Wasila Statements from Established Scholars.

5 statements from Great and well established Scholars regarding the meaning and explanation on what is Wasilah (seeking nearness), Tawassul (using means), Tashaffu` (using intercession), Istighatha (asking help), Sabab (intermediary mean), Tabbaruk (using blessings) Shafi' (intercessor) and the understanding and how they all have similar meanings and are all permissible:

𝟭) 𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗜𝘀𝗹𝗮𝗺 𝗜𝗺𝗮𝗺 𝗮𝗹-𝗦𝘂𝗯𝗸𝗶 (𝗥𝗮𝗵𝗶𝗺𝗮𝗵𝘂𝗹𝗹𝗮𝗵) 𝗲𝘅𝗽𝗹𝗮𝗶𝗻𝘀 𝗺𝗮𝗻𝘆 𝗼𝗳 𝘁𝗵𝗲𝘀𝗲 𝗮𝘀 𝗽𝗼𝘀𝘁𝗲𝗱 𝗶𝗻 𝗮 𝗽𝗿𝗲𝘃𝗶𝗼𝘂𝘀 𝗽𝗼𝘀𝘁:

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Some English translated extracts regarding Tawassul, Istighatha and Tashaffu’by Sheikh ul Islam Imam al-Subki رحمه الله in his magnificent book called Shifa us-Siqaam fi Ziyaratal Khayr al-Anaam.  

Let us see the Introduction of this magnificent scholar, called the real Sheikh ul Islam of his time By Imam Jalal ud-din Suyuti ash-Shafi’i al-Ash’ari رحمه الله:

الإمام الفقيه المحدث الحافظ المفسر الأصولي المتكلم النحوي اللغوي الأديب المجتهد تقي الدين أبو الحسن علي بن عبد الكافي بن علي بن تمام بن يوسف بن موسى بن تمام بن حامد بن يحيى بن عمر بن عثمان بن علي بن مسوار بن سوار بن سليم شيخ الإسلام إمام العصر

(He is) "The Imam, the jurist (Faqih), the Muhaddith (Hadith scholar) the Hafidh (The one who knows more than 100.000 hadith), the exegete (Mufassir), the legal theorist (Usuli), the theologian (Mutkallim), the grammarian (Nahwi), the linguist (Lughawi), the writer (Adib), the Mujtahid, Taqi al-Din Abul Hasan 'Ali bin 'Abd al-Kafi bin 'Ali bin Tammam bin Yusuf bin Musa bin Tammam bin Hamid bin Yahya bin 'Umar bin 'Uthman bin 'Ali bin Miswar bin Sawwar bin Salim, "SHEIKH UL ISLAM AND THE IMAM OF HIS TIME" [Tabaqat al Hufaadh (1/525)

 

Imam Taqi al-Din al-Subki (d. 756 AH) said in his book Shifa` al-Saqam on p. 357:

اعلم : أنه يَجُوزُ ، وَيَحسنُ التَّوسلُ ، والاستغاثة ، والتَّشفُع بالنبي صلى الله عليه وسلم إلى ربه سبحانه وتعالى ، وَجوازُ ذلك وَحُسنهُ ؛ من الأمور المعلُومةِ لِكُلِّ ذي دين ، المعروفة من فِعلِ الأنبياء والمرسلين ، وسِيَرِ السلف الصالحين ، والعلماء والعوام من المسلمين ، ولم يُنكِر أَحدٌ ذلك من أهل الأديان ، ولا سُمعَ به في زمن من الأزمان ، حتى جاء ابن تيمية ؛ فَتكلَّم في ذلك بكلام يُلَبِّسُ فيه على الضعفاء الأغمار ، وابتدع ما لم يُسبق إليه في سائر الأعصار ، ولهذا طعن في الحكاية التي تَقدّم ذكرها عن مَالكٍ رحم الله تعالى ، فإنَّ فيها قول مَالكٍ رحم الله تعالى للمنصور : « استشفع به » . ونحن قد بَيّنا صِحّتها ، ولذلك أدخلنا الاستغاثة في هذا الكتاب ، لما تَعرَّضَ إليها مع الزيارة ، وحسبُكَ أنَّ إنكار ابن تيمية للاستغاثة والتوسل قَولٌ لم يقله عالمٌ قبله ، وصار به بين أهل الإسلام مُثْلهٌ

“Know, that it is permissable and good to perform Tawassul, Istighathah (seeking aid) and Tashaffu’ (seeking intercession) through the Prophet – sallallahu ‘alayhi wa sallam – unto his Lord subhanahu wa ta’ala. 

