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Istighaathah:

[Source : A Gift For The Intellect In Explanation  Of The  Three Fundamental Principles  Of Islaam
By Sheikh Ubaid Al-Jaabiree (Hafizahullah) ]

The evidence for seeking deliverance (istighaathah) and rescue is the saying of Allaah, the Most High:
“When you  sought aid and deliverance of your Lord and he responded to you.” [Al-Anfaal 8:9]

“The evidence for seeking deliverance (istighaathah) and rescue” – Al-istighaathah is to seek deliverance and rescue; it is a du’aa  that is made at times of severe distress. The difference between  istighaathah  and  du’aa  is that  du’aa  is unrestricted to a particular situation, as it can be made at times of difficulty and ease, whereas istighaathah is made only at times of distress.

“is  the saying of Allaah, the Most High: “When you sought aid and deliverance of your Lord and he responded to you.”” – This is one of the verses where Allaah informs us about the people of Badr; He mentions that from His favours upon them is that He responded to them when they sought rescue and deliverance at the time when the Messenger of Allaah (Peace be upon him) sought the rescue and deliverance of Allaah. Allaah answered his supplication and sent angels to assist him. He made him victorious over the polytheists even though the believers were few in number and had inadequate weaponry, and the polytheists were great in number and were adequately equipped.  It is permissible to seek  istighaathah  from the creation and the rules pertaining to isti’aanah also apply here.

Understanding Istighaathah and its Conditions in Relation to Mankind:

[Source: spubs.com - taken from salafitalk.net]

Its Meaning: It  is to seek support, aid, in a time of distress, hardship, and it is connected to Ruboobiyyah, and it is worship.

Its Conditions: That the one from whom Istigaathah is sought is:
a) Hayy (living)
b) Haadir (present in the same location)
c) Samee’ (hearing)
d) Qaadir (able)
These conditions relate to mankind.

And as for Allaah He is Ever-living, and is present in the sense that nothing escapes his knowledge, will, hearing, sight, and command (while He is above the Throne, above the seven heavens), and he is all-hearing, and he is all-powerful and able, and to him belongs Ruboobiyyah. Thus, Istigaathah and providing aid and relief and support belongs to Him alone.

As for humans, then they do not possess these qualities absolutely, at all times, in all situations, thus, they die, they are not present, they do not have power or ability over many things (outside of their control), and they cannot hear those in distress because their hearing is limited. Thus, the combination of these conditions are required for Istigaathah through mankind, so that it does not enter into the Major Shirk.

Its Rulings:

When any of the four conditions are not present it is Major Shirk.

Examples:

Seeking Istigaathah from a dead person.

Seeking Istigaathah from a person who is remote, distant from you, even though he is alive, hears and is able (in what you seek from him).

Seeking Istigaathah from a person who cannot hear you (like one who is dead, or far away in a different place), even though he is able (in what you seek from him).

Seeking Istigaathah from a person who is not able in that which you are seeking istigaathah (like asking someone to remove your illness or pain or calamity, or to calm the violent ocean, and so on, from those things that mankind have no control over, but only Allaah has control over), even if he is living, present and hears you.

Thus, the scholars have specified conditions for making Istigaathah from other than Allaah, for it not to be considered Shirk, and they are that the one being sought for aid, is living, present, hearing, able.

Further Clarifications: You fall into a lake, and you are holding onto some debris, near the shore. So you firstly seek aid from Allaah, seeking Istighaathah through him, depending upon him, then you shout hoping that someone might hear you. This is not major Shirk. Because you are shouting to bring the attention of one who is alive, present in that area, can hear, and is able to pull you out by any of a number of methods. So your call is to the creation in that which they can actually help you, should any one of them be present in that area. However, you acknowledge that it is Allaah who is actually helping you, should help arrive, and that  He is called upon first, and heart depends upon Him, and that by shouting to bring the attention of someone is from the ways and means that are permitted legislatively in the likes of this situation, in order to receive His support and aid. Apply this to all other similar situations.

You fall into a lake, and you are holding onto some debris, near the shore. So you shout, “O Abdul-Qadir al-Jeelaanee”. This is Major Shirk. Or you shout, “O Fulaan”, for a friend who is alive, hearing, able, that you know is certainly not in that area but miles away, or hundreds of miles away, at home, and cannot hear you or help you, but you call upon him in expectation of a response. This is Major Shirk.

So the issue revolves around the presence of these conditions and their absence.

Source: Adapted from Sharh Thalaathat Usool of Shaykh Saalih Aal ash-Shaykh, with some additional points and explanations added.

May Allaah establish our hearts upon Tawheed and make us remain upon that in every instance of our lives. Ameen.

