Anas Ibn Malik Ibn Al-Nadr (radiallahu anhu) reported
that when Fatimah the daughter of Assad died, who took care of
the Messenger of Allah during the years he spent at his Uncle's
home, and she was the mother of Ali bin Abi Talib, he entered
her home and sat close to her head and said: May Allah have mercy
on you O mother after my mother, and he praised her, and offered
his garment to cover her body with it in the grave and ordered
to dig a tomb for her. He also dug the tomb and took out the soil
by his own hands and then laid down in it and then said: Allah
who gives life and takes it and He lives and dies not. Forgive
my mother Fatimah the daughter of Asad and grant her ease at her
entryway through right of Your Prophet and the Prophets before
me for You are the most compassionate.
[Ref: Tabarani in Mu'jam Al-Kabir, Tabarani in Mu'jam Al-Ausat
Vol 1 Hadith 189, Al-Hakim Vol 3 Hadith 4574, Hilyatul Auliya]
Observation of the Chain of Narrators:
In the narration of Hakim no prayer or supplication is mentioned.
The chain of this narration contains the narrator "Raoh
bin Al-Salah" who narrates from Sufyan al-Thauri.
Raoh bin Salah is a weak narrator. According to Imaam Al-Darqutni,
Ibn Adi, Ibn Younus, Imaam Haithmi, Ibn Makola, Imaam Zahbi &
Hafiz Ibn Hajar. [Ref: Al-Kamil fid Duafa, Al-Mughni fid Duafa
li-Zahbi, Kitab ul Duafa wal Matrukin li-Ibn Jauzi, Lisan ul Meezan
li-Ibn Hajar]
After mentioning this Hadith in Mujam Ausat Imaam Tabarani writes:
"No one has narrated his Hadith from Asim except Sufiyan
Thauri. Whereas Raoh Bin Salah is alone in narrating this."
Imaam Abu Naeem said the same after mentioning this Hadith, which
makes it clear that this Hadith is related by only one "Chain".
From the saying of Imaam Tabrani it is apparent that from the
students of Sufyan al-Thauri no one has narrated this Hadith.
If a Muhaddith has a lot of students, then his Ahadith should
be widely spread. If an unrecognized student narrates a hadith
from his teacher such that other recognized and senior students
of the same teacher do not narrate, then that hadith will be doubtful.
In the list of the students of Imaam Sufyan al-Thauri (with data
available to me) I have'nt seen Raoh bin al-Salah as his student.
Imaam Ibn Hibban has mentioned that Raoh bin al-Salah only narrates
from Ahl-e-Misr (people of Egypt) and Ahl-e-Misr narrate from
him. [Al-Thiqat li Ibn Hibban]. However in the chain under discussion
Raoh bin al-Salah is narrating from Sufyan al-Thauri who was a
Kufi.
This matter is also worthy to note that Sufyan al-Thauri died
in 161 Hijrah [Tahzeeb-ut-Tahzeeb] whereas Raoh bin al-Salah died
in 233 Hijrah [Meezan ul Aitidal], meaning that there was a difference
of 72 years between their deaths. This drops a hint about a possible
missing link in the chain.
Additional information about this narrattion can be looked up
in Majma Al-Zawaid, Kitab Al-Manaqib, Chapter Manaqib Fatima Bint
Asad, hadith no 15399 and Al-Ilal All-Mutanahiyah Page 433 by
Ibn Jauzi.
On the authority of Umar bin Al-Khattab (radiallahu anhu)
that the Prophet said: When Adam committed the sin he raised his
head to the Throne and said, I ask You through the right of Muhammad
(s.a.w) for your forgiveness. Allah asked Adam, How do you know
Muhammad (s.a.w) when I have not created him. He (Adam) said:
O' Allah! After you created me and breathed into me your soul
I raised my head and saw written on the Throne " There is
no god but Allah and Muhammad is the Messenger of Allah ".
