the people of the town and the owners of the caravan. Both we and our opponents agree that an omitted possessive noun must be supplied here, just as we observed in ʿUmar’s supplication when he sought recourse through al-ʿAbbās. The unspoken word, however, may be understood in one of two ways: either, as they claim, “I turn to You by the rank of Your Prophet; and O Muḥammad, I have turned by your person or your standing to my Lord,” or, as we maintain, “I turn to You by the supplication of Your Prophet; and O Muḥammad, I have turned by your supplication to my Lord.” One of these two readings must be supported by evidence that tips the scale in its favor.
As for their proposal—“by his rank” (jah)—they possess no proof for it, either from this ḥadīth or from any other. Nothing in the wording or the wider context explicitly mentions rank, nor even hints at it. Likewise, they have no verse, no authentic ḥadīth, and no practice of the Companions to substantiate seeking nearness through rank. Their interpretation, then, lacks any supporting argument and therefore falls from consideration—praise be to Allah.
Our reading, on the other hand, rests on numerous proofs that have already been detailed in the preceding points.
There is yet another matter worth noting. Were the ḥadīth of the blind man to be taken at face value—as tawassul through the Prophet’s very person—it would contradict his later words: “O Allah, let him intercede for me, and let me intercede for him.” Such a contradiction is plainly inadmissible, so the two sentences must be harmonized. That can only be done by understanding that the tawassul was through supplication; accordingly, the intended meaning stands confirmed, and the attempt to use this report as evidence for tawassul through the person is nullified—praise be to Allah.
Moreover, I add: even if it were established that the blind man did indeed seek nearness through the Prophet’s person—peace and blessings be upon him—this would be a ruling unique to him alone, shared by none of the other prophets or the righteous. Extending it to them cannot be justified by sound reasoning, for he—peace and blessings be upon him—is their leader and the best among them.