The permissibility and desirability of this is from the matters that are well known among all those who have religion, and well known from the actions of the Prophets and Messengers, and the way of the righteous Salaf, the scholars, and the layman among the Muslims.

No one has denied this from the people of religion, nor has anyone heard about [denying] this in any time until Ibn Taymiyyah came: So he spoke regarding this with words that deceive the weak inexperienced ones and he innovated that which no one from the eras before held.

This is the reason why he attacked the story which has been already mentioned from [Imam] Malik – may Allah have mercy upon him – for it contains the statement of [Imam] Malik to al-Mansur: “Seek intercession through him”. And we’ve already made its health/correctness clear.

And this is why we’ve also mentioned Istighathah in this book, because of the attack against it together with [the attack against] the visiting [of the grave of the Prophet – sallallahu ‘alayhi wa sallam -] and it should be enough for you [to know] that the denunciation of Ibn Taymiyyah against [performing] Istighathah and Tawassul is a statement that no scholar before him had said and he created dissent among the people of Islam by it.”

– end of the quote –

Then on p. 358:

وأقول : إنَّ التَّوسُل بالنبي صل الله عليه وسلم جَائزٌ في كل حَالٍ ، قبل خَلْقِه ، وبعد خَلْقِهِ ، في مُدَّةِ حياته في الدنيا ، وبعد موته في مُدّة البرزخ ، وبعد البعث في عرصات القيامة والجنة ، وهو على ثلاثة أنواع

“I say: Tawassul through the Prophet – sallallahu ‘alayhi wa sallam – is permissible in every situation, [both] before his creation and after it, in the time of his life in this world, as well as after his death in the period of the Barzakh, and after the resurrection on the day of reckoning and paradise and it’s of three types.”

– end of the quote –

Then on the same page:

النوع الأول : أن يتوسَّل به ، بمعنى : أنَّ طالب الحاجة يسألُ الله تعالى به ، أو بجاهه ، أو ببركته ، فيجوز ذلك في الأحوال الثلاثة ، وقد وَرد في كُلٍّ منها خَبرٌ صحيح

“The first type [of Tawassul]: That a person performs Tawassul through him, meaning that the one that seeks the fulfillment of his need asks Allah ta’ala by him or by his rank or his blessings. This is permissible in all three situations and regarding all of them there are authentic reports.”

– end of the quote –

On p. 372:

النوع الثاني : التوسل به ، بمعنى طلب الدعاء منه ، وذلك في أحوال

“The second type [of Tawassul]: Performing Tawassul throuh him, meaning that one asks him (the Prophet, sallallahu ‘alayhi wa sallam) for supplication (Du’a`) and it’s in the [following] situations.”

– end of the quote –

On p. 378:

فإن قال المُخَالف : أنا لا أمنع التوسل والتشفع لما قَدَّمتُم من الآثار والأدلة ، وإنما أمنع إطلاق التَّجوُهِ والاستغاثة ، لأنَّ فيهما إيهام أنَّ المُتَجوَّهَ به ، والمُستغاثَ به ؛ أعلى من المُتجَّوهِ عليه والمُستغاثِ عليه . قُلْنَا : هذا لا يَعتقده مُسلمٌ ، ولا يدل لفظ التَّجَوهُ والاستغاثة عليه ، فإنَّ التَّجُوهَ من الجَاهِ والوجَاهةِ ، ومعناه : علو القدر والمنزلة ، وقد يُتوسّل بذي الجاه إلى من هو أعلى جاهاً منه ، والاستغاثة طلب الغوث . فالمستغيث يطلب من المستغاث به أن يحصل له الغوث من غيره ، وإن كان أعلى منه ، فالتوسل والتَّشفعُ والتَّجوُه والاستغاثة بالنبي صلى الله عليه وسلم وسائر الأنبياء والصالحين ؛ ليس لها معنى في قلوب المسلمين غير ذلك ، ولا يقصدُ بها أحدٌ منهم سواه . فمن لم ينشرح صدره لذلك ؛ فَليبك على نفسه ، نسأل العافية

