*TAWASSUL CANNOT BE SHIRK*

Tawassul cannot be shirk, because the means of tawassul cannot harm or benefit you without Allah ﷻ. Shirk is associating partners with Allah ﷻ, no one takes the Prophets or Saints as deities. This is what the pre-Islamic Arab polytheists did, they took their idols as Gods, who they thought can harm or benefit them without Allah ﷻ hence why they committed shirk.

Tawassul is proven from the Qur'an and Hadith. And there are many instances where the Companions used the hair or clothing of Prophet Muhammad ﷺ as a means of healing. For example Sayyidah Asma bint Abu Bakr who would wash the thobe of the Prophet ﷺ, and would distribute/drink the washed water as means of healing from illness or Hzt. Khalid b. Walid securing the blessed hair of the Prophet ﷺ in his head gear during battle, and said he was only given victory except by the (baraka) of the blessed hair [Bukhari]. We also find in the Qur'an where Prophet Yusuf told his brothers to place his blessed shirt on the eyes of his father (Nabi Yaqub) so that he may regain his eyesight or where Prophet Zakariyya would supplicate in the prayer area of Lady Maryam as a means of acceptance of his prayer.

A Bedouin of the desert visited the Prophet’s tomb and greeted the Prophet, addressing him directly as if he were alive. “Peace upon you, Messenger of God!” Then he said, “I heard the word of God ‘If, when they had wronged themselves . . .,’ I came to you seeking pardon for my mistakes, longing for your intercession with our Lord!” The Bedouin then recited a poem in praise of the Prophet and departed. The person who witnessed the story says that he fell asleep, and in a dream he saw the Prophet saying to him, “O ‘Utbi, rejoin our brother the Bedouin and announce [to] him the good news that God has pardoned him!”

Ahmad Sirhindi says: I learnt from my own shaykh that even those who have reached the end of the spiritual journey ... sometimes seek the [station] of intense longing for the Divine like the beginners do.

"The chase is better than the catch."

"The pain of separation (from the beloved) is greater than death sometimes."

— Ibn Taymmiyah

[Majmu al-Fatawa 35/299]

Ibn Taymmiyah masquerading like a Sufi.

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'Once Habib al-'Ajami was leading people in ritual prayer and Hasan al-Basri arrived but he was reluctant to join the prayer behind Habib because he was Persian as he mispronounced some letters in his recitation. That night Hasan saw God almighty in a dream and he beseeched Him, "My Lord, where can I find Your contentment and pleasure?" God replied, "You were not far off from My goodwill and pleasure, but you refused it." "How so, my Lord?" "If you had joined the prayer behind Habib last night, you would have found what you were looking for." '

— Ali bin Uthman al-Hujwiri, Uncovering the Veiled (Kasf al-Mahjuub).

¹ Narrated by Abu Dawud, al-Nasai in al-Sunan al-kubra, and Ibn Hibban in his Sahih.

² The intended meaning is that the recitation of this chapter of the Qur'an will help fulfil the intention, need, or supplication of the reciter.

Fakhr al-Hasan, literally meaning The Pride of Hasan, is more aptly rendered in English as A Testament to Hasan’s Eminence, given its polemical nature. This work was authored by the eminent Sufi scholar of the Chishti tradition, Shaykh al-Mashaykh Hazrat Khawaja Mawlana Fakhr ad+din Dehlvi (d.1783). Renowned for his spiritual excellence and scholarly depth, he became the eponymous founder of the Chishti Fakhri Sufi order.

The book Fakhr al-Hasan serves as a rebuttal to Shah WaliuLlah Muhaddith-i Dehlvi (d.1762), who questioned the legitimacy of the Chishti Sufi order’s spiritual lineage—specifically claiming that Imam Hasan al-Basri did not receive khilafat (spiritual authorisation) from Imam Ali ibn Abi Talib, thereby rendering the chain weak. Fakhr ad-din Dehlvi’s treatise defends the integrity of this transmission and affirms the spiritual connection between these two towering figures of early Islam.

فخر الحسن اتصال ما بین حضرت علی اور خواجہ حسن بصری، ردِ رسالہ شاہ ولی اللہ محدث دہلوی

Islamic creed.