Tirmidhi

Explanation:
1:
This is the well-known narration from which the permissibility of seeking intercession (wasilah) through the person of the Prophets and the saints is deduced. Some hadith scholars have critiqued the authenticity of this hadith, and among those who consider it authentic, the scholars of the Salafi methodology and thought (such as Imam Ibn Taymiyyah and Allamah Albani rahimahullah) have explained it by stating that the Prophet sallallahu alayhi wa sallam did not advise the blind man to seek intercession through his blessed person. Rather, the blind man supplicated for the acceptance of the Prophet’s sallallahu alayhi wa sallam supplication. And now, after the Prophet’s sallallahu alayhi wa sallam passing, this is not possible. That is why Umar radi Allahu anhu, during the time of drought, did not come to the noble grave of the Prophet sallallahu alayhi wa sallam to request supplication from him (let alone seeking intercession through his person), but instead, he had the Prophet’s sallallahu alayhi wa sallam living uncle, Abbas radi Allahu anhu, supplicate. And all the Companions agreed to this. Thus, this matter occurred with the consensus of all the Companions. No Companion said, “Why not request supplication from the Prophet sallallahu alayhi wa sallam as the blind man did,” or make his supplication or his person a means (wasilah).

Benefits and Issues:
➊ Healing is in the hand of Allah; it is not in the hand of any servant. Therefore, one should request healing only from Allah.

➋ It is permissible to ask a pious and righteous person to supplicate (make du'a) on one's behalf.

➌ Being patient in the face of illness and hardship is a means of elevation in ranks. However, supplicating for relief from it is not contrary to reliance (tawakkul) and contentment (rida).

➍ Performing two units (rak‘ah) of voluntary prayer (nafl) with the intention of fulfilling a need, and then making an appropriate supplication, increases the hope of the supplication being accepted.

➎ The Companion (radi Allahu anhu) did not request healing directly from the Prophet (sallallahu alayhi wa sallam). Rather, he requested the Prophet (sallallahu alayhi wa sallam) to supplicate for healing, and he himself also supplicated. In other words, the supplication of the Prophet (sallallahu alayhi wa sallam) was for the acceptance of that person's supplication. For this reason, it was called intercession (shafa‘ah).

➏ Some people have tried to establish the customary means (tawassul) from this hadith. However, in this, the person of the Prophet (sallallahu alayhi wa sallam) was not made the means; rather, the supplication of the Messenger of Allah (sallallahu alayhi wa sallam) was made the means. And this was during the blessed life of the Prophet (sallallahu alayhi wa sallam). After his passing, he (sallallahu alayhi wa sallam) was not addressed in his noble grave.

➐ Addressing the Messenger of Allah (sallallahu alayhi wa sallam) after his passing is also contrary to the statement of the Noble Qur’an:

“And do not call upon him with a loud voice as you call upon one another with loud voices.” (al-Hujurat: 2)
Rather, teaching the etiquette, it is said:

“Indeed, those who call you from behind the chambers, most of them do not use reason. And if they had been patient until you came out to them, it would have been better for them.” (al-Hujurat: 5, 4)
Those who call out to you (sallallahu alayhi wa sallam) from outside the chambers, most of them are without understanding. If they were patient until you (sallallahu alayhi wa sallam) yourself came out to them, it would be better for them. The implication of this verse is that after being buried in the blessed chamber, the Prophet (sallallahu alayhi wa sallam) should not be called upon, until the Day of Resurrection when he himself will come out.