NARRATION OF MAN TAWASSUL THROUGH (AFTER THE DEATH OF) PROPHET MUHAMMED (P.B.U.H),

Imam Tabrani has narrated an incident that a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him. the man went to Uthman bin Hunaif (ra) and complained to him about the matter- so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak’ats and then say : “O Allah!, I ask you and turn to you through our Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn through you to my lord, that He fulfil my need” and mention your need. Then come so that I can go with you [to the caliph Uthman] So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. ‘Uthman asked, “What do you need?” and the man mentioned what he wanted, and Uthman accomplished it for him …(till the end of hadith)

(MAJMA AZ-ZAWAID VOLUME NO.2 HADITH 3668)

RESPONSE :-

NU’MAAN IBN MAHMOOD AL-ALOOSSI SAID :-

“There is something wrong about the chain of narrators of this narration reported by ‘Uthmaan Ibn Hunaif, at the time of the reign of the caliphate ‘Uthmaan Ibn ‘Affaan, may Allah be pleased with him. Some scholars even say that the signs of fabrication are apparent in it, so how can this narration be acted upon while it contradicts the Book of Allaah, the Sunnah of the Prophet and the actions of the companions ? Did you hear that anyone of them came to the grave of the Prophet and asked him about that which only Allaah is capable of, while they were very keen to have their needs fulfilled and to attain the highest rewards?’

(JALAA’AL-AYNAYN FI MUHAAKAMAT AL-AHMADAYN)

The chain of this athar is Abu Saeed Al Makki whose name is Shabeeb bin Saeed. He has narrated this incident from Raoh bin Al-Qasim and Raoh bin Al Qasim narrated from Abu Jafar.

CRITICISM :-

1) CHAIN OF NARRATOR ABU SAEED AL-MAKKI (SHABEEB BIN SAEED).

2) NARRATIONS OF SHABEEB IN SAHIH BUKHARI.

3) CONDITION OF ACCEPTING HADEET OF SHABEEB.

4) CLAIM THAT IMAM TABARANI AUTHENTICATED THIS HADITH.

5) NARRATION OF DALAIL AN-NABUWWAH AL-BAIHAQI.

6) REGARDING TEXT OF ATHAR.

7) DOES IT IS PERMISSIBLE TO SAY YA MUHAMMAD ?.

8) IMAM BAIHAQI CREED.

9) CONCLUSION.

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1) CHAIN OF NARRATOR ABU SAEED AL-MAKKI (SHABEEB BIN SAEED):-

Regarding Abu Saeed, scholars of Jarah and Ta’deel say that only those of his hadith will be accepted in which he narrates from Younus bin Yazeed. And narrator who narrates from him should be his son Ahmad.

And in this hadeeth this criteria is not fulfilling and proof for our claim is as follows:

Here is whole Criticism and tadeel on Shabeeb bin Saeed.

HAFIDH AL MIZZI :-

Shabeeb bin Sa’eed at-Tameemi al-Khabti Abu Sa’eed al-Basri the father of Ahmed bin Shabeeb: He narrated from: Abaan bin Taghlab, Abaan bin Abi Ayaash, Ruh bin Al Qasim, Shu’ba bin Hajjaj, Muhammad bin Umar bin Alqama bin Waqas, Yahya bin Abi Anbasa and Yunus bin Yazid, From him narrated: his son Ahmed bin Shabeeb bin Sa’eed, Zayd bin Bashr al-Hadhrami, ABDULLAH BIN WAHB, Yahya bin Ayoob al-Misri, Ali bin Mudayni said He is Reliable and he is from the companions of Yunus bin Yazid, he went on trip for trade to Egypt and his “BOOK IS SAHIH” and from him wrote his son Ahmed. Abu Zara’ said: There is “NO HARM IN HIM” Abu Hatim said: He had book of Yunus bin Yazid and he (Shabeeb) is Saleh al hadith and there is no harm in him, Imam Nasai’i said: There is “NO HARM IN HIM” , Imam Abu Ahmed bin Adi said: Shabeeb had the Nuskha of Zuhri which had (narrations) from Yunus, the ahadith from him through Zuhri are fine and Ibn Wahb narrated Manakeer reports from him. , Ibn Hibban mentioned him in “THIQAAT”

