(a) That seeking tawassul through the Prophet’s relics is permissible, and that the Companions used to practice such tawassul with his relics and bodily traces.
(b) That he equates seeking blessing (tabarruk) with tawassul.
(c) That tawassul through the Prophet’s very person is permissible in the same way that seeking blessing from his relics is permissible.
(d) That the operative cause for tawassul through him is his being, without exception, the most excellent of all creatures in Allah’s sight.
(e) That his ignorance of the term istishfāʿ (seeking intercession) led him to use it as evidence for this innovated form of tawassul.
(f) His fabrication against the Salafis, alleging that they believe the Prophet possessed an intrinsic influence over things during his lifetime which ended with his death, and that this, he claims, is why they reject tawassul through him after his passing!
(g) His assertion that the blind man sought tawassul through the Prophet’s nearness to his Lord.
(h) His claim that Muhammad, peace and blessings be upon him, is absolutely the best of all created beings.

Having presented this outline, we now turn to explanation and detail. We say:

1 – Al-Buti’s confusion in equating seeking blessing with tawassul:

Dr. al-Buti has said: “Seeking tawassul by means of the Prophet’s relics is recommended and lawful, to say nothing of seeking tawassul through his noble person.” The plain sense of his words is that he makes an a fortiori analogy (qiyās awlawī) from seeking blessing through the Prophet’s relics to seeking tawassul through his very person, labeling that blessing-seeking itself tawassul. What we have just stated is confirmed by his remark on p. 196 of the aforementioned book, where he cites several reports in which certain Companions sought blessing from the Prophet’s relics, and then