Meaning of Seeking Waseelah (5-35 and 17-57)

Allah says

“O you who believe! Do your duty to Allaah and fear Him. And seek the means of approach to Him, and strive hard in His Cause (as much as you can), so that you may be successful” [al-Maa’idah 5:35]

Commentary by Brelvis, Tafsir Naeemi says (it is the tafsir of Ahmad Yar Khan Naeemi)
..Momineen you should not be like fool jews. Choose Taqwa and peity and Make tawassul through Anbiya and Auliyah…[page 391]

he said on page 393
Waseela is general. Anbiya,Auliyah, Righteous deeds, Tabarruk from these people, all that is included in it. It is obvious that these are other means than performing acts (amal)..

on page 394 and he accused Shaykh ul Islam Ibn Tamiyah and Ahlus sunnah because they do not take tawassul and tabarruk from Auliyah who are not in this world

see Scan pages:

Comment: He accused Shaykh ul Islam Ibn e Tamiyah and Ahlus Sunnah, let us see what was the stance of Ibn Taymiyyah on this verse and then the opinions of Tabiyeen and Mufassireen will be mentioned

Shaykh al Islam Ibn Taymiyyah said:
{يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ} . فابتغاء الوسيلة إلى الله إنما يكون لمن توسل إلى الله بالإيمان بمحمد واتباعه.
وهذا التوسل بالإيمان به وطاعته فرض على كل أحد في كل حال، باطناً وظاهراً، في حياة رسول الله صلى الله عليه وسلم وبعد موته،

“O you who believe! Do your duty to Allaah and fear Him. And seek the means of approach to Him” Seek the means of approach to Allah, ask Allah with Faith in Muhammad peace be upon him and by following him. This Tawassul with faith in him, and following him is an OBLIGATION ON EVERYONE, INWARDLY AND APPARENTLY, IN THE LIFE OF PROPHET PEACE BE UPON HIM AND AFER HIS DEATH.
[Qaidah al Jaleelah page 1]

This is the stance of Ahlus sunnah against people of Bidah, now let us see the commentaries by Tabiyeen and Mufassireen.

Abu Wail Shaqeeq bin Sal,a
Ibn Jareer Tabri
Fakhr ud din al-Razi
Abul Hasan Ali bin Muhammad Khazin
Ibn Katheer
Tafsir Jalalyan
Alousi Baghdadi Hanafi
Abul Layth As-Simirqandi
Shaykh Muhammad Salih al-Munajjid

1. Abu Wail Shaqeeq bin Salma (Tabiyee) said
{ وَابْتَغُوا إلَـيْهِ الوَسِيـلةَ } قال: القربة فـي الأعمال.
(And seek the means of approach to Him) Seek nearness through righteous deeds.[Tafsir at-Tabri under 5:35]

2. Ibn Jareer at-Tabari (d. 310 H.) says:

{ وَابْتَغُوا إلَـيْهِ الوَسِيـلَةَ } يقول: واطلبوا القربة إلـيه بـالعمل بـما يرضيه.

(And seek the means of approach to Him) He said and seek nearness to Him by performing the acts that please Him.[Tafsir at-Tabri under 5:35]

And then he quoted from the at-tabiyeen like Abi Waail, Ata, Saddi, Qatada, Mujahid, al Hasan, Abdullah bin Katheer that it means: القربة في الأعمال

And Ibn Zayd said: المحبة ، تحببوا إلى الله

That is why Shaykh Jamal ad Din Zarabozo said:
” In fact, that is the only interpretation that al-Tabari offers, although it was his practice to present every view passed on from the early scholars. In other words, there is not even any hint of the kinds of practices that later people developed and claim fell under the purview of this verse.” [The Life, Teachings and Influence of Muhammad ibn Abdul-Wahhaab, 249] In short, the meaning taken by sufis was unknown to the righteous predecessors.

