Read In Al-Mu^jam Al-Kabir and Al-Mu^jam AsSaghir, Imam at-Tabaraniyy related the hadith about the Prophet from the route of ^Uthman Ibn Hunayf who was in a circle with the Prophet when a blind man came to address Prophet Muhammad, sallallahu alayhi wa sallam:
The blind man addressed the Prophet by saying, "O Prophet of Allah, ask Allah for me to cure my blindness." The Prophet replied by saying, "If you wish, you would be patient with your calamity, and if you wish, I will ask Allah to cure your blindness."
However, the blind man told the Prophet: "The loss of my sight is a great hardship for me, and there is no one near to guide me around."
At this moment, the Prophet ordered the man to go to the place where al-wudu' would be performed, perform alwudu', pray two rak^ah, end his salat by saying as-salamu ^alaykum, and then say the following words:
which mean: <> The blind man went and did as the Prophet ordered. Shortly thereafter, he returned to the Prophet's session with his blindness cured.
Then, after the death of the Prophet, and during the time of the caliphate of ^Uthman Ibn ^Affan, a man came to ^Uthman Ibn Hunayf. This man complained to ^Uthman Ibn Hunayf about a matter which he needed to be fulfilled through the caliph, but which was not being fulfilled. ^Uthman Ibn Hunayf ordered the man to go to the place where al-wudu' would be performed, perform al-wudu', perform two rak^ah, and after saying assalam to say the following words: 'O Allah, I ask You and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [specify need] would be fulfilled.
^Uthman Ibn Hunayf told him to return after doing this, and they would go together to the caliph. This man went and performed what ^Uthman Ibn Hunayf ordered him to do. However, instead of returning to ^Uthman Ibn Hunayf, he elected to go on his own to the caliph--which he did. When he reached the door of the caliph, the gateman took him by the hand to the caliph. ^Uthman Ibn ^Affansat him on a carpet next to him and asked him, "What is your need that you wanted fulfilled? I forgot all about it until just now." The man informed the caliph about his need, which he fulfilled. The caliph told him, "Whenever you have a need, come to me and I will satisfy it for you."
It is because of the prayer this man performed, and the du^a' that he made--asking Allah for his need by the Prophet--that Allah made the heart of the caliph move towards fulfilling the need of that man. This prayer and the du^a' afterwards in which one is asking Allah to fulfill a need is called 'Salat al-Hajah'. Let the one who has a need: perform al-wudu', pray two rak^ah, and then say that du^a' as mentioned, and in sha' Allah, his need will be fulfilled.
This hadith was narrated by many scholars of hadith. Some of them related the part of the hadith which occurred during the lifetime of the Prophet, and some narrated both parts of the hadith, i.e., the part which took place during the lifetime of the Prophet and the part which took place after his death and during the caliphate of Sayyidina ^Uthman Ibn ^Affan. Imam atTabaraniyy is among those scholars who narrated the entire hadith, in both parts--the part that took place during the life of the Prophet, as well as the part that took place after the death of the Prophet. After narrating that hadith, he said, "The classification of this hadith is sahih."
This hadith carries the proof that it is permissible in Islam for one to ask Allah for things by the Prophet during the lifetime of the Prophet and after the death of the Prophet. Hence, there is no difference in the permissibility of asking Allah for things by the Prophet, whether done during the lifetime of the Prophet or after his death. The scholars of Ahl as-Sunnah wal Jama^ah said that it is permissible to make that tawassul during the lifetime of the Prophet and after his death. Knowing that, one concludes that the claim of some people that it is not permissible to ask Allah for things except by he who is alive and present, is something which is rejected.
The first person to make this false claim was a man who lived some 600 years ago, by the name of Ahmad Ibn Taymiyah. This man falsely stated that it is not permissible to ask Allah for things except by he who is alive and present. This is wrong! It is contrary to what is stated in the rules of the Religion of Islam. During the time of Ahmad Ibn Taymiyah, scholars of Ahl as-Sunnah refuted his argument, and as a result his false claim did not spread at that time. However, some 200 years ago, a man named Muhammad Ibn Abdul-Wahhab emerged in a place in the Arabian Peninsula called Najd which the Prophet dispraised.
