Seventh Objection: Analogizing tawassul through the Prophet’s essence—peace and blessings be upon him—to seeking blessing through his relics.

This is another contention that was unknown in the early centuries; it was introduced and promoted by Dr. al-Bouti himself. In his book Fiqh al-Sirah, pp. 344–455, while discussing the lessons drawn from the Treaty of Hudaybiyah, he affirmed the lawfulness of tabarruk (seeking blessing) through the Prophet’s relics, and on that basis analogized it to tawassul by his very essence after his death. As a result, he produced a strange and astonishing view that no student of sacred knowledge has ever held—not even those steeped in blind imitation, rigidity, partisanship, or religious innovation.

So that no one may think we are fabricating or wronging him, we will reproduce his exact words in full, and we beg the reader’s pardon for their length. He says:

“Once you realize that tabarruk with something is simply seeking goodness by means of it, you will know that tawassul through the Prophet’s relics is recommended and legislated—let alone tawassul through his noble person. There is no difference whether this is done during his lifetime or after his death, for the Prophet’s relics and remnants possess no life whatsoever, whether the blessing and tawassul involve them while he was alive or after his demise. Indeed, the Companions sought tawassul through strands of his hair after his death, as authentically reported in Sahih al-Bukhari in the chapter on the white hairs of the Messenger of Allah, peace and blessings be upon him.”