3) Zamakshree (d 538 h)

الوسيلة: كل ما يتوسل به أي يتقرّب من قرابة أو صنيعة أو غير ذلك، فاستعيرت لما يتوسل به إلى الله تعالى من فعل الطاعات وترك المعاصي. وأنشد للبيد:
أَرَى النَّاسَ لاَ يَدْرُونَ مَا قَدْرُ أَمْرِهِم أَلاَ كُلُّ ذِي لُبٍّ إلَى اللَّهِ وَاسِلُ
It says that Seeking nearness to Allah is done through Obedience and leavinng the sins.[Tafsir Kashaaf under Surah al-Maida verse 35]

4) Fakhr ud din al-Razi (d 606 h) said
قد عرفتم كمال جسارة اليهود على المعاصي والذنوب وبعدهم عن الطاعات التي هي الوسائل للعبد إلى الرب، فكونوا يا أيها المؤمنون بالضد من ذلك، وكونوا متقين عن معاصي الله، متوسلين إلى الله بطاعات الله.
الوجه الثاني في النظم: أنه تعالى حكى عنهم أنهم قالوا
{ نَحْنُ أَبْنَاء ٱللَّهِ وَأَحِبَّاؤُهُ }
[المائدة: 18] أي نحن أبناء أنبياء الله، فكان افتخارهم بأعمال آبائهم، فقال تعالى: يا أيها الذين آمنوا ليكن مفاخرتكم بأعمالكم لا بشرف آبائكم وأسلافكم، فاتقوا وابتغوا إليه الوسيلة، والله أعلم.
(O Muslims) Have you seen how the Jews dare to do disobedience and sins and they were far from obedience which is the means to nearness to Allah. So, Be opposite to them O Mominoon Be cautious about transgressions against Allah, seek nearness to Allah through obedience to Allah…
Allah mentioned the saying of (Jews and Christians) they said: “We are the children of Allah and His beloved.” [5:18] Meaning we are children of Prophets of Allah They were Proud on the practice of their forefathers, Then Allah said O you who believe, Do not feel proud on the honor of your fathers and predecessors, fear (Allah) and seek means to him. Allah knows best.[Mafateeh al-Gayb under Surah al-Maida verse 35]

5) Abul Hasan Ali bin Muhammad Khazin (d 741h) said
قوله تعالى: { يا أيها الذين آمنوا اتقوا الله } أي خافوا الله بترك المنهيات { وابتغوا إليه الوسيلة } يعني واطلبوا إليه القرب بطاعته والعمل بما يرضي وإنما قلنا ذلك، لأن مجامع التكاليف محصورة في نوعين لا ثالث لهما. أحد النوعين: ترك المنهيات وإليه الإشارة بقوله: اتقوا الله. والثاني: التقرب إلى الله تعالى بالطاعت وإليه الإشارة بقوله: وابتغوا إليه الوسيلة
Allah says ” O you who believe fear Allah” Meaning leave the things which are forbidden by fearing Allah. “And seek means to approach to him” Meaning seek nearness to him through obedience and works which pleases Allah. I said this because there are two types of all the Restrictions (in Islamic Law). One of the two types is leaving the forbidden things. this is what referred in the saying “Fear Allah”. Second is seeking nearness to Allah tala through obedience and this is what reffered in “And seek means to approach to him”[Maani al-Tanzeel under 5:35]

6) Ibn Katheer(d 774h) said:
Allaah commands His believing slaves to fear Him (taqwa). When this word is accompanied by mention of obedience, it means refraining from haraam things. After that Allaah says, “And seek the means of approach to Him”. Sufyaan al-Thawri said, narrating from Talhah, from ‘Ata’, from Ibn ‘Abbaas: i.e., drawing close to Him. This was also stated by Mujaahid, Abu Waa’il, al-Hasan, Qataadah, ‘Abd-Allaah ibn Katheer, al-Saddi, Ibn Zayd and others. Qataadah said: i.e., draw close to Him by obeying Him and doing that which pleases Him, and Ibn Zayd recited
“Those whom they call upon desire (for themselves) means of access to their Lord (Allaah)”[al-Isra’ 17:57]

There is no difference of opinion among the mufassireen concerning what these imams said.

Means of approach or means of access means that by means of which one reaches one’s goal. [Tafseer Ibn Katheer, 2/53, 54 under 5:35]

7) Tafsir Jalalyan Says
“O you who believe, fear God, fear His chastisement, by being obedient to Him, and seek the means to Him, that obedience which brings you closer to Him, and struggle in His way, in order to elevate His religion; so that you might prosper, triumph.” [Tafsir of 5:35]

8) Al-Shanqeeti (may Allaah have mercy on him) said:

Note that the majority of scholars are of the view that what is meant by waseelah here is drawing close to Allaah by obeying His commands and avoiding that which He has forbidden, in accordance with the teachings brought by Muhammad (peace and blessings of Allaah be upon him), doing that sincerely for the sake of Allaah alone, because this is the only path that leads to the pleasure of Allaah and attaining what is with Him and what is good in this world and in the Hereafter.