The proves are fully referenced with Name of scholar, book and page ! what more would anyone need.
The Hanafy Madhhab (School – set of laws):
In the book “Al-Fatawa al-Hindiyyah Volume 1/266, the book al-Manasik, Under the title: Conclusion of visiting the grave of the Prophet Sallallahu ^alayhi wa sallam, after he mentioned how the visit is, and manners of the visitor of the grave of the Prophet Sallallahu ^alayhi wa sallam, he mentioned the supplications that the visitor would say, and he said: “He (The visitor) stands close to the head of the prophet Sallallahu ^alayhi wa sallam and he would say: “O Allah you said and your say is the truth (and he mentioned this ayah)
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And we came to you listening to your say obedient to your command, (((making tawassul (Mustashfi^een) by your Prophet))) to you” The End. This means we make tawassul by the Prophet to you O Allah.
The Maliky Madhhab:
Sheikh Ibn al-Hajj al-malikiyy whose known for his strength in the negation of the innovations, in his book al-Madkhal, 1/259-260 he said: “(((THE TAWASSUL by him Sallallahu ^alayhi wa sallam))) is the place where to take off the masses of bad deeds and the weighty loads of sins, because (((the Barakah of seeking tawassul by him Sallallahu ^alayhi wa sallam is great to Allah))) and no sin exeeds it, for, it is the greatest of all, so let the one who visits him and who doesn’t visit him know that, and let him seek Allah Ta^ala (((by the Shafa^ah of his Prophet))) may peace and blessings be upon him. O Allah (((grant us his Shafa^ah for his high rank))) to You, Ameen o lord of the worlds, and whomever believes in the opposite of this, he would be losing (the endownment of tawassul)”
The Shafi^iy Madhhab:
Imam An-Nawawiyy said in “al-Majmoo^” 8 / 274, the book “description of pilgrimage”, under the title (((“Visiting the grave of the Messenger Sallallahu ^alayhi wa sallam”))) he said: “Than he (the pilgrim) returns to his first position facing the face of the Prophet of Allah Sallallahu ^alayhi wa sallam (((and he makes tawassul by him))) (((by his virtue and he seeks shafa^ah by him))) (Sallallahu ^alayhi wa sallam) to his lord” The end of the saying of An-Nawawiyy. Please check these references on the mentioned book, volume and page number. Shafa^ah (intersession) linguistically means: Seeking help from others to others. There are the Shafi^iees also teaching us how to make tawassul as well.
The Hanbaly Madhhab (Whom as claimed by the ones who say tawassul is forbidden –wahabies-, claim that he is their imam:
Imam Ahmad ibn Hanbal said tawassul is lawful as Imam al-Mardawy reported from him in “al-Insaf” 2/456 Book “Salat al-Istisqa’” he said: “and from it (meaning from the benefits) it’s (((perimissible to make tawassul by the pious man))) who’s righteous on the madhhab, and it has been said: it’s (((recommended))), Imam Ahmad said to al-marwathy: “(((He makes tawassul by the Prophet))) Sallallahu ^alayhi wa sallam in his supplication, and he affirmed it in al-Mustaw^ib and others”. Imam Ahmad Bin Hanbal is one of our great four schools that affirmed that it is permissible to make tawassul by the Prophet and by the pious man to Allah, if those four Madhhahib said in the permissibility of tawassul, what kind of sense would it be to leave these four schools and follow only the wahaby madhhab?!! they are the ONLY sect that makes it impermissible.
These are the four schools whom clarified the issue of tawassul all as one say, they all agreed on this Islamic issue, so Muslim brother follow these great scholars, those who chose to follow the route of the Prophet Sallallahu ^alayhi wa sallam, and do not lose the reward and value of making tawassul by the beloved Al-Mustafa Sallallahu ^alayhi wa ^ala Alihy wa Sahbihy wa sallam and on those who follow them.