I then came to know that you would not put anyone's name next
to Yours except the one who is most dear to you in your creation.
Allah said: You have said the truth O Adam! Indeed he is most
dear to me among the creation. Invoke me through his right. Indeed
I have forgiven you. And if there was no Muhammad (s.a.w), I would
not have created you"
[Ref: Mustadrak Al-Hakim Vol 2 Hadith 4228 and Baihaqi in Dalail
Al-Nabuwwah Vol.5, Page 489]
Observation of the Chain of Narrators:
This narration is weak because of two narrators. They are Abdul
Rahman bin Zaid bin Aslam who is weak as is evident in the books
of rijaal and Abdullah bin Muslim Fihri who is Majhool i.e. not
enough data is available to know who he is. See Lisan ul Meezan
and Meezan ul Aitidal for details.
The narrator before Fihri is Abdullah bin Muslim bin Rushaid.
Ibn Hibban mentioned that he was accused of fabricating ahadith.
He used to fabricate ahadith upon Lais, Malik and Ibn Lhiya. His
ahadith should not be written. Ibn Hajar in Lisan ul Meezan (Page
360 Vol.3) hinted that Abdullah bin Muslim bin Rushaid and Abdullah
bin Muslim Al-Fihri, might be the same person.
Regarding Abdul Rahman bin Zaid, Ibn Hibban said that he brought
about changes in ahadith without having enough knowledge about
them. So much so that Mursal ahadith narrated by him have been
made Marfoo and Mauqoof ahadith to Musnad. For this reason it
was thought that he should be left out.
Imam Zahbi declared this hadith "Batil" (False). See
Talkhees Al-Mustadrak and Meezan ul Aitidal.
Hafiz Ibn Hajar declared it false in Lisan ul Meezan.
Imam Bayhaqi mentioned this in Dalail Al-Nabuwwah and he said
Abdul Rahman bin Zaid is weak, Ibne-e-Kathir in Tareekh Al-Bidaya
wa Al-Nihaya acknowledged it.
Sheikhul Islam Ibn Taimiyyah says in "Qaidah Al-Jaleelah
fi Al-Tawassal Wal-Wasila": Narrating of this hadith by Imam
Hakim is such an act that has been disapproved of. According to
Ibn Taimiyyah, Muhadditheen agree upon the weakness of Abdul Rahman
bin Zaid. Ibn Jauzi also has the same opinion.
Imam Hakim says in Al-Madkhal Ila Ma'rifah Al-Saheeh min Al-Saqeem
that Abdul Rahman bin Zaid bin Aslam narrated "Maudoo"
fabricated ahadith from his father. Abu Naeem said the same thing.
According to Ali bin Madeeni and Ibn Saad Abdul Rahman bin Zaid
is extremely weak.
According to Imam Tahawi Abdul Rahman's ahadith are considered
weak among the muhadditheen.
Allama Haithmi also held it weak. See Majma al-Zawaid
The hadith is narrated on the authority of Umar bin Khattab (radiallahu
anhu). Had it been authentic, Umar (radiallahu anhu)
would never have turned away from this methodology of supplicating
with wasila in relation to rank or status of a dead person. But
the correct hadith in Bukhari clearly shows that after the death
of the Prophet, Umar bin Khattab went to his Uncle Abbas (radiallahu
anhu) in need of invocation for rain. If he actually narrated
the above mentioned hadith then why did he not intimate wasila
of the Prophet after his death and on the contrary went to his
uncle for his prayers and supplication?
Quran itself describes the method by which Adam (p.b.u.h) repented,
Allah said:
Then learnt Adam from his Lord words of inspiration, and His
Lord turned towards him; for He is Oft-Returning, Most Merciful
[Al-Quran 2:37]
The words are mentioned in Quran in Surah Al-A'raf. They said:
Our Lord! we have wronged our own souls. If You will not forgive
us and bestow upon us Your Mercy, we shall certainly be lost [Al-Quran
7:23]
It has been reported that Sawad bin Qarib recited in front of
the Messenger of Allah the following poem:
I bear witness that there is no Lord but Allah
And that you are secure from all that overpowers
And that you are, among messengers, the closest (Wasila)
Towards Allah, O son of the most generous, most elegant
And the Prophet of Allah did not oppose to the poem.
