TAFSEER OF SURAH NISA 4 VERSE 64,ATHAR OF UTBI.

(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have found Allah the Granter of repentance, extremely Merciful

(SURAH NISA 4 VERSE 64)

From this verse the extreme sufis say that This Qur’ānic verse commands all the believers to rely on the mediation of the Holy Prophet in order to have their sins and lapses condoned by Allah. The relevance of this verse is not limited to his actual life on this earth but it also applies to his life after death.

IMAM IBN ABDUL HADI SAID :-

Who from the Salaf of this ummah and scholars of Islam understood this meaning? Show us the meaning of generality you have taken from this verse from only one sahaba, tabiyeen, Taba Tabiyeen or four Imams (Abu Hanifa, Maalik, Shafiee, Ahmad) or others from the people of hadith or Tafseer? or he practiced on it (as you mentioned), or guided towards it (like the way you explained). Your claim that all the scholars took its generality is a false claim

(AS-SARIM AL-MUNKI FE RADD AL-SUBKI PAGE 321)

First of all, the verse kind of makes it clear that it is talking about a certain group of them when it says “And if they had come to you”

Secondly, the Quranic commentators made it clear that it was referring to hypocrites…

IMAM TABARANI :-

and another opinion (that of Mujahid) was that it was referring to a specific Jew or Muslim…

ZAMAKSHARI SAID :-

Says it was the hypocrites…

So this shows that the verse is not general if one looks at the asbaan al nuzool (reasons for the revelation of the verse and its historical context).

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Utbee narrated that once he was sitting beside the Prophet’s grave when a bedouin came and he said: “Peace be on you, O Allah’s Messenger. I have heard that Allaah says: “If they, when they were unjust to themselves, had come to you” … {Surah Nisa, verse 64} So I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose”. Then he recited these lines of poetry: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness”. Then the bedouin went away and I fell asleep. In my dream I saw the Prophet. He said to me: “O Utbee, the bedouin is right, go and give him the good news that Allaah has forgiven his sins”.

(IBNE KATHIR MENTIONED IN HIS COMMENTARY UNDER THE VERSE 4:64)
(IBN QUDAMA IN AL-MUGNI KITAB AL-HAJJ)

CRITICISM :-

1) HIKAYA,MASHOOR IN ISLAM CARRY NO WEIGHT,SPECIALLY IN CREED,NEED A MUTAWWIR REPORT TO PROVE CREED (AQEEDAH).

2) BIOGRAPHY OF UTBI.

3) JARHA ON THIS NARRATION.

4) THEY CLAIM THAT WHY IBNE KHATIR & OTHERS MENTIONED THIS ATHAR IN THEIR BOOKS ? IT SHOWS THAT THEY AGREE WITH THIS ATHAR OF UTBI ?

5) CREED OF IBNE KHATIR.

6) CREED OF IBN QUDAMAH.

7) THIS ATHAR IS AGAIN QURAN AND SUNNAH,PRATICE OF SAHABA,TABEEIN,TABE TABEEIN.

8) CONCLUSION.

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1. HIKAYA,MASHOOR, IN ISLAM CARRY NO WEIGHT,SPECIALLY IN CREED,NEED A MUTAWWIR REPORT TO PROVE CREED (AQEEDAH) :-

There is no value of Hikayah in ISLAM specially in creed. It could be weak, fabricated or Authentic, Creed are based on Quran and Authentic Sunnah (those who use this athar according to them hadith should be mutwatir for creed) but here they are using Hikayah of Mutakhiroun and not even from Sahaba,Tabiyeen and Itteba Tabiyeen.

IBNE KHATIR SAID :-

It was mentioned by a group like Shaikh Abu Nasr alsabbagh in his book alshamel the incident that Al-U’tbi ( who narrated it) is mash-hoor(famous)…(end)

This is weak according to Ibn Katheer, students of hadeeth know that if the muhaddith mentioned the narration with the seegha tamreedh, then it means it is weak according to him

