It is related from Malik al-Dar, `Umar’s treasurer, that the people suffered a drought during the time of `Umar (his khilafah), whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah, ask for rain for your Community, for verily they have but perished,” after which the Prophet appeared to him in a dream and told him: “Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: You must be clever, you must be clever!” The man went and told `Umar. The latter said: “O my Lord, I spare no effort except in what escapes my power!””
(AL-MUSSANAF IBN ABI SHAYBA VOULME 11,PAGE 118,HADITH 32538)
Athar of Malik al-Dar is quoted to prove asking help directly from grave of Prophet(pbuh) or any dead awliyas. This article not only highlights schoarly objections on the chain of narrators but also show that it infact this hadith goes against such people.
HAFIDH IBNE HAJAR ASQALANI SAID :-
Ibn Abu Shaybah narrated it with a Authentic chain the narration from Abi Salih as Samaan from Malik al Dar(end).
(FATL UL BARI VOLUME 2,PAGE 495)
IBNE KHATIR SAID :-
Authenticated the Chain.
(AL-BIDAYA WAL-NIHAYA VOLUME 5 PAGE 167)
Firstly before talking about what scholars said on the chain of narrators i would like to mention that if we assume this hadith to be authentic then it is going against those who ask help from Prophet peace be upon him in their homes, mosques and on roads etc because this athar says the unknown man came to the grave of Prophet peace be upon him, he did not ask help at his home or in Mosque by saying o Rasool Allah ask Allah for rain.
Second thing is that even at the grave he is not asking directly from the Prophet peace be upon him by saying O Rasool Allah help us (as some grave worshipers do). [This type of call at the grave is not act of kufr rather because one is not asking directly rather it is an innovation]
Third point is that Prophet peace be upon him did not help him, rather he said (in his dream)”Go to Umar and give him my greeting, then tell him that they will be watered.” while the narration quoted by Ibn Abdul Barr in “al Isti’ab fi ma’rifat al As-hab” with same chain of narrators and Ahmad Abdullah at Tabari in his book ar Riyadh an Nadhirah fi Manaqib al Ashara says the Prophet appeared to him in a dream and told him: “Go to ‘Umar and tell him to do istisqa’ (ask Allah for rain) for the people, and that they will be watered.” And we know when Allah helped Sahaba, it was not when the unknown person asked Prophet peace be upon him to ask Allah rather it was when Umar bin al-Khattab ask from Abbas ra (who was living) to invoke Allah. This is what the actual narration says
Narrated Anas: Whenever drought threatened them, ‘umar bin Al-Khattab, used to ask Al-abbas bin ‘Abdul Muttalib to invoke Allah for rain. He used to say, “O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain.” And so it would rain.
SAHIH BUKHARI (Vol. 2, Book 17, Hadith 123)
So this athar itself goes against those who ask help from Auliyah and Prophets. Because Prophet peace be upon him corrected the unknown person that you will be watered after doing Isteqatha.
Fourthly, “Going to the Prophet’s grave to supplicate is something which Allaah and His Prophet, sallallaahu alayhi wa sallam, did not legislate for this nation; the rightly guided caliphs and the first and foremost of the Muhaajiroon (those who migrated from Makkah to Madeenah) and the Ansaar (the citizens of Madeenah who helped and gave aid to the Muhaajireen) and also the companions and those who followed them exactly (in faith) [the Salaf], would certainly have done so, had this act been legislated and permissible. On the contrary, it was reported that they rebuked whoever did so.
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)
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.
If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your “Partnership”. and none, (O man!) can tell thee (the Truth) like the One Who is acquainted with all things.
(SURAH FATIR 35 VERSE 14)
QURTUBEE COMMENTRY :-
If you Call them for help in hard situations then they can not hear you because they are Jamadaat, they can not see nor hear.then he said..This is Possible that this ayah is for Angels,Jinn, Prophets and Satan they will Reject What have you done and also THEY (the Prophets,jinn and angels will reject that they) told them to worship them, Like EESA ALEH SALAM will say It was not for me to say what I had no right (to say).
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) .
After this short introduction let us see objections on the athar of unknown person.
1) IF THE CHAIN IS AUTHENTIC THAT DOESNOT MEAN IT CAN BE APPLY TO THE TEXT OF HADEET (USOOL HADEET).
2) ACCORDING TO SUFIS THE HADEET SHOULD BE MUTWATIR FOR CREED ,SO EVEN IF IT IS PROVEN SAHEEH ITS NOT HUJJAH FOR THEM.BECAUSE IT IS NOT MUTWATIR.
3) WE CANNOT BASE OUR CREED FROM DREAMS BECAUSE ISLAM IS COMPLETE.
