WAS A WINDOW OPENED ABOVE THE PROPHET GRAVE FOR RAIN?

Imam Daarimi [rahimahullah] narrated:

The people of Medina were in the grip of a severe famine. They complained to ‘ĀA’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.

Sunan Darimi Volume (001, Page 227, Hadith Number 093)
Imam Daarimi has narrated this narration in his Sunan [Sunan Daarimi: 227/1 H. 93], and Abu Ishaaq al-Harbi has narrated it in “Ghareeb al-Hadeeth” [Ghareeb al-Hadeeth: 946/3]

THIS NARRATION IS MAWDOO (FABRICATED).DETAILS ARE AS FOLLOWS:-

IN ITS CHAIN THE NARRATOR, ABU YAHYA AMR BIN MALIK AN-NUKRI IS PRESENT,AND HE IS DAEEF.

Imam Ahmed [rahimahullah] has declared him weak:

Abdullah bin Ahmad bin Hanbal said: he (Ahmed bin Hanbal) weakened Amr bin Maalik an-Nukri.

(MASEEIL IMAM AHMED PAGE 89)

Imam Bukhaaree [rahimahullah] said:

قال لنا مسدد عن جعفر بن سليمان عن عمرو بن مالك النكري عن أبي الجوزاء قال أقمت مع بن عباس وعائشة اثنتي عشرة سنة ليس من القرآن آية إلا سألتهم عنها قال محمد في إسناده نظر

(TAREEKH AL-KABEER BUKHAARI 16/2)

Haafidh Ibn Hajar [rahimahullah] said:

وقول البخاري في إسناده نظر ويختلفون فيه إنما قاله عقب حديث رواه له في التاريخ من رواية عمرو بن مالك النكري, و النكري “ضعيف عنده”

(TEHZEEB TAHDHEEB 377/3)

۔
Imam Ibn al-Jawzee [rahimahullah] said:

وَقَدْ رويناها من حَدِيث يَحْيَى بْن عَمْرو بْن مَالِك عَنْ أَبِيهِ عَنِ الْحَوْرَاء عَنِ ابْن عَبَّاسٍ مَوْقُوفَة أَيْضا.وَكَانَ حَمَّاد بْن زَيْد يَرْمِي يَحْيَى بِالْكَذِبِ، وَضَعفه ابْن معِين وَأَبُو زُرْعَةَ وَالنَّسَائِيّ وضعفوا أَبَاه عمرا

(AL-MAWJOAAT IBN JAWZEE 145/2)

Imam Dhahabi [rahimahullah] said:

ورواه عمرو بن مالك عن أبي الجوزاء عن ابن عباس من قوله وعمرو لين[تلخيص كتاب الموضوعات للذهبي ص: 191]۔

(AL-MAWJOOAAT AD DAHABI 191)

Imam Ibn Adee [rahimahullah] said:

اوس بن عبد الله أبو الجوزاء هذا يحدث عن عمرو بن مالك النكري يحدث عن أبي الجوزاء هذا أيضا عن بن عباس قدر عشرة أحاديث غير محفوظة[

الكامل في الضعفاء 1/ 411]۔
Imam Ibn Hibbaan [rahimahullah] said:

مرو بن مالك النكري كنيته أبو مالك من أهل البصرة يروى عن أبى الجوزاء روى عنه حماد بن زيد وجعفر بن سليمان وابنه يحيى بن عمرو ويعتبر حديثه من غير رواية ابنه عنه مات سنة تسع وعشرين ومائة [الثقات لابن حبان 7/ 228]۔
Imam Ibn Hibbaan, by doing this Jarah on him, after adding him in Ath-Thiqaat has pointed towards the fact that his mention in Kitaab ath-Thiqaat is only meant to describe his truthfulness. That’s it.
In fact in another book, Imam Ibn Hibbaan has also clarified it, therefore he said:
عمرو بن مالك النكري أبو مالك والد يحيى بن عمرو وقعت المناكير في حديثه من رواية ابنه عنه
وهو في نفسه صدوق اللهجة[مشاهير علماء الأمصار ص: 155]۔
Note:
See the following three criticizms:
• Imam Ibn Adee said:
عمرو بن مالك النكري بصري منكر الحديث عن الثقات ويسرق الحديث[الكامل في الضعفاء 5/ 150]۔
• After this, while narrating the tad’eef of Amr b. Maalik an-Nukri from Abu Ya’la, he said:
سمعت أبا يعلى يقول عمرو بن مالك النكري كان ضعيفا[الكامل في الضعفاء 5/ 150]۔
• Imam Ibn Hibbaan said:
عمرو بن مالك النكري من أهل البصرة يروى عن الفضيل بن سليمان ثنا عنه إسحاق بن إبراهيم القاضى وغيره من شيوخنا يغرب ويخطىء [الثقات لابن حبان 8/ 487]۔
Some people of Knowledge have understood these criticizms to be upon “Amr b. Maalik an-Nukri”, but this is not true in our view, the correct saying is that all these three criticizms are related to the narrator, “Amr bin Maalik ar-Raasibi”
Haafidh Dhahabi [rahimahullah] said:
عمرو بن مالك الراسبى البصري لا النكرى.هو شيخ. حدث عن الوليد بن مسلم. ضعفه أبو يعلى.وقال ابن عدى: يسرق الحديث.وأما ابن حبان فذكره في الثقات[ميزان الاعتدال موافق رقم 3/ 285]۔
In the above saying, Haafidh Dhahabi has attributed all the three criticizms to “Amr bin Maalik ar-Raasbi”, and this is authentic.
Haafidh Ibn Hajar [rahimahullah] is also mistaken in attributing the above jarah of Haafidh Ibn Hibbaan “Yaghrib wa Yakhti” in the above chain to An-Nukri, as is known from Tahdheeb.
[For the detailed discussion on Amr b. Maalik, see here.]
Secondly:
Another narrator in the chain is, “Sa’eed b. Zayd b. Darham Al-Azdi Al-Jahdami”, who is also Da’eef according to the Jumhoor of Muhadditheen:
The following Muhadditheen have criticized this narrator:
Imam Baihaqi said:
وسعيد بن زيد ، غير قوي في الحديث[معرفة السنن والآثار للبيهقي 10/ 136]۔
And Sa’eed b. Zayd, is weak in Hadeeth.
Imam Ibn Hibbaan said:
وَكَانَ صَدُوقًا حَافِظًا مِمَّن كَانَ يخطىء فِي الْأَخْبَار ويهم فِي الْآثَار حَتَّى لَا يحْتَج بِهِ إِذَا انْفَرد[المجروحين لابن حبان 1/ 320]۔
The summary of this saying that: He is truthful Memorizer but makes mistakes in the reports and gets confused in the Athaar, until he is not Hujjah when he is narrating alone.
This is Jarah Mufassar.
Imam Ali b. Al-Madeeni said:
سمعت يحيى يعنى القطان ضعف سعيد بن زيد أخا حماد بن زيد في الحديث جدا[الجرح والتعديل لابن أبي حاتم 4/ 21 وسندہ صحیح]
I heard Yahya (b. Sa’eed) Al-Qattan; he has declared Sa’eed b. Zayd the brother Hammad b. Zayd, to be weak in Hadeeth very severely.
Imam Nasaa’ee said:
سعيد بن زيد أخو حماد بن زيد ليس بالقوي بصري [الضعفاء والمتروكين ص: 53]۔
Sa’eed b. Zayd, the Brother of Hammad b. Zayd Basri is not strong.
Imam Daraqutni said:
ضعيف تكلم فيه يحيى بن القطان [سؤالات الحاكم ص: 213]۔
He is Da’eef, Yahya al-Qattaan has criticized him.
Yahya b. Al-Qattaan said:
ضعيف جدا[الجرح والتعديل لابن أبي حاتم 4/ 21 وسندہ صحیح]
He is severely Weak.
Imam Ibraaheem b. Ya’qoob al-Juzjaani said:
يضعفون أحاديثه فليس بحجة بحال[أحوال الرجال ـ للجوزجانى ص: 14]۔
Have weakened his ahadeeth, thus he is not Hujja with this condition.
Imam Ibn Ma’een said:
ليس بقوي [الجرح والتعديل لابن أبي حاتم 4/ 21 وسندہ صحیح]۔
He is not strong.
Moreover he said:
ضَعِيفٌ[الضعفاء الكبير للعقيلي 2/ 105 وسندہ حسن]۔
He is weak.
Imam Bazzar said:
لَيْسَ بِالْحُجَّةِ فِي الْحَدِيثِ [مسند البزار = البحر الزخار 1/ 140]۔
He is not Hujja in Hadeeth.
And Haafidh Ibn Hajar while narrating from Imam Bazzar wrote:
وقال أبو بكر البزار لين وقال في موضع آخر لم يكن له حفظ [تهذيب التهذيب 14/ 91]۔
Abu Bakr al-Bazzar said: He is Layyin (Weak), and he said at the last subject that: He is not a preserver.
Imam Ukaylee has narrated criticizms of scholars on him, after mentioning him in Kitaab ad-Du’afa. [Ad-Du’afa al-Kabeer by Ukaylee 2/105]