The basic meaning of the word waseelah is a path that brings one near to something. Here it means righteous deeds, according to scholarly consensus, because there is no other way of drawing close to Allaah apart from following the Messenger of Allaah (peace and blessings of Allaah be upon him). Based on this, there are many verses which explain the meaning of waseelah, such as the following (interpretation of the meaning):

“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)”[al-Hashr 59:7]

“Say (O Muhammad to mankind): ‘If you (really) love Allaah, then follow me'”[Aal ‘Imraan 3:31]

“Say: Obey Allaah and obey the Messenger”[al-Noor 24:54]

And there are other similar verses.

It was narrated from Ibn ‘Abbaas that what is meant by waseelah is need.

Based on this, the words narrated from Ibn ‘Abbaas, “Seek with Him al-waseelah” mean, seek your needs from Allaah, for He alone is the one who is able to meet them. This is further explained by the verses in which Allaah says

“Verily, those whom you worship besides Allaah have no power to give you provision, so seek your provision from Allaah (Alone), and worship Him (Alone)”[al-‘Ankaboot 29:17]

“and ask Allaah of His Bounty”[al-Nisa’ 4:32]

And by the hadeeth: “If you ask, then ask of Allaah.”

….The correct view concerning the meaning of waseelah is that of the majority of scholars, that it means drawing closer to Allaah by worshipping Him alone, in accordance with the teachings of the Messenger (peace and blessings of Allaah be upon him). The tafseer of Ibn ‘Abbaas comes under this heading, because calling upon Allaah (du’aa’) and praying humbly to Him when asking for one’s needs is one of the greatest forms of worship which is waseelah or seeking to draw closer to Him and attain His pleasure and mercy.

From this it may be understood that what many of the heretics and followers of ignorant men who claim to be Sufis say, which is that what is meant by waseelah in the verse is the Shaykh who has the power of mediation between him and his Lord, is ignorance, blindness and obvious misguidance; it is toying with the Book of Allaah. Taking intermediaries is the essence of the kufr of the kaafirs, as Allaah clearly stated when He said concerning them

“[They say:] We worship them only that they may bring us near to Allaah”[al-Zumar 39:3]

“and they say: ‘These are our intercessors with Allaah.’ Say: ‘Do you inform Allaah of that which He knows not in the heavens and on the earth?’ Glorified and Exalted is He above all that which they associate as partners (with Him)!”[Yoonus 10:18]

Every one who is accountable must understand that the way to attain the pleasure of Allaah and His Paradise and His mercy is to follow His Messenger (peace and blessings of Allaah be upon him). Whoever deviates from that has gone astray from the straight path.

“It will not be in accordance with your desires (Muslims), nor those of the people of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof”[al-Nisa’4:123]

The meaning of waseelah that we have explained here is also the meaning in the verse where Allaah says

“Those whom they call upon desire (for themselves) means of access to their Lord (Allaah) as to which of them should be the nearest”[al-Isra’ 17:57]

Another meaning of waseelah is the status in Paradise which the Prophet (peace and blessings of Allaah be upon him) told us to ask Allaah to grant to him, and we hope that Allaah will give it to him, because only one person will be entitled to it, and he hoped that he would be the one[Adwa’ al-Bayaan, 2/86-88]

9) Imam Mahmud Al-Alusi said in his “Ruh ul-Ma’ani” in Tafsir of the verse “Seek Wasilah to Him” (Maidah: 35):

“This has the form of “Fa’ilatun” with the meaning of (the means) with one does Tawassul among actions of obedience and leaving sins… and Anbari and others narrated from Ibn Abbas that Wasilah means need (Hajah) and recited for him the poem of ‘Anzatu…(to justify meaning of Wasilah also comes for need) and then the meaning is “ask your hands by turning your attention towards Allah, because in His Hands are the keys of the heavens and earth, and do not ask your needs turning to other than Allah” …, and some explained “Wasilah”, as a level (Manzilah) in paradise, and this is not evident in this meaning because this is among the particularities of the Prophet (saw) based on what Muslim reported and others : “It is a level in paradise, Allah has made it for (only) one of His slave and I hope that it will be for me, so ask Wasilah for me” …

And some people took proof from this verse to legislate Istighathah (seeking assistance) from saints, making them Wasilah (intermediaries) between Allah and slaves, and swearing upon Allah with them by saying : “O Allah we swear upon you with so and so that you give us that” and some of them say to the absent or dead from pious slaves of Allah: “Ya Fulan (O so and so), invoke Allah that He gives us subsistence, this and that”, and they think that it is from the chapter of seeking Wasilah, and they tell that the Prophet (saw) : “When things are difficult for you, then go to the people of graves or seek help from the people of graves” (a fabricated narration), and all of this is far from the truth from great distances.