4) ABU MUAWIYAH MUHAMMAD BIN HAZIM IS MUDALLIS.
5) MALIK AD DAR IS DISPUTED OVER. (SOME SAYS KNOWN & SOME SAYS UNKNOWN).
6) INQITA DISCONTINUITY IN CHAIN BETWEEN ABU SALIH AS SAMAAN & MALIK AD DAR.
7) AMASH IS MUDALLIS,NARRATING FROM (AN).
8) SCHOLARS VIEW ON THE HADITH OF UMAR R.A.
9) NOT A SINGLE SCHOLAR MENTIONED THIS NARRATION UNDER ISTIGATHA,TAWASSUL THROUGH THE PROPHET (P.B.U.H).
10) LOGICAL ARGUMENTS ON THE HADEET BY UMM ABDULLAH (INCLUDING) THE PERSON IS MAJHUL WHO CAME TO THE GRAVE OF PROPHET (P.B.U.H),AND HE NEVER TOLD UMAR R.A THIS WHOLE STORY.
1) IF THE CHAIN IS AUTHENTIC THAT DOESNOT MEAN IT CAN BE APPLY TO THE TEXT OF HADEET (USOOL HADEET) :-
Ibne Katheer and Ibne Hjar never authenticated hadeeth, but the chain.
DR HATEM AL-HAJ SAID :-
The hadeeth is controversial. There are many (‘illahs) subtle defects in it. It is noteworthy here to also point out that Ibn Katheer and Ibn Hajar (may Allah bestow mercy on them) authenticated its chain of narrators, not the hadeeth itself, and that is different in the language of the scholars of hadeeth.
(AJMA ONLINE FATWA 87015)
IBNE KHATIR SAID :-
The fact that the chain is deemed to be authentic or hasan does not necessarily mean that the same applies to the text,because it may be shaadhdh (odd) or mu’allal (faulty).
(IKTISAAR ULOOM AL-HADEET PAGE 43)
Ibne Katheer Authenticated the chain of the hadith of Malik ad Dar but as it is evident according to him if chain is authentic that does not mean hadith is also authentic, For example he authenticated the chain of the hadeeth of Mahmood bin Lobaid in prohibition of saying three divorces at a time in (Irshad al Faqeeh Vol 2 page 194) by saying “Narrated by Nisai with good and powerful chain” but he himself said in his (Commentary of Quran Under 2:229) regarding same narration that “There is Inqitah (Discontinuity) in the chain”.
Ibn Katheer also authenticated the chain of the athar where Umar ra and Sahaba closed the doors of shirk by levelling the grave of Daniyaal aleh salam, and he also discussed the athar in detail. So according to Ibn Katheer Asking from Prophets is not allowed.
IBNE KHATIR SAID :-
“Tadlees was with the two Sufyaans and A’mash”
(IKTISAAR ULOOM AL-HADEET 1/174)
So we come to know that Ibn Katheer never said Hadeet is Saheeh rather he talked about isnaad and there is difference between these two. Amash is Mudallis as accepted by him and here Amash is narrating from the mode (AN) which according to scholars of hadeeth is not acceptable because he is doing tadlees.
IBNE HAJAR ASQALANI SAID :-
He never authenticated the hadeet even according to him if chain is authentic that does not mean hadeeth is also authentic for example he himself weakened the hadith of Amash where he is narrating from the mode (An) Ibne Hajar said Because trustworthiness of the chain does not mean that its sahih (meaning hadeeths is sahih) Amash is mudallis and he did not narrate his sama from Ataa
(TALKHEES AL HUBEER 1181)
This is a proof that Hafiz Ibne Hajar and Ibne Kathir never authenticated the hadeeth itself, and according to Ibne Hajar Amash is not proof in his tadlees.
AL-HAAFIZ IBN AL-SALAAH SAID :-
When they say “This hadeeth has a saheeh isnaad or a hasan isnaad” instead of “this is a saheeh hadeeth or a hasan hadeeth”, that is because it may be said that this hadeeth has a saheeh isnaad but it is not saheeh per se because it is shaadhdh (odd) or mu’allal (faulty).
(MUQADDIMAH FI ULOOM AL-HADEET PAGE 23)
AL-IRAQI SAID :-
The ruling that the isnaad is saheeh or hasan does not necessarily apply to the text.