(TAHDHEEB UL KAMAAL VOLUME 12 PAGE 362 NO.2690)

AD-DAHABE SAID :-

“Sudooq Yaghrab, Ibn ‘Adiyy mentions him in his Kaamil and said: “He has a written manuscript copy of hadeeth from Yoonus ibn Yazeed which is fine. Ibn Wahb narrated Manakeer reports from him. Ibn al-Mudayni said: Shabeeb bin Saeed is Reliable: He used to go to Egypt for trade and his book (written narrations) are reliable and are written down from him by his son Ahmad. and from him Narrated Abdullah bin Wahb. Ibn ‘Adiyy said: “Shabeeb sometimes made slips and errors when he narrated from memory. I hope that he did not do this intentionally. Then when his son Ahmad narrates from him with the ahaadeeth of Yoonus, then it is as if it is a different Yoonus, meaning: he makes them good.”

(MEEZAN UL AITEDAAL VOLUME 2 NO 3658)

HAAFIZ IBNE HAJAR ASQALANI SAID :-

“His hadeet are all right when they are narrated from him by his son Ahmad, but not when narrated from him by Ibn Wahb,”(end)

(AT-TARQEEB)

IBNE ABEE HAATIM SAID :-

(Abu Hatim said) He had book of Yunus bin Yazid and he is Saleh in hadeeth.

(AL-JARH WAA-TADEEL 1359)

So when he narrates from his books then he narrates well, but when he narrates from his memory he makes mistakes.

HAAFIZ IBNE HAJAR ASQALANI SAID :-

Hafidh Ibn e Hajar Asqalani (mentioned tadeel of shabeeb, then did jirha mufassir,quoted Ibne Ady and concluded)by saying I say Bukhari brings his hadeet which were reported from him by his son(AHMAD), which he himself reports from Yoonus, but he does not bring anything which he himself reports from other than Yoonus, and he does not quote anything which Ibn Wahb reports from him.

(MUQADDIMAH AL FATL UL BARI)

SHAYKH ALBANI SAID :-

So here He (Ibne hajar) Rahimullah, gives an indication that criticism is valid about Shabeeb when he is reporting from other than Yoonus, even if they are things which his son Ahmad reports from him. (end)

(AHKAM ANWA HIS FAMOUS BOOK ON TAWASSUL,AFTER QUOTING THE STATEMENT OF IBNE HAJAR ASQALANI)

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2) NARRATIONS OF SHABEEB IN SAHIH BUKHARI :-

1)

وجدت في كتاب صحيح البخاري الجزء 1 صفحة 75
172
– وقال أحمد بن شبيب حدثنا أبي عن يونس عن ابن شهاب قال حدثني حمزة بن عبد الله عن أبيه قال
Y كانت الكلاب تبول وتقبل وتدبر في المسجد في زمان رسول الله صلى الله عليه وسلم

2)

وجدت في كتاب صحيح البخاري الجزء 2 صفحة 509
1339
– وقال أحمد بن شبيب بن سعيد حدثنا أبي عن يونس عن ابن شهاب عن خالد بن أسلم قال
Y خرجنا مع عبد الله بن عمر رضي الله عنهما فقال أعرابي أخبرني قول الله { والذين يكنزو

3)

وجدت في كتاب صحيح البخاري الجزء 2 صفحة 842
2259 –
حدثنا أحمد بن شبيب بن سعيد حدثنا أبي عن يونس قال ابن شهاب حدثني عبيد الله بن عبد الله بن عتبة قال قال أبو هريرةرضي الله عنه

4)

