and the greatest in Allah’s sight?” Since none of them said this, and since it is known that during his lifetime they sought a means of approach through his supplication and intercession, while after his death they did so through the supplication and intercession of others, it is clear that what they regarded as prescribed was seeking a means of approach through the supplication of the person concerned, not through his person.

The hadith of the blind man supports Umar and the general body of the Companions, may Allah be pleased with them all. For the Prophet only instructed the blind man to seek a means of approach to Allah through his intercession and supplication, not through his person. He told him to say in his supplication:

“Say: ‘O Allah, accept his intercession on my behalf.’”

Even supposing that a Companion instructed someone else to seek a means of approach through the Prophet’s person rather than his intercession, and instructed him to recite only part of the prescribed supplication, omitting the remainder that included seeking a means of approach through his intercession, Umar ibn al-Khattāb’s practice would still be the one consistent with the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace. The Sunnah of the Messenger of Allah, may Allah bless him and grant him peace, would refute whoever differed with Umar, and the hadith that this Companion narrated from the Prophet, may Allah bless him and grant him peace, would be evidence against him, not in his favour. And Allah knows best.

As for the third category of what is called “seeking a means of approach,” no one can transmit anything concerning it from the Prophet, may Allah bless him and grant him peace, that scholars would accept as evidence—as has already been discussed at length. This consists of adjuring Allah, Mighty and Majestic, by the prophets and the righteous, or petitioning Him by their persons. No one can transmit anything authentically established from the Prophet, may Allah bless him and grant him peace, concerning either adjuring Allah or petitioning Him by the Prophet, or adjuring Allah or petitioning Him by any other created being. Although some scholars have permitted it, it is established that more than one scholar forbade