(AL-TABSIRAH WA’L-TADHKIRAH 1/107)
HAFIDH IBN AL QAYYIM AL JAWZIYAH SAID :-
“The scholars of the science of hadith have always said ‘It has been authentically reported from the Prophet sallallaho’alaihiwasallam’ (Sahha ‘Anhu); and this is doubtless affirmation from them that the Prophet sallallaho’alaihiwasallam said that, contrary to what some latecomers thought that this means authenticating the chain only and not the text. Instead such a saying [that this means authenticating the chain only and not the text] can only come from one who claims that the hadith of Rasool ‘alaihisalam donot result in [the listener having attained] knowledge [but just unsure thoughts that these may have been his words]. Instead they (the scholars of hadith) say ‘It has been authentically reported from him’ to mean that the saying is his, sallallaho’alaihiwasallam and that he said that. And this why they insist that ‘He said’, or ‘He ordered’ or He forbade’ or ‘He did’ etc. But, when they have uncertainity that the Prophet sallallaho’alaihiwasallam said that, they would just say [using passive instead of active voice] ‘It is reported from him or he is reported to have said’ etc. Whoever has experience in this science, then he differentiates between (‘Authentic hadith’) and (‘authentic chain’). The first is a doubtless affirmation to the authenticity of these words having been said by the Prophet (P.B.U.H) and the second is only an affirmation that the chain itself is correct and authentic, while it is possible that the text may have defects like oddness (shuzooz: i.e. trustworthy narrators reporting differently from those who are even more trustworthy or against what is narrated by those who are greater in number than him and are as trustworthy as himself) or other defects [‘illah: for example the memory of the trustworthy narrator became weak later and it is not possible to say whether he heard the hadith and narrated after or before memory loss etc.
(AL-SAWAIQ AL-MURSALAH 2/395)
2) ACCORDING TO SUFIS THE HADEET SHOULD BE MUTWATIR FOR CREED ,SO EVEN IF IT IS PROVEN SAHEEH ITS NOT HUJJAH FOR THEM.BECAUSE IT IS NOT MUTWATIR :-
DR HATEM AL-HAJ SAID :-
Some of those who accepted this hadeeth, are the same who maintain that such matters can be only established through mutawatir reports. The undeniable established default is to only ask Allah. Thus, any variation requires a clear proof.
(AJMA ONLINE FATWA 87015)
So, Its a well know fact that those who use this athar as an evidence they don’t make creed on khabar al wahid.
GF HADDAD SUFI SAID :-
Regarding establishing aqeedah and accused Shaykh Al Bani,It is impermissible to say that the `aqida of Muslims today is different from that of the Sahaba but Ahl al-Sunna only admit mutawatir-rank evidence as a basis in defining Islamic `aqida. Only a handful of innovators such as Albani differed.
WHAT IS MUTWATIR HADEET ??
IBNE HAJAR ASQALANI SAID REGARDING MUTWATIR HADEET :-
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 HAJAR AL-ASQALANI SHARH NUKHBA AL-FIKR PAGE 21)
3) WE CANNOT BASE OUR CREED FROM DREAMS BECAUSE ISLAM IS COMPLETE :-
This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.
(SURAH MIADHA 5 VERSE 3)
DR HATEM AL-HAJ SAID :-
Dreams by someone who is not a prophet or even a known companion, are not a proper means of communicating the revelation and establishing religious rulings in any matter, let alone the matters of ‘aqeedah
(AJMA ONLINE FATWA 87015)
IBNE KHATIR SAID :-
Hafidh Ibne Asakir mentioned in the Biography of Ahmad bin Katheer, he said he was in Pious People and he saw Prophet peace be upon him,Abu bakar RadhiAllahanho, Omar RadhiAllahAnho and Habeel (and after quoting whole dream he said that is it is not Ruling of Shariy`ah.
(AL-BIDAYA WAL NIHAYA VOLUME 1,PAGE 105-106)
IMAM AN-NAWAWI SAID :-
Fara’: If the night is thirteenth night of Sha’baan, and people don’t find. (the moon never appeared). And if a person saw the Prophet, may the mercy and blessing of Allah be upon him, in dream. And the Prophet inform him (in dream), ”this night is first of Ramadhan.” Then the fast is not right, neither for the person who saw the dream nor for other. This is mentioned by Qadhi Husain and others. And Qadhi Iyadh has mentioned the Ijma’ (consensus) on this. I have collected the proofs for it in First of ”Sharh Sahih Muslim’
(AL-MAJMOO SHARH AL-MUHADDHAB)
IBNE HAJAR ASQALANI SAID :-
The dream in the hadith is not evidence
(FATHUL BAARI VOLUME 9 PAGE 145)
Here he says that Dream is not Evidence
AL-AINEE SAID :-
The dream in this hadith is not evidence
(UMDA TUL QARI UNDER SAME ATHAR OF THOBIYA)
HAFIDH AL IRAQI SAID :-
If any truthful gives the information of Shariyah that Prophet(pbuh) told him in dream, which is against the Shariyah then we would not rely on that dream.