[Ref: Mustadrak Al-Hakim Vol.3 Hadith 6558, Dalail Al-Nabuwwah
lil-Bayhaqi Vol.2 Page 31, Tabarani in Al-Kabeer hadith no 6475]
Observation of the Chain of Narrators:
In this chain, Uthman bin Abdul Rahman Al-Wuqasi is the narrator
who has been criticized and is considered weak. [Ref: Meezan ul
Aitidal]
Among Muhadditheen this hadith is extremely weak. Imam Zahbi
has declared it "Munkar" (denied) in his books and says
it is weak. See Al-Seerah Al-Nabawiyyah, Talkhees al-Mustadrak
in which it is labelled as "Munqatay" (discontinued
chain). Even Imam Abu Bakar bin Haithmi has declared it weak in
Majma Al-Zawaid (Vol.8 Page 253).
On the authority of Abu Saeed (radiallahu anhu) that
the Messenger of Allah said: Whoever gets out of his home to perform
prayers and says,
"O Allah! I ask you through Right of the Callers on You
and I ask you through right of my walk for Your sake for I have
not come out as an exhibitionist nor as an arrogant (personality)
nor for dissimulation and neither to seek (worldly) fame. I have
come out to seek refuge from Your Anger (annoyance) and to seek
Your Contentment. So I ask you to protect me from (Hell) Fire
and to forgive my sins for there is no forgiver of sins but You."
Allah will come to him with His Face and seventy thousand angels
will seek forgiveness for him.
[Ref: Ibn Maja Kitab Al-Masajid wal Jama'at, Hadith
No.770 and Musnad Ahmad Hadith No.10729]
Observation of the Chain of Narrators:
This hadith is weak because of two narrators. One is Fuzail bin
Marzooq and the other Atiyya Al-Aufi.
Regarding Fuzail there is some controversy, so lets just leave
that discussion to avoid a lengthy argument.
Regarding Atiyya Aufi, Hafiz Ibn Hajar after summarizing writes
in his Taqreeb ut Tahzeeb that he is truthful but makes many mistakes.
Moreover he is a Shia and a Mudallis (one who conceals the defect(s)
of the person from whom he hears).
See Tahzeeb-ut-Tahzeeb for sayings of various scholars who hold
him a weak narrator. Even Imam Zahbi in Meezan ul Aitidal has
labelled him as weak.
Those who call him reliable are less in number and have opposed
the majority.
Atiyya is a Mudallis and in this narration he is narrating from
Abu Saeed Khudri (radiallahu anhu) by using the mode
"UN". Those who are familiar with the science of rijaal
are well aware that the narration of a Mudallis is not accepted
if he narrates by saying "UN" (because "UN"
means that the Mudallis is just mentioning the name of a narrator
who narrated something, he does not clarify if he has heard from
the narrator himself or from some other person who is concealed).
He has to say something that confirms his hearing from the narrator
from whom he is narrating. In this way the reliability of the
narrator will not be concealed anymore. This procedure is important
to rule out the possibility of suspicion especially when it already
exists about a narrator. Atiyya Aufi is one amongst those.
Information about his Tadlees is important to mention here so
as to rule out the suspicion. Ibn Hibban mentioned in "Al-Duafa",
that Atiyya heard many ahadith from Abu Saeed Khudri. After Abu
Saeed's death he was in the company of "Kalbi". He used
to secure the sayings of Kalbi when Kalbi ascribed something towards
the Prophet. Moreover Kalbi had kept his kuniyah as "Abu
Saeed" and Atiyya used to narrate from him. When people asked
Atiyya about the person from whom he was narrating, he replied
that it was Abu Saeed. People got confused thinking that it is
Abu Saeed Khudri but according to Atiyya it was Kalbi. Kalbi himself
is an extremely weak narrator and was known for speaking lies.