IMAM NAWAWI SAID :-

Scholars and researchers among people of hadeeth and others said that when the hadeeth is weak, so it will not be said that Prophet peace be upon him said that or he had done or he ordered or he stopped and there are other words like this which are used for the mode of affirmation, these modes can not be used. And it can not be said that Abu Huraira narrated or he said that or mentioned that or he told or explained or transferred or gave fatwa. And it can not be said for tabiyeen and people after them while the (narration attributed to them) is weak.And we can not use the mode of affirmation in any other thing. In all these situations these modes are used ruviya anhu or nuqila anhu or huqiya anhu or jaa anhu or balaghnaaa anhu or it is said (Yaqaal) or Yuzkaru or Yuhkay or Yurwa or or yurfaoo or yuazaroo and there are other modes which can be used here (in seegha at-Tameeedh). And we can not use the mode of affirmation (on these kind of narrations) because the mode of affirmation are entitled for authentic and Hasan Narrations, and the mode of tamreedh is used for other narrations (like weak and fabricated etc). Because the mode of affirmation requires authentication of being established and it can not be used for the those which are not authentic. Else under such situations the man would be considered a liar if he say something”

SOURCE:-

http://www.islamweb.net/newlibrary/display_book.php?idfrom=97&idto=97&bk_no=14&ID=83

COMMENT :-

So its is clear that it is not authentic according to Muhadditheen because Ibn Qudamah mentioned it with the mode “Yurwa”, Ibn Katheer with “Hikayat al Mashoora”. Nawawi quoted with the mode “Yurwa”.Secondly this is not Quran and Sunnah, not even saying of Sahabee and Tabiyee, How can it be evidence?
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2) BIOGRAPHY OF UTBI :-

AD-DAHABI :-

Al Utbi Muhammad bin Obaidullah bin Amr bin Muawiyah He was Allamah, the one who narrate news, Poet, Al Mujawwid Abu Abdul Rahman Muhammad bin Obaidullah bin Amr bin Muawiyah bin Amr bin Utba bin Abu Sufiyan bin Harb al-Amwi utbi basree. He narrated from Ibn Uaniyah and Abu Mikhnaf and his father. And Abu Hatim Sajistani, Ishaq bin Muhammad an-Nakhaee narrated from him. He was drinker and wrote books

(SIYAR UL ULUM AN NABUWA)

IBNE KHILKAAN :-

He is known as al-U’tubi, a famous poet from the city of Basrah [in Iraq], he was a well respected and praised literary who reported ancestral stories and news of the Arabs. Many of his children passed away before him so he would write poems in their honor. He also narrated from his father and from Sufyan Bin Uýaynah and Lot bin Makhnaf. And from those who narrated from him are Abu Hatim al-Sajistani, Abul Fadl al-Riyashi, Ishaaq bin Muhammad al-Nakh’ie and others. He came to Baghdad and narrated his stories there and the people of Baghdad then reported his narrations. He was reckless with alcohol [i.e. he drinks alcohol] and would recite poems about U’tbah. Both he and his father were masters of eloquent rhetoric and specialized in literature. He authored numerous books; The Book of Horses, The Book of Bedouin Poems, The Book of Poems of Women who fell in love yet their love turned to hate afterward, The Book of al-Dhabeeh [i.e. the sacrifice], The Book of Manners and many more. The previously mentioned U’tubi said, ‘I heard a Bedouin say to a man, ‘There is a person who even when he smiles to your face, his scorpions are heading towards you, so if you do not take him as your enemy in public then at least do not take him as a friend in your heart.’ Ibn Qutaybah mentioned him in the book of ‘al-Ma’aarif’ and Ibn al-Munjim mentioned him in his book Al-Baari’, where he reported the following lines of poetry from him:

• The playful girls noticed my grey hair…They therefore turned their blooming cheeks away from me
• Whenever they used to hear me or see me…their eyes hurry to fill the holes [of the walls to see me]
• When some eyes turn away from me….they stare at me with eyes similar to the eyes of dears and wild cows
• I am from tribe that are honored and praised…for their sake heads of pulpit have been wasted
• They are rulers in Islam and rulers in leaders before commencement of Islam…From them and to them belong every glory and honor…(end)

(WAFIYYAATUL A’YAAN)

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3) JARHA ON THIS NARRATION:-

IMAM AL MUHADDITH MUHAMMAD BIN AHMAD BIN ABDUL HADEE SAID:-

“This incident as some people have mentioned and have narrated it from Utba without a chain, some narrate it from Muhammad bin Harb al-Hilaalee and some from Muhammad bin Harb from Abul-Hasan Za’afaraanee and he from the bedouin arab. Biahaqee has transmitted in Shu’bal Eemaan with a defective chain from Muhammad bin Rooh bin Yazeed Basree who said mentioned to me Abu Harb al-Hilaahee and then he mentioned the narration as above.