Meaning if some one say Prophet peace be upon him told me this and this in the dream, but in reality the sayings of Prophet peace be upon him in the dream is against actual sayings mentioned in hadeet, then we will reject the dream of the person.
HAFIDH SHATIBEE SAID :-
And sometimes some people say i have seen prophet(pbuh) in a dream, prophet(pbuh)has said these things to me, he has given me orders of these things, and he starts practicing on it and due to this he leaves the boundaries of Islamic law and this is a mistake because dream of non-prophet’s on any issue cannot be included under part of Islamic law and we cannot reject the Islamic law which is with us. It is obligatory that the the dreams which clashes with the shariyah has to be left and rejected.
(AL-AITESAAM PAGE 184)
IF THESE SUFIS REALLY WANT TO BELIEVE ON THE DREAM OF THIS UNKNOWN PERSON THEN WHAT ABOUT THIS ?
IMAM MUHAMMAD BIN HAMMAD SAID :-
I saw Prophet peace be upon him in my dream. I asked O Messenger of Allah: What do you say regarding the seeing the kalam of Abu Hanifa and his companions? Can i see and practice that? He (peace be upon him) said three times NO, NO, NO. Then i asked what do you say regarding seeing your hadith and hadith of your companions? Can i see and practice upon that? He (peace be upon him) said three times, YES, YES YES. Then i asked that teach me a prayer so that i can pray that. Then he taught me a dua and repeated three times but when i woke up I forgot the dua.
(TAREEKH BAGHDAD 13/403).
4) ABU MUAWIYAH MUHAMMAD BIN HAZIM IS MUDALLIS :-
IBN SAAD SAID :-
He narrated many hadeet, he used to do tadlees, he was a Murji
(TABQAAT IBN SAD 6/392)
AL-ALAAI SAID :-
He mentioned him in his book of Mudalliseen.
ABU ZUR’A IBN AL IRAQI SAID :-
He mentioned him in his book of Mudallisee.
Students of hadith know that If mudallis narrates from (AN) then He is not Evidence.
IMAM ASH SHAFEE SAID :-
If We know some one has done tadlees for once, He has shown us his faults Then he said We do not take hadeeth from a mudallis unless he say Haddathanee (Hadeeth narrated to me) or Samiatu (I heard him)
5) MALIK AD DAR IS DISPUTED OVER. (SOME SAYS KNOWN & SOME SAYS UNKNOWN) :-
He is disputed over according to Ibne Hibban and Ibne Saad etc he is known(as far as his name and other things are concerned)and according to Imaam Nuruddin Al Haythami and Mundari he is unknown (regarding his being trustworthy in hadeeth)
IBNE HIBBAN SAID :-
Malik bin ‘Iyad ad-Dar He has taken traditions from Umar Faroq, and Abu Saleh al-Samman, and He was a slave freed by ‘Umar bin al-Khattab.
(KITAB AT THIQQATH VOLUME 5 PAGE 384)
IBNE SAAD SAID :-
Malik ad-Dar was a slave freed by ‘Umar bin al-Khattab. He reported traditions from Abu Bakr as-Siddiq and ‘Umar, and Abu Salih Samman reported traditions from him. He was well known.
(TABQAAT AL KUBRA VOLUME 5 PAGE 12)
but on the Other hand
IMAM HAYTHAMI SAID :-
Narrated by At Tabranee in Kabeer and I don’t know about Malik ad Dar , and other narrators are Trustworthy
HAFIDH MUNDHARI SAID :-
Malik Ad Dar is not Known
(TARGHEEB AT TARHEEB 2/29)
IMAM BUKHARI SAID :-
Imam Bukhari mentioned him in Tareekh al Kabeer and mentioned no Jarh no Tadeel.
(TAREEKH AL KABEER VOLUME 7 PAGE 304)
IMAM IBNE ABI HATIM SAID :-
Ibne Abi Hatim mentioned him in Al Jarh Wa Tadeel and mentioned no Jarh and Tadeel on him
(AL-JARH WA TADEEL)
Shaykh Irshad ul Haq Athree said If Ibn Abee Haatim remain silent about a narrator in his book al-Jarh WaTa’deel this is evidence that the narrator is unknown according to him.