For details regarding Kalbi (Muhammad bin Saaib Al-Kalbi), see
Tahzeeb-ut-Tahzeeb and Meezan ul Aitidal.
Some say that since in this narration he has mentioned that it
is Abu Saeed Khudri, thus there should be no suspicion. But the
fact is that suspicion is still there, because we don't know whether
the mentioning of Abu Saeed Khudri is by Attiya or by a narrator
who got confused and made a mistake. We just read that people
got confused in Atiyya's narrations when he said he narrated from
Abu Saeed. [Ref: Al-Duafa]
Hence the hadith under discussion cannot be accepted as correct.
On the authority of Abu Al-Jawza Aus bin Abdullah: The people
of Medina experienced a terrible drought and thus complained to
Aishah (radiallahu anhu). She asked them to make a hole
in the grave of the Messenger of Allah which faces towards the
sky, in such a way that there is no ceiling between the hole and
the sky. They did (as instructed) and said that rain was showered
upon them until the grass grew and camels fattened upto the extent
that they were on the verge of tearing up with fat (present beneath
their skins). So the year was named the year of 'Fatq' (To rip
open, since it was a productive and a very beneficial year)
[Ref: Darmi Vol.1 Hadith No.92]
Observation of the Chain of Narrators:
The narrator narrating from Aisha (radiallahu anhu)
is Abu Al-Jauza. His name is Aus bin Abdullah. Although he is
Thiqah but his narrations from Aisha (radiallahu anhu)
are controversial. Imam Bukhari mentioned that his meeting with
Aisha (radiallahu anhu) is not established.
[Ref: Al-Kamil Al-Duafa Vol.2 Page 107 and Tahzeeb ut Tahzeeb)
Narrating from Abu Al-Jauza is Amr bin Malik. His narration from
Abu Al-Jauza is insecure. [Ref: Tahzeeb ut Tahzeeb]
Narrating from Amr bin Malik is Saeed bin Zaid. Among many scholars
he is considered weak [Ref: Al-Kamil, Meezan ul
Aitidal and Tahzeeb ut Tahzeeb]
Narrating from Saeed bin Zaid is his student Abu Al-Nauman Muhammad
bin Al-Fazal who is Thiqah but suffered from bad memory during
later part of his life (Tahzeeb-ut-Tahzeeb). So for authenticity
it must be clear when Imam Darmi heard from him? In his early
life hood or later part!
If the year was named Fatq that means that it must be a well-known
incident and many people should have been narrating it. So why
is it that it is only mentioned in Ibn Maja through only one chain
of narrators?
With this data available, it is not wise enough to present this
narration as an evidence for the topic under discussion.
People experienced a drought during the rightly guided caliph
Umar bin Al-Khattab (radiallahu anhu). A man came to
the grave of the Messenger of Allah and said: O Messenger of Allah!
Invoke (Allah) for rain for your Ummah as they have been ruined
(by not having rain). So a man came in his dream who asked him
to go to Umar (radiallahu anhu) and convey to him his
Salam and to tell him that they will be provided with rain.
[Ref: Ibn Abi Shaiba Vol.6, Page 359, Hadith No
31993]
Observation of the Chain of Narrators:
In the chain of Ibn Abi Shaiba, the name of the person who went
to the tomb is not mentioned. Thus that person is unknown (Majhool).
Narration of Saif bin Umar Al-Tamimi (in Fatooh) mentions that
the person who went to the tomb was Bilal bin Harith Al-Muzni
but Saif himslef is a weak narrator. See Tahzeeb-ut-Tahzeeb.
In this chain of Ibn Abi Shaiba, A'mash is narrating from Abi
Salih. He is a Mudallis and is narrating by using the mode "UN".
