"O you who believe! Fear Allah and seek an approach unto Him..."
(Holy Qur'an 5:35)
...Had they, when they had wronged themselves, come to you and asked Allah's forgiveness and the Apostle had asked forgiveness for them, they would certainly have found Allah Most-Propitious, Most-Merciful. (Holy Qur'an 4: 64).
"and seek an approach unto Him" (5:35)
"Alike it is for them whether you seek forgiveness for them or seek not forgiveness for them; Never will God forgive them..."(63:6)
Think not of those who are martyred in the way of Allah as dead. Nay! They are living, finding their sustenance in the presence of their Lord." (Quran 3:169)
So they should not be called dead since they are alive according to Quran.
Thus we can make Tawassul to them the same way that the Shia of Moses made
Tawassul to Moses:
"And he (Moses) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being of his Shia and the other being his enemy, and the one who was of his Shia cried out to him for help against the one who was of his enemy" (Quran 28:15)
Quran tells us that there exists a means of approaching "al-Wasilah" for us in each era, which is different than Allah and we should seek him if we want to approach toward Allah. In fact, both Tawassul and Wasilah are from the same root. When we make Tawassul, it means that we seek the Mercy of Allah by resorting to a connection who was more obedient toward Allah and, as a result, Allah answers his/her prayers faster than us. Allah may forgive us for the credit and the honor of that man/woman. It is true every where that doing a job (specially if it is asking for a big courtesy) without any connection is difficult or might be impossible. Approving such a courtesy needs credit, and the one without it should resort to the one who has the credit and the connection. This credit has been acquired by absolute obedience of Allah. Nonetheless, approving any intercession still depends on Allah:
"Who can intercedes with Him except the cases that He permits?"
(Quran 2:255) ^^^^^^^^^^^^^^^^
"They (i.e., prophets and Imams) do not say anything until He orders, and they act (in all things) by His command. He knows what is before them and what is behind them and they (i.e., those saints)offer no intercession except for anyone whom Allah accepts, and they are in awe and reverence of His (glory)." (Quran 21:27-28)
"When the death time of Abdullah Ibn Abbas (ra) approached, he said:
`O Allah! I seek to approach toward you by means of Wilayah (accepting the mastery) of Ali Ibn Abi Talib.'"
- Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p662, Tradition #1129
- al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v3, p167
- Manaqib Ahmad
Please note that Ibn Abbas died in 68/687 which was 28 years after the martyrdom of Imam Ali (as). If resorting (Tawassul) to a dead was considered association (shirk), then Ibn Abbas would not dare to say so, and Ahmad Ibn Hanbal would not have recorded it. As for resorting to alive, al-Bukhari reported that Umar used make Tawassul to al-Abbas for rain:
Sahih al-Bukhari Hadith: 5.59
Whenever there was drought, 'Umar bin Al-Khattab used to ask Allah for rain through Al-'Abbas bin 'Abdul Muttalib, saying, "O Allah! We used to request our Prophet to ask You for rain, and You would give us. Now we request the uncle of our Prophet to ask You for rain, so give us rain." And they would be given rain."
Another related question is that: Is kissing the grave of the Prophet
Shirk (association)? Is honoring the belongings of Prophet association?
Sahih al-Bukhari tells us it is NOT Shirk:
Sahih al-Bukhari Hadith: 1.373
Narrated Abu Juhaifa:
I saw Allah's Apostle in a red leather tent and I saw Bilal taking the remaining water with which the Prophet had performed ablution. I saw
the people taking the utilized water impatiently and whoever got some
of it rubbed it on his body and those who could not get any took the
moisture from the others' hands. Then I saw Bilal carrying an 'Anza (a
spear-headed stick) which he planted in the ground. The Prophet came
out tucking up his red cloak, and led the people in prayer and offered
two Rakat (facing the Ka'ba) taking 'Anza as a Sutra for his prayer. I
saw the people and animals passing in front of him beyond the 'Anza.
Sahih al-Bukhari Hadith: 7.750
Narrated Abu Juhaifa:
I came to the Prophet while he was inside a red leather tent, and I
saw Bilal taking the remaining water of the ablution of the Prophet,
and the people were taking of that water and rubbing it on their
faces; and whoever could not get anything of it, would share the
moisture of the hand of his companion (and then rub it on his face).
As we see, the great companions were honoring the drop of water which had
touched the Prophet (PBUH&HF).
Sayyid Sharafuddin, a famous Shia scholar, went on pilgrimage to the
House of Allah during the reign of King Abdul Aziz Ibn Saud. He was one of
those who were invited to the King's palace to celebrate the Eid of al-
Adh'ha. When his turn came to shake the King's hand, he presented a leather
bound Quran to the King. The King took the Quran and placed it on his
forehead and then kissed it. Sayyid Sharafuddin said: "O' King! why do
you kiss and glorify the cover which is made of a goat's skin?!" The king
answered: "I meant to glorify the Holy Quran, not the goat's skin." Sayyid
Sharafuddin said: "Well said O' King! We do the same when we kiss the
window or the door of the Prophet's Chamber, we know that it is made of
iron, and could not harm or render a benefit, but we mean what is behind
the iron and wood, we mean to respect the Messenger of Allah in the same
way as you meant with the Quran when you kissed its goat's skin cover."
The audience was impressed by his speech and said: "You are right." The
King was forced to allow the pilgrims to ask for blessings from the
Prophet's relics, until the order was reversed by the successor of that
The issue is not that they are afraid of people associating others with
Allah, rather, it is a political issue based on antagonizing Muslims in
order to consolidate their own power and authority over Muslims, and
history is the witness to what they have done.
No intercessor can plead with Him except by His permission.
Who is he that can intercede with Him except with His permission?
On that Day, no intercession shall avail, except the one from whom Allah, the Most Gracious has given permission and whose word is acceptable to Him.
And they cannot intercede, except for Him with whom He is pleased.
None shall have the power of intercession except one who has received permission or a promise from Allah, the Most Gracious.
Intercession with Him profits none except for those He permits.
(The brothers of Yusuf) said, “O our father! Ask forgiveness from Allah for our sins. Indeed, we have been sinners.” He said, “I will ask my Lord for forgiveness for you.” Verily, He, and only He, is the Oft-Forgiving, Most Merciful.
I will be interceding on the Day of Judgment for whoever has faith in his heart.
Each prophet before me asked Allah for something which he was granted, and I saved my request until the Day of Judgment for intercession on behalf of my nation.
My intercession will be for the people who committed the cardinal sins (al-kaba΄ir) except shirk and dhulm (polytheism and oppression).23
The Intercessors are five: the Quran, one's near relatives, trusts (amanah), your Prophet, and the family of your Prophet (the Ahlul Bayt).
you say that the Hadiths could habe been distorted? So what's the point of Havin Hadith anyway? I mean we will just say with any Hadith we don't like just throw it out the window without any reason?
present your arguments to a Marja he will destroy you in 5 minutes.