NARRATION OF ALEE (R.A) ABOUT A BEDOUIN SEEKING FORGIVENESS FROM PROPHET (SWW) AFTER HIS DEATH

AUTHENTICITY OF NARRATION OF ALEE (R.A) ABOUT A BEDOuIN SEEKING FORGIVENESS FROM PROPHET (SWW) AFTER HIS DEATH.

 

ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﻤﻌﺎﻧﻰ ﻓﻰ ﺍﻟﺬﻳﻞ ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﻫﺒﺔ ﺍﻟﻠﻪ ﺑﻦ ﺍﻟﻔﺮﺝ ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻳﻮﺳﻒ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺨﻄﻴﺐ ﺃﺧﺒﺮﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺗﻤﻴﻢ ﺍﻟﻤﺆﺩﺏ ﺣﺪﺛﻨﺎ ﻋﻠﻰ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻼﻥ ﺃﺧﺒﺮﻧﺎ ﻋﻠﻰ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻰ ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﺍﻟﻬﻴﺜﻢ ﺍﻟﻄﺎﺋﻰ ﺣﺪﺛﻨﺎ ﺃﺑﻰ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ ﻋﻦ ﺃﺑﻰ ﺻﺎﺩﻕ ﻋﻦ ﻋﻠﻰ ﺑﻦ ﺃﺑﻰ ﻃﺎﻟﺐ ﻗﺎﻝ : ﻗﺪﻡ ﻋﻠﻴﻨﺎ ﺃﻋﺮﺍﺑﻰ ﺑﻌﺪﻣﺎ ﺩﻓﻨﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ – ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺑﺜﻼﺛﺔ ﺃﻳﺎﻡ ، ﻓﺮﻣﻰ ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﻗﺒﺮ ﺍﻟﻨﺒﻰ – ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ، ﻭﺣﺜﺎ ﻣﻦ ﺗﺮﺍﺑﻪ ﻋﻠﻰ ﺭﺃﺳﻪ ، ﻭﻗﺎﻝ : ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻗﻠﺖ ﻓﺴﻤﻌﻨﺎ ﻗﻮﻟﻚ ، ﻭﻭﻋﻴﺖ ﻋﻦ ﺍﻟﻠﻪ ، ﻓﻮﻋﻴﻨﺎ ﻋﻨﻚ ، ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﺃﻧﺰﻝ ﺍﻟﻠﻪ ﻋﻠﻴﻚ : } ﻭﻟﻮ ﺃﻧﻬﻢ ﺇﺫ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺟﺎﺅﻙ ﻓﺎﺳﺘﻐﻔﺮﻭﺍ ﺍﻟﻠﻪ ﻭﺍﺳﺘﻐﻔﺮ ﻟﻬﻢ ﺍﻟﺮﺳﻮﻝ ﻟﻮﺟﺪﻭﺍ ﺍﻟﻠﻪ ﺗﻮﺍﺑﺎ ﺭﺣﻴﻤﺎ { ، ﻭﻗﺪ ﻇﻠﻤﺖ ﻧﻔﺴﻰ ﻭﺟﺌﺘﻚ ﺗﺴﺘﻐﻔﺮ ﻟﻰ ﻓﻨﻮﺩﻯ ﻣﻦ ﺍﻟﻘﺒﺮ : ﺃﻧﻪ ﻗﺪ ﻏﻔﺮ ﻟﻚ ، ( ﻗﺎﻝ ﻓﻰ ﺍﻟﻤﻐﻨﻰ ﺍﻟﻬﻴﺜﻢ ﺑﻦ ﻋﺪﻯ ﺍﻟﻄﺎﺋﻰ ﻣﺘﺮﻭﻙ ) [ﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ 432[

 

Alee Ibne Abi Talib (may Allah be pleased with Him) narrates that a Bedion came to us after three days of the burial of the Prophet (peace be upon him). He stretched out he grave of the Prophet and poured the soil from the grave on his head. Then He said:
Oh Messenger of Allah! You said and we paid heed. Allah revealed his revelation to you and we received it from you- Allah had also revealed this verse to you:
ﻭﻟﻮ ﺃﻧﻬﻢ ﺇﺫ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ
“{{And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them,}}
So I have wronged myself and I have come to you. Seek forgiveness from Allah for me. And meanwhile there came a voice from the grave that you have been forgiven

[KANZUL AA’MAL AL-MUTAQI ALHINDI:4322, AL-SARIM UL MANKI FEE RAD’ALA’SUBKI IBN ABDUL HAADI:430, TAFSEER QURTUBI:439/6, JAMI’UL AHADITH SUYUTI:34153]

 

ANALYSIS:

This a fabricated narration and no doubt a lie.