“Now if the opponent says: I’m not disallowing Tawassul and Tashaffu’ (seeking intercession) because of the reports and proofs that you’ve mentioned, but rather I disallow the usage of Tajawwuh and Istighathah, because they create the impression that the one by whom aid is sought is higher than the One whose aid is sought [in reality].

We say [to him]: No Muslim believes this nor does the expression of Tajawwuh and Istighathah indicate this. That is because Tajawwuh comes from [the word] Jah and Wajahah and its meaning is high worth and status. Tawassul could be sought from a possessor of rank (Jah) unto one who possesses a higher rank than him. Istighathah is seeking aid, and the one who is seeking aid is asking from one by whom aid is sought in order to obtain aid from other than him, even if that other is greater than him. So Tawassul, Tashaffu’, Tajawwuh and Istighathah with the Prophet – sallallahu ‘alayhi wa sallam – and the rest of the Prophets (Anbiya`) and righteous people (Salihin) has no meaning in the heart of the Muslims other than this and no one from them intends by [performing] these other than this [meaning].

So whoever’s breast is not opened with this, then let him cry over himself. We ask Allah for well-being.”

– end of the quote –

On p. 379:

والمُستَغاثُ به في الحقيقة : هو الله تعالى ، والنَّبيُّ صلى الله عليه وسلم وَاسطةٌ بينه وبين المستغيث

“The One whose aid is sought in reality is Allah ta’ala, and the Prophet is an intermediary (Wasitah) between Him and the one seeking aid.”

– end of the quote –

On p. 381-382:

عن مالك الدار قال : أصاب الناس قحطٌ في زمان عمر بن الخطاب رضي الله عنه ، فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال : يا رسول الله ، استسق لأمتك ، فإنهم قد هلكوا . فأتاه رسول الله صلى الله عليه وسلم في المنام فقال : « إئت عمر ، فاقرأه السلام ، وأخبره أنهم مسقون ، وقل له : عليك الكَيْسَ الكَيْس » . فأتى الرجل عمر فأخبره ، فبكى عمر رضي الله عنه ثم قال : يا رب ، ما آلو إلَّا ما عجزتُ عنه .

وَمحل الاستشهاد من هذا الأثر : طَلبهُ الاستسقاء من النبي صلى الله عليه وسلم بعد موته في مدة البرزخ ، ولا مانع من ذلك ، فإنَّ دعاء النبي صلى الله عليه وسلم لربه تعالى في هذه الحالة غير مُمتنعٍ ، وقد وردت الأخبار على ما ذكرنا ، ونَذكُر طَرفاً منه ، وَعِلمُهُ صلى الله عليه وسلم بسؤال من يَسألُه ؛ ورد أيضاً . ومع هذين الأمرين ؛ فلا مانع من أن يُسألَ النبي صلى الله عليه وسلم الاستسقاء كما كان يسأل في الدنيا

“It is reported from Malik al-Dar that he said: “The people suffered a drought during the successorship of ‘Umar bin al-Khattab – radhiallahu ‘anhu -, whereupon a man came to the grave of the Prophet – sallallahu ‘alayhi wa sallam – and said: “O Messenger of Allah, ask [Allah] for rain for your community (Ummah), for verily they have but perished,” after which the Prophet – sallallahu ‘alayhi wa sallam – appeared to him in a dream and told him: “Go to ‘Umar and give him my greeting, then tell him that they will be watered. And say to him: You must be clever, you must be clever!”

So the man came to ‘Umar and informed him, after which ‘Umar cried and then said: “O my Lord, I spare no effort except in what escapes my power!””

