and that they are upon guidance from their Lord, yet—even when they abide by the prescribed way and the recognized regulations—they are entitled to none of the acts of worship, neither in life nor after death. What may be sought from any one of them, indeed from every Muslim, is supplication while he is alive, for the hadith states: “A Muslim’s supplication for his brother is answered.”⦗1⦘ The Prophet ﷺ also instructed ʿUmar and ʿAlī to ask Uways for forgiveness, and they did so.

We affirm the intercession of our Prophet Muḥammad ﷺ on the Day of Resurrection as transmitted, and we likewise affirm it for the other prophets, the angels, the awliyāʾ (saints), and even the children, all according to the reports.

Yet we petition the One who owns that intercession and grants it to whomever He wills among the people of tawḥīd, those who will be the happiest to obtain it. Thus one of us may plead: “O Allah, allow our Prophet Muḥammad to intercede for us on the Day of Resurrection. O Allah, grant us the intercession of Your righteous servants or of Your angels,” and similar requests that are addressed to Allah, not to them. Hence it is impermissible to say, “O Messenger of Allah,” or “O friend of Allah, I ask you for intercession,” or expressions such as “rescue me,” “help me,” “heal me,” “grant me victory over my enemy,” and the like—matters that only Allah can accomplish. Should anyone ask such things of those mentioned while they are in the barzakh, it would constitute an aspect of shirk, for no text from the Qur’an or the Sunnah, nor any report from the righteous predecessors, sanctions it. On the contrary, the Qur’an, the Sunnah, and the unanimous agreement of the early scholars declare it to be major shirk, for which the Messenger of Allah ﷺ fought.⦗2⦘ … End quote.