Refutal for Ibn Maja Hadith.( 'Allahumma inni asa'luka bi-haqqis-sa'ilina 'alaika,)

"The Messenger of Allah said: 'Whoever leaves his house for the prayer and says: 'Allahumma inni asa'luka bi-haqqis-sa'ilina 'alaika, wa as'aluka bi-haqqi mamshaya hadha, fa inni lam akhruj asharan wa la batran, wa la riya'an, wa la sum'atan, wa kharajtu-ttiqa'a sukhtika wabtigha'a mardatika, fa as'aluka an tu'idhani minan-nari wa an taghfira li dhunubi, Innahu la yaghfirudh-dhunuba illa Anta. (O Allah, I ask You by the right that those who ask of You have over You, and I ask by virtue of this walking of mine, for I am not going out because of pride or vanity, or to show off or make a reputation, rather I am going out because I fear Your wrath and seek Your pleasure. So I ask You to protect me from the Fire and to forgive me my sins, for no one can forgive sins except You),' Allah will turn His Face towards him and seventy thousand angels will pray for his forgiveness." [Sunan Ibn Maja hadeeth no. 778]

a) Imam Nawawi said its weak in Kitab al Adhkaar hadeeth no. 83 and 84

b) Allamah Mughlataai al Hanafi (689 h - 762 h) said

"The chain of this hadeeth is weak" [Sharah Ibn Majah by Mughlataai al Hanafi 1/1294 and the Muhaqqiq of the book also declared it weak]

c) Hafidh Munzari said:

الله رحمه الحسن أبو الحافظ شيخنا وحسنه مقال فيه بإسناد ماجه ابن رواه -

Narrated by Ibn Maja with a chain about which contention is done and My Shaykh Hafidh Abul Hasan Rahimullah said its Hasan [at-Targheeb wal-Tarheeb 2487]

d) Busayri (762 h-240 h) said:

$سناد هذا ة ل$ضعف$ ضع$يف إ $ي او$ي ، عط $ه$ ف$ي ماجة ابن رواه . عنه والر بن$ يز$يد بن$ سع$يد$ بن$ محمد$ عن ، سنن $براه$يم ستر$ي إ $ه$ دون ، فذكره ، فضيل عن ، الت ى قول $ه$ م$ن يفرغ حت ل : " يقل ولم ، صالت ه وك $ه$ الل $ن " . ب لك

نده صح$يح فهو ، مرزوق بن$ فضيل$ طر$يق$ م$ن صح$يح$ه$ ف$ي خزيمة ابن رواه ع$ .

This chain is weak due to the weakness of Atiyah and narrator (narrating) from him. Ibn Majah narrated this in his Sunan.... Narrated by Ibn Khuzaima in his Saheeh with the rout of Fuzayl bin Marzooq which is saheeh with him. [Ittehaaf al khayrah al Mahrah 2/32 no. 979]

e) Ibn Hajar Asqalani

He declared the chain of Bilal ra to be very weak and he agreed with Imam an-Nawawi and said:

جدا واه حديث هذا

This hadeeth is very weak [Takhreej ahadeeth al Adhkaar 1/267]

But he went against Imam an-Nawawi on the hadith of Abu Saeed al Khudri and said This hadeeth is Hasan. Imam Nawawi declared Atiyah to be weak but Ibn Hajar said he was Daif but Sudooq fee Nafsihi.

Refutal for hadeeth- “When one loses his means of transport in a (deserted land)”

The narration from Tabarani’s Mujamal Kabeer

الكبير المعجم كتاب

السمرقندي حسان بن معروف ثنا شقيق بن عمر بن الحسن ثنا األصبهاني نائلة بن إبراهيم حدثنا - 10518مسعود بن الله عبد عن بريدة بن الله عبد عن قتادة عن عروبة أبي بن سعيد عن

وسلم عليه الله صلى الله رسول قال

في لله فإن علي احبسوا الله عباد يا علي احبسوا الله عباد يا : فليناد فالة بأرض أحدكم دابة انفلتت إذا :عليكم سيحبسه حاضر األرض

from Musnad Abee Yala:

الله عبد عن بريدة ابن عن قتادة عن سعيد عن حسان بن معروف حدثنا شقيق بن عمر بن الحسن حدثناوسلم عليه الله صلى الله رسول قال قال أنه مسعود بن

