188) and said: “It is supported by a Shaahid, i.e. a Hadeeth with a closely similar meaning reported from a different Companion through a different chain of narrators.” Its chain of transmission was judged as authentic by Ahmad Shaakir in his revision of Musnad Ahmad (4/287), and it was classified as Hasan by Al-San’aanee in Subul As-Salaam (4/267). Al-Haakim said: “It is an important Hadeeth with a short chain of narrators.” Al-Bayhaqi stated in “Al-‘Itiqaad” (147) that it has Shawaahid (plural of Shaahid, i.e., a Hadeeth with a closely similar meaning reported from a different Companion through a different chain of narrators) narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him), and Ibn Taymiyyah said in “Al-Tawassul wa Al-Waseelah” (52): “It is Ma‘roof and Mash-hoor (well-known).” Al-‘Aqeeli said in “Al-Du’afaa’ Al-Kabeer” (3/179): It is narrated on the authority of Ibn ‘Abbaas and others with chains of transmission that are judges as Layyin (weak). Therefore, they plead Allah by virtue of these good deeds (and were relieved).” [217] See: ((Al-Tawassul: Anwaa‘uh wa Ahkaamuh)) (p.: 35).

3. Tawassul by virtue of a righteous man’s supplication is another type of permissible Tawassul
One example of the permissible Tawassul is to make Tawassul by a righteous living man supplicating for others. For instance, a Muslim may be deeply distressed or afflicted by a serious calamity and recognizes his neglect of the due rights of Allah over him, and therefore seeks the help of someone, whom he believes to be righteous or knowledgeable of the Book and the Sunnah, to supplicate Allah in his favor to relieve his calamity and anguish. The purified Sharee’ah underlined the permissibility of this type of Tawassul. Allah, Most High, says (interpretation of meaning): They said, "O our father, ask for us forgiveness of our sins; indeed, we have been sinners." Quran 12:97 Moreover, it was narrated on the authority of Anas ibn Maalik, whenever there was a drought during the reign of ‘Umar ibn Al-Khattab (may Allah be pleased with him), they would ask the Prophet’s uncle to invoke Allah, Exalted be He, for rain. He (may Allah be pleased with him) would say, ‘O Allah! We used to ask our Prophet ? to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah! Bless us with rain.’ So, it would rain.” [218] Narrated by Al-Bukhaaree (no. 3710)

Some people misunderstood this Hadeeth and inferred from it that ‘Umar sought rain by virtue of the status (and honor) of Al-‘Abbaas (may Allah be pleased with them) and this is incorrect, because Tawassul here was made by virtue of the supplication of Al-‘Abbaas and not by virtue of his person.

As for making Tawassul by virtue of the dead, the graves of the Prophets and righteous people, or their persons, this is not permissible. Had it been permissible to make Tawassul by virtue of the dead, ‘Umar (may Allah be pleased with him) would have made Tawassul by virtue of the Prophet’s person and honor at his grave instead of making Tawassul by virtue of the supplication of Ibn Al-‘Abbaas (may Allah be pleased with him) and asked him to supplicate Allah for rain. It is established in the Muslim creed that the dead person cannot benefit or harm himself, and this applies to the Prophet ?, how about those who are below him in status?! [219] See Zaad Al-Ma‘aad p. 187


Prohibited Tawassul
1. Tawassul by a righteous man’s person is an example of the prohibited Tawassul

It is forbidden to make Tawassul by virtue of someone’s person and such act was denounced by Allah, Exalted be He, who Says (interpretation of meaning): Unquestionably, for Allah is the pure religion. And those who take protectors besides Him say, "We only worship them that they may bring us nearer to Allah in position." Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and confirmed disbeliever. Quran 39:3
Allah, Exalted be He, dispraised these polytheists for worshipping their righteous people besides Him and taking created beings as intermediaries to draw near Him; both acts are impermissible and constitute (following) falsehood and lies.