And Tahqiq of Kalam (verified speech) in this place is that Istighathah with creation, and making it a Wasilah in the meaning of asking Du’a to them, there is no doubt in its permissibility if the sought person is alive, and we do not restrict this to the case of the one being asked is superior, rather one can ask the superior and the inferior, and it has been authenticated that he (saw) asked Umar (to make du’a for him) when he sought for permission for Umrah: ” Do not forget your brother in your du’a” and he ordered him as well to seek Uwais AL Qarni so he seeks forgiveness for him, and he (saw) ordered the community to ask Wasilah (place in paradise) for him as it has just been mentioned and by they sending Sala upon him.

As for when the sought person is dead or absent, it is not hidden for scholars that it is not permissible and it is from innovations that none of the Salaf did…

And it did not come from any of the Sahabah – and they are among the most desiring people from creation to seek any good- that they asked the dead anything, rather it is authentically reported from Ibn Umar that he used to say when he entered prophetic chamber when making Ziyarah (visit of the grave): “As-Salam Aleyka Ya Rasula Allah, As-Salam Aleyka Ya Aba Bakrin, As Salam Aleyka Ya Abati” (Peace be upon you O messenger of Allah, peace be upon you O Abu Bakr, peace be upon you O my father), then he left and he did not add to that and he did not seek anything from the leader of the universe (saw) or from his two nobles companions lying next, and they are the most virtuous from what surface can ever gather and have the highest value from what all containing places can ever contain.

Yes Du’a near the noble presence and holy Garden (Rawdah), Sahabah used to invoke Allah here facing the Qiblah and it did not come from them that they would face the sacred grave during Du’a while it is better than ‘Arsh (Throne of Allah). The Imams differed whether to face it for sending Salam, according to Abu Hanifah, one should not face it but put it at his back and face the Qiblah, and some said that one should face (the grave) for Salam and then face the Qiblah and turn back (from grave) for Du’a, and the authentic view (of Abu Hanifah), what is depended upon, is that one should face (the grave) for Salam and for Du’a he should face the Qiblah and put the noble grave on his right or left.

If this is what is legislated for the Ziyarah (visit of the grave) of the leader of creation…so what about Ziyarah of others compared to his Ziyarah? Wherever it happens and what is added or is sought from the one visited, what is not the right of the leader of the creation (to have such things done, and yet none of the Salafi did such, showing it should not be done)?

As for swearing upon Allah with one of His creation such as saying: “Allah I swear upon You or I ask you with so and so (Fulan) that you fulfill my need, then (‘Izz) Ibn Abdis Salam permitted that for the Prophet (saw) because he is leader on sons of Adam, and this is not permissible to swear upon Allah with other (than him) from Prophets, angels, and saints as they are not from his level. And this has been quoted from him by Al-Manawi in his “Sharh Kabir” of “Jami us Saghir”, and the prove of it is what At-Tirmidhi narrated …(Hadith of the blind Man)

And among people, some forbade Tawassul with essence (Dhat) and swearing upon Allah with any of the creation at all and this is the view of Al Majd Ibn Taymiyah and he quoted this from Imam Abu Hanifah and Abu Yusuf and others from the great scholars, and he answered the Hadith that some part (as Mudhaf) is omitted and it is Du’a or Shafa’ah of Your Prophet (saw), so in making Wasilah with the Du’a (of the Prophet (saw)), this is permissible, rather recommended, and the proof on what is omitted is the saying at end of the Hadith: “Allah accept his Shafa’ah (intercession) for me” and also there is in the beginning what constitutes a proof for that (as the blind man came and sought the Prophet’s dua)

And Taj As-Subki insulted Al-Majd (in fact At Taqi Ibn Taymiyah), as he us used to and said : “And Tawassul is recommended, and likewise Istighathah with the Prophet (saw) to the Lord, and none of the Salaf or Khalaf denied this until Ibn Taymiyah came, and he denied this, and deviated from the right path and innovated….”