This is not acceptable. See the discussion under Narration
# 5 for more details about Tadlees and the mode "UN".
Moreover this incident revolves around Malik Al-dar (Malik bin
Ayadh) whose complete details are not known (Majhool).
See Ibn Abi Hatim's Jarah wat Ta'deel [4/1 P213
or Vol.8 P213]. No commentary about his reliability is
given. The only person who narrated from Malik is Abu Salih Al-Samman
as mentioned by Ibn Abi Hatim Al-Razi.
Hafiz Munzari in Targheeb (2/41-42), Haithmi in Majma Al-Zawaid
(3/125) and Sheikh Muhammad Nasrulladeen Al Albani, in his book
of Wasila agree that Malik Al-dar (Malik bin Ayadh) is Majhool
(not known).
Moreover the View of Umar (radiallahu anhu) has already
been mentioned under the commentary of Narration #1.
Part 1: On Authority of Abdullah bin Masood (radiallahu anhu),
Prophet said, There are Allah's angels who travel on land and
convey to me my Ummah's Salaam.
[Ref: Nasai, Musnad Ahmad, Musnad Al-Bazzar]
Part 2: My life is better for you. You do new deeds and you are
instructed to do so. And my death is also better for you. Your
deeds will be presented before me. I will praise Allah about those
deeds that I see righteous and I will seek forgiveness for you
regarding those that I see evil.
[Ref: Musnad Al-Bazzar - Kashf ul Astar]
Observation of the Chain of Narrators:
The first part is correct but the second one is weak. The weak
narrator is Abdul Majeed bin Abdul Aziz bin Abi Rawwad who has
been criticized by the Muhadditheen. According to Ibn Hibban he
is Matrook (Discarded). Imam Bukhari mentioned him in Book Al-Duafa.
[Ref: Al-Majrooheen, Al-Duafa As-Sagheer, Al-Kamil fid Duafa]
Abdul Majeed has narrated from Sufyan Al-Thauri. The first part
narrated by Abdul Majeed has also been narrated by about ten other
students of Sufyan Al-Thauri which also include some senior Imams
like Abdul Rahman bin Mahdi, Ibn e Al-Qattan, Abdullah bin Mubarak
etc. But except for the first part no one narrated the second
one (For details see Al-Dua Wa Manzilatuhu min Al-Aqeedah Al-Islamiyyah).
It seems that Abdul Majeed is alone in narrating this narration.
Thus even if his weakness as mentioned before is ignored, this
narration would still come under the category of Shaaz (Rare),
which is one type of weakness.
Imam Bazzar after narrating has hinted towards the weakness of
this narration. See Kashf ul Astar.
If it is considered that Abdul Majeed is not weak, as is the
opinion of some scholars, even then the soundness of his narration
will be at the lowest grade. Hafiz Ibn Hajar after summarizing
the data says that Abdul Majid was truthful but made many mistakes
and was a Murji (Sect that beilieved that faith is enough for
salvation of a person. They deferred doing deeds/acts) [Taqreeb
& Tahzeeb ut Tahzeeb]. Note how this narration supports and
augments his Mazhab. Therefore this grade of a narration cannot
be taken for any matter of aqeedah especially when it supports
the erroneous mazhab of Abdul Majeed.
Abu Al-Sheikh Al-Isphahani mentioned in his book Sawab Al-Aamaal
a narration, which has the following substance:
Once Abu Bakar Siddique (radiallahu anhu) came to Allah's
Apostle and complained about his difficulty in remembering the
Quran. Allah's Apostle taught him a prayer, which had words like,
O Allah! I ask you through your Prophet Mohammad (s.a.w) and your
Khalil Ibrahim and so on by names of other Prophets.
Observation of the Chain of Narrators:
This is a fabricated narration according to Muhadditheen.