وجدت في كتاب صحيح البخاري الجزء 3 صفحة 1351
3493 –
حدثني أحمد بن شبيب بن سعيد قال حدثني أبي عن يونس قال ابن شهاب أخبرني عروة أن عبيد الله بن عدي بن الخيار أخبره أن المسور بن مخرمة وعبد الرحمن بن الأسود بن عبد يغوث قالا
Y ما يمنعك أن تكلم

5)

وجدت في كتاب صحيح البخاري الجزء 4 صفحة 1712
4384 –
وقال أحمد بن شبيب بن سعيد حدثنا أبي عن يونس عن ابن شهاب عن خالد بن أسلم قال
Y خرجنا مع عبد الله بن عمر فقال هذا قبل أن تنزل الزكاة فلما أنزلت جعلها الله طهرا للأموال
[ ر 1339 ]

6)

وجدت في كتاب صحيح البخاري الجزء 4 صفحة 1782
4480 – 4481
– وقال أحمد بن شبيب حدثنا أبي عن يونس قال ابن شهاب عن عروة عن عائشة رضي الله عنها قالت
Y يرحم الله نساء المهاجرات الأول لما أنزل الله { وليضربن بخمرهن على

7)

وجدت في كتاب صحيح البخاري الجزء 5 صفحة 2407
6213 –
وقال أحمد بن شبيب بن سعيد الحبطي حدثنا أبي عن يونس عن ابن شهاب عن سعيد بن المسيب عن أبي هريرة أنه كان يحدث
Y أن رسول الله صلى الله عليه وسلم قال ( يرد علي يوم ا

8)

وجدت في كتاب صحيح البخاري الجزء 5 صفحة 2368
6080 –
حدثنا أحمد بن شبيب حدثنا أبي عن يونس . وقال الليث حدثني يونس عن ابن شهاب عن عبيد الله بن عبد الله بن عتبة قال أبو هريرة رضي الله عنه
Y قال رسول الله

THESE ARE 8 THE NARRATIONS IN SAHIH BUKHARI FROM SHABEEB ,IMAM BUKHARI NARRATED ONLY THOSE OF HIS HADITH WHERE HE IS NARRATING FROM YOUNUS ,AND FROM HIS SON AHMAD NARRATED.

COMMENT :-

AS WE CAN SEE ALL THE 8 NARRATIONS FOUND IN SAHEEH BUKHARI HAS THE CHAIN AHMAD BIN SHABEEB—ABI (HIS FATHER SHABEEB BIN SAEED)–YOUNUS BIN YAZEED.

NOT ANY OTHER CHAIN,FURTHER IBNE HAJAR ASQALANI DEFENDS THAT THIS IS THE ONLY CHAIN IN SAHEEH BUKHARI.
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3) CONDITION OF ACCEPTING HADEET OF SHABEEB :-

SHAYKH ALBANI SAID :-

So this speech means that the ahaadeeth of this narrator Shabeeb are all right with two conditions.

1.That they are narrated from him by his son Ahmad.

2.That Shabeeb is narrating from Yoonus.

Further weakness is the presence of conflicting reports from Ahmad ibn Shabeeb. The hadeeth is also reported by Ibn as-Sunnee in ‘Amalul-Yawm wal-Laylah (p.202) and by al-Haakim (1/526) by way of three chains from Ahmad ibn Shabeeb without any mention of the attached story(after the death of Prophet peace be upon him). It is likewise reported by ‘Awn ibn ‘Umaarah al-Basree: Rawh ibn al -Qaasim narrated to us with it. This is reported by al-Haakim. Then even though this narrator ‘Awn is weak, yet still his narration is to be given precedence over the narration of Shabeeb because he is agreed with in it by Shu’bah and Hammaad ibn Salamah, from Aboo Ja’far al – Khatamee. So in conclusion this story is weak and contrary to what is authentically reported due to three reasons:

(i)The weakness of the memory of the one who is alone in reporting it

(ii)and the conflicting reports from him and

(iii)his contradicting those reliable narrators who do not mention it in the hadeeth.(end)

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4) CLAIM THAT IMAM TABARANI AUTHENTICATED THIS HADITH :-

This is what Hafidh Tabrani said after narrating hadeeth.