(Al-Alusi answered 🙂 “And you know that Du’a reported in narrations from pure Ahlul Bayt (household of the Prophet (saw)) and others from Imams, there is not in them Tawassul with his noble essence (Dhat)…the one who claims a text, then he should present it”

As for what Abu Dawud reported in his “Sunnan” and others “That a man said to the Prophet (saw) : “We seek your Shafa’ah (intercession) to Allah and seek Allah’s Shafa’ah (intercession) to you” and the Prophet (saw) glorified Allah until it was seen in the faces of his Sahabah (that the Prophet (saw) was angry), and he said “May calamity be on you, do you know who Allah is? Allah’s intercession is not sought to anybody from His creation, the status of Allah is greater than that” then it is not a proof for our topic, as he denied his saying “seek Allah’s Shafa’ah (intercession) to you” and did not deny his saying: “We seek your Shafa’ah (intercession) to Allah”, because the meaning of Istishfa’ (seeking intercession) is seeking Du’a from him, and it does not mean swearing with it upon Allah.

If swearing had the meaning of Istishfa’ why did the Prophet (saw) denied what is contained in the second sentence and not in first? So based on this, the information is not satisfactory to stand as a proof, nor what is before for the one who claims permissibility of swearing with his essence (saw) alive and dead, and the same for essence of others among saint souls in an absolute way, making Qiyas (analogy) of him (saw) with all people of importance, although there is difference in strength and weakness. And this because what is in second sentence is seeking intercession and not swearing, and what is in the first sentence, it does not constitute a clear proof in subjects of difference,

And if we suppose it (that Istishfa in this Hadith means swearing upon Allah with essence of the Prophet) there is not (in this Hadith) but swearing with alive people and Tawassul with him, and making his (saw) state of life as his state of death in this topic needs a clear text and probably the clear text is contrary to this, as there is in “Sahih ul Bukhari” from Anas that ‘Umar ibnul Khattab when they faced drought, sought rain with Abbas and said : “O Allah we used to do Tawassul with Your Prophet (saw) and You gave us rain, and now we do Tawassul to You with the uncle of our Prophet, give us rain” and they were given rain. And if there was Tawassul with him (saw) after his death from this world, why did they turn to other? Rather they would have said : “O Allah we do tawassul with Your Prophet, give us rain”

And they are far away from turning from the Tawassul of Prophet (saw) to the Tawassul with his uncle Abbas…while they were the first forerunners, and they were more knowledgeable than us about Allah and His Prophet (saw), and the rights of Allah and His Prophet (saw), what is legislated in du’a and what is not legislated, and they were in time of huge need, they were seeking relief from difficulties and easiness of difficult, and descent of rain with all ways, this is clear proof that the legislated is what they did without others.

And what is mentioned in Qiyas of him with other saint souls with difference of status – (difference) that is denied by none except a hypocrite – this is from what is not possible to accept, and you came to know that for swearing with him (saw) unto his Lord alive or dead, there is no clear text to justify it, and it is not said that what is in the narration of Al-Bukhari constitutes a proof for authenticity of swearing with him (saw) alive and the same for other people.

As for first (information), the saying of Umar: “We used to do Tawassul with Your Prophet (saw)” and as for the second of his saying: “And now we do Tawassul with uncle of our Prophet (saw)” because it is said: this Tawassul is not from chapter of swearing rather it is from categories of seeking intercession, and this is to seek du’a from an individual and his Shafa’ah, and seeking from Allah that he accepts his du’a and Shafa’ah. And this is supported by the fact that Abbas was invoking and they were trusting his du’a until rain came.

And Al-Majd (At-Taqi) mentioned that there is Ijmal (general sense) and Ishtirak (different meanings) in (the word) Tawassul with an individual and Tawajjuh (turning) to him, according to the Istilah. The meaning in the language of the Sahabah is to seek from him Du’a and Shafa’ah, so the Tawassul and Tawajuh is in truth with his du’a and his Shafa’ah, and this is from what is not forbidden, as for what is in language of a lot of people, that meaning is to ask Allah with him, and to swear upon Him with him, this is the subject of dispute, and you have known the speech on it, and it has been put in swearing not legislated the saying of someone: “O Allah, I ask you with the status ( Jah) of so and so” because this is not proven from any of the Salaf that he invoked like that…

As for what the laymen mention from his (saw) saying: “If you have a need to Allah, ask with my status, because my status is great towards Allah” then none of the people of knowledge narrated it, and it does not exist in books of Hadith, and for what Al-Qushayri mentioned from Ma’ruf Al-Karkhi, that he said to his students: “If you have any need to Allah, then swear upon Him with me, because I am an intermediary between you and Him”, then there is no Sanad (chain of narrators) found for that on which Muhadith depend.

