The Wahhabis are Contradicted by the Behaviour of Imam Abu ‘Abdullah Muhammad ibn Idris ash-Shafi’i, (r.a.)

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ 

In Majmu’ Fatawa wa Maqalat Mutanawwi’ah li Samahat ash-Shaykh ‘Abd al-‘Aziz ibn ‘Abdullah ibn Baz, ‘Abd al-‘Aziz ibn ‘Abdullah ibn Baz himself wrote that it is not permissible to seek blessing from anyone other than the Prophet (s.a.w.), not from his wudhu’, or his hair, or his sweat, or anything else from his body.  All of that applies only to the Prophet (s.a.w.), because of the goodness and blessing that Allah (s.w.t.) has Put in his body, and whatever he touches. 

Hence the swahabah did not seek blessing from any one of their number during the lifetime of the Prophet (s.a.w.), or after his death, nor with the Khulafa’ ar-Rashidin, or anyone else.  This indicates that they knew that this applied only to the Prophet (s.a.w.), and not to anyone else.  And because this is a means that could lead to shirk, and worshipping someone other than Allah (s.w.t.).  Similarly, it is not permissible to seek means of drawing closer to Allah (s.w.t.) by virtue of the position and status of the Prophet  (s.a.w.), or his person, or his attributes, or his blessing, because there is no evidence for that, and because these are among the means that may lead to shirk, and they are ways of exaggerating about him.” 

In contrast, we compare this with the conduct of Imam Abu ‘Abdullah Muhammad ibn Idris ash-Shafi’i (r.a.), and Imam Ahmad ibn Muhammad ibn Hanbal (r.a.).  Imam ash-Shafi’i (r.a.) said, “I saw the Prophet (s.a.w.) in my dream.  He said that I should convey salam to Ahmad, and inform him that soon he will have to undergo tests and trials regarding the Createdness of the Qur’an, but he should not admit to it.  In virtue of that, his knowledge will remain until the day of Qiyamah.” 

When Imam Ahmad (r.a.) received the message in a letter, he began crying.  He sent his shirt to Imam ash-Shafi’i (r.a.), with the messenger.  When the messenger reached Egypt and Imam ash-Shafi’i (r.a.) came to know that Imam Ahmad (r.a.) had given his shirt as a gift for bringing the letter, he said, “Moisten the shirt in water, and give it to me so that I can gain barakat from it.”  It is also narrated that he drank the water in which the shirt was moistened.  This was recorded by Imam Tsiqat ad-Din Abu al-Qasim ‘Ali ibn al-Hasan ibn ‘Asakir (r.a.), in his Tarikh Dimashq; and by Imam Abu al-Faraj ‘Abd ar-Rahman ibn ‘Ali ibn al-Jawzy (r.a.), in his Manaqib Imam Ahmad. 

The actions of Imam Ahmad (r.a.) and Imam Ahmad (r.a.) make it explicit, their position on tawaswswul, intercession through means.  This is a direct contrast with the position of ibn Baz.  In fact, what ibn Baz has said is a lie, and an attack upon the status of the Prophet (s.a.w.) and the awliya’.  By accusing the scholars of Islam and those who follow them of shirk, he has made takfir upon them.