(TAUDHEEH AL-KALAM 2/441-442)
6) INQITA DISCONTINUITY IN CHAIN BETWEEN ABU SALIH AS SAMAAN & MALIK AD DAR :-
There is Inqita between Abu Salih Samaan and Malik Darr. Its for this reason why Ibn Hajr in Fathul baari gives the verdict as follows :
Ibn Abu Shaybah narrated it with a Authentic chain the narration from Abi Salih as Samaan from Malik al Dar(end)
This means that the chain is sahih only Up to Abu salih otherwise he would just simply said: It’s Isnaad is Sahih!
HAFIZ AL-KHALILI SAID :-
It is said:Abu Salih hear it directly from Malik Darr and others (muhadditheen) say he gave it the way as Mursal
(AL IRSHAD FI MARIFA ULAMA AL HADITH 1/314)
Yaqaal is seegha tamreedh (the mode of doubt), so it is doubtful that Abu Saleh heard this hadeeth from Malik ad-Dar and other muhadditheen say he did not hear,Therefore those who wish to take al-Khalili’s verdict on Malik should also take his verdict on the hadeeth, for he himself is alluding to its weakness.
7) AMASH IS MUDALLIS,NARRATING FROM (AN) :-
IBNE HAJAR ASQALANI SAID :-
Hafiz Ibne Hajar mentioned him in Tabqa Thaniyah
(TABQAAT AL MUDALLISEEN 2/55)
He also mentioned him in 3rd Martaba of Mudalliseen.
(AL NIKAT AL IBN AL SALAH 2/640)
In this chain Amash is Narrating from (An) and Mudallis is not Evidence in his tadlees.
AD-DAHABEE SAID :-
He is mudallis, and sometimes he narrates in this manner from a weak narrator without realising it. When he says haddathana [he told us], there is no problem with that, but when he says ‘an [narrating from], there is the possibility of tadlees except in the case of narration from the shuyookh from whom he narrated a great deal, such as Ibraaheem, Abu Waa’il and Abu Saalih al-Sammaan. His narration from these shaykhs is to be understood as meaning that he heard directly from them and there is no interruption in the chain.
(MIZAAN AL-I’TIDAAL 2/224)
SHAYKH ZUBAIR ALI ZAI SAID :-
There could be two meanings of the saying of Dahabee.
1.Normally the narrations from These sauyukh of Amash are presumed to posses sound linkage because in these narrations most of them we find his hearing from his teachers.
2. All the narrations from these shuyukh are to be understood as meaning that there is no interruption in the chain.
If we take 2nd meaning then it is wrong because of different reasons.
(AL-HADITH PAGE 66 NO 9)
Then Shaykh provided different sayings of scholars where Amash is narrating hadith (An) abu saleh (meaning he is doing tadlees) and Muhadditheen said its weak due to tadlees of Amash.
Muhaditheen who declare the hadith of Amash weak, where he narrates with the mode (an) and where he narrates from Abu Saleh with the mode (an) that if Amash narrate from (An) then he is not Evidence
AN-NAWAWI SAID :-
Nawawi said regarding the hadith of Amash where he was narrating from (An)
Hafiz Nawawi said regarding Amash (An) Abi Saleh.Amash was mudallis and if mudallis narrates from (AN) then He is not Evidence and (MunAN) narrations of Mudalliseen in Sahihyeen(Bukhari and Muslim) are presumed to possess sound linkage.
(COMMENTARY OF SAHIH MUSLIM VOLUME 1 UNDER THE HADEET 109)
IBNE JAWZI SAID :-
Hafiz ibne jawzi said regarding the hadeeth of Amash from Abi saleh
This hadith is not authentic.and then he quoted Imam Ahmad by saying
There is no Asal of this hadeeth and Imam Ahmad said that Amash didn’t heard this from Abu Saleh
(ALAL AL MUTNAHIYAH VOLUME 1 PAGE 437 HADITH 736)
HAFIZ IBN AL QATTAN SAID :-
Regarding the hadith where Amash is narrating from Abu saleh
Here he said that Amash is mudallis and there is Inqeta in chain
(BAYAN AL WAHIM WAL IHYAAM VOLUME 2 HADITH 441)
IMAM HAAKIM SAID :-
Al Hakim writes in reference to a hadith about Laylat al Qadr with the isnad al A’mash from (‘an) Abu Salih.Al Hakim says: “Al A’mash did not hear this hadith from Abu Salih”, and offers an alternate isnad by way of al A’mash and Suhayl b. Abi Salih.
(MARIFAT ULUM AL HADITH 35)
SUFIYAN BIN SAEED THAWRI SAID :-
Amash didn’t heard this hadith of Imam Zamin from Abi saleh
(SUNAN AL KUBRA AL BAIHAQI 3/127)
(TAREEKH IBNE MAEEIN RIWAYAT AD DORRI 3/497)
IMAM BAIHAQI SAID :-
Al Bayhaqi points out the defect in the Hadith of Amash from Abi Saleh saying that Amash surely didn’t heard this hadeeth from Abu Saleh.