As for what is reported from Ibn Majah from Abu Said Al Khudri from the Prophet (saw) in the du’a after prayer: “O Allah, I ask you with right of the people who ask You (Sailiin)…” then there is Awfi in the Sanad and there is weakness in him…

And people have exceeded limits nowadays in swearing upon Allah, they swear upon Him with what is nothing and with what has no status in front of Allah. And worse than that, they seek from people of graves matters like cure for sick, wealth for poor, and finding lost things, and relief from all difficulty, and their devils inspired them this narration: “When you are invaded with troubles until end (go and seek help from people of graves)” and this Hadith is a lie on the Prophet (saw) by consensus of the people of knowledge of the science of Hadith, and none of the scholars narrated it, and nothing of that is found in reliable books of Hadith, and the Prophet (saw) forbade to take graves as mosques (places of worship) and cursed those doing that, so how can one imagine the order to do Istighathah (seeking assistance) and asking from its people (of graves) ? Subhanallah this is a great lie!

And it is quoted from Abu Yazid Al-Bastami: “Istighathah of creation by creation is like seeking help of a prisoner by a prisoner” and from words of As-Sajjad that “the needy asking to the needy is stupidity in his opinion and misguidance in his intelligence”, and from du’a of Musa (aley salam) “And to You we seek help” , and he (saw) said to Ibn Abbas: “When you seek help, then seek from Allah…” and He said: “You alone do we worship and from You alone do wee seek help” (Fatihah)

And after (saying) all this, I do not see any wrong in Tawassul to Allah with status (Jah) of the Prophet (saw) alive or dead, and what is meant by “Jah” returns to attributes from attributes of Allah… so the meaning of the saying of the one who say: “Allah, I do Tawassul with status of Your Prophet (saw) that you fulfill my need” will be: “Allah, make Your love for him as a Wasilah in fulfilling my need”. And there is no difference between this and your saying: “Allah, I do Tawassul with Your Mercy that you do this and that”, as the meaning is also: “Allah make your Mercy as a Wasilah for me in this action” and I do not see any wrong in swearing upon Allah with status of him (saw) in this meaning, and the kalam in Hurmah is same as kalam in Jah, and this does not come in tawassul and Iqsam with dhat at all.

Yes, the Tawassul with Jah (status) and Hurmah (dignity) did not come from any of the Sahabah. Maybe this is because they were fearing that people found in their minds something (confusing), as they left Tawassul with idols, and then pure Imams coming after them followed them (in not doing Tawassul with Jah). And the Prophet (saw) left the destruction of the Ka’bah and its building on the foundations of Ibrahim (aley salam) as people were close from time of Kufr as it is established in the “Sahih”.

And what we mentioned, it is only to prevent difficulty for people (who do Tawassul with Jah) and running away from the claim of their misguidance, as some people claim… and the best for us are reported du’a that come in the Book and the detailed Sunnah because it is not hidden for people of fairness that what Allah taught him, what the Messenger (saw) (taught), what the Sahabah did, and what people after them accepted fully is better, more complete, more beneficial and more secure…

They remain two points. First that the Tawassul with Jah of other than the Prophet (saw), there is no wrong in it if the one who is done Tawassul with is known for sure that he has a status in front of Allah, as the certainty in his piety and Wilayah , as for the one about whom there is no certainty for his right, then Tawassul is not done with his status…

Second, that people have increased in du’a to other than Allah from loved Awliay among dead and others, as “Ya Sayidi So and So (Fulan) Aghithni (help me)” and this is not from the permitted form Tawassul in anyway…a great number of scholars have considered that as Shirk…and I do not see anybody who says this except that he believes that the invoked alive absent or dead hidden knows the invisible or hears his saying and is powerful with his essence or with other to bring good and remove problems, and if not he would not have called him nor opened his mouth, and in this there is a great test from Allah…

There is no doubt that Istighathah from people of graves… is a matter that is obligatory to be avoided, and it is not suitable for people of intelligence to do that, and you should not be deceived if the seeker of help can have his need fulfilled and his matter asked being granted, because this is a test and trial (Fitnah) from Him (Azza wa Jalla), and Shaytan can take appearance of the one whose help was sought, and people can think that it is a Karamat (miracle) from the invoked, far away far away, it is only Shaytan who misguides him and deceives him, and he makes beautiful his desire, this is like Shaytan speaking in idols to misguide their worshipers. And the misguided people think that it is from the emanation of the soul of the invoked for help, or an angel in the form of the invoked as a Karamat for him, and this is very bad how they judge, because Tatawur and Zuhur (apparition of miracles) although they are possible, but not in cases like this after doing these kinds of sins, and we ask Allah with His Names to protect us from that.”(end quote)

