We actually don't know that that chart is accurate. Whoever wants to can either take tawassul or leave it, without causing trouble or making accusations, since it has been this thoroughly checked ("Adilla Ahl al-Sunna wa al-Jama'a, 79-83).So I've always pictured that it was like, bro/mom/gramps/nana were "pure" and the 4 kids came about by the mixing of bro/mom and gramps/nana Consequently, as for the permissibility of supplicating Allah (tawassul) through either a living or dead person, it follows by human reason, scholarship, and sentiment, that there is flexibility in the matter. Nearly 15 hadith masters ("huffaz", hadith authorities with more than 100,000 hadiths and their chains of transmission by memory) have explicitly stated that this hadith is rigorously authenticated (sahih).Īs mentioned above, it has come with a chain of transmission meeting the standards of Bukhari and Muslim, so there is nothing left for a critic to attack or slanderer to disparage concerning the authenticity of the hadith. This hadith was recorded was recorded by Bukhari in his "al-Tarikh al-kabir", by Ibn Majah in his "Sunan", where he said it was rigorously authenticated (SAHIH), by Nasa'i in "Amal al-yawm wa al-layla", by Abu Nu'aym in "Ma'rifa al-Sahaba", by Baihaqi in "Dala'il al-nubuwwa", by Mundhiri in "al-Targhib wa al-tahrib", by Haythami in "Majma' al zawa'id wa manba' al-fawa'id", by Tabarani in "al-Mu'jam al-kabir", by Ibn Khuzayma in his "Sahih", and by others. Regarding the authenticity of this Hadith the following was mentioned by Shaykh Nuh: Supplicating Allah (tawassul) through a living or deceased intermediary is, in the author's words, "not tawassul through a physical body, or through a life or death, but rather through the positive meaning attached to the person in both life and death, for the body is but the vehicle that carries that significance.Īnd perhaps the most telling reason, though the author does not mention it, is that everything the Prophet (Allah bless him and grant him peace) ordered to be done during his lifetime was "legislation" valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself (Allah bless him and grant him peace), the tawassul he taught during his lifetime not requiring anything else to be generalized to any time thereafter. The Prophet (Allah bless him and grant him peace) told the blind man to go perform ablution (wudu) pray two rak'as, and then make the supplication containing the words, "O Muhammad, I seek your intercession with my Lord for the return of my eyesight," which is a call upon somebody physically absent, a state of which the living and the dead are alike. The author of the article holds that the hadith implicitly shows the validity of supplicating Allah (tawassul) through a deceased intermediary as well, since: "The hadith explicitly proves the validity of supplicating Allah (tawassul) through a living intermediary, as the Prophet (Allah bless him and grant him peace) was alive at the time. In his discussion of the above Sahih Hadith Shaykh Nuh Keller states:
![homestuck numbers of the blind prophet homestuck numbers of the blind prophet](https://64.media.tumblr.com/d5520c7df12fb32340b0a4838837134f/tumblr_ouji7z5Wjt1te1w22o1_540.png)
The Prophet (Allah bless him and give him peace) added, "And if there is some need, do the same." " Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy O Muhammad (Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight. "I've been afflicted in my eyesight, so please pray to Allah for me." The Prophet (Allah bless him and grant him peace) said: "Go make ablution (wudu), perform two rak'as of prayer, and then say: Tirmidhi relates, through his chain of narrators from 'Uthman ibn Hunayf, that a blind man came to the Prophet (Allah bless him and give him peace) and said,