And to add more to your certainty and as a benefit to you and to increase the clarifications of the permissibility of tawassul by the Prophet Sallallahu ^alayhi wa sallam and that it’s done by many of the scholars of Islam, I will mention some of the famous scholars that made tawassul by the Prophet Sallallahu ^alayhi wa sallam in their books along with the references in brief (Please if not sure, check references):
1- The seal of the linguistics al-Hafith Murtada az-Zabidy al-Hanafy he said in conclusion of “Taj Al^aroos” as he made supplication: “…We ask (((By Muhammad and his kind and pure Al)))”
2- Sheikh Ibn Hajar al-Haythamiyy as-Shafi^iyy said in the conclusion of his book “Tuhfat Az-Zuwwar Ila Qabr al-Mukhtar” (his book: The preciousness for the visitors of the grave of the great Prophet) as he was making supplication: “May Allah let us and those who read this book die with happiness and goodness and may He grant us Paradise in a great place (((by the virtue of the master of Prophets))) (Sallallahu ^alayhi wa sallam)”.
3- The great scholar al-Fayoumiyy said in the conclusion of his book: “al-Misbah al-Munir” as was making supplication: “and we ask Allah to grant us a good end in our life and the hereafter and to benefit by it and its seeker and the one who looks into it and to treat us fairly (About the book) (((by Muhammad and his Al al-at-har and his Companions al-abrar)))”
4- The great scholar and faqih ^Abdul-Ghaniyy al-Hanafiy the author of “al-Lubab fi sharh al-Kitab”, he said in the conclusion of his book “Sharh Al^aqidah At-Tahawiyyah” as he was making du^a’: “and I ask you (o Allah) to raise the rank of our master Muhammad, for, he is the closest of whom (((tawassul is done by him))) to you”.
5- Shams ad-Deen ar-Ramliyy known as the small Shafi^uiyy he said in the introduction of his book “Ghayat al-Bayan fi sharh Zubad ibn Rislan” as he was making supplication: “and I ask Allah and (((by his Prophet I make tawassul)), to make it (his deed in his book) sincere for your sake”.
6- The ultimate of the Muhaqiqeen Sheikh Ibn ^Abideen al-Hanafiyy, he said in the introduction of his explanation for “ad-Durr al-Mukhtar” as he was making supplication: “and I ask Him Ta^ala (((making tawassul to his Prophet))) whom is Mukarram, Sallallahu ^alayhi wa sallam”.
7- Sheikh Muhammad ^Ala’ud-Deen ibn as-Sheikh ibn ^abideen, he said in the conclusion of the continuation of the explanation of his father as he was making supplication: “May Allah (protect) him, and may Allah forgive him and his children and his sheikhs and to whom else he has right upon, (((by the virtue of the master of the Prophets and Messengers)))”.
8- Imam Muhammad Az-Zarqaniyy Al Malikiyy said in the conclusion of explanation to “al-muwatta’” as he was making supplication: “and I ask you from your generosity (O Allah) (((making tawassul to you by the most high in rank of your messengers))) (Ashraf al-Mursaleen) and to make it (His explanation to al-Muwatta’) sincere for your sake”.
9- Muhadith Isma^il bin Muhammad al-^Ajluniyy al-jrahiyy, as-Shafi^iyy he said in his book “Kashf al-Khafa’ and Muzeel al-ilbas” 2/419 making supplication: “and o Allah waive away our sins by your generosity and end it by the best of deeds by the virtue of the Muhammad Sallallahu ^alayhi wa sallam the master of the masters”.
10- al-hafith as-Sakhawiyy said in the conculusion of his “Explanation of ‘Ulfyat al-^Iraqiy in al-hadtih”: “our master Muhammad the master of humanity and (((our ‘Wassilah’))) (Path to Allah) and our Sanad and support during the hardships Sallallahu ^alayhi wa sallam”.
These are very few of scholars who made tabarruk and tawassul by the Prophet and they have declared it as permissible. After all of these proves that some might have been ignorant of, why would it be acceptable to neglect them all four schools and follow one innovated school!? Aren’t we told to follow the Sahabah and the ones after them? Aren’t we told to stick to Al Qur’an and Sunnah.
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