And the point in mentioning this narration as a proof is: His asking for supplication for rain (Istisqa`) from the Prophet – sallallahu ‘alayhi wa sallam – after his death in the period of the Barzakh. 

There is nothing wrong with [doing] this, because the supplication (Du’a`) of the Prophet – sallallahu ‘alayhi wa sallam – to his Lord, may He be Exalted, in this situation is not impossible – and narrations have been reported regarding that which we’ve mentioned [here] and we mention a part of it – and his knowledge – sallallahu ‘alayhi wa sallam – regarding the question of the one asking him has also been reported.

With these two matters [being established], then there is nothing wrong with asking the Prophet – sallallahu ‘alayhi wa sallam – to supplicate for rain just as he was asked [for this in his lifetime] in this world (Dunya).”

– end of the quote –

On p. 382-383:

النوع الثالث من التوسل : ان يُطلبَ منه ذلك الأمر المقصود ، بمعنى أنه صلى الله عليه وسلم قادرٌ على التَّسبُّب فيه ؛ بسؤاله ربه وشفاعته إليه ، فيعود إلى « النوع الثاني » في المعنى ، وإن كانت العبارة مختلفة ، ومن هذا قول القائل للنبي صلى الله عليه وسلم : أسألك مُرافقتكَ في الجنة ، قال : « أَعِنِّي على نفسك بكثرة السجود » . والآثار في ذلك كثيرة أيضاً ، ولا يَقصدُ الناس بسؤالهم ذلك إلَّا كون النبي صلى الله عليه وسلم سبباً وشافعاً ، وكذلك جَوابُ النبي صلى الله عليه وسلم وإن ورد على حسب السؤال ، كما رُوِّينا في « دلائل النبوة » للبيهقي ، بالإسناد إلى عثمان بن أبي العاص رضي الله عنه قال : شكوتُ إلى النبي صلى الله عليه وسلم سُوء حفظي للقرآن ، فقال : « شيطان يقال له خِنْزَب ، أُدْنُ مني يا عثمان » ، ثم وضع يده على صدري ، فوجدت بردها بين كتفي ، وقال : « اخرج يا شيطان من صدر عثمان » . قال : فما سمعت بعد ذلك شيئاً إلَّا حفظته . فانظر أمر النبي صلى الله عليه وسلم بالخروج للشيطان ، للعلم بأنَّ ذلك بإذن الله تعالى وخَلْقه وتيسيره ، وليس المراد نِسبَةَ النبي صلى الله عليه وسلم إلى الخَلقِ والاستقلال بالأفعال ؛ هذا لا يَقصِدهُ مُسلم . فَصرفُ الكلام إليه ومنعه من باب التلبيس في الدِّين ، والتشويش على عوام الموحدين

“The third type of Tawassul: That one requests the wanted thing from him (the Prophet), with the meaning that he – sallallahu ‘alayhi wa sallam – is able to be an intermediary mean in this by asking his Lord and by his intercession unto Him. So it goes back to the second type [of Tawassul] (and that is to ask for supplication) in meaning, even if the expression [used] is different.

And from this is the statement of the one who said to the Prophet – sallallahu ‘alayhi wa sallam – (as reported in “Sahih Muslim”): “I ask you for your companionship in paradise”. He responded: “Then help me to achieve this for you by devoting yourself often to prostration”.

There are also many reports regarding this and the people do not intend by their asking this except the Prophet – sallallahu ‘alayhi wa sallam – to be an intermediary mean (Sabab) and intercessor (Shafi’) [in attaining the requested matter].

Likewise the response of the Prophet – sallallahu ‘alayhi wa sallam – even if it was reported in the manner of a request, as we have been reported in “Dala`il al-Nubuwwah” by [Imam] al-Bayhaqi with a chain of transmission (Isnad) going back to ‘Uthman bin Abi al-‘As – radhiallahu ‘anhu – [in which] he said: “I complained to the Prophet – sallallahu ‘alayhi wa sallam – regarding my weakness in memorizing the Qur`an, so he said [to me]: “A devil who is called Khinzab [is responsible for this], come closer to me o ‘Uthman”. Then he put his hand on my chest, so that I felt its coldness between my shoulder blades and he said: “Get out, o devil, of the chest of ‘Uthman””. He (‘Uthman) said: “I did not hear after this anything except that I memorized it.”