Abdul Malik bin Haroon bin Untarah is extremely weak and is known
for fabricating ahadith. [Ref: Al-Duafa As-Sagheer,
Al-Kamil, Meezan ul Aitidal]
In this narration Abdul Malik bin Haroon is narrating from his
father Haroon bin Untrah. Regarding Haroon Imam Al-Darqutni says
he is Matrook ul Hadith (Discarded). [Ref: Kitab
Al-Duafa wal Matrukin]
Imam Ibn Jauzi, Ibn Taimiyyah, Al-Suyuti, Ibn Iraq etc. considered
this narration as fabricated. [See Al-Mauduat Li
Ibn Jauzi Vol. 3 Page 436, Qaidah Al-Jaleelah li Ibn Taimiyyah,
Al-La-Aali Al-Masnuah lis Suyuti and Tanzeeh Al-Shariah]
A narration is mentioned in Kitab ud Dua of Imam Tabarani on
authority of Abdullah bin Abbas (radiallahu anhu). The
substance of the narration is that Allah's Apostle taught a prayer
to learn Quran along with other sciences. The words of the prayer
are O Allah! I ask you through your Prophet and Messenger Mohammad
(s.a.w) and through Ibrahim (a.s) and so on by names of other
Prophets. It is even mentioned that one should write the prayer
on a clean glass vessel with rain water, honey and Za'fran (Safron)
and drink this in the morning and keep three fasts and open the
fast with the same and also to read this prayer after Fard prayers.
Observation of the Chain of Narrators:
This narration is also fabricated.
It revolves around a narrator Musa bin Abdul Rahman Al-San'Aani
who has been criticized by scholars.
Imam Ibn Adi called him Munkar ul Hadith, Ibn Hibban called him
Dajjal and Imam Zahbi called him Dajjal (Liar) and Halik (Perishable
/ Destructible). [Ref: Al-Kamil fid Duafa, Al-Mughni fid Duafa,
Lisan ul Meezan]
An incident is nararted on authority of Abdullah bin Abbas (radiallahu
anhu) for the Tafseer of Surah Al-Baqara's verse No 89. The
substance of the incident is that Jews of Khaibar and Polytheists
of Ghatfan were at war and Jews decided to supplicate by intimating
wasila of Muhammad (s.a.w) in their invocation so that they would
win. Thus they supplicated, O Allah! We ask you through the right
of your Prophet Muhammad (s.a.w) and so on... which made them
won the war.
[Ref: Mustadrak Hakim Vol 2 Hadith 3042, Dalail
Al-Nabuwwah lil Baihaqi]
Observation of the Chain of Narrators:
This narration is also extremely weak or may even be fabricated
The chain revolves around Abdul Malik bin Haroon bin Untrah.
And we have just gone over the details of this weak narrator along
with his father in narration number nine.
Imam Hakim writes about Abdul Malik in his book Al-Madkhal that
he used to narrate fabricated ahadith from his father.
After reading his statement above, it is surprising why he has
mentioned this narration in his Mustadrak! He explains the reason
of drawing out of this narration because of some necessity in
illustrating the Tafseer. But Imam Zahbi and Ibn Hajar do not
accept this reasoning.
Imam Zahbi says, " There is no need to narrate it since
Abdul Malik is Matrook (Discarded) and Halik (Perishable / Destructible)
" [Talkhees Al-Mustadrak]
Hafiz Ibn Hajar says, "If Yahya bin Ma'een declares some
narrator as a Liar, then what is the need of drawing out his hadith
for Istadrak (to gather ahadith upon the conditions of Bukhari
and Muslim which were not mentioned in those books), in the two
Saheeh (i.e. Bukhari & Muslim). He says that this is just
a lame excuse! " [Al-Dua wa Manzilatuhu]
Thus it shows that this narration is not fit enough to be presented
as a proof for the topic under discussion.