Saying of Alousi is taken from

10) Abul Layth As-Simirqandi (d. 375 H.) said
يعني اطلبوا القرابة والفضيلة بالأعمال الصالحة.
Meaning: seek nearness and nobility by the good deeds[In his Tafsir “Bahr al Uloom” under 5:35]

11) Shaykh Muhammad Salih al Munajjid said

This includes seeking to approach Allaah through His Names and Attributes, or by doing acts of obedience and worship by which one seeks to approach Allaah, and so on.
Seeking to approach Allaah by asking His Messenger (peace and blessings of Allaah be upon him) to make du’a’ for one during his lifetime, and the believers asking one another to make du’aa’ for one another. This follows on from the first type and is encouraged.

Seeking to approach Allaah by virtue of the status and virtues of some created being, such as saying, “O Allaah, I ask You by virtue of Your Prophet” and so on. This is allowed by some of the ‘ulama’, but this opinion is da’eef (weak). The correct view is that it is definitely haraam, because there can be no tawassul in du’aa’ except by virtue of the Names and Attributes of Allaah.

Tawassul as it is understood by many of the Muslims of later times, which is calling on the Prophet (peace and blessings of Allaah be upon him) and seeking his help (or seeking the help of the dead and so-called awliya’). This is a form of major shirk, because calling on or seeking help from anyone other than Allaah with regard to something that that only Allaah is able to do is a kind of worship, and directing worship to anyone or anything other than Allaah is major shirk. And Allaah knows best.[Islamqa fatwa 979]

Comment: All of these scholars, from Ibn Jareer Tabri and Abu Layth Samarqandi to Alousi Hanafi and ash-Shanqeeti mentioned the recommended type of Waseelah in their Tafaseer. They even condemened the commentary of Later people who came up with their own commentaries.

Allah says in Surah al Israa

(56. Say: “Call upon those – besides Him whom you pretend. They have neither the power to remove the adversity from you nor even to shift (it from you to another person).”) (57. Those whom they call upon, desire a means of access to their Lord, as to which of them should be the nearest; and they hope for His mercy and fear His torment. Verily, the torment of your Lord is (something) to be afraid of!).

Ibn Kathir
Qadhi Baydawi
Abu Abdullah Qurtubi
Tafsir Jalalyan
Jalal ud din as-Suyuti
1. Ibn Kathir commented
Allah says:
(Say) O Muhammad to these idolators who worship things other than Allah,
(Call upon those – besides Him whom you pretend.) such as idols and rivals of Allah. Even if you turn to them,

(They have neither the power to remove the adversity from you) they have no such power at all,
(nor even to shift (it from you to another person.)) to lift the distress from you and give it to someone else. The meaning is that the only one Who is able to do that is Allah Alone, with no partner or associate, Who is the One Who creates and issues commands.

(Say: “Call upon those whom you pretend) Al-`Awfi reported from Ibn `Abbas, “The people of Shirk used to say, `we worship the angels and the Messiah and `Uzayr,’ while these (the angels and the Messiah and `Uzayr) themselves call upon Allah.”
(Those whom they call upon, desire) Al-Bukhari recorded from Sulayman bin Mahran Al-A`mash, from Ibrahim, from Abu Ma`mar, from `Abdullah:
(Those whom they call upon, desire a means of access to their Lord,)[Tafsir Ibn Kathir under verse 56-57]

2. Qadhi al-Baydawi (d 685 h) said
أُولَـئِكَ ٱلَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبّهِمُ ٱلْوَسِيلَةَ } هؤلاء الآلهة يبتغون إلى الله القرابة بالطاعة.
“Those whom they call upon, desire a means of access to their Lord” These people try to seek nearness to Allah by obedience.[Tafsir of Surah al-Israa verse 57]

3. Abu Abdullah al-Qurtubi (d 671 h) said
و «يبتغون» يطلبون من الله الزلفة والقربة، ويتضرعون إلى الله تعالى في طلب الجنة، وهي الوسيلة.
They find seeking nearness to Allah. And they request Allah for Paradise by weaping and This is al-Waseelah [Tafsir al-Jame Ahkam al-Quran under Surah al-Israa verse 57]

4. Tafsir Jalalayn says:
“Say, to them: ‘Call on those whom you assumed, to be gods, besides Him, such as the angels, Jesus and Ezra (‘Uzayr); yet they have no power to rid you of misfortune nor to transfer, it to [persons] other than you.Those whom they call, gods, [they themselves] seek a means to their Lord, [they seek] nearness, by way of obedience, which of them (ayyuhum substitutes for the [third person indicator] wāw of [the verb] yabtaghūna, ‘they seek’) in other words, [even] he seeks it [this nearness] the one who, is nearer, to Him, so how [much more] is it [sought] in the case of others?; and they hope for His mercy and fear His chastisement, just like others, so how can you call them gods? Truly your Lord’s chastisement is a thing to beware of.”[Tafsir of 17:56-57]

