Does using good deeds for Tawassul decrease their reward

Does using the good deeds one does for Tawassul to Allah decrease their reward in the next world?

هل التوسل إلى الله بالعمل الصالح ينقص من أجرها في الآخرة

العلامة/ عبد الرحمن بن ناصر البراك answered:



Using the good deeds one does for Tawassul, meaning one uses them as Tawassul in duaa, does not decrease their reward in the next world. This is because Allah made good deeds a means for good fortune in this world and the next. Allah says:



"...And whoever fears Allah - He will make for him of his matter ease."

[Qur'aan 65:4]



"... and whoever fears Allah - He will remove for him his misdeeds and make great for him his reward."

[Qur'aan 65:5]


"...And whoever fears Allah - He will make for him a way out..."


"And will provide for him from where he does not expect. And whoever relies upon Allah - then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent."

[Qur'aan 65:2-3]



And the best duaa which encompass in it all is



"..."Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire."

[Qur'aan 2:201]



And Allah said regarding His Khaleel 'Ibraaheem


"...And We gave him his reward in this world, and indeed, he is in the Hereafter among the righteous."

[Qur'aan 29:27]



But the Muslim should know one is to do good deeds seeking the reward of the next world because it is the most magnificent thing which is to be sought. And while seeking this reward he can have hope for that which Allah has promised because of these good deeds, namely ease of affairs, increase in provision, etc.



But it is not permitted that a person's sole intent be to get benefit in this world alone by means of his good deeds to the exclusion of the reward in the next world because Allah rebuked those who only say:

O Allah give us in this world



Allah says

"...And among the people is he who says, "Our Lord, give us in this world," and he will have in the Hereafter no share."

[Qur'aan 2:200]


And Allah said:



Whoever wishes for the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, ( far away from Allah's Mercy).

And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. do righteous deeds of Allah's Obedience) while he is a believer (in the Oneness of Allah Islamic Monotheism), then such are the ones whose striving shall be appreciated, thanked and rewarded (by Allah).

[Qur'aan 17:18-19]



Allah has also made it clear in the Qur'aan that He desires for us the next world



"...Some Muslims desire the commodities of this world, but Allah desires [for you] the Hereafter. And Allah is Exalted in Might and Wise..."

[Qur'aan 8:67]


And Allah says


Whoever desires the reward of this world - then with Allah is the reward of this world and the Hereafter. And ever is Allah Hearing and Seeing.

[Qur'aan 4:134]



Arabic of Answer

التوسل بالأعمال الصالحة، أي التوسل بها في الدعاء، لا ينقص من ثوابها في الآخرة، فإن الله جعل الأعمال الصالحة سبباً لسعادة الدنيا والآخرة، قال تعالى "ومن يتق الله يجعل له من أمره يسرا"

الطلاق:4]. وقال تعالى: "ومن يتق الله يكفر عنه سيئاته ويُعظم له أجراً" [الطلاق:5]. وقال تعالى "ومن يتق الله يجعل له مخرجاً ويرزقه من حيث لا يحتسب" [الطلاق:2-3]. ومن جوامع الدعاء "ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار"، وقال سبحانه وتعالى في خليله إبراهيم "وآتيناه أجره في الدنيا وإنه في الآخرة لمن الصالحين" [العنكبوت:27]. ولكن على المسلم ، أن يعمل الصالحات طلباً لثواب الآخرة فإنه المطلب الأعظم، مع رجاء ما وعد الله به العاملين للصالحات، من تيسير الأمور، وسعة الرزق، ولا يجوز أن يكون هم الإنسان ومقصده من الأعمال الصالحة منافع الدنيا فقط دون التفات لثواب الآخرة، فإن الله ذم الذين يقولون "ربنا آتنا في الدنيا" فقال تعالى "فمن الناس من يقول ربنا آتنا في الدنيا وما له في الآخرة من خلاق" [البقرة:200].

وقال تعالى "من كان يريد العاجلة عجلنا له فيها ما نشاء لمن نريد ثم جعلنا له جهنم يصلاها مذموماً مدحوراً ومن أراد الآخرة وسعى لها سعيها وهو مؤمن فأولئك كان سعيهم مشكوراً" [الإسراء:18-19]. وبيّن تعالى أنه يريد منهم أن يريدوا الآخرة، قال تعالى "تريدون عرض الدنيا والله يريد الآخرة" [الأنفال:67]. وقال تعالى: "من كان يريد ثواب الدنيا فعند الله ثواب الدنيا والآخرة وكان الله سميعاً بصيراً" [النساء:134]. والله أعلم.

