from innovated supplications altogether. It is obligatory to follow them in this regard. Anyone who reflects upon the supplications that people have introduced in this matter—supplications unknown to the Companions and those who followed them faithfully—will find that they fall into three categories1:

The first is to invoke someone besides Allah who is dead or absent, whether a prophet, a righteous person, or anyone else, saying: “O my master so-and-so, come to my aid,” “I seek your protection,” “I seek your help,” or “Grant me victory over my enemy.” Graver still is to say, “Forgive me and accept my repentance,” as some ignorant polytheists do. Even graver is to prostrate before his grave, pray facing it, and consider praying there superior to facing the qibla. All of this is shirk that takes a person outside the fold of Islam.

The second is to say to a deceased or absent prophet or righteous person: “Supplicate Allah for me,” “Supplicate your Lord for us,” or “Ask Allah on our behalf.” No scholar doubts that this is impermissible and is among the religious innovations that none of the early generations of the Muslim community practiced and that lead to associating partners with Allah. Indeed, Shaykh al-Islam Ibn Taymiyya—may Allah have mercy on him—explicitly stated that this is shirk itself, “whether they ask them to fulfill their needs and relieve their hardships, or ask them to request these things from Allah.”2

The third is to say: “I ask You by the right of so-and-so,” “by the standing of so-and-so before You,” or something similar. This too was not practiced by the Companions—may Allah be pleased with them—nor is it known