Sh. Yasir Qadhi on Tawassul and Wasila

I am taking the class on the AlMaghrib class called Light Upon Light in Virginia with the student tribe (Qabeelat) Nurayn (MD-DC-VA), which is taught by Sh. Yasir Qadhi. The first session was a review on the first class, Light of Gudiance. After it was a over one of the students asked about tawassul and wasila. These are not the exact words, but he asked Sh. Yasir if it was permissible to ask Allah by the rank of the Prophet (saas) or the rank of a pious person. I’ll be honest, I thought Sh. Yasir would simply answer denying this and saying it was biddah, kufr and shirk. I was wrong. Not only was I wrong, but I was way off. Sh. Yasir basically said that their are two opionins within Sunni Islam and that both sides have their scholars and proofs. He said he believes it is impermissible and does not recommend it. He also said that he does not condemn anyone who defends it because they have a “galaxy of scholarship” on this.

That surprised me. He was very respectful and didn’t condemn the other opinion. MashaAllah!

25 Replies to “Sh. Yasir Qadhi on Tawassul and Wasila”

  1. LOL…Dude, thats exactly what he taught us back in 2006.

    May Allah swt protect us from making a conclusion based on ignorance.

  2. Someone asked me my opinion about tawassul few months ago. I started researching on the net, then surprisingly, if I am not mistaken, I found out that Syeikh Nuh Ha Mim Keller regards it as permissible. There are hujjah dan daleel from the sunnah. So, I would be surprised that Sh. Yasir did not condemns those who defends it.

  3. Yup bro, you see the reality is always a little different than people think it is. I knew he would say exactly that, because Sh. Yasir has really come a long ways in grounding himself in Islam for the West.

    The people whom we think as evil are never quite as evil as we think they are, and frankly, we’re never quite as good. And that goes for just about anybody. 🙂

    Keep shattering them misconceptions!

  4. Okay I guess it is a NYC thing because NY’ers always angry, but students of Al-Maghrib here are soooo ANGRY all the time and dare i say it ARROGANT. One of the things I hated was that they would learn the Athari aqeedah (modern day salafi) and call it Ahlul Sunnah. Whiel another institute liek sunnipath would teach ashari aqeedah and call it ahlul sunnah. And so these students would say sunnipath are liars and what not and then say others were in biddah. And then one really close friend of mine who grew up practicing and does follow athari aqeedah and is a very consistant student of al-maghrib told me the Shayuks at Al-Maghrib don’t condone this behavior and that most of them didn’t even take notes and only went there for the environment and to socialize. But I still didn’t go.

    pretty much it was their attitude that made me not attend Al-Maghrib classes outta fear i’ll be like them. But if MR says its cool I’ll go.

  5. If you go to, they show that many Hanafi scholars of the past have said it is permissible to ask by the rank of the Prophet (SAW).

  6. It’s usually the ignorant beginners who make a huge deal about this. Anyone who knows his stuff, even those who don’t condone tawassul, knows the Imam Ahmed allowed it.

  7. Assalamu alaikum

    There are different types of wasila, and the ones mentioned above are recommended in the Hanbali madhab. So this isn’t really anything new. The issue is what he thinks about the other types of wasila, such as istigatha.


  8. well, that’s relieving to hear. I’ve long ago arrived at the conclusion that absolutes regarding the branches of faith and deen are not worth arguing about. Each group has enough scholarly information, each claming it’s origin with the Prophet(S), to sustain their practices and arguments until the day of judgement.

  9. Sufyan ibn ‘Uyayna, the great early hadith scholar, used to remark:

    al-hadith madilla illa li’l-‘ulama’: ‘the hadith are a pitfall, except for the scholars.’

    If only more latter-day Muslims eager to amass knowledge, would take heed of this warning.

  10. was the shaikh referring to deobandis and bareilvis when he said deviant sects? is shaikh yasir a salafi? his class was great.

  11. May Allah swt bless Shaykh Yasir Qadhi.

    The shuyukh are amazing, as always masha Allah. It’s the people with no knowledge and hikma that are creating the fitna. “Oh, my opinion about tawassul? Well…..”
    Honestly, what have we studied? Who gave us the right to an opinion?