“No one reports it from Rawh ibn al-Qaasim except Shabeeb ibn Sa’eed, Aboo Sa’eed al-Makkee and he is reliable. He is also the one whom Ahmad ibn Shabeeb narrates from, narrating from his father, from Yoonus ibn Yazeed al-Aylee. This hadeeth is also reported from Shu’bah from Aboo Ja’far al-Khatamee, whose name is ‘Umayr ibn Yazeed, and he is reliable. It is reported from Shu’bah only by ‘Uthmaan ibn ‘Umar ibn Faaris, and the hadeeth is Saheeh. and this hadeeth is narrated from OWN BIN AMARAH from Roah Bin al qasim from Muhammab bin Alinkdr from jabir radhi Allah anho wa hum feeh awn bin al amarah wal thawab hadith shabeb bin saeed. (end)

COMMENT :-

One can see here Tabrani is talking about 3 chains

1 From shabeeb bin saeed

2 From Shubah(after mentioning that he said hadeeth is sahih)

3 From Own bin amarah

Hafidh Tabrani never said hadeeth is sahih after mentioning chain no: 1(it is the chain of story of man in need after death of Prophet) but he said after chain 2(which is the chain of blind man in the life of Prophet). Then Tabrani mentioned 3rd chain and he quoted his words on 3rd one.

This is the Athar of Shubah which was in the Life of Prophet peace be upon him it says

It is reported by Ahmad and others with an authentic chain of narration from ‘Uthmaan ibn Haneef: “That a blind man came to the Prophet (peace be upon him) and said, “Supplicate to Allaah that He should cure me.” So he said, If you wish I will supplicate for you and if you wish I will delay that, for that is better (and in a narration: and if you wish have patience and that is better for you). So he said, “Supplicate to Him.” So he ordered him to make wudoo, and to make wudoo well, and to pray two rak’ahs, and to supplicate with this du’aa, 0 Allaah I ask You and turn to You by means of Your Prophet Muhammad,(peace be upon him ) the Prophet of mercy, 0 Muhammad I have turned by means of you (i. e. your du’aa) to my Lord in this need of mine, so that it may be fulfilled for me, 0 Allaah accept him as a supplicant on my behalf, and accept my supplication for him (to be accepted for me).” He said, “So the man did it and he was cured.”

SCAN :-

http://images.orkut.com/orkut/photos/OgAAALTEwhn9V5_-c7A0ykF6Mz4kalsqljIEhPZnPnRQ7eYJpvi57n4j_LttzINX3HvuSFXY7QkCTnr_
XDb3eQdi8E8Am1T1UGwh7M5fuayZIShaajH7N3h5hxS-.jpg

It was tawassul by means of his supplication, not his person, as has preceded. it is a further proof for the tawassul through alive person who is in front of us which is lawful and prescribed tawassul. The blind man only came to the Prophet (blessings and peace of Allah be upon him) to ask him to pray for him; that was when he said: Pray to Allah to heal me. This is seeking to draw closer to Allah (tawassul) by virtue of his du‘aa’, because he knew that the du‘aa’ of the Prophet (blessings and peace of Allah be upon him) was more likely to be accepted by Allah, unlike the du‘aa’ of anyone else. If the blind man’s intention was to draw close to Allah by virtue of the Prophet’s person or his status, there would have been no need for him to come to the Prophet (blessings and peace of Allah be upon him) and ask him to offer du‘aa’ for him; rather he could have stayed at home and called upon his Lord by saying, for example: O Allah, I ask You by virtue of Your Prophet and His status before You to heal me and give me my sight. But he did not do that.