Hammaad ibn Naasir ibn Ma‘mar was asked about saying: (O Allah, I ask you by virtue of the right that those who call upon You have over You)... and similar statements. He replied: (As for the question about a person’s statement, on his way to the prayer, ‘O Allah, I ask You by virtue of the right that those who call upon You have over You,’ [220] It was narrated by Ibn Maajah (778) and Ahmad (11156) as part of a longer narration on the authority of Aboo Sa‘eed Al-Khudree (may Allah be pleased with him). It was classified as Da’eef (inauthentic, weak) by Ibn Baaz in “Al-Tuhfah Al-Kareemah” (175), Al-Albaanee in “Da’eef Sunan Ibn Maajah” (778), and Ibn Taymiyyah said in “Al-Tawassul wa Al-Waseelah” (215): “It was narrated by ‘Atiyah Al-‘Awfi, who is a weak reporter according to the consensus of scholars, and it was narrated with a different chain of narration, which is also weak.” Its chain of narrators is judged as weak by Al- Busayri in “It-haaf Al-Khayrah Al-Mahrah” (2/32), and Shu‘ayb Al-Arnaa’oot in his revision of “Musnad Ahmad” (11156). This wording was narrated in another Hadeeth on the authority of Bilaal (may Allah be pleased with him). It was cited by Ibn Al-Sunni in ((‘Amaal Al-Yawm wa Al-Laylah)) (84). It was judged as Da’eef (inauthentic, weak) by Al-Nawawee in “Al-Athkaar” (45), and Ibn Hajar said in “Naj’at al-Afkar” (1/267): Very weak, and Al-Albani said in “Silsilat al-Ahadeeth Al-Da’eefah” (6252): “It is very weak, and Shu‘ayb Al-Arna’oot said in revision of ((Musnad Ahmad)) (17/248): “Its chain is la yufrah bih ( weak), and included Al-Waazi’ ibn Naafi’ Al-‘Aqeeli, about whom Al-Bukhaaree said: ‘His Hadeeth narration is Munkar (objectionable),’ and Al-Nasaa’i said: ‘His narration is Matrook (rejected).’ this does not serve as evidence on the permissibility of invoking Allah, by virtue of a created being, as some people mistakenly assumed and therefore used it as evidence to prove the permissibility of making Tawassul by virtue of the Prophets and righteous people. Rather, it is a supplication to Allah, Exalted be He, by what He deems incumbent on Himself out of His grace and generosity. He Says (interpretation of meaning): And when My slaves ask you, O Muhammad, concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me Quran 2:186 Similarly, He Says (interpretation of meaning): … and incumbent upon Us was support of the believers. Quran 30:47 He also Says (interpretation of meaning): And there is no creature on earth but that upon Allah is its provision. Quran 11:6 He also Says (interpretation of meaning): And thus do We save the believers. Quran 21:88 This is what scholars stated regarding the relevant Hadeeth, if proven authentic. It is, however, classified as Da’eef (inauthentic, weak), but had it been Saheeh (authentic), hypothetically, it falls under the category of Tawassul by the Attributes of Allah and not by virtue of the created beings, and Allah knows best.” [221] See: ((Al-Durarr Al-Sunniyyah)) (2/160).

2. Tawassul by virtue of a person’s high status, right, or honor (in the sight of Allah), and the like is another type of prohibited Tawassul

It is prohibited to make Tawassul by virtue of a person’s high status or honor for Allah neither prescribed it nor His Messenger ? conveyed to us, nor did he ? command it or urged us to perform it. Moreover, it did not reach us that any of Companions (may Allah be pleased with them) did so.

Allah, Most High, says (interpretation of meaning): And that there is not for man except that good for which he strives. Quran 53: 39

This person’s high status or honor (in the sight of Allah) does not avail the one making Tawassul in the slightest, but rather avail only the person himself. It is inconceivable that Allah, Exalted be He, and His creation should be held to the same standards; His slaves do not need an intermediary to earn His pleasure, and no intermediary can avail them if they incur His wrath. Therefore, the Companions (may Allah be pleased with them) did not make Tawassul by virtue of the Prophet ? after his death and rather made Tawassul by virtue of his uncle’s supplication. Had the Tawassul by virtue of the Prophet ? after his death been permissible, they would have opted for it as it would have been more deserving, and their refrainment from doing so evidences that the impermissibility of this act was established, despite the refined status of the Prophet ? that none could reach. Those who claimed that it is allowable to make Tawassul by virtue of a person’s status and honor fell into error because they held Allah, Exalted be He, and His creation to equal standards in this regard.