في حاضرا لله فإن ! احبسوا الله عباد يا ! احبسوا الله عباد يا : فليناد فالة بأرض األرض دابة انفلتت إذا :سيحبسه األرض

Translation : Al-Tabarani said: “Ibrahim Ibn Naila al-Asbahani narrated to us from al-Hasan Ibn `Umar Ibn Shaqiq from Ma`ruf Ibn Hasan al-Samarqandi from Sa’id Ibn Abi Aruba from Qatada fromAbdullah Ibn Burayda from `Abdullah Ibn Mas`ud that he said: ‘The Messenger ofAllah said:“When one loses his means of transport in a (deserted) land, he should call: “O slaves of Allah! Help me recover(my transport)” for there are many of Allah’s attendants on this earth. They will help you recover it.

Objections on the narration

1. Verdicts of Muhadditheen on this chain

2. Maroof bin Hisan is Weak

3. Inqita (Discontinuty) Between Abdullah bin Bareedah and Ibne Masood RA

4. Qatadah is Mudallis

5. Saeed bin Abi Arooba is Mukhlit

6. Saeed bin Abi Arooba is Mudallis

1. Verdicts of Muhadditheen on this hadeeth

a) Imaam Haythami in Majmau Zawaid:

ضعيف وهو حسان بن معروف وفيه " . عليكم سيحبسه : " وزاد والطبراني يعلى أبو رواه

Narrated by Abu Yala and Tabrani with more wordings "They will help you recover it." and in it M`aroof bin Hisaan who is Weak

b) Muhaqqiq of Musnad Abu Yala said:

Chain is weak due to weakness of Maroof bin Hisaan[In the notes of Vol 9 page 177 hadeeth 5269]

2. Maroof bin Hisaan is Weak

a) Hafidh Ibn e Hajar Mnetioned that Maroof bin Hassan is not Known in [Lisan Al Meezan 6/61]

b) Ibne Abi Hatim said Abu Hatim Al Razi said he is Unknown [Al Jirha wa tadeel 8/323]

c) Ibne Adi said محفوظة غير كلها طويلة نسخة ذر بن عمر عن روى قد الحديث منكر "Munkir ul Hadeeth, [Al Kamil 6/325] .

3. Inqita (Discontinuty) between Abdullah bin Bareedah and Ibn e Masood

a) It is Mnetioned in Sharah Al Adhkaar Ibne Al`aan 5.150

That there is Inqeta between Abdullah bin Bareedah and Ibne Masood ra

b) Shaykh Saleh Al Shaykh said

Hafiz ibn Hajar said in “Nataij ul Afkar” This is a Ghareeb Hadith narrated by ibn us-Sunni and At-Tabarani, and there is Inqita’ (disconnection) between Buraydah and ibn Mas’ud” So there are four defects in this Hadith. (tranlsation taken from http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=128)

4. Qatadah Is Mudallis and he is Narrating from (An)

Qtadah Is Mudallis mentioned by a) Ibn e Hajar asqalani in Tabqat ul Mudalliseen 3/92

b) Imam Hakim said Qatadah makes tadlees

يدلس قدره علو على قتادة

Mustadrak al Hakim vol 1 page 233 no: 816, source of Mustadrak

Hakim also said Qatadah is Mudallis in [Muarifat al Aloom al Hadeeth page no: 103]

c) Ibn Hibban said He was Mudallis in [Kitab al Thiqqat vol 5 page 322]

5. Saeed bin Abi Arooba is Mukhlit

He is Mukhlit as Mentioned in Seyar al Ailam al Nubala under his Biography, Hafidh Ibne Hajar asqalani Also said he is Mukhlit Tabqaat ul Mudalliseen 2/50

6. Saeed bin Abi Arooba is Mudallis

He is Mudallis as said by Al Alaai, Ibn al Iraqi, Suyuti and Ibn Hajar and he is narrating from (AN)

Comment: This chain is indeed weak

Refutation for Khalifa Mansoor story

Once caliph Abū Ja‘far Mansūr visited Medina and he asked Imam Mālik: “While supplicating, should I turn my face to the prayer niche [and turn my back to the Holy Prophet ( وآله عليه الله صلى) or should I turn my face to the Holy Prophet [(وسلم وسلم وآله عليه الله صلى ) (and turn my back to the prayer niche)?” On this interrogation, Imam Mālik replied: “(O caliph!) Why do you turn your face from the Holy Prophet ( وسلم وآله عليه الله صلى ), as he is the source of mediation for you and for your ancestor Adam ( السالم عليه ) on the Day of Judgement? Rather you should (pray and supplicate by) turning towards the Prophet ( وسلم وآله عليه الله صلى ) and seek his intercession so that he intercedes for you before Allah on the Day of Judgement. Allah has declared:

"We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah.s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful"(4:64)

Qādī ‘Iyād in his ash-Shifā (2:596) Subki copied in Shifā’-us-siqām fī ziyārat khayr-il-anām

Reply

This Story is Fabricated

Shaykh Muhiydeen Muhammad ibn Ali al-Birqivi al-Hanafi (929 h) said in his book "Ziyaratul quboor" On page 58,

السالم عند القبلة يستقبل :  الله رحمه حنيفة أبو قال وقال القبر يستقبل وال أيضاالقبر يستقبل أنه األربعة األئمة من أحد يقل ولم خاصة السالم عند القبر يستقبل : غيره

بخالفها ومذهبه ؛ مالك عن مكذوبة حكاية إال ، الدعاء عند

Abu Hanifah Rahimullah says one should also face qiblah during salam and he should not face the grave, and other than him said one should face grave during salam only, and none of the 4 Imams said to face the grave during du’a, except a lied story from Malik, and his madhab is opposed to that..(end)

Story is Against Authentic Ahadith and Madhab of Imam Malik

Abu dawud

سعيد عن ذئب أبي ابن أخبرني نافع بن الله عبد على قرأت صالح بن أحمد حدثنا قال هريرة أبي عن المقبري

عيدا قبري تجعلوا وال قبورا بيوتكم تجعلوا ال وسلم عليه الله صلى الله رسول قال كنتم حيث تبلغني صالتكم فإن علي وصلوا

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 and Albani Authenticated it)

and Muwatta Book 9, Number 9.24.88:

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."

Al Haythamee Quoted this Hadeeth under the Chapter of وثنا قبري تجعلن ال: قوله باب  "Chapter Saying Do not turn my grave into an idol" in his Majma Az Zawaid.

Ibne Abdul Hadee Authenticated By saying

ة درجة إلى بها يرتقي كثيرة شواهد وله اإلسناد جيد حسن والحديث ح يخ قاله . الص الشمة . الله رحمه الهادي عبد بن محمد العال

Awn al Mabood Sharah Sunan Abi Dawood under the commentary of this hadeeth

Imam Malik Said

من هذا ما : فقال ، يوم كل النبي قبر يأتي الغريب عن تعالى الله رحمه مالك سئل " (يعبد وثنا قبري تجعل ال اللهم : ) حديث وذكر ، األمر

Imam Malik (may Allah have mercy on him) was asked about a stranger who comes to the grave of the Prophet (peace and blessings of Allah be upon him) each day. He said, ‘That is not right,’ and quoted the hadith, ‘O Allah, do not make my grave an idol that is worshipped.’”[al-Jami’ li’l-Bayan by Ibn Rushd Classed as sahih by al-Albani in Tahdhir al-Sajid min Ittikhadh al-Qubur Masajid, p. 24-26.]

Al-Qaadi ‘Iyaad al-Maliki

أكثر أو مرة اليوم في القبر على يقفون المدينة أهل من أناس عن عياض القاضي وسئل يصلح وال ، الفقه أهل من أحد عن هذا يبلغني لم : " فقال ، ساعة ويدعون ويسلمون ،

كانوا أنهم وصدرها األمة هذه أول عن يبلغني ولم ، أولها أصلح ما إال األمة هذه آخر(2/676 )المصطفى حقوق بتعريف الشفا " ذلك يفعلون .

Al-Qaadi ‘Iyaad was asked about people of Madeenah who stand by the grave one or more times a day, and they send salaams and make du’aa’ for a while. He said, “I have not heard of this from any of the fuqaha’, and nothing is good for the latter generations of this ummah except that which was good for its first generations. I have not heard that any of the first generations of the ummah used to do that.”[Al-Shifa bi Ta’reef Huqooq al-Mustafa, 2/676.]

al-Qadi 'Iyaad al-Maliki on how the Prophet's intercession is sought:

-نبينا شفاعة - عنهم الله رضي - الصالح السلف سؤال المستفيض بالنقل عرف وقد : عياض القاضي قال اإلنسان يسأل أن يكره إنه قال من قول إلى يلتفت ال هذا وعلى ، فيها ورغبتهم - وسلم عليه الله صلى

تكون قد فإنها للمذنبين إال تكون ال لكونها ، - وسلم عليه الله صلى - محمد شفاعة يرزقه أن تعالى اللهمعتد غير ، العفو إلى محتاج ، بالتقصير معترف عاقل كل ثم الدرجات وزيادة ، الحساب لتخفيف قدمنا كما

ألصحاب ألنها ; والرحمة بالمغفرة يدعو أال القائل هذا ويلزم ، الهالكين من يكون أن من مشفق ، بعمله والله - الله رحمه - القاضي كالم آخر هذا . والخلف السلف دعاء من عرف ما خالف كله وهذا ، الذنوب

. أعلم

I.e. many of the Salaf would seek the Prophet's intercession and hence, the way to do it is to ask Allah to bless him with the Prophet's intercession[Sharah Sahih Muslim hadith no: 183]

Reply by Ibne Abdul Hadi to As Subki

As-Subki also quoted the narration of Qadhi ‘Iyad in his “Shifa” that Ja’far Mansur, the second 'Abbasid caliph, when visiting the Prophetic mosque asked Imam Malik: “Shall I turn my face towards the Ka’ba or face the grave of the Messenger of Allah (saw) for invocation?” To which Imam Malik replied: “How can you turn your face away from the Messenger of Allah? He is your Wasilah and the Wasilah of your father Adam, peace be upon him! Rather turn your face towards him and seek intercession though him!...”

The Isnad is Qadhi ‘Iyadh: Qadhi Abu ‘Abdillah Muhammad ibn ‘AbdirRahman Al-Ash’ari and Abu Al-Qasim Ahmad ibn Baqi Al-Hakim and others who gave me the authority to narrate this, they said: Abu Al-‘Abbas Ahmad ibn ‘Umar ibn Dalhath narrated to us, Abul Hasan ‘Ali ibn Fihr narrated to us, Abu Bakr Muhammad ibn Ahmad ibn Al-Faraj narrated to us, Abul Hasan ‘Abdullah ibn Al-Muntab narrated to us, Ya’qub ibn Ishaq ibn Abi Israil narrated to us, ibn Humayd narrated to us: he said Abu Ja’far Emir Al-Muminin called Malik in the mosque of the Messenger of Allah (saw)…

Ibn ‘Abdil Hadi said after quoting the story attributed to Imam Malik: “I say: What is known from Malik is not facing the grave for invocation, and this story quoted by Qadi ‘Iyad with his Isnad to Malik is not true from him, and the objector (As-Subki) said in a place of his book its Isnad is a good (Jayd) Isnad, and he is mistaken in this saying with a clear mistake, rather the Isnad is not good, it is an unjust Munqati’ (disconnected) Isnad, and it comprehends someone accused of lying, and on some whose condition is not known, and ibn Humayd is Muhammad ibn Humyd Ar-Razi, he is weak with a lot of Manakir, not based upon in narrations, and he did not hear anything from Malik nor met him, rather this narration from him is Munqati’ not continuous.

And the objector thought that he (Muhammad ibn Humayd) is Abu Sufyan Muhammad ibn Humayd Al-Mu’amari, one of the trustworthy narrators present in “Sahih Muslim”, he said: “Al-Khatib mentioned him among those who narrated from Malik” and he made a clear mistake in his thinking and an ugly error, because Muhammad ibn Humayd Al-Mu’amari came before, Ya’qub ibn Ishaq ibn Abi Israil the narrator from ibn Humayd in the story did not reach him, rather there is a great gap between them. Al-

Mu’amari narrated from Hisham ibn Hasaan, Mu’amar and Ath-Thawri, and he did in 182H before the birth of Ya’qub ibn Ishaq ibn Abi Israil. As for Muhammad ibn Humayd Ar-Razi then he is among the narrators from Al-Mu’amari like Abu Khaythamah, ibn Numayr, ‘Amr An-Naqid and others, and his death was in 248, and it is possible for Ya’qub ibn Ishaq to narrate from him contrary to narrating from Al-Mu’amari, because it is impossible.

Muhammad ibn Humayd Ar-Razi, and he is the one from whom the narration is narrated, has been criticised by many Imams and some attributed lie to him.

