Majmu' al-FatawaIbn Taimiya

in the case of al-wasīlah, which his Lord promised him and decreed for him, he commanded his community to ask for it on his behalf. Allah, glorified is He, decreed it through causes, including the supplications that would be made. On this understanding, the supplications actually offered in obedience to this command form part of the cause—and Allah knows best. He therefore rewards the supplicant for his supplication by making it complete the cause. On this explanation, the supplication does not cause the supplicant alone to receive any of what is sought; rather, it contributes to its attainment by the community as a whole. Nevertheless, he is rewarded for supplicating because his supplication is among its causes. This is because the Prophet (may Allah bless him and grant him peace) said:

“No servant calls upon Allah with a supplication involving neither sin nor the severing of family ties without Allah granting him, through it, one of three things: either He hastens the fulfilment of his supplication, stores up an equivalent amount of good for him, expiates an equivalent amount of his sins, or wards off an equivalent amount of affliction. They said, ‘O Messenger of Allah, then we shall supplicate abundantly!’ He replied, ‘Allah has still more to give.’” (1)

Thus, someone who offers this supplication is like someone who asks for al-wasīlah: he receives a reward particular to himself, just as someone who supplicates for the community or for his absent brother does. His supplication is among the causes of good through which mercy reaches the community. Similarly, someone who asks that the Prophet (may Allah bless him and grant him peace) be granted al-wasīlah is rewarded by becoming entitled to his intercession on the Day of Resurrection.

There is also a “third answer”: everyone who offers this supplication obtains something of what he asks and seeks that he would not obtain without offering the supplication called for. Supplicating in this way is therefore like supplicating for his other needs, such as forgiveness and mercy. It is not like the supplication of

(1) The original manuscript and the printed edition include an additional item: “Or an equivalent amount of his sins is expiated for him.” This would make four items, contradicting the hadith’s opening words, “Three things.” The correct reading is the one we have adopted from Ahmad, Ibn Abī Shayba, and al-Tabarānī.
مَا وَعَدَهُ بِهِ رَبُّهُ مِنْ الْوَسِيلَةِ وَقَدْ قَضَى بِهَا لَهُ وَقَدْ أَمَرَ أُمَّتَهُ بِطَلَبِهَا لَهُ وَهُوَ سُبْحَانَهُ قَدَّرَهَا بِأَسْبَابِ مِنْهَا مَا سَيَكُونُ مِنْ الدُّعَاءِ. وَعَلَى هَذَا فَالدَّاخِلُ فِي السَّبَبِ هُوَ مَا وَقَعَ مِنْ الدُّعَاءِ الْمَأْمُورِ بِهِ وَاَللَّهُ أَعْلَمُ بِذَلِكَ فَيُثِيبُ هَذَا الدَّاعِيَ عَلَى مَا فَعَلَهُ مِنْ الدُّعَاءِ بِجَعْلِهِ تَمَامَ السَّبَبِ وَلَا يَكُونُ عَلَى هَذَا الدُّعَاءِ سَبَبًا فِي اخْتِصَاصِهِ بِشَيْءِ مِنْ ذَلِكَ؛ بَلْ فِي حُصُولِهِ لِمَجْمُوعِ الْأُمَّةِ؛ لَكِنْ هُوَ يُثَابُ عَلَى الدُّعَاءِ لِكَوْنِهِ مِنْ جُمْلَةِ الْأَسْبَابِ وَهَذَا لِأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: {مَا مِنْ عَبْدٍ يَدْعُو اللَّهَ بِدَعْوَةِ لَيْسَ فِيهَا إثْمٌ وَلَا قَطِيعَةُ رَحِمٍ إلَّا أَعْطَاهُ اللَّهُ بِهَا إحْدَى خِصَالٍ ثَلَاثٍ: إمَّا أَنْ يُعَجِّلَ لَهُ دَعْوَتَهُ وَإِمَّا أَنْ يَدَّخِرَ لَهُ مِنْ الْخَيْرِ مِثْلَهَا وَإِمَّا أَنْ يُكَفِّرَ عَنْهُ مِنْ الذُّنُوبِ مِثْلَهَا وَإِمَّا أَنْ يَدْفَعَ عَنْهُ مِنْ الْبَلَاءِ مِثْلَهَا قَالُوا يَا رَسُولَ اللَّهِ إذًا نُكْثِرُ قَالَ: اللَّهُ أَكْثَرُ} (١) فَالدَّاعِي بِهَذَا كَالدَّاعِي بِالْوَسِيلَةِ يَحْصُلُ لَهُ مِنْ الْأَجْرِ مَا يَخُصُّهُ كَالدَّاعِي لِلْأُمَّةِ وَلِأَخِيهِ الْغَائِبِ وَدُعَاؤُهُ مِنْ أَسْبَابِ الْخَيْرِ الَّتِي بِهَا رَحْمَةُ الْأُمَّةِ كَمَا يُثَابُ عَلَى سُؤَالِهِ الْوَسِيلَةَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِأَنْ تَحِلَّ عَلَيْهِ الشَّفَاعَةُ يَوْمَ الْقِيَامَةِ. وَهُنَا " جَوَابٌ ثَالِثٌ " وَهُوَ أَنَّ كُلَّ مَنْ دَعَا بِهَذَا الدُّعَاءِ حَصَلَ لَهُ مِنْ الْمَدْعُوِّ الْمَطْلُوبِ مَا لَا يَحْصُلُ بِدُونِ الْمَطْلُوبِ مِنْ الدُّعَاءِ فَيَكُونُ الدُّعَاءُ بِهِ كَدُعَائِهِ بِسَائِرِ مَطَالِبِهِ مِنْ الْمَغْفِرَةِ وَالرَّحْمَةِ وَلَيْسَ هُوَ كَدُعَاءِ
(١) في الأصل والمطبوعة زيادة خصلة وهي: " وإما أن يكفر عنه من الذنوب مثلها " وعليه فالخصال أربع، وهو ما يتعارض مع مقدمة الحديث " خصال ثلاث ". والصواب ما أثبتناه من أحمد وابن أبي شيبة والطبراني.

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