So look at the command of the Prophet – sallallahu ‘alayhi wa sallam – to the devil to get out, with the knowledge that this is [only possible] with the permission of Allah ta’ala and with Him creating and facilitating it. The intent isn’t to ascribe the Prophet – sallallahu ‘alayhi wa sallam – [the ability of] creating (Khalq) and independence in actions (Istiqlal bil Af’al). No Muslim intends such a thing.

So taking the words to this [meaning] and disallowing it [based upon this] is from the deception regarding the religion and from the causing of confusion for the monotheist laymen.”

– end of the quote –

On p. 383:

وإذا قد تحررت هذا الأنواع والأحوال في الطالب من النبي صلى الله عليه وسلم ، وظهر المعنى ؛ فلا عليك في تسميته : تَوَسُّلاً ، أو تَشفُّعاً ، أو استغاثةً ، أو تَجوُّهاً ، أو تَوخٌُهاً ؛ لأنَّ المعنى في جميع ذلك سواء

“If these [three] types [of Tawassul] and the [different] situations regarding the one who asks the Prophet – sallallahu ‘alayhi wa sallam – [for aid] has become clear and the meaning has become apparent, then it should not concern you how one calls it: whether it’s Tawassul, Tashaffu’, Istighathah, Tajawwuh or Tawajjuh, because the [intended] meaning of all of these [different wordings used] is the same.”

– end of the quote –

On p. 385:

فالله تعالى مُستَغاثٌ ، والغوث منه خلقاً وإيجاداً ، والنبي صلى الله عليه وسلم مُستَغاث والغوث منه تسبباً وكسباً

“So Allah ta’ala is the one whose aid is sought and aid comes Him from by the way of creating and bringing forth. And the Prophet – sallallahu ‘alayhi wa sallam – is one whose aid is sought and aid comes from him by the way of being an intermediary mean and [by the way] of acquisition.”

– end of the quote –

And then on the same page:

فقد ظهر جواز إطلاق الاستغاثة والتوسل جميعاً ، وهذا أمر لا يُشَكّ فيه ، فإنَّ الاستغاثة في اللغة : طلب الغوث ، وهذا جائز لغة وشرعاً من كُلّ من يقدر عليه بأي لفظ عُبِّر عنه ، كما قالت أم إسماعيل : « أغث إن كان عندك غواث

“So the permissibility of using both Istighathah and Tawassul has become clear and this is a matter which can not be doubted, because Istighathah means seeking aid in the language and this is permissable in the language and in the Shari’ah from whomever is able to do it and by whatever phrase one expresses it, just like when the mother of Isma’il (peace be upon them) said: “Help us if you can offer any help.””

– end of the quote –

It should be known that Tawassul, "ASKING FOR HELP" and intercession through the Prophet ﷺ in the court of Allah ﷻ is not only allowed but is "RECOMMENDED" 

It being legal and recommended is a known fact for everyone who has understanding of deen, this is a deed of Prophets/Messengers, the salaf-as-Saliheen, the Ulama and general public of Muslims. 

(Imam Taqi ud din as-Subki – Rahimuhulllah in his magnificent work called Shifa us Siqaam fi Ziyaratil Khayr il Anaam, Page No. 357)

 

