Brief Answer: When it is practically impossible for humans not to seek help from sources other than God in their daily lives, it is evident that God's prohibition in seeking help doesn't mean seeking assistance from anyone or anything at all. Rather, it specifically addresses seeking help in a way that attributes independent causality to others besides God. The collective teachings of the Quran urge us to seek help and assistance through means and causes—both material and human—that recognize all help ultimately stems from God, not apart from Him. In other words, God is the true Helper and Protector, and any help from others originates from Him.
Seeking recourse to the Ahlul Bayt (the family of the Prophet) is among these divinely sanctioned means, allowed by God to seek closeness to Him and to ask for their intercession, and is not considered shirk. Seeking help from the Ahlul Bayt, if believed not to be independent in their influence, is not only permissible but also encouraged in verses like "And seek the means of approach to Him" (Quran 5:35).
Thus, according to the verse "Iyyaka na'budu wa iyyaka nasta'in," seeking help with the belief in the "independence of the helper" is shirk and contradicts the monotheistic principle of God's sole causality. However, seeking help through means prescribed by God, especially by valuing the position of righteous humans as a means to approach God, with the belief in their dependent causality, is emphasized in the Quran and is not shirk.
Detailed Answer: The verse "You alone we worship, and You alone we ask for help" from Surah Al-Fatiha (1:4) emphasizes monotheism in worship and seeking help. It denotes that seeking help, believing in the independence of the helper other than God, constitutes shirk and conflicts with the concept of Tawheed al-Af'aal (God as the sole cause of all effects). Why then do Shi'as seek help from their Imams and take recourse to them? Is this not shirk?
In response, it's important to clarify that seeking help from the Ahlul Bayt, akin to seeking help from one another or various means in the world, is permissible if it does not attribute independence in their influence. This issue can be further explained through several points:
1. Seeking help from other than God is unavoidable: One of the major issues with a literal interpretation of "Iyyaka na'budu wa iyyaka nasta'in" is the implication that all forms of assistance among humans and from different worldly means are forbidden, even utilizing one’s intellect or physical strength! Naturally, humans are created dependent on the world around them, including people, animals, inanimate objects, and celestial bodies. Would a Wise Creator issue a command contrary to the inherent nature of His creation?
2. If every use of material or human means was considered shirk, it would promote isolation and suspend social life requirements such as mutual aid, which is clearly not the intention of Islam. The Prophet Muhammad (PBUH) actively opposed this misconception and cautioned his companions against withdrawing from society under the misconception of avoiding shirk. Thus, it cannot be said that God's prohibition on seeking help from others extends to using means.
3. God commands cooperation in righteousness and piety: If seeking help from others without specific theological conditions were entirely forbidden, then why does God command in Quran 5:2 to help one another in righteousness and piety? Why, in Quran 18:95, did a godly figure ask for people's help in building a structure, and in Quran 8:72, Muslims are obligated to help each other?
These verses demonstrate that seeking help from material or human means, when done with the belief that these do not act independently of God's will, is permissible.
4. Some Quranic verses explicitly sanction seeking intercession and help through pious individuals: In addition to the verses that allow seeking help from means, some explicitly endorse the legitimacy of seeking intercession. For example, Quran 5:35 encourages believers to "seek means of approach to Him," which includes following the Prophet and the righteous, seeking their intercession, or swearing by their respected position (a form of venerating their status as a means of worshiping God).
In conclusion, while it's crucial to recognize that all effective power ultimately stems from God, seeking help through divinely appointed means, including the revered status of the Ahlul Bayt, aligns with Quranic teachings and does not constitute shirk. It is the belief in their absolute independence that would be problematic, not the act of seeking their intercession or help per Islamic doctrine.