Do the four schools of thought agree with Ibn Taymiyyah's statement that the supplication mentioned for fulfilling needs was specific to the life of the Prophet, peace and blessings be upon him, or are there those who permit supplicating with it after his death?

The disagreement among people regarding the issue of tawassul (seeking proximity to Allah through an intermediary) is well-known. The scholarly opinions on tawassul through the Prophet (peace be upon him) himself, his right, and his status are threefold:

1. Absolute prohibition: This is the chosen view of Shaykh al-Islam Ibn Taymiyyah, which he attributed to Abu Hanifa and his companions. It is considered the preponderant view due to its concordance with the evidence and its safeguard of Tawhid (monotheism).

2. Permissibility only through the Prophet (peace be upon him): This is the statement of Abu Muhammad Izz al-Din Ibn Abd al-Salam.

3. Permissibility through him and others (peace be upon him): This is the chosen view of Al-Shawkani, with the belief that Allah alone is the One who benefits and harms.

The esteemed scholar Al-Mubarakpuri affirmed what Al-Shawkani mentioned in "Tuhfat al-Dhakirin" regarding the impermissibility of tawassul through the Prophet (peace be upon him) after his death, or through other righteous and pious individuals after their death. He cited as evidence the action of Umar ibn al-Khattab and the Companions who sought tawassul through the supplication of Al-Abbas after the Prophet's death (peace be upon him). This indicates that what was legislated in their view was tawassul through the supplication of the intermediary, not through his essence.