[Source for below : www.salafitalk.net/st/uploads/kashf_no_53_questions_-_istighaathah.doc]
This is an explanation of Kashf Ash Shubuhat by Muhammad Ibn Abdul Wahhab. The explanations are in Q&A form, and are by Shaykh Uthaymeen and Shaykh Fawzaan. 

And they (the mushrikoon) have another doubt, and it is that which the Prophet sall Allaahu ‘alaiyhi wa sallam mentioned:

that the people on the Day of Resurrection will seek deliverance (istighaathah) from Aadam, then from Nooh, then from Ibraaheem, then from Moosaa, then from ‘Eesaa, and all of them will excuse themselves – until they (the people) eventually end up at the Messenger of Allaah sall Allaahu ‘alaiyhi wa sallam.

So they (these mushrikoon) say:

This proves that istighaathah (seeking deliverance) from other than Allaah is not shirk !

And the response to this is that we say:

How Perfect is the One who seals the hearts of His enemies!
For indeed we do not reject istighaathah (seeking deliverance) from the created being in that which he is actually able to do.

(This is) just as Allaah, the Most High, stated in the story of Moosaa:

So the man from his party made istighaathah from him (Moosaa) against his enemy.

And just as the person makes istighaathah from his companion during a war or in other than that from matters in which the created being is able (to help).

And we reject the istighaathah of the servants which they make at the graves of the awliyaa or in their absence in the matters which none has the ability (to help) except for Allaah.

When that is established, then their istighaathah (seeking deliverance) from the Prophets on the Day of Resurrection (is that) they wish from them that they (the Prophets) call upon Allaah to begin the Reckoning of the people so that the People of Paradise obtain relief from the distress of the mawqif (standing place) -and this is permissible in this worldly life and in the Hereafter.

And this is that you go to a living righteous man, he sits with you, he listens to your speech and you say to him:
Supplicate to Allaah for me!

This is just as the Companions of the Messenger of Allaah sall Allaahu ‘alaiyhi wa sallam (used to do), they would ask him that during his lifetime.

And as for after his death, then no, not at all! They would never ask him for that at his grave.
Rather as salaf us saalih (the pious predecessors) refuted the one who directed his supplication to Allaah at his grave, so how about making supplication to (the Prophet) himself?

328) What is the next doubt that the mushrik will try to bring? (U and F)

It is the argument that making istighaathah (seeking deliverance) from other than Allaah is not shirk.

In an attempt to prove this, the mushrik quotes the hadeeth where the Prophets are approached by the people on the Day of Judgement, with the false and futile claim that this hadeeth proves the permissibility of seeking intercession from the Messenger sall Allaahu ‘alaiyhi wa sallam whether he be alive or dead, and likewise from other than him.

329) How does the Imaam refute this? (U and F)

It is that we do not reject this istighaathah from a created being in that matter which the created being is actually able to help with.
The Imaam brings the example of the man who sought help from Moosaa ‘alaiyhissalaam in a matter that Moosaa was actually able to help with, namely fighting off an enemy.

330) Does the hadeeth of the intercession quoted prove that it is permissible to seek the istighaathah from the dead person? (F)

No, the istighaathah (mentioned in the hadeeth quoted by the mushrik) is an example of seeking help from a living person (as the prophets will be on that Day), and requesting him to supplicate to Allaah on your behalf.

So there is no link between the hadeeth of the shafaa’ah (intercession) on the one hand, and seeking istighaathah from a dead person, on the other.

331) What is the point that Shaykh al ‘Uthaymeen rahimahullaah makes about requesting a living person to supplicate to Allaah on your behalf? (U)

He rahimahullaah notes that although this is permissible, it is befitting that you should not make a habit of requesting the righteous person to make du’aa (supplication) for you whenever you see him.

Making a habit of this was not from the practice of the salaf, and in addition, this action also contains a degree of reliance upon other people’s supplication.

For it is known that if a person supplicates to Allaah himself, it is better for him because he is performing an act of worship and thereby drawing close to Allaah; so he obtains the reward of performing an act of worship, then he also comes to rely on Allaah for obtaining benefit and repelling harm.

This is in contrast to the situation when the person requests someone else to supplicate to Allaah for him, for indeed the person comes to rely upon this other person. It may be that the person’s attachment to the other person is greater than his attachment to Allaah; and this is a dangerous matter.

(F) = Shaykh Fawzaan

(U) = Shaykh Uthaymeen

Related Links:

• Al-Isti’aanah (Appealing for Aid and Assistance)
• [Ibaadah and it's types]
• Explanation of Kashf Ash Shubuhat by Muhammad Ibn Abdul Wahhab. The explanations are in Q&A form, and are by Shaykh Uthaymeen and Shaykh Fawzaan - new !! Excellent !!