Ya’qub ibn Shaybah As-Sudusi said: “Muhammad ibn Humayd Ar-Razi mentions many Manakir” (note from Muhaqiq of “Sarim Al-Munki: see “Tahzib” 9/129)

Al-Bukhari said: “Hadithuhu fihi Nadhar (his Hadith has observations)” (At-Tarikh Al-Kabir 1/69 and “Ad-Du’afa As-Saghir” n°315)

An-Nassa’i said “He is not Thiqah” (“Ad-Du’afa wal Matrukin” p 32)

Ibrahim ibn Ya’qub Al-Juzjani said: “He had a bad Madhab, he is not trustworthy” (“Ahwal Ar-Rijal” n°382)

Fadlak Ar-Razi said: “I have fifty thousands Ahadith from ibn Humayd, and I do not narrate a word from him.” (“Tahzib” 9/129)

Abul ‘Abbas Ahmad ibn Muhammad Al-Azhari said: “I heard Ishaq ibn Mansur saying: “I witness in front of Allah that Muhammad ibn Humayd and ‘Ubayd ibn Ishaq Al-‘Atar are both liars.” (“Tahzib” 9/129)

Salih ibn Muhammad Al-Hafiz: “Every Hadith from Sufyan that reached him he would turn it to Mihran, and every Hadith from Mansur that reached him he would turn it ‘Amr ibn (Abi) Qays, and every Hadith of Al-A’mash that reached him he would turn it to similar to these and to ‘Anbasah” then he said: “Everything he was narrating, we would accuse him (of lying in it).”

And he said in another place: “His Ahadith would add (in words) and I have not seen someone daring (more lies) on Allah than him, he would take the Ahadith of people and would inverse them” and he said in another place: “I have not seen anyone more keen to lie than two men: Sulayman Ash-Shazkuni and Muhammad ibn Hameed Ar-Razi, he would learn a Hadith one day, and would add, and every day he would add (words). Abul Qasim said: ‘Abdullah ibn Muhammad ibn ‘Abdil Karim Ar-Razi, the nephew of Abu Zur’ah: I asked Abu Zur’ah about Muhammad ibn Humayd and he made a sign putting his finger on his mouth” I asked him: “Would he lie?” and he answered with his head saying yes…

Abu Nu’aym ‘Abdul Malik ibn Muhammad ibn ‘Adi: I heard Abu Hatim Muhammad ibn Idris Ar-Razi in his house, and ‘AbdurRahman ibn Yusuf ibn Kharash was present with him and also a group of scholars of (region of) Ray and their Hufaz of Hadith, and they mentioned ibn Humayd and they agreed on the

fact that he was very weak in Hadith and he narrates what he did not hear, and he would take the Ahadith of the people of Basrah and Kufah and narrate them from the two Razi. Abul ‘Abbas ibn Sa’id said: I heard Dawud ibn Yahya saying: Abu Hatim heard from him before, meaning from Muhammad ibn Humayd then he left him at the end, he said: I heard ‘AbdurRahman ibn Yusuf Kharash saying that ibn Humayd narrated to him and by Allah he was a liar. (Al-Kamil 6/2277)

Abu Hatim ibn Hibban Al-Busti said in his “Kitab Ad-Du’afa”: Muhammad ibn Humayd Ar-Razi, his Kubiyah is Abu ‘Abdillah, he narrates from ibn Al-Mubarak and Jarir, our Shuyukh narrated from him and he died in 248H, and he was among those who were alone in inversing narrations of Thiqat, and specially when he narrated from the Shuyukh of his country…”

Al-‘Uqayli said in his “Kitab Ad-Du’afa”: “Ibrahim ibn Yusuf narrated to us, he said: Abu Zur’ah, Muhammad ibn Muslim narrated a lot from Muhammad ibn Humayd then they stopped narrating from him. And Al-Hakim Abu Ahmad said in his “Kitab Al-Kuna”: Abu ‘Abdillah Muhammad ibn Humayd Ar-Razi is not strong for them and Abu ‘Abdillah ibn Yahya Az-Zuhli and Abu Bakr Muhammad ibn Ishaq ibn Khuzaymah abandoned him.” End of ibn ‘Abdil Hadi’s words

Also after the weakness of ibn Humayd, there is also disconnection as ibn Humayd did not meet Malik as explained by Ibn Taymiyah in his “Al-Qa’idah Al-Jalilah fi Tawassul Wal Wasilah” and this chain contains other unknown narrators.

