Salat ud-Durri wal-Haaja [The Prayer of Need] Hadith number 253: Yutawad-daa wa yusalli rakatayn thumma yad oo/Make

wudu, and pray two rakah (cycle s) of prayer and then make the following supplication: Allahumma inni as aluka, wa atawajjahu ilyaka bi-Nabiyyika Muhammad (saw) Nabiyyi-Rahma, Yaa Muhammad innee atawajjahu bika ilaa rabbiy fee haaajatee hathihi lituqdaa lee, Allahummah fash af-fi-hu fee/O Allah! Verily I ask you, and turn to you through your Prophet Muh ammad (saw) the Prophet of Mercy, O Muhammad verily I turn towards my Lord throu gh you to my Lord in this need of mine, to fulfill it, O Allah intercede/cure th is! This hadith has been extracted by Tirmidhi, al-Hakim in his Mustadrak and Nisa I, and it is from the hadith of Uthman bin Hanif may Allah be pleased with him. He said a blind man came to the Messenger of Allah (saw) and said: O Messenger of A llah Pray for me! He (saw) said: If you wish I will pray for you, but if you wis h, you have been patient and this is better for you. He preferred to be supplica ted for. The Messenger (saw) instructed him to make Wudu, and to make a perfect Wudu Nisai s narration adds in some of the reports (turuq) to make Wudu and pray t wo Rakah and then the supplication (as above). It was also extracted by Ibn Maja h , and al-Hakim in his mustadrak who stated that it is sahih (authentic) accord ing to the criterion of the two shaykhs (Imam Muslim and Imam Bukhari) and his n arration had the addition: so he supplicated with this Dua and he arose and was able to see. Tirmidhi said the Hadith is Hasan Sahih (good and authentic) gharib (singular in chain) and we know this narration through this channel only from t he Hadith of Abu Jafar and that is not al-Khatmi, these and other Imams have aut henticated this narration, Nisa I is alone in mentioneing the prayer, but Tabarani agreed with him and in mentions the same in some of his reports (turuq) it repo rts. In the narration there is dalil (evidence) of the permissibility of Tawassul (ta king a means) through the Messenger of Allah (saw) to Allah azza wa-jal with the firm belief (I tiqad) that the only active agent (Faa il) is Allah subhanahu wa ta aala , for verily He alone is the giver and the preventer, what He wishes, is, and wh at He does not wish never can be.