It is claimed by some deviants that Shāh Ábd al-Ázīz al-Ĥanafī al-Naqshbandī Muĥaddith al-Dihlawī [1159-1238 AH / 1746-1823 CE] forbade Istighātha, Istiáānah and Istimdād.
However, if we look at Fatāwā Ázīzī, we see this is false.
“QUESTION: Is it permissible or not to perform Istimdād with the Anbiyā’a عليهم الصلوة والسلام, and the noble Awliyā’a, and the great Shuhadā’a, and the Şulaĥā’a عاليمقام after their passing away in such a manner, ‘O Fulān! Beseech Ĥaqq ٰتبارک وتعالی regarding my need, and be my intercessor, and make Duáā for me’?”
“ANSWER: Istimdād with those who have passed away, whether it is done near the grave or without being present, is a bidáh. It was not present in the time of the companions or the successors, however, there is ikhtilāf as to whether it is bidáh sayyiah or ĥasanah. The ruling differs due to the different forms of Istimdād.
If Istimdād with them is performed as mentioned in the question, then evidently it is permissible. This is because in this case Shirk does not enter, just as Istimdād with the Şulaĥā’a for them to do Duáā and beseech whilst they are living. If Istimdād is done by any other way then the ruling shall be according to the way in which it is done.
In the ĥadīth, fulfilling needs has come to this extent, from Úthmān ibn Ĥunayf رضي الله تعالی عنه that a blind man came to Nabī ﷺ and said, ‘Make Duáā to Allāh that he cures me.’ He said, ‘If you wish, you can be patient for that is better for you.’ He said, ‘Make Duáā.’
Then he commanded him to perform Wuđū’u, and perform it well and to make Duáā with this Duáā, ‘O Allāh! I ask you and turn to you through your Nabī Muĥammad, the Nabī of Mercy. I have turned to my Lord through you so that this need of mine be fulfilled. O Allāh! Accept his intercession regarding me.’ Narrated by Tirmidhī and similarly in Mishkāt.”
Therefore, we see he permitted Istimdād and to present him as being of those who declare it Shirk is severe distortion.