(AS-SAARIM AL MUNKEE PAGE 246)

THERE IS ALSO A NARRATION LIKE THIS WHICH STATES :-

Its related from Abu Sadiq (ra) that Imam Ali (ra) said: “Three days after burying the Prophet (Peace Be Upon Him) arab did came and did throw himself on the grave of the Prophet (Peace Be Upon Him), took the earth and throw it on his head. He said: “Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me.” After that a call from the grave did came: “Theres no doubt, you are forgiven!”

(TAFSIR AL-QURTUBI ,AL-JAMIL AHKAM AL-QURAN VOLUME 06 PAGE 439 UNDER THE VERSE 4:64)

IMAM IBN ABDUL HADI SAID :-

Some liars have even raised the chain to Alee bin Abee Taalib

(AS-SAARIM AL MUNKEE PAGE 246)

This story mentioned from al Arabi is not evidence, its chain is Dark”(end)

(AS-SAARIM AL MUNKEE PAGE 247)

NOTE :-

IBNE ABDUL HADI WAS A MUHADDITH AND IMAM AS SAID BY IBNE KHATIR,AD-DAHEEB & OTHERS.

IBNE KHATIR SAID REGARDING HIM :-

The shaykh the Imam The scholar.

(AL-BIDAYA WAL NIHAYAH 18/466)

IBNE NASIR UDDIN DAMASHQI SAID :-

Al shaykh Al Imam Al Allamah Al Hafidh…

(AL-RADD AL WAFIR VOLUME 1 PAGE 29)

ALLAMAH AL MUHADDITH MUHAMMAD BASHEER AL SAHSAWANI SAID:-

This story is not evidence

(SIYANATUL INSAN MAN WASWATA PAGE 255)

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4) THEY CLAIM THAT WHY IBNE KHATIR & OTHERS MENTIONED THIS ATHAR IN THEIR BOOKS ? IT SHOWS THAT THEY AGREE WITH THIS ATHAR OF UTBI ?

Reply to this is that no where Ibne Kathir Authenticated this athar, but he said it is Mashur Hikayah. And we say Hikayah can be weak and Fabricated, Now This is the Stance of Ibne Katheer.

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5) CREED OF IBNE KHATIR.

Allah says: And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshipped beside the Beneficent?

(SURAH AZ-ZUKHRUF 43 VERSE 45)

COMMENTARY OF IBNE KHATIR :-

Mujahid said that `Abdullahbin Mas`ud recited it: (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad Dahak and as-Suddi from Ibn Mas`ud, may Allah be pleasedwith him. Yet this appears to be an explanation rather than an alternate version of recitation. so meaning is that ask to those people to whom these messengers were sent, abdul rehman said ask to the anbiya, meaning in the night of meraj and ibn e jareer hold the first one

COMMENT :-

It is Clearly Refuting the stance that we can ask anbiya in this world because Ibne Kathir and ibn e jareer knew, that it is impossible for Prophet peace be upon him to ask anbiya in this world (other then a miracle) so they preferred first opinion.

NOW EXPLICIT SAYING OF IBNE KHATIR :-

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, It is alleged.. (whoever think) they can benefit or harm without the will of Allah is Mushrik

(IBNE KHATIR UNDER THE BIOGRAPHY OF SAYYIYADAH NAFEESAH IN AL-BIDAYA WAL NIHAYA)

COMMENT :-

So own sayings of Ibne Kthir is different, Quoting something in book never means the author agree with it

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6) CREED OF IBN QUDAMAH :-

IBN QUDAMAH SAID :-

O ALLAH You spoke and your word is true”And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have found Allah the Granter of repentance, extremely Merciful”(Surah an-Nisa verse 64) I came to you after I have had asked for forgiveness of my sins and seeking your intercession with your Lord. So I ask you, O Allah! To grant me your forgiveness, just as you granted it for those who came to him when he was alive. O Allah! Make him the first of all intercessors…

(AL-MUGNI VOLUME 3 KITAB AL-HAJJ)

It is clear that Ibn Qudama is making du’a to Allah directly.