    May Allah forgive us and save us from the deception of our egos.

  12. Are there two opinions in Sunni Islam on Tawassul? Ibn Taymiya was the first scholar to oppose this. NO SCHOLAR before him opposed tawassul. If we use the common “Wahabi/Salafi” usage of the term bidda’, this opinion came a/f the time of the Prophet peace be upon him, and is therefore a bidda’ opinion! (joke) The majority of scholars have already agreed upon the validity of tawassul. One should admit and be honest that one’s opinion is not the majority opinon, rather than claim that your opinion is on “par” with the majority opinion of what scholars have agreed upon. and Allah knows best.

  13. Did he not present the two arguements?

    Call me ignorant, bid’ah chaser, whatever pleases you…but I always tought this was wrong?!

    Wassalaamu alaikum

  14. Yes, it’s me again.

    There are types of wass’il…but through the prophet is the one that I’m led to believe is bid’ah. Please expand!

    Wassalaamu alaikum

  15. Mash’Allah excellent.

    Imam Suhaib Webb is always bigging up Brother Qadhi, but I personally have disagreed with some of things he has said in the past, but it does seem like he has an open mind, and is not your typical close minded hard line Salafi scholar. May Allah reward and guide him.

  16. Assalamo ALaykom Warhmatullah Wabarakatuhu.

    When you read the tawassul as narrated from Uthman ibn Hunaif(R.A.) and believe that it was authentic hadith. Then, know that Our Prophet Muhammad (S.A.W.) taught his blind Sahabah and permitted or recommended him to use it. So did Uthman recommended to a muslim who needed help from Uthman Ibno Affan(R.A.). Will you please read this? :
    Aisha( Radhiyallahu Anhaa) narrated: “(The Messenger of Allah(S.A.W.) allowed the people to do something, but some people refrain from doing it. When the Prophet(S.A.W.) learned of that, he became so angry that it appeared on his face and he said,” What is wrong with such people who refrain from doing a thing that I permitted to do? By Allah, I know Allah best, and I fear Him most.”)HAdith no. 1545, Sahih Muslim and (Bukhari 6101) So do you want our Prophet Mohammad S.A.W. will be angry with you on the day of Judgement?

    If our approach in understanding a text is literal, then, we may differ from those who are non-literalist. The problem is how(the methodology) we interprete the text.. IIf you interprete literally the world ” binabiyyina annabiyyilrahmat” by our Prophet, The Prophet of Mercy, Would it be shirk if I use at the end of my dua ” Allhumma! ansurniy, birahmatika, Ya Allah! Ya Arhamar Raahimiyn.” O Allah! help me by your mercy, O !the Most merciful.” Is it bida’a or shirk? We know ” rahmah” mercy was created by Allah and was divided into 100 hundred and 1 part of that rahmah was sent down to us here in this world. Was not our Prophet Rahmatan lil ‘Alamiyn?” Why is it permitted to use ‘birahmitaka ‘ by your mercy in the dua when the rahmat is created just like our Prophet rahmatan lil ‘alamiyn? but
    ” binabiyyina or binabiyyika”? is bida’a and shirk?
    Binabiyyina can be interpreted contextually into ” by believing and following the Prophet Muhammad S.A.W..” So is it not ‘ a good deed when you believe and obey the command of Prophet Muhammad S.A.W.? Did not the Blind person believe in our Holy Prophet and obey his command or recommendation ? read this Hadith:
    In Al-Mu’jam al-Kabir and Al-Mu’jam as¬-Saghir, Imam at-Tabarani related the hadith about the Prophet (sall-Allahu ‘alayhi wa sallam) from the route of ‘Uthman Ibn Hunayf who was in a circle with the Prophet (sall-Allahu ‘alayhi wa sallam) when a blind man came to address Prophet Muhammad, sall-Allahu ‘alayhi wa sallam:
    The blind man addressed the Prophet (sall-Allahu ‘alayhi wa sallam) by saying, “O Messenger of Allah, ask Allah for me to cure my blindness.” The Prophet (sall-Allahu ‘alayhi wa sallam) replied by saying, “If you wish, you would be patient with your calamity, and if you wish, I will ask Allah to cure your blindness.”
    However, the blind man told the Prophet (sall-Allahu ‘alayhi wa sallam): “The loss of my sight is a great hardship for me, and there is no one near to guide me around.”
    At this moment, the Prophet (sall-Allahu ‘alayhi wa sallam) ordered the man to go to the place where wudu’ would be performed, perform ¬wudu’, pray two rak‘ah, end his salat by saying as-salamu ‘alaykum, and then say the following words:

    which mean: “O Allah, I ask You, and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [here the specific need is mentioned] would be fulfilled.” The blind man went and did as the Prophet (sall-Allahu ‘alayhi wa sallam) ordered. Shortly thereafter, he returned to the Prophet’s session with his blindness cured.
    Then, after the death of the Prophet (sall-Allahu ‘alayhi wa sallam), and during the time of the caliphate of ‘Uthman Ibn ‘Affan, a man came to ‘Uthman Ibn Hunayf. This man complained to ‘Uthman Ibn Hunayf about a matter which he needed to be fulfilled through the caliph, but which was not being fulfilled. ‘Uthman Ibn Hunayf ordered the man to go to the place where al-wudu’ would be performed, perform wudu’, perform two rak‘ah, and after saying salam to say the following words: “O Allah, I ask You and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [specify need] would be fulfilled.”
    ‘Uthman Ibn Hunayf told him to return after doing this, and they would go together to the caliph. This man went and performed what ‘Uthman Ibn Hunayf ordered him to do. However, instead of returning to ‘Uthman Ibn Hunayf, he elected to go on his own to the caliph–which he did. When he reached the door of the caliph, the gateman took him by the hand to the caliph. ‘Uthman Ibn ‘Affan sat him on a carpet next to him and asked him, “What is your need that you wanted fulfilled? I forgot all about it until just now.” The man informed the caliph about his need, which he fulfilled. The caliph told him, “Whenever you have a need, come to me and I will satisfy it for you.”
    It is because of the prayer this man performed, and the du‘a’ that he made–asking Allah for his need by the Prophet (sall-Allahu ‘alayhi wa sallam)–that Allah made the heart of the caliph move towards fulfilling the need of that man. This prayer and the du‘a’ afterwards in which one is asking Allah to fulfill a need is called “Salat al-Hajah”. Let the one who has a need: perform wudu’, pray two rak‘ah, and then say that du‘a’ as mentioned, and insha Allah, his need will be fulfilled.
    This hadith was narrated by many scholars of hadith. Some of them related the part of the hadith which occurred during the lifetime of the Prophet (sall-Allahu ‘alayhi wa sallam), and some narrated both parts of the hadith, i.e., the part which took place during the lifetime of the Prophet (sall-Allahu ‘alayhi wa sallam) and the part which took place after his death and during the caliphate of Sayyiduna ‘Uthman Ibn ‘Affan. Imam at-Tabarani is among those scholars who narrated the entire hadith, in both parts–the part that took place during the life of the Prophet (sall-Allahu ‘alayhi wa sallam), as well as the part that took place after the death of the Prophet (sall-Allahu ‘alayhi wa sallam). After narrating that hadith, he said, “The classification of this hadith is sahih.”
    This hadith carries the proof that it is permissible in Islam for one to ask Allah for things by the Prophet (sall-Allahu ‘alayhi wa sallam) during the lifetime of the Prophet (sall-Allahu ‘alayhi wa sallam) and after the death of the Prophet (sall-Allahu ‘alayhi wa sallam). Hence, there is no difference in the permissibility of asking Allah for things by the Prophet (sall-Allahu ‘alayhi wa sallam), whether done during the lifetime of the Prophet (sall-Allahu ‘alayhi wa sallam) or after his death. The scholars of Ahlu-s-Sunnah wa-l-Jama‘ah said that it is permissible to make that tawassul during the lifetime of the Prophet (sall-Allahu ‘alayhi wa sallam) and after his death. Knowing that, one concludes that the claim of some people that it is not permissible to ask Allah for things except by he who is alive and present, is something which is rejected.

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