SHAYKH ALBANI SAID :-

At-Tabaraanee only declared the hadeeth (of uthman bin hunaif when Prophet was in front of blind man) authentic, not the story (of man in need after the death of Prophet) So this is a clear statement that what he was talking about was the same hadeeth as that reported by Shu’bah,and Shu’bah did not narrate the story, so there is no proof for them in his words.(end)

(AHKAM ANWA HIS FAMOUS BOOK ON TAWASSUL)

Narrated Jubair bin Mut`im:

A woman came to the Prophet who ordered her to return to him again. She said, “What if I came and did not find you?” as if she wanted to say, “If I found you dead?” The Prophet said, “If you should not find me, go to Abu Bakr.”

SAHIH BUKHARI (Vol. 5, Book 57, Hadith 11)
SAHIH BUKHARI (Vol. 9, Book 89, Hadith 327)
SAHIH BUKHARI (Vol. 9, Book 92, Hadith 459)

NOTE :-

This is beautiful hadeeth against Asking help from Prophet peace be upon him after his death; because if asking help from him after his(peace be upon him) death prescribed then the wordings of hadeeth Should be, “If you should not find me, Come to my grave and ask me or ask me from where ever you want.”, But this is not the case here and Prophet peace be upon him was not shy to tell us the truth about Islam. He completed his Mission and told us about complete way of life.

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5) NARRATION OF DALAIL AN-NABUWWAH AL-BAIHAQI :-

2417 – أخبرنا : أبو سعيد عبد الملك بن أبي عثمان الزاهد ، رحمه الله ، أنبأنا : الإمام أبو بكر محمد بن علي بن إسماعيل الشاشي القفال ، قال : ، أنبأنا : أبو عروبة ، حدثنا : العباس بن الفرج ، حدثنا : إسماعيل بن شبيب ، حدثنا : أبي ، عن روح بن القاسم ، عن أبي جعفر المديني ، عن أبي أمامة بن سهل بن حنيف : أن رجلاًً كان يختلف إلى عثمان بن عفان (ر) في حاجته ، وكان عثمان لا يلتفت إليه ولا ينظر في حاجته ، فلقي عثمان بن حنيف فشكى إليه ذلك ، فقال له عثمان بن حنيف : إئت الميضأة فتوضأ ، ثم إئت المسجد فصل ركعتين ، ثم قل : اللهم إني أسألك وأتوجه إليك بنبيك محمد (ص) نبي الرحمة ، يا محمد إني أتوجه بك إلى ربي فتقضي لي حاجتي ، وإذكر حاجتك ، ثم رح حتى أرفع ، فإنطلق الرجل وصنع ذلك ، ثم أتى باب عثمان بن عفان (ر) ، فجاء البواب ، فأخذ بيده فأدخله على عثمان ، فأجلسه معه على الطنفسة ، فقال : إنظر ما كانت لك من حاجة ، ثم أن الرجل خرج من عنده فلقي عثمان بن حنيف ، فقال له : جزاك الله خيراً ما كان ينظر في حاجتي ولا يلتفت إلي حتى كلمته ، فقال عثمان بن حنيف : ما كلمته ولكني سمعت رسول الله (ص) وجاءه ضرير فشكى إليه ذهاب بصره فقال له النبي (ص) : أوتصبر ؟ ، فقال : يا رسول الله ، ليس لي قائد ، وقد شق علي ، فقال : إئت الميضأة فتوضأ ، وصل ركعتين ثم قل : اللهم ، إني أسألك وأتوجه إليك بنبيك نبي الرحمة ، يا محمد إني أتوجه بك إلى ربي فيجلي لي ، عن بصري ، اللهم شفعه في وشفعني في نفسي قال عثمان : فوالله ما تفرقنا طال بنا الحديث حتى دخل الرجل كان لم يكن به ضرر ، وقد رواه أحمد بن شبيب ، عن سعيد ، عن أبيه أيضاً بطوله ، أخبرنا : أبو علي الحسن بن أحمد بن إبراهيم بن شاذان ، أنبأنا : عبد الله بن جعفر بن درستويه ، حدثنا : يعقوب بن سفيان ، حدثنا : أحمد بن شبيب بن سعيد ، فذكره بطوله ، وهذه زيادة الحقتها به في شهر رمضان سنة أربع وأربعين ، ورواه أيضاً هشام الدستوائي ، عن أبي جعفر ، عن أبي أمامة بن سهل ، عن عمه وهو عثمان بن حنيف.

