Did Ibn Umar r.a & Abu Bakr r.a take the Waseela of Prophet’s Muhammad (PBUH) Dhaat ?

حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا أَبُو قُتَيْبَةَ، قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ أَبِيهِ، قَالَ سَمِعْتُ ابْنَ عُمَرَ، يَتَمَثَّلُ بِشِعْرِ أَبِي طَالِبٍ وَأَبْيَضَ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلأَرَامِلِ

Narrated ‘Abdullah bin Dinar: My father said, “I heard Ibn ‘Umar reciting the poetic verses of Abu Talib: “He Who have fair color, and by the waseelah of his face people seek rain, he is guardian of orphans and supporter of widows”

[Sahih Bukhari 1008]

وَقَالَ عُمَرُ بْنُ حَمْزَةَ حَدَّثَنَا سَالِمٌ، عَنْ أَبِيهِ، رُبَّمَا ذَكَرْتُ قَوْلَ الشَّاعِرِ وَأَنَا أَنْظُرُ، إِلَى وَجْهِ النَّبِيِّ صلى الله عليه وسلم يَسْتَسْقِي، فَمَا يَنْزِلُ حَتَّى يَجِيشَ كُلُّ مِيزَابٍ‏.‏ وَأَبْيَضَ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ ثِمَالَ الْيَتَامَى عِصْمَةً لِلأَرَامِلِ وَهْوَ قَوْلُ أَبِي طَالِبٍ‏.‏

Ibn Umar RA said: “Sometimes I remember this Poetic verses (of Abu Talib) while looking at the face of Prophet PBUH, (which says) People seek rain by his white color face, he is guardian of orphans and supporter of widows, And rain water started flowing from roof gutter before He get down (from Mimbar)” …………

[Sahih Bukhari 1009]

TABSIRAH:

What is meant from these narrations is the waseelah of Prophet’s supplication which is permissible.

Ibne Battal(D. 449H) writes in the commentary of this hadith:

Ibn Umar RA used to say that “O Allah we used to bring the Waseelah (Supplication) of your Prophet PBUH. And also the saying of Abu Talib also meant the same thing when he said “And a white (person – i.e. the Prophet) by the waseelah of his face people seek rain

[Sharh Sahih Bukhari 3/9]

Therefore the meaning of the hadith of Ibn Umar RA and that hadith is same and one. And we proved that the waseelah mentioned hadith of Ibn Umar RA meant only the waseelah of Dua nothing else. Therefore what is proven from this hadith is the same issue.i.e. Waseelah of Dua.

In Addition, this narration contains the clear words that Prophet PBUH used to suppilcate his Lord and did not finish untill rain starts, so how come this hadith proves the Waseelah of Prophet PBUH in and itself.

Ibne Hajar Asqalani (The commentator of Sahih Bukhari) (D. 852H) writes:

، وأن ابن عمر أشار إلى قصة وقعت في الإسلام حضرها هو لا مجرد ما دل عليه شعر أبي طالب . وقد علم من بقية الأحاديث أنه – صلى الله عليه وسلم – إنما استسقى إجابة لسؤال من سأله في ذلك

In this hadith, Ibn Umar RA pointed towards a incident which he observed in Islam through his own eyes. He just did not rely on the meaning of the Ashar of Abu Talib and said such statement rather there are other ahadith which says that Prophet PBUH offered this supplication for rain on the request of some people.

[Fath Ul Bari 2/495]

Allamah Muhammad Basheer Sehswani Hindi rahimahullah (D.1326H) said:

ولم يرد في حديث ضعيف فضلاً عن الحسن أو الصحيح أن الناس طلبوا السقيا من الله في حياته متوسلين به صلى الله عليه وسلم من غير أن يفعل صلى الله عليه وسلم ما يفعل في الاستسقاء المشروع من طلب السقيا والدعاء والصلاة وغيرهما مما ثبت بالأحاديث الصحيحة، ومن يدعي وروده فعليه الإثبات.

There exist no Hasan or Sahih hadith not even Daeef hadith which says that people during the life time of Prophet PBUH has taken His waseelah while supplicating to Allah SWT for rain. And it is not proven from Prophet PBUH and Sahih hadith that He PBUH supplicated Allah for rain by any other means except by the presecribed one (i.e. Supplication and Prayer etc). Those who say that Prophet PBUH used other means than they are required to bring evidence for it.

(صيانة الإنسان عن وسوسة الشيخ دحلان page 213)

NOTE.

– حدثنا عبد الله قال حدثني أبي قال ثنا حسن بن موسى وعفان قالا ثنا حماد بن سلمة “عن علي بن زيد”عن القاسم بن محمد عن عائشة رضي الله عنها : أنها تمثلت بهذا البيت وأبو بكر رضي الله عنه يقضي ( وأبيض يستسقى الغمام بوجهه … ربيع اليتامى عصمة للأرامل ) فقال أبو بكر رضي الله عنه ذاك والله رسول الله صلى الله عليه و سلم

It is reported from Aisha RA that she read the Ashar (Ashar of Abu Talib), at that time Abu Bakr RA was busy in ruling a judgement, He (Abu BAkr) heard this Ashar and said: “By Allah, what is meant by this Ashar is Prophet PBUH (i.e. His Zaat)”

[Musnad Ahmad 1/7, Musannaf ibn Abi Shayba 12/20, Tabqat Ibn Saad 3/198, Musnad Abu Bakr Marwazi 1/91]

But the chain of this hadith is daeef, because the narrator “Ali bin Zayd bin Jada’an” is classed as Daeef and Mukhtalit by majority of Muhadditheen.

Al Haythami (D. 807H) said:

“He is Daeef by Majority”

[Majma zawaid 8/206, 209]

Al Iraqi (D. 826H) said:

“He is Daeef by Majority”

[Turah At Tashreeb 1/82]

Al Busayri (D.840H) said:

“He is Daeef by Majority”

[Masabih Al Zajaaj 84]

Hafiz Ibne Mulqeen (D. 826H) said:

“And Abdul Haq has claimed that the Majority of Muhadditheen has classed Ali bin Zayd as Daeef”

[Al Badr Al Muneer 4/434]

Abul Hasan rahimahullah (D.885H) said:

“He is Daeef by Majority”

[Nazm Ad Durarfi 12/181]

Ali bin Zayd bin Jada’an is classed as Daeef by Imam Ahmad ibn Hanbal, Imam Yahya ibn Maa’en and Imam Ibn Adi.

[Al Kamil 4/413]

Imam Abu Hatim Raazi and Abu Zarra Razi and others classed Ali bin Zayd bin Jada’an as Daeef and not strong.

[Jarh wa Tadeel 6/187]

Hafiz Ibne Hajar also classed him as Daeef.

[Taqreeb Ut tahzeeb 4734]

TEHQEEQ BY SHAYKH GHULAM MUSTAFA ZAHEER H.F,TRANSLATED BY SYED ASIF.

Posted on June 13, 2015, in OTHERS. Bookmark the permalink. 1 Comment.

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