Thread by @Honour_Muhammad

Uthman bin Hunaif narrated that a blind man came to the Prophet (ﷺ) and said:

"Invoke ALLAH ﷻ for me that he heal me." He (ﷺ) said: "If you wish you can be patient and it would be better for you, and if you wish I will invoke ALLAH ﷻ the Exalted (for you)."

He said: "Then invoke him." The Prophet ﷺ said to him: idhhab fa tawadda', wa salli rak`atayn thumma qul -- "Go and make an ablution, pray two rak`at, then say:

"O ALLAHﷻ, I am asking you (as'aluka) and turning to you (atawajjahu ilayka) with your

Prophet Muhammad ﷺ (bi nabiyyika Muhammad ﷺ), the Prophet of mercy; O Muhammad ﷺ (ya Muhammad ﷺ), I am turning with you to my Lord regarding my present need, I am asking my Lord with your intercession concerning the return of my sight

(inni atawajjahu bika ila rabbi fi hajati hadhih -- another version has: inni astashfi`u bika `ala rabbi fi raddi basari) so that He will fulfill my need; O ALLAH ﷻ, allow him to intercede (with you) for me (ALLAHumma shaffi`hu fiyya)."

Dua mentioned in this hadith:

(Allāhumma innī as’aluka wa atawajjahu ilaika binabiyyka Muḥammadin nabi-ir-raḥmati, innī tawajjahtu bika ila rabbī fī ḥājatī hādhihī lituqḍā lī, Allāhumma fashaffi`hu fīyya).’”

References:

►Tirmidhī in al-Jami-us-sahīh, book of da‘awat (supplications) ch.119 (5:569#3578) where he declared it "Hasan sahīh"

►Sunan an-Nasa'i, ‘Amal-ul-yawm wal-laylah (p.417-418 #658-659)

►Ahmad bin Hambal in his Musnad (4:138 #17246-17247)

►Ibn Majah transmitted it in his Sunan, book of Iqamat al-salat wa al-sunnat (establishing prayer and its sunnahs)[Page 197, HADITH No#1385)
It says:
ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﻖ ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ
Translation: Imam Abu Ishaaq (rah) said: This hadith is "SAHIH" [ibid]

►Hākim, al-Mustadrak (1:313,519) where he declared it "SAHIH"

►Imam Bukhari, Book : Tareekh Ul Kabeer Volume : 6 page : 209

►Abd Bin Humaid Book : Al Musnad Volume : 1 Page : 308 Hadith number :379

►Ibn e Khuzimah, Book: Sahi Ibn e Khuzimah Chapter : Salat At Targheeb Wat Tarheeb (527) Volume : 2 Page : 225 Hadith number : 1219

►Imam Hakim, Mustadrak Sahiyan, Book : Salat At Tatawa' Volume : 1 Page :449 Hadith number : 118

►Imam Bayhaqi, Book : Dalail An Nubuwwah Volume : 6 Page : 166-167

► Qadi Ayyad, Book : As Shifa Chapter: Ibra Al Marda Wa Zil 'Ahaat Volume : 1 Page : 322

►Nawawī, al-Adhkār (p.83)

►Imam Mundhiri Book : Targheeb Wat Tarheeb Chapter : Salat Al Hajah Volume : 1 Page : 241

►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:558)

►Ibn Hajar Haythamī, al-Jawhar-ul-munazzam (p.61)

1. The Prophet's order, here as elsewhere, carries legislative force for all Muslims and is not limited to a particular person, place or time; it is valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet ﷺ himself.

2. The Prophet was not physically present at the assigned time of the invocation, since he said to the blind man: "Go and make ablution" without adding: "and then come back in front of me." With regard to physical absence the living and the dead are exactly alike, namely: absent.

3. Despite the Prophet's physical absence, the wording (sigha) for calling upon his intercession is
direct address: "O Muhammad." Such a wording -- "O So-and-So" -- is only used with someone present and able to hear. It should also be noted that ALLAH forbade the Companions

from being forward or calling out to the Prophet in the ordinary manner used with one another (49:1-2). The only way, therefore, that the Prophet, Blessings and peace be upon him, could both be absent and at the same be addressed is that the first be understood in the physical

sense and the second in the spiritual.

4. This hadith is evidence for the preferability of this formulation in supplication since the Prophet ﷺ taught it to one of his companions. Allah ﷻ made the miracle of His prophet ﷺ known by accepting the prayer of the blind man in the

very same seating (majlis).In reality we should not have to relate this story of the hadith that occurred during the reign of Mu'awiyah ibn Abi Sufyan in order to provide evidence for the permissibility of using this formulation in supplication after the Prophet's passing.

If the Prophet ﷺ taught one of his companions a formula for supplication, and it is transmitted to us with a sound (sahih) chain, that is evidence for the preferability of using this supplications at all times until Allah ﷻ inherits the earth and all who are upon it.

There is nothing to make this particular for that companion only, or to restrict it to the Prophet's lifetime. The basis of legal rulings is that they are absolute and general unless a particularization or restriction has been established in its regard.

5. Al-Shawkani said, "There is evidence in this hadith for the permissibility of making tawassul to Allah ﷻ through the Prophet ﷺ with the belief that the one who acts is Allah ﷻ. It is Allah ﷻ alone who is the Giver and the Preventer;

that which He wills is, and that which He does not will is not."