The arguments of the opposers:
Did Imam Dhahabi negate the weakness attributed to Sa’eed b. Zayd?
There is a very famous article on the internet nowadays, in which they have tried to defend this hadeeth (You can find this article here); and regarding this narrator, they have attributed a lie to Imam Dhahabi, which is as follows:
[Quote] “Dhahabī negates it. He says that the decrepitude attributed to Sa‘īd bin Zayd is incorrect because Imam Muslim accepted traditions from him and Ibn Ma‘īn has called him authentic and trustworthy. [in al-Kāshif (1:286)]” [End Quote]
Whoever said this, has spoken a lie on Imam Dhahabi [rahimahullah]. Imam Dhahabi has not said such a thing. The underlined phrase is a blatant lie on Imam Dhahabi [rahimahullah]
Here is the correct saying of Imam Dhahabi from Al-Kaashif:
سعيد بن زيد أبو الحسن أخو حماد عن عبد العزيز بن صهيب وابن جدعان وعنه عارم ومسلم قال جماعة ليس بالقوي ووثقه بن معين خت م د ت ق [الكاشف1/ 436]
Sa’eed b. Zayd Abul Hassan the brother of Hammad b. Zayd, narrates from Abdul Azeez b. Suhayb, and Ibn Jad’aan; and from him narrate Aarim and Muslim, A group (of scholars) said: He is not strong, and Ibn Ma’een has called him trustworthy.
Nowhere does this saying negates the weakness of Sa’eed b. Zayd, as claimed in the saying above. Rather on the contrary, Imam Dhahabi has attributed his weakness to a group (Jama’ah), and has presented only the reference of one Scholar in his tawtheeq, which is clear proof that this narrator is Da’eef according to Imam Dhahabi in the view of Jumhoor.
Imam Dhahabi mentioned his biography in Taareekh al-Islaam and only narrated the tawtheeq of Ibn Ma’een, and afterwards he narrated the tad’eef of Ibn Ma’een himself also. And after that he narrated his weakness from many scholars and did not defend him. Therefore, he wrote in Taareekh al-Islaam:
سعيد بن زيد بن دِرْهم، أَخُو حَمَّادِ بْنِ زَيدٍ، الأَزْدِيُّ الْبَصْرِيُّ، أَبُو الْحَسَنِ.
عَنْ: الزُّبَيْرِ بْنِ الْخِرِّيتِ، وَالْجَعْدِ أَبِي عُثْمَانَ، وَأَيُّوبَ السِّخْتِيَانِيِّ، وَابْنِ جُدْعَانَ.
وَعَنْهُ: أَسَدُ بْنُ مُوسَى، وَسُلَيْمَانُ بْنُ حَرْبٍ، وَمُوسَى بْنُ إِسْمَاعِيلَ، وَعَارِمٌ، وَجَمَاعَةٌ.
وَثَّقَهُ ابْنُ مَعِينٍ.
وَقَالَ أَحْمَدُ: لَيْسَ بِهِ بَأْسٌ.
وَقَالَ أَبُو حَاتِمٍ: لَيْسَ بِالْقَوِيِّ.
وَلَيَّنَهُ الدَّارَقُطْنِيُّ.
وَقَالَ ابْنُ الْمَدِينِيّ: سَمِعْتُ يَحْيَى ضَعَّفَ سَعِيدَ بن زيد، وقال: مَا يَسْوَى هَذِهِ.
وَعَنِ ابْنِ مَعِينٍ أَيْضًا تَضْعِيفُهُ.
مَاتَ سَنَةَ سَبْعٍ وَسِتِّينَ وَمِائَةٍ.
[تاريخ الإسلام ت بشار 4/ 376]
Morever, Imam Dhahabi has written three books on Weak narrators: Mizaan, Mughni, Deewaan ad-Du’afa; and in all the three books he has mentioned Sa’eed b. Zayd, and did not defend him at all.
See: [Mizaan al-I’tidaal 138/2 # 3185] [Al-Mughni fi Du’afa by Dhahabi Pg 123 # 2394] [Deewaan ad-Du’afa Pg 158 # 1607]
Did Imam Muslim take narrations from Sa’eed b. Zayd?
Even after searching a lot, any narration of this narrator was not found in Saheeh Muslim, neither in Usool nor in Shawaahid wa Mutabi’aat!!!
Perhaps, Imam Mizzi [rahimahullah] made a mistake in adding him among the narrators of Saheeh Muslim, and then all of them followed him. Wallahu a’lam.
The tawtheeq of Imam Bukhari:
These are the words of Imam Bukhari:
حدثنا مسلم حدثنا سعيد بن زيد أبو الحسن صدوق حافظ وهو أخو حماد بن زيد مولى الأزد لآل جرير بن حازم [التاريخ الصغير 2/ 166]۔
Meaning, Imam Bukhari has only declared him to be “Sudooq (truthful)”, and “Haafidh” is not the seeghah of tawtheeq.
Moreover, this tawtheeq of Imam Bukhari is based on his own knowledge; he might have not been acquainted with his Munkir narrations, that’s why he praised him. But the other muhadditheen were aware of his weakness and are more in number, furthermore some among them have also done Jarah Mufassar, therefore the verdict of the criticizers is superior (raajih).
The tawtheeq of Ibn Ma’een:
Duri has reported it from Ibn Ma‘īn that: “Sa‘īd bin Zayd is trustworthy.”
But his tad’eef is also proven from Ibn Ma’een, and that is also narrated by Abbas ad-Duri:
Ibn Abi Haatim [rahimahullah] said:
نا عباس الدوري قال سمعت يحيى بن معين يقول: سعيد بن زيد أخو حماد بن زيد ليس بقوي [الجرح والتعديل لابن أبي حاتم 4/ 21 وسندہ صحیح]۔
