Mutual relation between intermediation, intercession and seeking aid

Another point worth noting in the context of intermediation is that when we request someone to act as our intermediary to Allah, it also seems to support the relevance of the related concepts of intercession and seeking help from Allah’s favourites. It means that when the relevance of intermediation has been proved, the relevance of other two concepts is automatically established. The following Qur’ānic verse clearly links the three concepts by explaining their mutually reinforcing role:

(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.[20]

This Qur’ānic verse clearly argues in favour of intermediation. It means when people have committed sin, they should seek the mediation of the holy Prophet (صلى الله عليه وآله وسلم) in their supplication to Allah and the Prophet (صلى الله عليه وآله وسلم) also prays for their forgiveness, then they will find Allah Compassionate and Merciful.
Fastaghfarullāh argues for intercession. When Allah condoned their sin through the intercession of the Messenger (صلى الله عليه وآله وسلم), it means that intercession is validated by the Qur’ānic text. And the third concept of istighāthah is in fact a proof of seeking someone’s assistance. When a man returns to the holy Prophet (صلى الله عليه وآله وسلم) for the forgiveness of his sins, it clearly means that he is asking for his intercession: “O, Messenger of Allah, I am a sinner. Have mercy on me and intercede for me before Allah so that He may condone my sins.” This desire of the sinner, in fact, amounts to istighāthah (seeking help from others) while the Prophet’s readiness to implore Allah for the forgiveness of his sins is intercession. 

[20]. Qur’ān (an-Nisā’) 4:64.