5) Jalal ud din as-Suyuti said in his work :الأمر بالاتباع والنهي عن الابتداع -السيوطي Under the Chapter تعظيم الأماكن التي لا تستحق التعظيم (Veneration of those places which are not applicable for veneration)

First he replied those who say that our prayers are accepted at these places or graves or shrines etc He replied by saying
وقد كان الكفار يدعون، فيستجاب لهم فيسقون وينصرون يعافون مع دعائهم عند أوثام وتوسلهم ا. وقد قال تعالى: (كَّلاّ نمد هؤلاء وهؤلاء من عطاء ربك وما كان عطاء ربك

Kuffar pray in front of Idols and with the Wasilah of Idols and their prayers are Accepted ,then Rain comes to them, Help comes to them , Afiyah comes to them as Allah says (in Bani Israeel:20) On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden [Page 123 with the tehqeeq of Shaykh Mashoor bin Hasan aal Salmaan publihed by دار ابن القيم للنشر والتوزيع ، الدمام ، ط 1 ، 1410 هـ / 1990 م]

On page 139 he said
فإن قصد القبور للدعاء رجاء الإجابة فمنهي عنه، وهو إلى التحريم أقرب. والصحابة رضي الله
عنهم – وقد أجدبوا مراتٍ – ودهمتهم نوائب بعد موته (، فهلا جاءوا فاستسقوا واستغاثوا عند قبر
النبي ( وهو أكرم الخلق على الله عز وجل، بل خرج فيهم سيدنا عمر بن الخطاب رضي الله عنه
بالعباس عم النبي ( إلى المصلى فاستسقى به، ولم يستسقوا عند قبر النبي (.
فاقتد أيها المسلم إن كنت عبد الله بسلفك الصالح، وتحقق التوحيد الخالص؛ فلا تعبد إلا الله، ولا
تشرك بربك أحداً، كما أمر الله تعالى بقوله: (فإياي فاعبدون)، وقال تعالى: (فمن كان يرجو لقاء ربه
فليعمل عملاً صالحاً ولا يشرك بعبادة ربه أحداً). فلا تعبد إلا إياه ولا تد ع إلا هو، ولا تستعن إلا به،
فإنه لا مانع ولا معطي ولا مضار ولا نافع إلا هو سبحانه وتعالى، لا إله إلا هو عليه توكلت وإليه

For Verily visiting the graves with the intention that our prayers will be accepted is not allowed and it is closer to Haram. Sahaba faced so many difficulties after the death of Prophet (peace be upon him) drought came to them,…….. so Why didn’t they come to the grave of Prophet of Allah? Why they didn’t request him (peace be upon him) for rain? Why they didn’t call at his grave? Prophet (SAW) is the highest of the creation in the sight of Allah. In fact at the time of drought OMAR Ra went to Eid GAH with Abbas RA and asked him to pray for rain(prayer of istesqa see Sahih bukhari for detailed athar). They never prayed near grave of Prophet (peace be upon him). O Muslim If You are follower of Allah like your Salaf as Saleh were so follow them, do Research of Correct Tauheed, Do not Worship other then Allah, Do not Make Partners of Allah. As Allah Commanded (Therefore worship Me.) and Allah says (So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”) (end)

Comment: This book is publish by مكتبة القرآن بولاق Qahirah with the Tahqeeq of Mustafa Ashoor Also دار الكتب العلمية للنشر with the Tahqeeq of Mustafa Abdul Qadir Ata, Shaykh Mashoor bin Hasan aal Salmaan also did tehqeeq of this book Published by دار ابن القيم للنشر والتوزيع ، الدمام ، ط 1 ، 1410 هـ / 1990 م Suyuti ra is clear in his stance some people may quote suyuti where He has related the tradition of Adam’s intermediation in ad-Durr-ul-manthūr (1:58) and al-Khasā’is-ul-kubrā (1:6) and also he quoted the tawassul of jews in his book.but this is only he has narrated not that those were his own wrdings and 2ndly Hafiz As-Suyuti himself weakened the narration of jews in his “Dur ul Manthur. and weakened the narration of Adam peace be upon him in Sharah As shifa