Imam Ibn Adee [rahimahullah] said:
حَدَّثَنَا مُحَمَّدُ بْنُ عُثْمَانَ بْنِ أَبِي شَيْبَةَ قَالَ: سَأَلْتُ يَحْيَى بْنَ مَعِينٍ عَنْ سَعِيدِ بْنِ زَيْدٍ، فَقَالَ: ضَعِيفٌ[الضعفاء الكبير للعقيلي 2/ 105]
Therefore the tawtheeq of Ibn Ma’een is in literal (Ghair Istalaahi) meaning. (As explained in Pages 4-9, here)
The tawtheeq of Ibn Sa’d, Ujli, Abu Zur’ah, Ahmed and Ad-Daarimi:
The jumhoor has done jarah as oppsed to these Scholars, and some of the criticizms are even Mufassar, which takes precedence over tawtheeq; therefore their tawtheeq is not beneficial.
The Tawtheeq of Ibn Adee:
The following are the words of Imam Ibn Adee:
ولسعيد بن زيد غير ما ذكرت أحاديث حسان وليس له متن منكر لا يأتي به غيره وهو عندي في جملة من ينسب إلى الصدق [الكامل في الضعفاء 3/ 377]۔
From these words, it gets very clear that Imam Ibn Adee did not declare him “Sudooq” rather he has only praised him. It should be known that there is a huge difference between saying someone “Sudooq” and saying “Min ahl al-Sidaq” or similar words. The former is the seeghah of tawtheeq, while the later is only praise.
Conclusion:
The narrator Sa’eed b. Zayd is Da’eef according to the Jumhoor of Muhadditheen. Therefore his narrations are not acceptable, especially the narrations in which he is alone in narrating, and this is one of them.
Thirdly:
In this narration, the need for opening a window is being felt in the Room of Aisha [radiallah anha] where the Prophet [peace be upon him] is buried. Whereas, his house was already open before, as explained in the following ahadeeth of Bukhaari and Muslim:
عَنْ عَائِشَةَ: «أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى العَصْرَ، وَالشَّمْسُ فِي حُجْرَتِهَا لَمْ يَظْهَرِ الفَيْءُ مِنْ حُجْرَتِهَا»[صحيح البخاري 1/ 114]۔
Narrated Aisha: Allah’s Apostle used to offer the ‘Asr prayer when the sunshine had not disappeared from my chamber.
عَائِشَةُ زَوْجُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّ الْعَصْرَ وَالشَّمْسُ فِي حُجْرَتِهَا، قَبْلَ أَنْ تَظْهَرَ»[صحيح مسلم 1/ 426]۔
A’isha reported: The Apostle of Allah (may peace be upon him) said the afternoon prayer as the sun shone in my apartment, and the afternoon shadow did not extend further.
So we come to know that his house was already open, then what was need of making an opening in it. This is the proof that this hadeeth is Mawdoo’ and Fabricated, as said by Shaikh ul-Islaam Ibn Taymiyyah [rahimahullah]:
وما روي عن عائشة رضي الله عنها من فتح الكوة من قبره إلى السماء لينزل المطر فليس بصحيح ولا يثبت إسناده و إنما نقل ذلك من هو معروف بالكذب و مما يبين كذب هذا أنه في مدة حياة عائشة لم يكن للبيت كوة بل كان بعضه باقيا كما كان على عهد النبي صلى الله عليه و سلم بعضه مسقوف وبعضه مكشوف وكانت الشمس تنزل فيه كما ثبت في الصحيحين عن عائشة أن النبي صلى الله عليه و سلم كان يصلي العصر والشمس في حجرتها لم يظهر الفيء بعد ولم تزل الحجرة كذلك حتى زاد الوليد بن عبد الملك في المسجد في إمارته لما زاد الحجر في مسجد الرسول صلى الله عليه و سلم وكان نائبه على المدينة ابن عمه عمر بن عبد العزيز وكانت حجر أزواج النبي صلى الله عليه و سلم شرقي المسجد و قبليه فأمره أن يشتريها من ملاكها ورثة أزواج النبي صلى الله عليه و سلم فاشتراها وأدخلها في المسجد فزاد في قبلي المسجد و شرقيه ومن حينئذ دخلت الحجرة النبوية في المسجد و إلا فهي قبل ذلك كانت خارجة عن المسجد في حياة النبي صلى الله عليه و سلم وبعد موته ثم إنه بنى حول حجرة عائشة التي فيها القبر جدار عال وبعد ذلك جعلت الكوة لينزل منها من ينزل إذا احتيج إلى ذلك لأجل كنس أو تنظيف وأما وجود الكوة في حياة عائشة فكذب بين [الرد على البكري 1/ 164]۔
In support of this fabricated incidence, some people have even presented the following saying:
‘Alī bin Ahmad Samhūdī said: According to him, Zayn-al-Mirāghī said, “Let it be known that it is a practice of the people of Medina to date that, during a period of drought, they open a window at the bottom of the dome in the Prophet’s tomb in the direction of prayer niche though the roof intervenes between the grave and the sky. I say that in our period, too, one of the gates in the boundary wall, enveloping the tomb, called al-mawājahah, that is, the door that opens towards the Prophet’s face, is flung open and people gather there (for prayer).

