التوسل بين التوحيد والشرك عند المتكممين

The subject matter of this dissertation is on the topic of tawassul, and the reality of tawheed and shirk as seen by scholars of kalam and aqidah, and as seen by Ibn Taymiyyah and his Wahhabis followers. Is tawassul included under the concept of tawheed, as deemed by the scholars and jurists of Sunnah, or under shirk as deemed by Ibn Taymiyyah and his followers. Is the person seeking tawassul through prophets and the righteous (whether alive or dead) or supplicating to them (istighatha) or seeking their blessing (tabarruk) a person of tawheed or of shirk? This topic has been tackled in the late eras. For Ibn Taymiyyah and his followers, it lies at the core of Islamic doctrine (aqidah), whereas for the majority of the scholars of Sunnah and scholars of kalam it is a branch of jurisprudence (fiqh). The dissertation has an introduction, a foreword, two chapters, a conclusion, a bibliography of the main resources and references, and an annex. I started my dissertation with an introduction about tawassul in general, the studies that tackled the same topic, what differentiate my dissertation from other dissertations, and why I chose this topic. In the foreword, I defined the topic of the dissertation, the purpose of the researcher, the importance of the topic, and research methodology, the difficulties faced during the research, and the main references (classic and contemporary) used. I dedicated chapter one to the definitions of tawheed and shirk. In part one I defined the concept of tawheed as seen by scholars of kalam. The first section tackled the concept of tawheed as seen by Ibn Taymiyyah and his Wahhabis followers; and the second section tackled the divisions of tawheed according to Ibn Taymiyyah and his followers. This section discussed the meanings of Ruboubiyyah (Lordship) and Uluhiyyah (Godship). The first request of this section criticized the division of tawheed by Ibn Taymiyyah in the light of the Quran and the Sunnah. In part two, I defined the meaning of shirk according to the scholars of kalam, and the first section of this part tackled the meaning of shirk according to Ibn Taymiyyah and his followers. Chapter two is dedicated for clarifying the definition and meaning of tawassul, etymologically and terminologically. It tackles some important facts about tawassul and its indications according to the scholars who deem it permissible. Part one details the three types of tawassul and the controversial type. Part two is dedicated to the third type, that is the controversial one, which is tawassul through the prophets and the righteous, dead and alive. The first section tackles the ruling on tawassul through the prophets and the righteous, dead and alive, as seen by those who deem it not permissible. The second section lists the evidence cited by the forbidders, replies to it and discuss it methodologically. Part three presents the statements of scholars who allow tawassul through the prophets and the righteous, dead and alive. The first section highlights the evidence cited by the allowers on tawassul through the prophets and the righteous, dead and alive, the significance of the evidence and the use of the this evidence. Part four talks about and defines the first meaning of tawassul, which is istighatha and seeking help. The first section discusses the ruling on istighatha and seeking help and the evidence cited by allowers and forbidders, and the outweighing opinion. The second section studies some Quranic texts on istighatha, listing some doctrinal rules on this. Part five is dedicated to discussing the second meaning of tawassul that is tabarruk (seeking blessing) and its meaning and definition, etymologically and terminologically. It is divided into two sections: the first section is on the ruling on tabarruk by the prophets and the righteous and their relics according to the allowers and the forbidders, citing the evidence of the forbidders. The second section is on the evidence for allowing tabarruk by the prophets, the righteous, and even all Muslims. In the conclusion I mentioned the main outcomes of the dissertation such as: Although Uluhiyyah (Godship) and Ruboubiyyah (Lordship) are two different things but they cannot be separated. One who is mushrik in one of them is mushrik in the other. Acts can be considered as worship (ibaada) only if they were intended as worship and the person believed in the Uluhiyyah and Ruboubiyyah of the One to which these acts are directed. Tawassul and its meaning do not fall under worship and cannot be classified as shirk, as it is not meant as an act of worship, and the person doing tawassul does not believe that the waseela can make benefit or harm by itself. The waseela is not a condition for the duaa to be accepted by Allah, but it is an act of politeness in making duaa and is recommended. Istighatha and seeking help are authentic and permissible as they fall under adopting means to reach an end (Al-Akhth bil asbaab). If one believed that these means do not have an effect by themselves and they are just a cause and an aspect that Allah causes His destiny to happen through them, then he is not mushrik as the forbidders claim. Tabarruk is permitted by the text of the Quran and the Sunnah and the acts of the scholars. the forbidders do not have evidence that can outweigh the texts of the Quran and Sunnah and the opinion of the majority of Sunnah scholars on the permissibility of tabarruk. Tabarruk is a way of tawassul to draw goodness from Allah. Finally, I mentioned the main resources and references that I used in my research, and an annex with dissertation abstract in Arabic, Turkish and English. Keywords: Tawassul, Tawheed, Shirk