(SUNAN AL KUBRA 1/430)
ABU AL FADHAL MUHAMMAD BIN ABI HUSSAIN AL HARWI SAID :-
Mentioned same defect regarding hadith of Amash from Abi Saleh.
(ILAL AL HADEET FE KITAB AL SAHEEH MUSLIM PAGE 138 HADEET 35)
IBNE HIBBAN SAID :-
Those mudallisoon who are ThIqqah Adil but we take only those narrations in evidence from them in which they do tasreeh of sama like Thawri, Al Amash and Abu Ishaq.
(AL IHSAN VOLUME 1 PAGE 161)
IMAM IBNE JAREER TABREE SAID :-
Al Amash is Mudallis according to me, and It is not allowed according to me to accept the narration of mudallis except he says i heard this hadeeth or narrated to us.
(TAHZEEB AL ATHAR MUSNAD ALI BIN ABI TALIB PAGE 4 AFTER THE HADEET NO.3)
and so many other References can be provided, and one more thing to be noted that Abbas Ridvi Brelvi who is famous debater of Brelvism in Pakistan he said
ABBAS RIDVI BARELVI DID JIRHA ON AMASH (AN) ABI SALEH HADEET AND SAID :-
A Narrator is Imam Amash, Who is greatest Imam but he is Mudallis and when Mudallis narrate with (AN) then his Narration is Bil Ittefaaq Rejected
(WALLAH HE PEACE BE UPON HIM IS ALIVE PAGE 351)
IMAM HAKIM SAID :-
In a narration of Mustadrak Al Hakim from the Route Amash (AN) Abi Wail Aisha RA did Takzeeb of Amar bin Al Aas ra
(VOLUME 4 PAGE 13)
This is not acceptable because Amash is doing tadlees.
Huzaifa RA pointed out Abu Moosa Al Ashari to be a Munafiq.
(TAREEKH YAQOOB BIN SUFIYAN AL FARSI VOLUME 2 PAGE 771)
But this hadeeth is weak due to Tadlees of Amash. what will these people say regarding these hadith?
IMAM ABU DAWOOD SAID :-
Abu Dawud in his Sunan records the hadith in the way al Bayhaqi mentions, namely with the chain,al A’mash from a man from Abu Salih, with an unnamed intermediary between al A’mash and Abu Salih
Amash said (From Abu saleh and i think i have heard this from Abu Saleh)
(ABU DAWOOD KITAB AS-SALAAH HADEET NO 517)
He himself is in doubt whether he heard this hadith from Abu Saleh or not.So surely we can Conclude Amash was Mudallis and if he narrates from the mode (AN) then he is not evidence.
8) SCHOLARS VIEW ON THE HADITH OF UMAR R.A :-
IMAM MAHMOOD ALUSAI SAID :-
He said in Tafsir of the Ayat: “Seek Wasilah to Him” (Maidah : 35)
“And if we suppose it there is not but Iqsam (swearing) with alive and Tawassul (intermediation) with him, and making his (saw) state of life as his state of death in this topic needs a clear text and probably the text is opposed to that, as there is in “Sahih Al-Bukhari” from Anas that “Umar ibn Al-Khattab when they faced drought sought rain with Abbas and said: “O Allah we used to do Tawassul with Your Prophet (saw) and You gave us rain, and now we do Tawassul to You with the uncle of our Prophet, give us rain” and they were given rain. And if there was Tawassul with him (saw) after his departure from this world, why did they turn to other than him? Rather they would have said: “O Allah we do Tawassul with Your Prophet, give us rain.”
And they are far away from turning away from the Tawassul of the Prophet (saw) to the Tawassul with his uncle ‘Abbas…while they were first forerunners (As-Sabiqun Al-Awalun), and they were more knowledgeable than us about Allah and His Prophet (saw), and the rights of Allah and His Prophet saw, what is legislated in invocation and what is not legislated, and they were in time of huge need, they were seeking relief from difficulties and easiness of difficult, and descent of rain with all ways, this is clear proof that the legislated is what they did without others…
As for the first information, the saying of Umar : “We used to do Tawassul with Your Prophet (saw)” and as for second his saying : “and now we do Tawassul with uncle of Your Prophet (saw)” because it is said : This Tawassul is not from chapter of Iqsam rather it is from categories of seeking intercession, and this is to seek invocation from an individual and his intercession, and seeking from Allah that he accepts his invocation and intercession. And this is supported by the fact that Abbas was invoking and they were trusting his invocation until rain came.”