𝟮) 𝗦𝗵𝗮𝘆𝗸𝗵 𝗔𝗯𝗱 𝗮𝗹-𝗛𝗮𝗾𝗾 𝗠𝘂𝗵𝗮𝗱𝗶𝘁𝗵 𝗗𝗵𝗲𝗹𝘃𝗶 (𝗥𝗮𝗵𝗶𝗺𝗮𝗵𝘂𝗹𝗹𝗮𝗵), 𝘄𝗵𝗼 𝗰𝗮𝗺𝗲 𝗳𝗿𝗼𝗺 𝗔𝗿𝗮𝗯𝗶𝗮 𝘁𝗼 𝘀𝘂𝗯-𝗰𝗼𝗻𝘁𝗶𝗻𝗲𝗻𝘁 𝗶𝗻 𝗼𝗿𝗱𝗲𝗿 𝘁𝗼 𝘀𝗽𝗿𝗲𝗮𝗱 𝘁𝗵𝗲 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗼𝗳 𝗛𝗮𝗱𝗶𝘁𝗵, 𝗵𝗲 𝗶𝘀 𝗿𝗲𝘀𝗽𝗲𝗰𝘁𝗲𝗱 𝗵𝗶𝗴𝗵𝗹𝘆 𝗯𝘆 𝗮𝗹𝗹 𝗠𝘂𝘀𝗹𝗶𝗺𝘀 𝗵𝗲 𝘀𝗮𝘆𝘀:

"I wish my intellect was owned by people who reject beseeching for help from Awliya, so what do they understand from it? What we understand is that the one making dua is dependent upon Allah ﷻ, and he makes dua to Allah ﷻ, asks Him for his Hajah and presents the Waseela of Allah’s friend , he says: O Allah, the blessings which you have bestowed upon this friend of yours, please grant me something through his wasila, as you are the best of givers, the second case is that one calls out (nida) the Wali and makes him Mukhatib and says: "O Slave of Allah, O Allah’s friend, do my Shaf’aat and make this dua to Allah ﷻ that he grants me my need" Hence the one who grants and the one who fulfills the need (in both cases) is “ONLY ALLAH” , the man in-between is just an intercessor , whereas the Qadir, Fa'il, one who brings about change is only Allah. 

[Shaykh Abd al-Haqq Muhaddith al-Hanafi al-Maturidi al-Naqshbadni al-Dehlvi رحمه الله Sharah al-Mishkaat, Ash'atul Lamaat, Vol.3, p.401]. 

𝟯) 𝗧𝗵𝗲 𝗚𝗿𝗮𝗻𝗱 𝗠𝘂𝗳𝘁𝗶 𝗼𝗳 𝗠𝗮𝗸𝗸𝗮𝗵 𝗮𝗻𝗱 𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗜𝘀𝗹𝗮𝗺 𝗳𝗼𝗿 𝘁𝗵𝗲 𝗛𝗶𝗷𝗮𝘇 𝗿𝗲𝗴𝗶𝗼𝗻, 𝗮𝗹-𝗦𝗮𝘆𝘆𝗶𝗱 𝗔𝗵𝗺𝗮𝗱 𝗜𝗯𝗻 𝗭𝗮𝘆𝗻𝗶 𝗗𝗮𝗵𝗹𝗮𝗻 𝗮𝘀𝗵-𝘀𝗵𝗮𝗳𝗶`𝗶 (𝗥𝗮𝗵𝗶𝗺𝗮𝗵𝘂𝗹𝗹𝗮𝗵) (𝗱.𝟭𝟯𝟬𝟰𝗛/𝟭𝟴𝟴𝟲 𝗰.𝗲.), 𝗽𝗲𝗿𝗳𝗲𝗰𝘁𝗹𝘆 𝘀𝘂𝗺𝗺𝗮𝗿𝗶𝘀𝗲𝘀 𝘁𝗵𝗲 𝘁𝗼𝗽𝗶𝗰 𝗶𝗻 𝗵𝗶𝘀 𝗞𝗵𝘂𝗹𝗮𝘀𝗮𝘁 𝗮𝗹-𝗸𝗮𝗹𝗮𝗺 𝗳𝗶 𝗯𝗮𝘆𝗮𝗻 𝗨𝗺𝗮𝗿’ 𝗮𝗹-𝗯𝗮𝗹𝗮𝗱 𝗮𝗹-𝗛𝗮𝗿𝗮𝗺 (“𝗧𝗵𝗲 𝗦𝘂𝗺𝗺𝗮𝘁𝗶𝗼𝗻 𝗖𝗼𝗻𝗰𝗲𝗿𝗻𝗶𝗻𝗴 𝘁𝗵𝗲 𝗟𝗲𝗮𝗱𝗲𝗿𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗦𝗮𝗰𝗿𝗼𝘀𝗮𝗻𝗰𝘁 𝗖𝗼𝘂𝗻𝘁𝗿𝘆):

