"Say: Call on those besides Him whom ye fancy; they have no power to remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His wrath: for the wrath of thy Lord is something to take heed of" (17:57).
"So call not on any other god with Allah, or thou will be among those who will be punished" (26: 213);
"And those whom you invoke besides Him own not a straw. If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your prayer. On the day of Judgment they will reject your partnership and none, O Man! can inform you like Him who is All-aware" (35:13-14);
"And who is more astray than one who invokes besides Allah such as will not answer him to the day of judgment and when mankind are gathered they will become enemies for them, and deny having been worshipped" (46:5-6);
"Do not call on anyone along with Allah" (72:18);
The above ayahs have been revealed regarding the Arab idolaters. But ibn Wahhab conveniently thinks differently. He says that if someone seeks help by the Prophet, implores or calls upon Allah by means of the Prophet or someone else among prophets, awliya or pious is considered an idolater in the light of the above verses. According to him even if someone visits the grave of Prophet’s (sal Allahu alayhi wasallam) and asks for his (s) intercession is also an idolator within the meaning of the verses. He thought he was a Hanbali. Now see what the Imam Ahmad of Hanbali Madhhab used to do:
There is no harm in tawassul through any one of the Prophets or Friends of Allah or scholars of knowledge... One who comes to the grave as a visitor (za'iran) and invokes Allah alone, using as his means the dead person in the grave, is as one who says: "O Allah, I am asking that you cure me from such-and-such, and I use as a means to You whatever this righteous servant of Yours possesses for worshipping You and striving for Your sake and learning and teaching purely and sincerely for You." Such as this, there is no hesitation in declaring that it is permitted...
· "We only worship them in order that they may bring us nearer" (39:3)
· "Do not call on any other god with Allah, or you will be among those who will be punished" (26:213)
· "Say: Call on those besides Him whom ye fancy; they have no power to remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His wrath: for the wrath of thy Lord is something to take heed of" (17:57)
The above shows the reader that these objectors to tawassul are bringing forth evidence that is irrelevant to the issue at hand.
for that noble verse contains nothing more than the fact that Allah alone decides everything on the Day of Judgment, and that none other will have any say at that time. However, the maker of tawassul through one of the Prophets or one of the scholars, never believes that the one through whom he makes tawassul is in partnership with Allah on the Day of Judgment! Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error.
· "Say: I have no power over good or harm to myself except as Allah wills" (7:188) for these two verses are explicit in that the Prophet has no say in Allah's decision and that he has no power to benefit or harm himself in the least, let alone someone else: but there is nothing in those two verses to prevent tawassul through him or any other of the Prophets or Friends of Allah or scholars.
Equally irrelevant is their adducing as proof against tawassul:
"And admonish your nearest kinsmen" (26:214)
whereupon the Prophet said: "O So-and-so son of So-and-so, I do not have any guarantee on your behalf from Allah; and O So-and-so daughter of So-and-so, I do not have any guarantee on your behalf from Allah." For in the preceding there is nothing other than the plain declaration that he cannot benefit anyone for whom Allah has decreed harm, nor harm anyone for whom Allah has decreed benefit, and that he does not have any guarantee from Allah from any of his close relatives, let alone others. This is known to every Muslim. There is nothing in it, however, that prohibits making tawassul to Allah through the Prophet, for tawassul is a request from the One Who holds power to grant and deny all requests. The petitioner who makes tawassul only desires to place, at the front of his petition, what may be a cause for the granting of his petition by the One Who alone gives and withholds, the Owner of the Day of Judgment.
Plainly and tersely, the above verses are related to the deeds of a person concerned and their consequences – whether good or bad – and the burden of sin that each one of us have to bear individually and give accounts for our sins of commissions and omissions. There is no reference there about intermediation. As is known, involving someone else, i.e. a beloved person or beloved object forms the subject-matter of Tawassul. Hence, to borrow the word from Imam Shawkani, they are “irrelevant” for the purpose of disproving intermediation because they are not even remotely connected with Tawassul about which they object. Once again, it is seen that quoting Quranic verses out of context is also the usual pastime of the opponents of Tawassul.
To continue Insha Allah…