Ibn Abee Al-‘Izz said: “If it is asked, ‘What is the difference between the supplicant’s statement, (By virtue of the right that those who call upon You have over You,) [222] It was reported with different chains of narration by Ibn Maajah (778) and Ahmad (11156) as part of a longer narration on the authority of Aboo Sa‘eed Al-Khudree (may Allah be pleased with him). It was classified as inauthentic by Ibn Baaz in “Al-Tuhfah Al-Kareemah” (175), Al-Albaanee in “Da’eef Sunan Ibn Maajah” (778), and Ibn Taymiyyah said in “Al-Tawassul wa Al-Waseelah” (215): on the authority of ‘Atiyah Al-Awfi, who was judged as a weak reporter according to the consensus of scholars, and it was narrated with a different chain of narration, which is also weak. Its chain of narrators was classified as Da’eef (inauthentic, weak) by Al-Busayri in “Ithaaf Al-Khayrah Al-Mahra” (2/32), and Shu‘ayb Al-Arnaa’oot in his “Musnad Ahmad” (11156). This wording was narrated in another Hadeeth reported on the authority of Bilaal (may Allah be pleased with him). It was compiled by Ibn Al-Sunni in ((‘Amaal Al-Yawm wa Al-Laylah)) (84). It was classified as Da’eef (inauthentic, weak) by Al-Nawawee in “Al-Athkaar” (45), and Ibn Hajar said in “Najaaij Al-Afkaar” (1/267): “It is very weak,’ and Al-Albaanee said in “Silsilat Al-Ahaadeeth Al-Da’eefah” (6252): “It is very weak,” and Shu‘ayb Al-Arnaa’oot in his revision of ((Musnad Ahmad)) (17/248): “Its chain la yufrah bih ( weak) and includes Al-Waazi’ ibn Naafi’ Al-Aqeeli, about whom Al-Bukhaaree said: “His narration is Munkar (objectionable),’ and Al-Nasaa’i said: “He is declared Matrook (his narrations are rejected by Hadeeth scholars).” and: saying: (By virtue of the Prophet’s right over You) or the like? The answer is that saying, (By virtue of the right that those who call upon You have over You,) means You promised those who call upon You to answer their invocation and I am calling upon You; so, answer mine. This is different from saying, ‘By virtue of (the right of) so-and-so over You;’ even if that person has a right over Allah due to His promise, this has nothing to do with answering the invocation of that supplicant. This is similar to the case when one says, ‘Since so-and-so is one of Your righteous slaves, answer my supplication!’ What does the premise have to do with the conclusion? Rather, it is considered transgression in supplication. Allah, Most High, says (interpretation of meaning): Call upon your Lord in humility and privately; indeed, He does not like transgressors. Quran 7:55 This supplication and similar ones fall under the category of the Bid’ee (unprescribed) supplications … Supplication is one of the best worshipful acts, which are founded on the adherence to the Sunnah and not following one’s whims and religious innovations. [223] See: ((Sharh Al-Tahaawiyah)) (1/296).
Sulaymaan ibn ‘Abdullah Aal Al-Shaykh said: “Know that Tawassul by virtue of someone’s person or high status (in the sight of Allah) is different from invoking him (besides Allah). An example of the first type of Tawassul is made when a person says, ‘O Allah, forgive me, have mercy upon me, and admit me to Paradise by virtue of Your Prophet ?, his high status, and the like. This falls under the category of religious innovation and it is not considered Shirk. The second is when a person says, ‘O Messenger of Allah, I ask for your intercession; I am in great distress, so relieve me, or I seek refuge with you from so-and-so; relieve me,’ and the like. This is considered an act of Kufr and major Shirk that takes the doer out of the fold of Islam.” [224] See: ((Al-Durarr Al-Sunniyyah)) (2/160-166).

3. Swearing by Allah (that something would happen) by virtue of a person is another example of Prohibited Tawassul

In principle, an oath must be sworn by the Name of Allah, Exalted be He, only because it is an act of worship, and it is impermissible to devote worship to other than Him.

Ibn Taymiyyah said: (The opinion of Aboo Haneefah, his companions (Hanafi scholars), and other scholars, is that it is not permissible to invoke Allah, The Almighty, by virtue of a created being, neither by the right of the Prophets or anyone else. This type of Tawassul incorporates two acts, as previously stated:

One: swearing oaths by Allah (that something would happen), and this is forbidden according to the majority of scholars, as previously underlined. It is also prohibited to swear by Allah (that something would happen) by virtue of the Ka‘bah and sacred sites, according to the agreement of the vast majority of scholars.

Second: imploring Allah by virtue of the Prophet ?, which was deemed permissible by some, and some reports were narrated on the authority of the righteous predecessors to that effect. Many people do so in their supplications, but all the Hadeeths reported on the authority of the Prophet ? in this regard were classified as Da’eef (inauthentic, weak) and rather fabricated. There are no authentically reported Hadeeth that may serve as evidence here except the one about the blind man whom the Prophet ? taught him to say: “I ask You and turn to You by virtue of your Prophet Muhammad, the Prophet of Mercy”. [225] It was narrated by Al-Tirmithi (3578), Al-Nasaa’i in “Al-Sunan Al-Kubra” (10494), Ibn Maajah (1385), and Ahmad (17240) on the authority of ‘Uthmaan ibn Haneef (may Allah be pleased with him). Al-Tirmithi said: “It is Hasan Saheeh Gahreeb, we do not know it except with this chain of narration. Al-Haakim classified it as Saheeh according to the conditions stipulated by Al-Bukhaaree and Muslim in “Al-Mustadrak” (1180), Ibn Taymiyyah judged it as Saheeh in “Majmoo’ Al-Fataawa” (1/323), Al-Albaanee in “Saheeh Sunan Ibn Maajah” (1385), and Al-Waadi’i in “Al-Saheeh Al-Musnad” (925), and its chain of transmission was judged as authentic by Al-Bayhaqi in “Dalaa’il Al-Nubuwwah” (6/166), Al-Shawkaanee in “Tuhfat Al-Thaakireen” (230), and Shu‘ayb Al-Arnaa’oot in his revision of “Musnad Ahmad” (17240). However, this Hadeeth cannot be used as supportive evidence for their view, because it explicitly stated that he only made Tawassul by virtue of the Prophet’s supplication and intercession. He asked the Prophet ? to supplicate Allah in his favor and he ? commanded him to say: ‘O Allah, accept his (the Prophet’s) intercession in my favor (i.e., answer his supplication for me to regain sight).’ When the Prophet ? supplicated Allah for him, the blind man regained sight by the Grace of Allah, Exalted be He, and this was one of the miracles with which Allah, Exalted be He, aided his Prophet ?. Had other blind men made Tawassul by virtue of his supplication, and he ? did not supplicate Allah in their favor, their case would not have been similar to the one whom the Prophet ? supplicated too directly.” [226] See Majmoo‘ Al-Fataawa 1\222