Tawassul (using means), Tashaffu` (using intercession), and Istighatha (asking help) all have the same meaning, and the only meaning they have in the hearts of the believers is that of Tabarruk (using blessings) with the mention of Allah's beloved ones, since it is established He ﷻ grants His mercy to all His servants for the sake of His beloved ones, and this is the case whether they are physically alive or not, because in either case the actual effecting agent and true executor is Allah ﷻ Himself and these beloved ones are only causes for His mercy. Like any secondary causes, they have no independent authority of influence (only by Allah's will and bestowal they help) 

𝟰) 𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗜𝘀𝗹𝗮𝗺 𝗜𝗯𝗻 𝗛𝗮𝗷𝗮𝗿 𝗮𝗹-𝗛𝗮𝘆𝘁𝗵𝗮𝗺𝗶 𝗮𝗹-𝗠𝗮𝗸𝗸𝗶 (𝗥𝗮𝗵𝗶𝗺𝗮𝗵𝘂𝗹𝗹𝗮𝗵) 𝘄𝗿𝗼𝘁𝗲:

Tawajjuh, tawassul, istighatha and tashaffu’ through Holy Prophet (sal Allahu alayhi wassallam), through other prophets or awliya’ all mean the same thing. 

The words ‘tawassul’, ‘tawajjuh’ or ‘istighatha’ do not show that the one through whom is prayed is higher than the one to whom is prayed, because the one with a high status is made an intermediary in asking from the one with a higher status. ‘Istighatha’ means ‘asking for help from somebody by putting someone else as an intermediary’. The former is higher than the intermediary. Muslims, when praying through Rasulullah (‘alaihi ‘s-salam) or awliya’, do not think otherwise. No other thing comes to their hearts when saying these words. Allahu ta’ala alone is the One who is prayed to and is asked from; the Prophet is an intermediary, a mediator between. Only Allahu ta’ala helps by creating or making; the Prophet is the cause, the intermediary of the help.  Allahu ta’ala is the Real Helper, and Rasulullah (‘alaihi ‘s-salam) is the symbolic helper.

[Excerpted from the translation of  Ibn Hajar al-Makki’s Jawhar al-munazzam. It is also quoted in Shawahid al-haqq.]

𝟱) 𝗜𝗺𝗮𝗺 𝗦𝗵𝗮𝗺𝘀 𝘂𝗱-𝗱𝗶𝗻 𝗔𝗹 𝗥𝗮𝗺𝗹𝗶 (𝗥𝗮𝗵𝗶𝗺𝘂𝗵𝘂𝗹𝗹𝗮𝗵) 𝘀𝘁𝗮𝘁𝗲𝘀 𝗶𝗻 𝗵𝗶𝘀 𝗙𝗮𝘁𝗮𝘄𝗮 𝗮𝗹 𝗥𝗮𝗺𝗹𝗶 (𝟰/𝟯𝟴𝟮)

بأن الاستغاثة بالأنبياء والمرسلين والأولياء والعلماء والصالحين جائزة وللرسل والأنبياء والأولياء والصالحين إغاثة بعد موتهم ؛ لأن معجزة الأنبياء وكرامات الأولياء لا تنقطع بموتهم . أما الأنبياء فلأنهم أحياء في قبورهم يصلون ويحجون كما وردت به الأخبار وتكون الإغاثة منهم معجزة لهم .

Istighatha i.e. Seeking Help from the Prophets and Messengers, the Saints, Ulama and upright people is “PERMITTED” after their passing away. The messengers, prophets and saints have (power to) help after their passing away because their miracles (to help with Allah's bestowal) do not become abolished after their deaths. The Prophets are alive in their graves, praying and also performing hajj as it has been mentioned in many ahadith. Therefore the help from them shall be a miracle from them.