A hadith was reported by Ibn Masood (radiallahu anhu)
that the Messenger of Allah said: If someone's pack or riding
animal escapes away in a desert (or wilderness), he should say:
"O servants of Allah! Help stop my animal". For Allah
has (servants) present in the land who will stop (the animal)
for you.
[Ref: Tabarani 1/81/3 and Musnad Abu Ya'la 1/254]
Observation of the Chain of Narrators:
The narrator Maroof bin Hassan in the chain is not reliable.
In Meezan ul Aitidal it is mentioned that according to Ibn Adi
he is Munkar ul Hadith. Ibn Abi Hatim heard from his father that
Maroof bin Hassan was Majhool (Jarah wat Ta'deel Vol.8 P323).
Even Imam Haithmi does not consider him reliable.
There is an Inqita (discontinuation of chain) between Ibn Buraidah
and Ibn Masood as mentioned by Hafiz Ibn Hajar. Ibn Alan copied
this in Sharah Al-Azkar.
[Albani considered this narration weak. See Silsilah
Al-Daeefah, hadith no 655]
According to a narration in Tabarani, If anyone amongst you loses
something or he wants to seek help and he is in a land where no
one accompanies him. He should say "O Allah's Servants! Help
me. O Allah's Servants! Help me. No doubt Allah has servants which
we cannot see.
[Ref: Tabarani Al-Kabeer 1/55/6]
Observation of the Chain of Narrators:
Abdul Rahman bin Shareek narrating from his father is weak.
In Taqreeb Hafiz Ibn Hajar says that Abdul Rahman bin Shareek
is truthful but makes mistakes.
Ibn Hibban in Al-Thiqat says he sometimes makes mistakes.
Abu Hatim has called him weak "Wahi ul Hadith", As
mentioned by Ibn Abi Hatim in Jarah wat Ta'deel.
Haithmi in "Majma" also says that some narrators in
this chain are weak.
Abdul Rahman bin Sharik's father is also weak. Hafiz Ibn Hajar
says he was truthful but made many mistakes. His memory also suffered
after he became the judge of Kufa.
The chain is Munqatay (Discontinued) too. Inqita is between Utba
and Ibn Ali.
Hafiz Ibn Hajar in Takhreej ul Azkar has called this chain Munqatay.
Haithmi in "Majma" says that Yazid bin Ali did not
reach Utba.
Ibn Ali according to Albani's research is Zaid and not Yazid.
In that case we find that Utba bin Ghazwan died in 20 Hijrah and
Zaid bin Ali was born 60 years after his death i.e. in 80 Hijrah.
Hence the link is not established between them.
[Ref for Utba: Tahzeeb-ut-Tahzeeb Vol5 Page 462,
Taqreeb ut Tahzeeb Vol 1 Page 388, Jarah wat Ta'deel Vol 6 Page
373]
[Ref for Zaid bin Ali: Tahzeeb-ut-Tahzeeb Vol
3 Page 233, Taqreeb ut Tahzeeb Vol 1 Page 192]
[Albani considered this narration weak. See Silsilah
Al-Daeefah, hadith no 656]
Some people quote what Ibn Hajar Maki in his book "Sawa'ik
Al-Muhriqa" (P180) mentioned that Imam Shafi made supplication
through the rank of Ahl Al-bait in a
poem with the following passage:
Ahl Al-Bait are my resource and to it they are my means
I hope tomorrow by their love
I receive the scroll leaf of my deeds on my right hand
This is mentioned in his book without any sanad thus authenticity cannot be checked.
An incident mentioned in Tareekh-e-Baghdad is ascribed towards
Imam Shafi that he used to go to Imam Abu Hanifa's grave whenever
he was in need of something and used to supplicate there and so
on.
This incident is not only weak but is a falsehood.
