And the prescribed form of visitation is to visit him for Allah’s sake: to supplicate for him and greet him with peace, just as one offers the funeral prayer for him. This second form is what is prescribed. Many people, however, intend only the first meaning when speaking of visitation. Mālik therefore disapproved of saying, “I visited his grave,” because it could suggest the corrupt meaning intended by those who practise religious innovation and associate partners with Allah.

The third form is to say, “I ask You by so-and-so,” or “by so-and-so’s standing with You,” and similar expressions which, as previously related from Abū Hanīfa, Abū Yūsuf, and others, are prohibited. It was also explained earlier that this was not a well-known practice among the Companions. Rather, they turned away from it to seeking a means of approach to Allah through the supplication of al-‘Abbās and others.

The ambiguity of the term “tawassul” (seeking a means of approach to Allah) has now become clear: it is used both for what the Companions practised and for what they did not practise. In the Companions’ usage and language, tawassul and turning to Allah meant doing so through his supplication and intercession. Thus, it is permissible to seek a means of approach to Allah and turn to Him through the supplication of any believer.

Although some shaykhs who have followers cite as evidence a report they transmit from the Prophet, may Allah bless him and grant him peace, that he said:

“When matters prove too difficult for you, turn to the occupants of graves”—or, “seek help from the occupants of graves”—

this hadith is a lie fabricated against the Prophet, may Allah bless him and grant him peace, according to the consensus of those versed in his hadiths. No scholar knowledgeable in this field has transmitted it, nor is it found in any of the authoritative hadith collections.