Imam Alusi said further: “Secondly, people have increased in invoking other than Allah from loved Awliya from dead and other, like saying “Ya Sayidi Fulan Aghithni” (O so and so saint, save me) and this is not from permitted kinds of Tawassul in anything…a great number of scholars have considered this to be polytheism…and I do not see anybody who says this except that he believes that the invoked alive absent or hidden dead knows the invisible or hears his saying and is capable by himself or with other to bring good and remove problems, and if not he would not call him nor open his mouth, and in this there is a great test from Allah.
ALLMAH ROPURI SAID :-
The action of this unknown man is in fact a proof against people advocating Istishfa on grave “It is known that this is not a prove for you but against you, because he was told in the dream to go to ‘Umar, and ‘Umar was alive at that time, so it is known that intercession of people alive should be sought not from dead…what you mentioned to support you is in fact refuting you, and despite this you do not understand, may Allah help you to pay attention: “he who struggles to seek will find and he who knocks with determination at the door will enter. ”
And none of the Muhadith like Al-Bukhari, the authors of Sunnan and lowest books has a chapter about seeking intercession from the Prophet (saw) beside his grave.
(SIMA MAWTA PAGE 101-102)
IMAM SUYUTI SAID :-
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 came to the grave of Prophet of Allah? Why they didn’t requested 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)
(VENERATION OF THOSE PLACES WHICH ARE NOT APPLICABLE FOR VENERATION ON PAGE 25)
9) NOT A SINGLE SCHOLAR MENTIONED THIS NARRATION UNDER ISTIGATHA ,TAWASSUL THROUGH THE PROPHET (P.B.U.H) :-
DR HATEM AL-HAJ SAID :-
The major scholars of hadeeth who related this narration in their collections titled this report under various headings, such as istisqaa’ or the virtues of Omar, and not under the permissibility of making tawassul by the prophet after his death (blessings and peace be upon him)
(AJMA ONLINE FATWA 87015)
IBNE HAJAR ASQALANI WAS HIMSELF AGAINST ASKING HELP FROM DEAD :-
There is no seeking refuge but only to Allah and from the attributes of his dhaat.
(FATH UL BARI KITAB UL EMAN CHAPTER 12)
IBNE HAJAR ASQALANI SAID :-
There is no Seeking refuge in creation !” Allah says (ask help from Allah) and Prophet peace be upon him said (If you want to ask, ask from Allah)
(FATH UL BARI KITAB AT TAWHEE CHAPTER 13)
Scholars’ understanding of this narration.
IBNE HAJAR ASQALANI SAID :-
He sites it in chapter “The people asking the Imam to do istisqa’ in times of drought,” in the chapter heading section, in which he quotes a hadith that have relevance to the chapter heading, and that connect it with hadiths that come under that chapter.Amongst those narrations he mentions the narration of Malik al Dar, and he only quotes part of the narration, he stops at “go to Umar”. He used this as evidence that people ask the imam to do istisqa (ask for rain) for them in times of drought.He didn’t mention the rest of the hadith because it has nothing to do with the chapter heading, he only quoted what he believed fits the chapters title, for he says at the end of the section, after mentioning this narration:
(FATH UL BARI VOLUME 2 PAGE 441)
“From all of this appears the relevance of the chapter heading to the origin of this story“so, al Hafidh Ibn Hajar rahimahu Allah understood from this hadith that the Prophet sallallahu alayhi wa sallam was directing the man to go ask the Imam, during that time (Umar radiyallahu anhu), to do istisqa’ for them.
IBNE KHATIR SAID :-
He sites it in his book “al Bidayah wan Nihaya ” (vol7 pg.104 ),in which he mentions some narrations, right before he mentions Malik ad Dar’s narration, which explain the meaning of the narration.The narrations before it are by Sayf Ibn Umar, and in them is the mentioning of Umar radiyallahu anhu, after hearing about the man’s dream (who is said to be Bilal al Harith), asking the people on the minbar if they have seen anything bad from him, and then he tells them about the dream that Bilal saw, so they told him:
“Bilal has spoken the truth, so make istiqatha (seek or ask for help) to Allah, then the Muslims”. So then Umar radiyallahu anhu does istisqa’ through al Abbas radiyallahu anhu.In the second narration, they said “he found you slow in doing istisqa’, so do istisqa’ for us “, so he did.
(AL-BIDAYAH WAL NIHAYA VOLUME 7 PAGE 104)
These 2 narrations could be weak, but the point is that al Hafidh Ibn Kathir rahimahu Allah mentioned them right before the narration of Malik, showing what it is about, which shows what he understood it to mean, same as what Ibn Hajar (r A) understood from it).