Reference(s):

هل التوسل بالأعمال الصالحة ينقص أجرها

Making up fasts one one purposefully missed

I have not fasted the obligatory fasts of Ramadaan for the past 20 years. What am I supposed to do?


When you do not keep the fasts of Ramadaan knowingly and and out of free will when you could have done so, then you have committed a major sin. You have to sincerely repent to Allah.


Additionally, you have to make up your fasts. And if you delayed the fasts of Ramadaan, which you were supposed to make up, until next Ramadaan then you will now have to pay a Kaffaarah for each fast you delayed according to the majority of the scholars. The Kaffaarah is 750 grams of rice or the like.


And if you had intercourse during any of those days when you were supposed to fast and did not fast knowingly and purposefully, then you have to give the bigger Kaffaarah for each day when you had intercourse. The Kaffaarah for that is freeing a believing female slave.


If one is not able to do that then fasting two consecutive months.


And if one is not able to do that then one must feed 60 Miskeen.


According to the majority of scholars the above sequence must be maintained. Meaning that you cannot choose the Kaffaarah. Rather, you have to free a believing female slave. If you cannot then you move on to fasting two consecutive months. If you cannot then you feed 60 Miskeen.



Reference(s):

How does a person who has not fasted for 20 years make up the fasts?

The Kaffaarah of having intercourse during Ramadaan

Is Tawassul by means of the dead allowed?

The scholars have differed in regards to if Tawassul by means of a dead person is allowed or not.


Al-Subki from the Shaafi school of thought claims that there is an Ijmaa that it is permissible to perform Tawassul by means of a dead person. He accuses Ibn Taymiyyah of causing dissent among the people in regards to this matter. His claim for Ijmaa is not a sound one.



A second group of scholars is of the opinion that Tawassul by means of the dead is not permitted at all. Ibn Taymiyyah supports this view. He [paraphrase] says:


Tawassul by means of him [i.e. the Messenger of Allah (sallallaahu 'alayhi wa sallam)] by means of an oath upon Allah by means of his Dhaat and asking by means of it [as when one says 'I ask you Allah by the right of your Messenger upon you], then the Companions did not do this in his life or after his death, neither at his grave nor away from his grave. And neither is any of this recognized in the evidences of Islamic legislation between them. Only weak Hadith have been narrated which have been used as evidence. Or narrations have been narrated from those whose sayings cannot be accepted as evidence. And Abu Hanifah and his companions were of the view that Tawassul in this manner was not permitted when they said one is not to ask by means of the creation, and nor should one say 'I ask You by the right of your Prophets upon you.'



A third opinion is that Tawassul is only permitted by means of the Messenger of Allah (sallallaahu 'alayhi wa sallam) and no one else. This is the view of Abu Muhammad 'izz Al-Deen ibn Abd Al-Salaam.



Finally, another opinion is that one can perform Tawassul by means of the dead so long as one firmly believes that the One who harms and benefits is only Allah. It has been said that Imaam Al-Shawkaani adopted this view.



Thus, it is evident that there is a difference of opinion between the scholars. It is best to err on the side of caution and not perform Tawassul by means of those who are not living. One can perform Tawassul by means of ones deeds and Allah's Names. There is no difference of opinion on this. It is always best to avoid a difference of opinion when possible.


Reference(s): 

The Madhab of the scholars in regards to Tawassul by the Messenger of Allah after his having left this world

Do humans have free will?

The Fatwaa of Al-Jannah Al-Daa'imah says:

الإنسان مخير ومسير ، أما كونه مخيرا فلأن الله سبحانه أعطاه عقلا وسمعا وبصرا
وإرادة فهو يعرف بذلك الخير من الشر والنافع من الضار ، ويختار ما يناسبه ، وبذلك
تعلقت به التكاليف من الأمر والنهي ، واستحق الثواب على طاعة الله ورسوله والعقاب
على معصية الله ورسوله . وأما كونه مسيرا فلأنه لا يخرج بأفعاله وأقواله عن قدر
الله ومشيئته

Humans have free will and do not have free will. As for having free will, then it is because Allah, the Exalted, gave him intellect, hearing, sight, and the ability to do and he, by means of all this, recognizes good from evil, beneficial from harmful, and chooses that which is appropriate. And with this is related the responsibility of obeying orders and avoiding sins which man has been given and he gets rewarded for obeying Allah and His Messenger  and punished for disobeying Allah and His Messenger. 

As for his not having free will, then that is because he cannot escape the Decree and Will of Allah by means of his actions and sayings.