[ Samhūdī, Wafā’-ul-wafā (2:560) ]

This is also a Lie. This is the individual saying of Zayn al-Miraaghi. In fact it is not even proven from Zayn al-Miraaghi himself.
Miraaghi died in 816 H. [Zayl al-Taqiyeed fi ruwaat as-Sunan wal asaaneed: 344/2]
And Abul Hassan al-Samhudi was born in 844 H. [Al-Noor al-Saafir An Akhbaar al-Qarn al-Aashir: Pg 55]
Therefore this saying is rejected.
Moreover, this saying is empty with regards to the evidence, which has no importance.
Fourthly:
This hadeeth is not a proof for Extreme Soofis:
Shaikh Saalih al-Munajjid [hafidhahullah] while answering this hadeeth, said:
This hadeeth is not proof for what the extreme Sufis believe about it being permissible to seek rain by the help of the Prophet Muhammad (peace and blessings of Allaah be upon him). You cannot find in the hadeeth anything which indicates that, by any stretch of the imagination. The most that can be said is that it shows how Allaah honoured his Prophet (peace and blessings of Allaah be upon him) after he died, as al-Daarimi described in his Musnad in the chapter heading under which he included this hadeeth. This is the blessing of his pure body and his honour before Allaah. But that does not mean that it is permissible for the Muslims to go to him and seek his help whilst he is in his grave. The Sahaabah (may Allaah be pleased with them) did not do that, rather they opened a hole in the roof of his room so that it might be directly open to the sky, but none of them asked the Prophet (peace and blessings of Allaah be upon him) for rain, and they did not speak to him concerning that.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Iqtida’ al-Siraat al-Mustaqeem (p. 338)
Going to graves to offer supplication beside them, and seeking a response to du’aa’ offered there more than du’aa’s offered elsewhere, is something that was not prescribed by Allaah or His Messenger, and was not done by any of the Sahaabah, Taabi’een or imams of the Muslims. It was not mentioned by any of the earlier scholars or righteous men. Rather most of what has been narrated concerning that comes from some of the later figures, after the second century (AH).
The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) were faced with drought several times, and other calamities befell them, but did they come and seek rain and seek help at the grave of the Prophet (peace and blessings of Allaah be upon him)?
Rather ‘Umar went out with al-‘Abbaas and sought rain through him, i.e. through his du’aa’; he did not pray for rain by the grave of the Prophet (peace and blessings of Allaah be upon him).
Indeed it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that she uncovered the grave of the Prophet (peace and blessings of Allaah be upon him) so that rain might fall on it, because it (rain) is a mercy, but she did not pray for rain there, or seek divine help there. End quote.
Thus it is clear that there is no evidence in this report for the Sufis that it is permissible to seek help from the Messenger (peace and blessings of Allaah be upon him) or to seek to draw closer to Allaah by means of him or his status.
Moreover Prophet [Peace be upon him] himself said
Imam Ahmad reported that a man of Balhajim said: “O Messenger of Allah, what are you calling for” He said:
«أَدْعُو إِلَى اللهِ وَحْدَهُ الَّذِي إِنْ مَسَّكَ ضُرٌّ فَدَعَوْتَهُ كَشَفَ عَنْكَ، وَالَّذِي إِنْ أَضْلَلْتَ بِأَرْضٍ قَفْرٍ فَدَعَوْتَهُ رَدَّ عَلَيْكَ، وَالَّذِي إِنْ أَصَابَتْكَ سَنَةٌ فَدَعَوْتَهُ أَنْبَتَ لَك»
(I am calling people to Allah Alone, the One Who, if you call on Him when harm befalls you, will relieve you; and when you are lost in the wilderness, you call on Him and He brings you back: and when drought (famine) strikes, you call on Him and He makes your crops grow.)
[Musnad Ahmad hadith no: 19718 Quoted by Ibne Kathir In his Commentary of Quran Under 27:62]
Prophet peace be upon him never said that when Drought Strikes, You Call on Me and I will Help you. We challenge these sufis to show us a single hadith where Prophet peace be upon him said visit my grave and ask me i will help you.
Imaam Suyooti in his work: الأمر بالاتباع والنهي عن الابتداع -السيوطي Under the Chapter (Veneration of those places which are not applicable for veneration):
First he replied to those who say that our prayers are accepted at these places or graves or shrines etc He replied by saying:

وقد كان الكفار يدعون، فيستجاب لهم فيسقون وينصرون يعافون مع دعائهم عند أوثام وتوسلهم ا. وقد قال تعالى: (كَّلاّ نمد هؤلاء وهؤلاء من عطاء ربك وما كان عطاء ربك
محظوراً
Kuffar pray in front of Idols and with the Wasilah of Idols and their prayers are Accepted ,then Rain comes to them, Help comes to them , Afiyah comes to them as Allah says in Bani Israeel:20: {{On each – these as well as those – We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden}} [Page 123 with the tehqeeq of Shaykh Mashoor bin Hasan aal Salmaan]
On page 139 he said
فإن قصد القبور للدعاء رجاء الإجابة فمنهي عنه، وهو إلى التحريم أقرب. والصحابة رضي الله
عنهم – وقد أجدبوا مراتٍ – ودهمتهم نوائب بعد موته (، فهلا جاءوا فاستسقوا واستغاثوا عند قبر
النبي ( وهو أكرم الخلق على الله عز وجل، بل خرج فيهم سيدنا عمر بن الخطاب رضي الله عنه
بالعباس عم النبي ( إلى المصلى فاستسقى به، ولم يستسقوا عند قبر النبي (.
فاقتد أيها المسلم إن كنت عبد الله بسلفك الصالح، وتحقق التوحيد الخالص؛ فلا تعبد إلا الله، ولا
تشرك بربك أحداً، كما أمر الله تعالى بقوله: (فإياي فاعبدون)، وقال تعالى: (فمن كان يرجو لقاء ربه
فليعمل عملاً صالحاً ولا يشرك بعبادة ربه أحداً). فلا تعبد إلا إياه ولا تد ع إلا هو، ولا تستعن إلا به،
فإنه لا مانع ولا معطي ولا مضار ولا نافع إلا هو سبحانه وتعالى، لا إله إلا هو عليه توكلت وإليه
أنيب
For Verily visiting the graves with the intention that our prayers will be accepted is not allowed and it is closer to Haram. Sahaba faced so many difficulties after the death of Prophet (peace be upon him) drought came to them … so Why didn’t they come to the grave of Prophet of Allah? Why they didn’t request him (peace be upon him) for rain? Why they didn’t call at his grave? Prophet (SAW) is the highest of the creation in the sight of Allah
In fact at the time of drought OMAR Ra went to Eid GAH with Abbas RA and asked him to pray for rain (prayer of istesqa see Sahih bukhari for detailed athar). They never prayed near grave of Prophet (peace be upon him). O Muslim If You are follower of Allah like your Salaf as Saleh were, so follow them, do Research of Correct Tauheed, Do not Worship other then Allah, Do not Make Partners of Allah. As Allah Commanded (Therefore worship Me.) and Allah says (So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”) (end)
Comment: This book is published by Maktabah al-Quran Bawlaaq Qahirah with the Tahqeeq of Mustafa Ashoor Also Darul Kutub Ilmiyah lil Nashar with the Tahqeeq of Mustafa Abdul Qadir Ata, Shaykh Mashoor bin Hasan aal Salmaan also did tehqeeq of this book.
Hafiz Ibn Katheer said:
Ibne Katheer said under the Biography of Sayyiyadah Nafeesah in Al Bidaya wal Nihaya