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7) THIS ATHAR IS AGAIN QURAN AND SUNNAH,PRATICE OF SAHABA,TABEEIN,TABE TABEEIN :-

ISLAM DOESNOT DERIVED FROM STORIES.RATHER IT IS BASED ON QURAN AND SUNNAH.MOREVER TO BELIEVE IN CREED WE NEED A MUTAWWIR REPORT NOT HIKAYA WHICH DOESNOT CARRY ANY WEIGHT IN ISLAM.

Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: Do not make your houses graves, and do not make my grave a place of festivity. But invoke blessings on me, for your blessings reach me wherever you may be.

ABU DAWOOD (Book #10, Hadith #2037)

“Eid is the name of one of the festivals, and it was said that it means returning and repeating, until it becomes a habit [‘aadah]. What is meant is: do not make my grave a place to which you have the habit of coming back repeatedly and often. Hence he said, ‘Send blessings upon me for your greeting will reach me no matter where you are,’ because that is sufficient and there is no need to visit his grave frequently.”

Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, said, “O Allah! Do not make my GRAVE an IDOL that is worshipped. The anger on those who took the GRAVEs of their Prophets as places of prostration was terrible.”

MUWATTA MALIK (Book #9, Hadith #9.24.88)

It was narrated that al-Ma’roor ibn Suwayd (may Allaah have mercy on him) said: “We went out with ‘Umar ibn al-Khattaab and we came across a mosque on our route. The people rushed to pray in that mosque, and ‘Umar said, ‘What is the matter with them?’ They said, ‘This is a mosque in which the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed.’ ‘Umar said: ‘O people, those who came before you were destroyed because they followed such (practices) until they made them places of worship. Whoever happens to be there at the time of prayer, let him pray there, and whoever is not there at the time of prayer, let him continue his journey.’”

(NARRATED BY IBN WADDAN IN HIS BOOK AL-BIDAYA WAL-NIHAY ANHAA)
(CLASSED SAHEEH BY IBN TAYMIYAH IN AL-MAJMOO 1/281)

Ali ibn al-Husayn (may Allaah be pleased with him) saw a man entering through a gap at the grave of the Prophet (peace and blessings of Allaah be upon him), and making du’aa’. He told him not to do that and said, “Shall I not tell you a hadeeth that I heard from my father from my grandfather from the Messenger of Allaah (peace and blessings of Allaah be upon him)? ‘Do not take my grave as a place of festivity (which you visit repeatedly) and do not take your houses as graves. Send blessings upon me for your greeting will reach me no matter where you are.’”

(MUSNAD ABU YA’LA ,HAAFIZ AL-DIYA IN AL UKHTAARAH)
(SHAYKH UL ISLAM IBNE TAYMIYAH KITAAB AL-WASEELAH PAGE 136,AL-IQTIDAA PAGE 155-156) .

IBNE ABDUL HADI SAID :-

we come to know that if Prophet`s(pbuh) grave is made place of gathering point or place of prostration or place of adoration then people would start calling grave of prophet(pbuh), direct their wishes towards the grave, crying towards the grave and questioning it and considered it as a mediator, putting trust or reliance on it and asking help from it, and asking forgiveness from it, and sometimes bow (in front) of it, and circumambulate (tawaf) it or going for hajj towards it. All these things are rights of Allah, the one and only with no partners, and the creations are not included in it.. It was the wisdom of Allah to get prophet(pbuh) buried in his house, stopping people in contemplating to grave of prophet(pbuh),stopping people from visiting the grave and other acts for the practice of oneness of Allah and for the worship of Allah alone with whom there is no other partner and to make religion exclusively for the sake of Allah. These acts cannot be done whether at the grave of people of baqee or any other grave of muslims, and whoever tried to do such a thing has been stopped and places at which prostration used to be done has been broken down, and if chances of fitnah would have been at the grave of prophet then even that would have been treated in the same way just like sahaba did to the grave of prophet Daniyal (Aleh salam the Prophet) on the order of Umar bin Khattab (ra).

(AS SARIM AL MUNKI PAGE 170)
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CONCLUSION:-

THIS ATHAR IS FABRICATED,EVEN IF THEY CONSIDER IT TO BE AUTHENTIC THEN IT IS NOT EVIDENCE FOR THEM BECAUSE IT IS NOT QURAN,HADEET ,SAYING OF ANY SAHABI.

Posted on September 7, 2012, in TAWASSUL AND ISTIGATHA REFUTATIONS and tagged , , , , , , , , , . Bookmark the permalink. Leave a comment.

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