Allama Ibne Abdul Haadi Rahimullah says after narrating it:

 

ان هذا خبر منکر موضوع ، وأثر مختلق مصنوع،لا يصح الاعتماد عليه، ولا يحسن المصير إليه، وإسناده ظلمات بعضها فوق بعض، والهيثم جد أحمد بن هيثم ، أظنه أبن أدي الطائي فان يكن هو، فهو متروك كذاب، وإلا فهو مجهول

” This is a Munkar, Fabricated and self made narration. Relying on it and basing your belief on it is wrong. There is nothing but darkness in it chain of narrators. Haitham, who is the grandfather of Ahmed Bin Haithem, and I think he is the son of Adee Thaee. If he truly is the same person then he is rejected and a liar (and if not the same person) then he is majhool (not known).
[AL-SARIM UL MANKI FEE AL-RAD ALA SUBKI, PAGE: 430]

 

The narrator “ Haitham Bin Adee” in its chain is “Rejected and a Liar”.

 

Imam Yahya Bin Maeen says:

ليس بثقته،كان يكذب
“He was not a strong narrator but a liar”.

[TAREEKH YAHYA BIN MAEEN: 626/2]

 

Imam Bukhari says:

سکتو عنه

“ He is an abandoned narrator(Matrook ul Hadees).

[AL-KAMIL FEE ZUAFAA’ U RIJAAL: 104/7, CHAIN HASAN]

 

Imam Nisaee says:

متروك الحديث

]KITAB ZUA’FAA WAL MATROKEEN:637]

 

Imam Ajlee Rahimullah Says:

“كذاب وقد رايته

I saw him and he is was an ultimate liar.

[TAREEKH AL-AJLEE:1924]

 

Imam Abu Zar’aa’ Rahimullah says:

 

ليس بشيء

He is not reliable.

[TAREEKH ABEE ZARAA’: 431/2]

 

Imam Abu Haatim Razi says:

متروك الحديث، محله محل الواقدي

He is an abandoned narrator.He is equivalent to Waqidee (The Liar).
[JARAH WA TA’DEEL IBN ABEE HAATIM: 85/2]

 

Imam Ahmed Bin Hanbal says “His Ahadith are lies”.

[AL-DUA’FAA’ UL KABEER UQAILEE: 352/4. CHAIN SAHEEH]

 

Allama Jozjani says:

ساقط، قد كشف قناعه

He is a Matrook narrator and has been exposed.

[AHWAL U RIJAAL:368]

 

Imam Yaqoob Bin Sheeba says:

والهيثم بن عدي كانت له معرفة بامور الناس وأخبارهم، ولم يكن في الحديث بالقوي، ولا كانت له به معرفة، وبعض الناس يحمل عليه في صدقه

 

Haitham Bin Adee had some knowledge about people and their stories but he was not strong in Hadith, neither he had knowledge of Hadith. Some scholars of Hadith even doubt in truthfulness.

[ TAREEKH BAGHDAD KHATEEB BAGHDADI:53/14. CHAIN SAHEEH]

 

Imam Daruqtani has placed him in Weak and Rejected narrators.

[KITAB U ZUAFAA’ WAL MATROKEEN:565]

 

Imam Ibn Hibban Rahimullah says:

روى أن الثقات أشياء، كانها موضوعة،بسبق إلى القلب انه كان يودلسئها، فلتزق تلك المعضلات به، ووجب مجانبة حديثه على علمه بالتاريخ ومعرفته بالرجال.

He narrated fabricated Ahadith from strong narrators. It seems like he resorted to Tadlees while narrating from them and narrating these disconnected Ahadith had doomed him. Despite the fact that he had the knowledge of history and narrators, it was necessary to avoid his Ahadith-

[KITAB UL MAJROHEEN MIN AL MUHADITHEEN WAL ZUA’FAA UL MATROKEEN:93/3]

 

Hafiz Dhahabi Says:

أجمعو أعلى ضعف الهيثم.

Scholars of Hadith are unanimous and Haitham’s weakness.

[ SIYAR A’LAAM U NUBLA’: 462/9]

 

Secondly the narrations of Abu Sadiq Muslim Bin Yazeed/ Abdullah Bin Najid from Ali (may Allah be pleased with them) are “Mursal”. Imam Abu Haatim Razi says His narrations from Ali (may Allah be pleased with him)   are Mursal.

[JARAH WA TADEEL IBN ABEE HAATIM: 199/8]

 

Hafiz Ibn Hajar says:

حديثه عن علي مرسل

Narrations of Abu Sadiq from Ali (may Allah be pleased with him are Mursal.

[TAQREEB U TEHZEEB: 8167]

 

CONCLUSION:

The Sahaba, Tabieen and Salaf u Saliheen did not hold the opinion of seeking forgiveness from the Prophet Peace be upon him after his death. If there was any evidence about it then the Salaf would have done it. Accusing the Salaf of this innovative belief upon a fabricated narration is not one of the attributes of the people of righteous.

AND ALLAH KNOWS BEST.

TRANSLATED FROM SHEIKH GHULAM MUSTAFA ZAHEER’S AS-SUNNAH 43-44-45.

 

Posted on August 6, 2014, in TAWASSUL AND ISTIGATHA REFUTATIONS. Bookmark the permalink. 1 Comment.

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