SOURCE :-

http://www.sonnaonline.com/Hadith.aspx?HadithID=625922

FIRST CHAIN :-

أخبرنا : أبو سعيد عبد الملك بن أبي عثمان الزاهد ، رحمه الله ، أنبأنا : الإمام أبو بكر محمد بن علي بن إسماعيل الشاشي القفال ، قال : ، أنبأنا : أبو عروبة ، حدثنا : العباس بن الفرج ، حدثنا : إسماعيل بن شبيب ، حدثنا : أبي ، عن روح بن القاسم ، عن أبي جعفر المديني ، عن أبي أمامة بن سهل بن حنيف :

RESPONSE :-

a) Ismaeel bin shabeeb is unknown, we can not find his tarjuma in any of the book, and if he is Ismaieel bin Shabeeb ibn shayba taai then Hafiz Ibne Hajar said in Lisaan al Meezan he is severely weak… Nisai said Munkir al hadith, Uqayli said he narrated munkir and unproven hadeeth,

b) who is father of Ismaeel? if he is same Shabeeb bin Saeed then the criteria of accepting his hadeeth is that, only those of his hadith will be accepted in which he narrates from Younus bin Yazeed. And narrator who narrates from him should be his son Ahmad. [see start of the article again]

SECOND CHAIN :-

وقد رواه أحمد بن شبيب ، عن سعيد ، عن أبيه أيضاً بطوله

RESPONSE :-

Saeed is unknown in this chain and who is father of saeed? we need authentications of these two narrators from muhadditheen, see the book Tauheed e Khalis by Shaykh Badi ud din Rashidi, he talked about this in that.

THIRD CHAIN :-

أخبرنا : أبو علي الحسن بن أحمد بن إبراهيم بن شاذان ، أنبأنا : عبد الله بن جعفر بن درستويه ، حدثنا : يعقوب بن سفيان ، حدثنا : أحمد بن شبيب بن سعيد

RESPONSE :-

This is not complete chain who is narrating from Ahmad bin shabeeb bin saeed? 2ndly if this is same chain then again same is the criteria i.e .Shabeeb should narrate from Younas not from any other.

SECONDLY

The hadeeth mentioned in Tirmidhee which is in the life of Prophet Muhammad peace be upon him, Prophet peace be upon him asked him to pray this In above there are no words of “YA Muhammad” after narrating Tirmidhee said this is Hasan saheeh Ghareeb see here:

http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=56&ID=6920

Also Imam bukhari mentioned this hadith in his tareekh al kabeer and this is what he mentioned with his chain.(without shabeeb bin saeed)
O Allah, I ask of You and I turn my face towards You(end)

http://ar.wikisource.org/wiki/

one can see the Prophet peace be upon him taught these words which are in tareekh al kabeer, they are different and this chain is authentic as said by Shaykh Badi ud din Shah arRashidi, Ashariyah need mutwatir hadeeth for their creed and leave a side mutwatir, this athar is not even authentic. Plus hadith of Omar ra mentioned in Bukhari is sufficient to prove this hadeeth unproven.