والذي ينبغي أن يعتقد فيها ما يليق بمثلها من النساء الصالحات، وأصل عبادة الأصنام من المغالاة في القبور وأصحابها، وقد أمر النبي بتسويه القبور وطمسها، والمغالاة في البشر حرام
The aiteqaad(creed) regarding her is not applicable for righteous women like her, The Origon of Idol worship is Exaggeration for graves and people of graves(the person who is in the grave), That is why Prophet peace be upon him ordered to level and Obliterate the graves, and Exaggerating for any Man is Prohibited(end quote)
Imam Dahabee said:

ولجهلة المصريين فيها اعتقاد يتجاوز الوصف، ولايجوز مما فيه من الشرك، ويسجدون لها، ويلتمسون منها المغفرة
Due to the ignorance of Egyptians, the Creeds found in them is not correct to talk about, When shirk found in them, they prostate to others (except Allah), and they seek forgiveness from them [Seyar Ailam Nubala 10/106]
Fifthly:
This narration is not Mutawaatir:
It’s a well know fact that those who use this athar as an evidence, don’t establish their creed on khabar al wahid.
GF Haddad a Soofi says regarding establishing aqeedah that:
“…But Ahl al-Sunna only admit mutawatir-rank evidence as a basis in defining Islamic `aqida.”
What is a Mutwatir hadeeth??
Ibn e Hjar mentioned regarding Mutwatir:
As such, a Hadith is classified as Mutawatir only when it fulfils the following conditions:
1) It is reported by such a large number of narrators that under normal circumstances it would be impossible for them to conspire a lie.
2) Such a number exists throughout the chain of narration, i.e. from the beginning to the end.
3) The reporters must base their report on sense perception, i.e. on something that is heard or seen.
4) That the narration necessitates certain knowledge for the listener. (Ibn Hajr al-Asqalani, Sharh Nukhba al-Fikr, P.21).
[Note: It should be kept in mind that according to us, the correct opinion is that Khabar Waahid is Hujja even in Aqeedah and this is the view of Jumhoor. The answer above is just a retaliatory answer.]
Conclusion:
This narration is fabricated as confirmed by Imam Ibn Taymiyyah, and others.
1. The narrator Amr b. Maalik an-Nukri is Da’eef according to the most authentic saying.
2. Sa’eed b. Zayd is also Da’eef according to the Jumhoor.
3. Furthermore, The Hujra of Aishaa [radiallah anha] was already open before, so where would they make the opening? This proof points towards the severe weakness of this hadeeth. Therefore, it cannot be used as a proof.
4. Even if it was authentic, it is not proof for what the extreme Soofis claim.
5. This narration is Khabar Waahid, not Mutwaatir; while Asha’ris need Mutawaatir hadeeth to establish Aqeedah.

Posted on August 18, 2012, in OTHERS and tagged . Bookmark the permalink. Leave a comment.

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