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The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab
and attributes, by referring to a righteous action that one has
performed and by having a living righteous person pray on one’s
behalf. 1
Over time, though, there developed a new way of approaching
Allah. In this way, one begs of Allah by invoking the name or by
referring to the honored status of one of Allah’s servants. Hence, one
says, for example, “O Allah, I beseech you by the right or status of
Muhammad (peace and blessings of Allah be upon him), grant me…”
Or, “O Allah, I beseech you by the status of the ‘saint’ Abdul-Qaadir,
grant me…” Ibn Abdul-Wahhaab considered this type of tawassul as a
type of innovation that should be avoided. However, he never
considered this type of tawassul an act of kufr, especially not when
done in the name of the Prophet (peace and blessings of Allah be upon
him), since in this case the person is truly praying toward Allah. Such
a form of prayer is considered an innovation because it was never
performed by the Prophet (peace and blessings of Allah be upon him),
his Companions or their followers. For example, the Prophet (peace
and blessings of Allah be upon him) never beseeched Allah by
invoking the status or right of his forefather Abraham. Similarly, in no
authentic report did the Companions invoke Allah by the right or
status of the Prophet Muhammad (peace and blessings of Allah be
upon him). Hence, as ibn Abdul-Wahhaab and his followers
concluded, such an act is definitely an innovation although there is no
evidence to conclude that it is kufr or shirk.
Even though, in a blatant fabrication, Dahlaan wrote, “In every
Friday sermon in the mosque in al-Diriyyah, Muhammad ibn Abdul-
Wahhaab would say, ‘Whoever makes tawassul through the Prophet
has committed an act of disbelief.’” 2 Adding to such lies, al-Amali
wrote, “The ‘Wahhabis’ prohibit every form of tawassul and consider
them shirk.’” 3 In his letter refuting ibn Suhaim, ibn Abdul-Wahhaab
specifically stated that this claim—that he considers the one who
makes tawassul via the pious a disbeliever—is nothing but a
fabrication. 4 In fact, he considered this issue of seeking a means of
approach by invoking the names of the righteous as an issue of fiqh in
1 See al-Albaani, Tawassul, pp. 22-38.
2 Quoted in al-Abdul-Lateef, p. 255.
3 Quoted in al-Abdul-Lateef, p. 255.
4 See Muhammad ibn Abdul-Wahhaab, Muallifaat, vol. 7, p. 64.
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