ALA’AD DEEN ALI AL MUTAQI AL HINDI AL BURHAN FURI SAID :-
He sites it in chapter of (salat al Istisqa’ – prayer for rain), and what the man did at the grave of the Prophet sallallahu alayhi wa sallam was asking for dua, not istisqa’ prayer, and salat al Istisqa’ was done by Umar radiyallahu anhu, when he made tawassul through Al Abbas radiyallahu anhu, thus both narrations are connected to each other, as shown in the previous points.
(KANZ AL UMMAL)
That the story of Malik al Dar’s narration is connected to the hadith about Umar’s tawassul through al Abbas, all leading to doing istisqa’ through the living, and not through the Prophet sallallahu alayhi wa sallam after his death.
10) LOGICAL ARGUMENTS ON THE HADEET BY UMM ABDULLAH (INCLUDING) THE PERSON IS MAJHUL WHO CAME TO THE GRAVE OF PROPHET (P.B.U.H),AND HE NEVER TOLD UMAR R.A THIS WHOLE STORY:-
The ones who use this hadith for this type of tawassul say that Umar radiyallahu anhu did not rebuke the man who did istisqa’ at the grave.
There is no clear evidence in the hadith indicating that the man told Umar of him going to the grave, but clearly he did tell him of the dream, telling him the message of the Prophet sallallahu alayhi wa sallam.so to say that he told him about his istisqa’ at the grave is an assumption, and we can’t use assumptions as evidence.
It didn’t rain until after Umar radiyallahu anhu made istisqa’ by al Abbas radiyallahu anhum.If the Prophet sallallahu alayhi wa sallam was capable or had permission to do du’aa to Allah after his death, when asked by others, then it would have rained immediately after the man asked the Prophet sallallahu alayhi wa sallam at his grave, but it didn’t until after Umar’s istisqa’ through the duaa of Al Abbas radiyallahu anhu.
This shows that the Prophet sallallahu alayhi wa sallam, was guiding the man to ask the umar to do istisqa’ and not him, hinting to Umar by saying to him “be clever!“, and when Umar did istisqa’ by al Abbas (radiyallahu anhuma) it immediately rained..
If going to the grave of the Prophet sallallahu alayhi wa sallam to ask him to make duaa to Allah was permissable, Umar radiyallahu anhu would have done that when wanting to do istisqa’ instead of doing it through the uncle of the Messenger sallallahu alayhi wa sallam, who was alive, and Umar’s (r.a) saying “we used to make tawassul through your Prophet’s duaa, and now we do tawassul through the uncle of your Prophet…”, indicates that they don’t make tawassul through the Prophet’s (sallallahu alayhi wa sallam) duaa after his death, and only when he was alive, or else why would he say “we used to”?
If what the man did (wether it was Bilal ibn al Harith radiyallahu anhu or someone else) was correct\permissible, then: Why didn’t any of the scholars I quoted mention the narration in a chapter titled (tawassul by the Prophet sallallahu alayhi wa sallam) or some title indicating that the narration is EVIDENCE for permissibility of that type of tawassul ?
Instead they title the chapter in which the narration is in (salat al istisqa’- the man didn’t do salat al Istisqa’ at the grave, only did duaa, while Umar ra did salat al istisqa) , (The people asking the Imam to do istisqa’ in times of drought), he didn’t say “intercession through the Prophet sallallahu alayhi wa sallam”, wouldn’t it be more important to point out the permissibility of tawassul through the Prophet sallallahu alayhi wa sallam after his death, which is stronger than doing tawassul through the righteous and ahl al bayt ?
Instead they ignored that part , showing no importance to it at all.
So if they believed that the narration indicates the permissibility of such a tawassul, why didn’t they at least hint to it by the chapter title or a comment like they did to show that it meant to do intercession through saliheen and ahl al bayt, and ask the imam to do istisqa ?
What was the point of the Prophet sallallahu alayhi wa sallam telling Umar r.A “be clever“ ?
If the man told Umar that he went to the grave, and then told him about the dream, why would Umar do salat al istisqa’ when the man already asked the Prophet sallallahu alayhi wa sallam to do istisqa’ and he told him that they will be watered ?
Isn’t the istisqa’ of the Prophet sallallahu alayhi wa sallam sufficient?
If the action of the man was correct (to ask the Prophet sallallahu alayhi wa sallam to do istisqa), and the Prophet S.A.W answered his request, then why didn’t it rain immediately after the dream, and instead came down immediately after al Abbas’s (radiyallahu anhu) duaa?
Who is higher in status, the Prophet sallallahu alayhi wa sallam or his uncle?