The mention of the hadith of the blind man, its indication, its correct meaning, and the clarification of the disagreement that occurred regarding it in terms of direction and understanding.

The Shaykh : Perhaps some of you are wondering about two things related to my statement about the hadith of the blind man. The first is: what is the hadith of the blind man? And the second is: what is its indication?
The hadith of the blind man, as it came in Sunan al-Tirmidhi, Musnad Imam Ahmad, and al-Mustadrak of al-Hakim with a valid chain, is that a man, a blind man, came to the Prophet (peace and blessings be upon him) and said to him, "O Messenger of Allah, call upon Allah to grant me health." He (peace and blessings be upon him) said to him: He said, "Then call, O Messenger of Allah; he has no patience." So he chose what the Messenger (peace and blessings be upon him) offered him between two options; he chose one of them. He said, "Then call." There is no doubt that when the Prophet (peace and blessings be upon him) offered him a choice between two things, he would fulfill what he promised, but he wanted to engage him in the prescribed tawassul (seeking nearness to Allah through a means) to Allah through obedience and worship. Therefore, he said to him, "Bring the water vessel, perform wudu' (the ablution for prayer), and pray two rak'ahs (units of prayer) for Allah, then say—and here is the point— So the man performed wudu' and prayed two rak'ahs as the Messenger (peace and blessings be upon him) ordered him, and he made this supplication which the Messenger (peace and blessings be upon him) taught him. He returned seeing as if there had been nothing wrong with him... This is the text of the hadith. Al-Shawkani and the majority of the later scholars who hold the permissibility of tawassul (seeking nearness to Allah through a means) relied on the statement of the Messenger to the blind man that he should say: They took this tawassul (seeking nearness to Allah through a means) at its apparent meaning: Knowing that this phrase, in terms of Arabic style, contains, as the grammarians say, a deleted possessive, like the saying of Allah the Exalted: The village? No, the people of the village. The caravan? No, the people of the caravan. Similarly here: It is necessary to estimate a deleted possessive. And here is the disagreement: what is this deleted possessive? In the understanding of al-Shawkani and those like him: meaning by the person of your Prophet, by the sanctity of your Prophet. In the understanding of the others, the followers of the righteous Salaf (the earliest generations): meaning by the supplication of your Prophet. It is necessary here to estimate a deleted possessive, so it is either the supplication or the person of the Messenger (peace and blessings be upon him) and his self. What is the correct one? If we reflect on the preceding and following context of the story, we find that the mind aligns with the second interpretation, or in the correct meaning, the second estimation, which is by the supplication of your Prophet. Why? Because we ask: why did the blind man come to the Prophet (peace and blessings be upon him)? He came explicitly to ask him for supplication, that he call upon Allah for him to return seeing. Then when he asked, the Messenger (peace and blessings be upon him) promised him, offering him a choice between two, one of which was supplication for him. So the man chose that the Messenger (peace and blessings be upon him) would supplicate for him.
So, from the beginning of the story to this moment, we are still at the point of supplication. There is no mention of anything other than supplication, such as the person of the Messenger (peace and blessings be upon him) or his blessed self. This has not yet been mentioned at all... We find in the supplication that the Messenger (peace and blessings be upon him) taught him that he said: Here too, the same previous estimation returns: by you, either by your person or by your supplication. So what has indicated up to now? Is there any mention of the person? The answer is no, but rather the supplication. And this is confirmed by the completion of the supplication: What is the meaning of ? Accept his intercession for me. What is his (peace and blessings be upon him) intercession? It is his supplication. So this is a third proof that the entire story revolves around tawassul (seeking nearness to Allah through a means) by the supplication of the Messenger (peace and blessings be upon him), not by his person: meaning accept his supplication for me. And the most amazing of all this is the completion of the hadith: Each of us understands and comprehends that the Messenger would intercede for this blind man, because we are all in need of the intercession of the Messenger (peace and blessings be upon him) on the Day of Resurrection, and he is not in need of anyone interceding for him. So how does the blind man, by the teaching of the Messenger and not by an expression of his own, say: This is because, if we know from what has preceded that the intended meaning of intercession is supplication, it is very clear from his saying: meaning accept my supplication that you accept the supplication of the Prophet (peace and blessings be upon him) for me. The story ended, and as you see, it hums from beginning to end that the man only made tawassul (seeking nearness to Allah through a means) by the teaching of the Prophet (peace and blessings be upon him) to him, by his (peace and blessings be upon him) supplication.