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6) REGARDING TEXT OF THIS ATHAR :-

It clearly says “a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him”

SHAYKH ALBANI SAID :-

This is a sentence in the story which if an intelligent and wise person who knows about the virtues of the Companions was to consider he would find it a further proof of the weakness and incorrectness of the story. It is the saying that the rightly-guided Caliph ‘Uthmaan, radiyallaahu ‘anhu, had not used to take any notice of that mans need and would ignore it! So how does this agree with what is authentically reported from the Prophet (peace be upon him ) that the angels used to feel shy from ‘Uthmaan, and with what is well-known about him, radiyallaahu ‘anhu, that he used to treat the people with kindness, gentleness and goodness? All of this causes us to further doubt that this story took place, since it shows oppression which totally conflicts with his behaviour and manner, radiyallaahu ‘anhu.(end)

Soofi argue that maybe he was busy and after that he was the person who solved that man’s problem.The reply to this is that it is just an excuse and false interpretation i.e that means because of that dua Uthman Ra listened to him otherwise he was not listening his People.

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7) DOES IT IS PERMISSIBLE TO SAY YA MUHAMMAD ? :-

One more argument is can someone call his father by his name like if name of father is IBRAHEEM can he say?

O IBRAHEEM, O IBRAHEEM

How can we call Prophet peace be upon him by taking His name?, who is more beloved to us then our parents and everything?

Even if someone still say this story(after death of Prophet) is saheeh then Manawi said in his explanation of hadith of the blind man when Prophet Muhammad Peace be upon him was alive in the world:and I turn to You by your Prophet Muhammad ) he stated his name, although it is forbidden, out of humbleness because he is in state of teaching from his side.

(FAYD AL QADEER AL JAME AS SAGHIR 2/134)

When taking Name was Prohibited in the life of Prophet Peace Be Upon Him how can it be allowed after death of Prophet Peace be upon him??

And lastly the people who are using this (weak) athar in evidence that its allowed to say YA MUHAMMAD help, they should quote Mutwatir hadith because according to them hadith should be mutwatir to make creed but here we can see this athar (it is not even hadith) is not mutwatir.

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8) IMAM BAIHAQI CREED :-

IMAM BAIHAQI HIMSELF WENT AGAINST THIS STANCE AND SAID :-

Allah says:

And say, “My Lord, I seek refuge in You from the incitements of the devils, And I seek refuge in You, my Lord , lest they be present with me

(SURAH MUMINOON 23 VERSE 97-98)

and Allah says

seek refuge with Allah from Shaytan, the outcast.

(SURAH AN NAHL 16 VERSE 98)

And it is not correct that the creation would seek refuge from other creation, This verse is the evidence that one who seeks refuge should seek refuge from the attributes of Allah, And He (Allah) ordered that seek refuge from the attributes of him, His attributes are not creation like Allah orderd to seek refuge from his dhaat and his dhaat is not creation

(ASMA WAL SIFAT PAGE 183)

SCAN :-



Imam at-Tabrani relates from Ubadah bin Sāmit that a hypocrite used to bother the companions of the Prophet (pbuh). One some of the companions said, “Let us go and beseech the Prophet’s aide to help us against this hypocrite. Upon hearing this Prophet (pbuh) said, “Indeed, no one beseeches me for help, but should only beseech Allah.

IIMAM HAYTHAMEE SAID :-

Narrated by at-Tabrani and its narrators are the narrators of Saheeh, except Ibn Lahiya who is good in hadith.

SOURCE:-

http://www.islamweb.net/newlibrary/display_book.php?bk_no=87&ID=3366&idfrom=17499&idto=17521&bookid=87&startno=21

COMMENT :-

Even though the authenticity of above hadith is disputed, but why don’t they take authentications of Haythamee rahimullah in this case? Surely they will come up with their own interpretations.

______________________________________________________________________________________________

9) CONCLUSION :-

We are justified to say that this Athar is weak and unacceptable and If Sahih then its not Hujjah for Sufis because they need Mutawir hadeeth to make aqeedah.

Posted on September 9, 2012, in TAWASSUL AND ISTIGATHA REFUTATIONS. Bookmark the permalink. Leave a comment.

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