The narrator Umar bin Ishaq bin Ibrahim is Majhool. He is unkown
in the books of rijaal. Ibn Taimiyyah in his book Iqtiza As-Sirat
Al-Mustaqeem after mentioning this incident says that it is "Batil"
(falsehood). He says that cherishing the graves is Makrooh (disliked)
as is evident from the books of Imam Shafi. He mentioned that
Imam Shafi saw graves of other Prophets and Sahaba in Hijaz, Yemen,
Shaam, Iraq and Egypt. If what he used to do with Abu Hanifa's
grave is true than what stopped him to do the same with these
graves especially when people buried in them were superior in
rank as compared to Imam Abu Hanifa. Thus he declares this incident
false.
It is said that while accepting the Hadith of Adam (as mentioned
before in Narration # 3) Imam Malik said to Abu Jafar Mansoor;
"This is the wasila of Prophet and his father Adam".
The narrator narrating this is Ibn Hamid who has been criticized
about his speaking lies by many scholars. So obviously this narration
cannot be accepted.
An overall and comprehensive study of "Seerah" of the
Companions of Prophet, Tabaieen and Scholars show that they had
no concept of intimating wasila regarding rank or status of a
dead person in their supplication.
Abu Hanifa says: "I consider it Makrooh to seek from Allah
by presenting a wasila of anyone other than Him (Allah)"
[mentioned in Durr-e-Mukhtar and other books of Ahnaf]. His students
Imam Abu Muhammad and Abu Yousuf also agree with him.
Stories and events like these do not serve as evidence even if
they are true because evidence and daleel is only what Allah and
His Prophet say and allow.
C O N C L U S I O N
Narrations supporting the concept of intimating wasila in invocations
in relation to rank or status of a dead person are weak and unauthentic.
They cannot serve as solid evidence.
Recognized concept of Wasila is by doing good deeds, by intimating
Names and Qualities of Allah during invocation or with supplication
of a living person, all of which are supported by Quran and Hadith
and are free from controversy.
And when it is said that Prophet is a wasila then it is in the
sense that his prayers and teachings are a source for us by which
we can get near to Allah, provided we act upon them. Narrated
Abu Musa (radiallahu anhu), the Prophet said:
"The example of guidance and knowledge with which Allah
has sent me is like abundant rain falling on the earth, some of
which was fertile soil that absorbed rain water and brought forth
vegetation and grass in abundance. (And) another portion of it
was hard and held the rainwater and Allah benefited the people
with it and they utilized it for drinking, making their animals
drink from it and for irrigation of the land for cultivation.
(And) a portion of it was barren which could neither hold the
water nor bring forth vegetation (Then that land did not give
any benefits). The first is the example of the person who comprehends
Allah's religion and gets benefits (from the knowledge) which
Allah Ta'ala has revealed through me (the Prophet) and learns
and then teaches others. The last example is that of a person
who does not care for it and does not take Allah's guidance revealed
through me (he is like that barren land) " [Bukhari - Book
of Knowledge, Hadith No.77]
For those who are not familiar with the science of rijaal and
are still confused, would at least agree that at the very least
this matter is extremely controversial and doubtful. For them
(and every Muslim) the correct practice is to leave the doubtful
things. This is according to an authentic hadith mentioned in
Bukhari, Muslim and other books. Narrated Al-Nauman bin Bashir
(radiallahu anhu); I heard Allah's Apostle (s.a.w) saying:
"Both legal and illegal things are evident but in between
them there are doubtful (suspicious) things and most of the people
have no knowledge about them. So whoever saves himself from these
suspicious things saves his religion and his honor. And whoever
indulges in these suspicious things is like a shepherd who grazes
(his animals) near the Hima (private pastures) of someone else
and at any moment he is liable to get in it. (O People!) Beware!
Every king has a Hima and the Hima of Allah on the earth is His
illegal (forbidden) things. Beware! There is a piece of flesh
in the body if it becomes good (reformed) the whole body becomes
good but if it gets spoiled the whole body gets spoiled. And that
is the Heart." [Bukhari - Book of Faith, Hadith No.50]
This is what we know and Surely Allah Knows The Best!
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