Refutal against Ibn Umar (RAA) asking for rain (Ibn Abbas)

Ibn Kathir in his history, al-Bidaya wal- Nihaya [7:91, Year 18] narrates that `Umar radi Allahu Ta'ala ‘anhu sought help and relief from drought and famine in Madina by writing to `Amr ibn al-As and Abu Musa al-Ash`ari in Egypt and Basra respectively, each with the words, = Help! Help! for the Community of Muhammad!"

Reply

Imam Ibn Kathir said right after that:

في فتحت تكن لم مصر فإن ؛ مشكل الرمادة عام في العاص بن عمرو ذكر لكن ، اإلسناد جيد األثر وهذا في العاص بن عمرو ذكر يكون أو ، عشرة ثماني سنة بعد الرمادة عام يكون أن فإما ، عشرة ثماني سنة

أعلم والله ، وهما الرمادة عام .

This athar has a powerful chain but Mentioning Amr bin al Aas in Aam al-Ramadah is a problem because Egypt was not conquered in 18th h, It is possible that Aam al-Ramadah was held after 18th h or It is a mistake to mention Amr bin al Aas in aam al-Ramadah [Al Bidaya wal Nihaya vol 7 page 91 year 18]

So Ibn Kathir mentioned the problems in the text, secondly It is Narrated An-Nu`man bin Bashir:

Allah's Messenger (ملسو هيلع هللا ىلص) said, "You see the believers as regards their being merciful among themselves and showing love among themselves and being kind, resembling one body, so that, if any part of the body is not well then the whole body shares the sleeplessness (insomnia) and fever with it."[Sahih al-Bukhari 6011]

So there is no Istigatha through dead in this athar rather Love among the Muslimeen is mentioned.

Thirdly let me ask those who are using this as evidence for asking help from dead auliyah that this very translation from g f haddad it says `Umar radi Allahu Ta'ala ‘anhu sought help and relief from drought and famine in Madina by writing to `Amr ibn al-As and Abu Musa al-Ash`ari in Egypt and Basra respectively.

Point to be noted is OMAR RA WRITES a Letter not that he said YA AMR BIN AL AAS HELP me from Far away by this creed that he (Amar ra) can hear him and can help him from far away.2nd point is They were alive at that time and if someone writes a letter to his friends and say HELP ME then it will never be a shirk So there is no use of this athar in calling help from dead auliyah. Against that Omar ra was against asking help from Prophets who have passed away.

Refutal against statement that first who opposed Isthighasa was Ibn Thaymeeya

Against Subki We can quote so many other Scholars

a) Ibn al Baldaji (599 h to 683 h) said in "Sharah al Mukhtar":

ذلك نحو أو أنبيائك أو بمالئكتك أو بفالن أسألك يقول فال به إال تعالى الله يدعو أن ويكره خالقه على للمخلوق حق ال ألنه ،

It is disliked to ask Allah with the right of someone. This is not allowed to say O Allah I ask you by the right of so and so and your Angels and Messengers and like that because there is no right of the creation over their creator [Ziyarah al Qaboor by Imam Barqivi Hanafi page 47]

b) Ibn al Jawzi said

أو تعظيم إلى الشرع أوضاع عن عدلوا والضغام الجهال على التكاليف لما :عقيل ابن قالع كفار وهم قال غيرهم أمر تحت بها يدخلوا لم إذ عليهم فسهلت ألنفسهم وضعوها ضاعوتقب النيران إيقاد من عنه الشرع نهى بما وإكرامها القبور تعظيم مثل األوضاع بهذه نديوأخ وكذا كذا بي افعل موالي يا فيها الرقاع وكتب باأللواح الموتى وخطاب وتخليفها يلها

ا الشجر على الخرق وإلقاء إليها الرحال وشد القبور على الطيب وإفاضة تبركا التراب ذوالعزى الالت عبد قتداءبمن

"Ibn Aqil said: “When these obligations were hard on the ignorant and rabble ones, they diverted themselves from the positions of Shari'a to revere positions which they laid down for themselves, so it felt easy to them as they will not be regulated by the order of anyone except themselves.” He added: “To me, they arekafir (infidels) due to these positions; like revering the graves and paying respect to them with things which are forbidden by Shari'a like burning fire, kissing the graves, roaming around them, addressing the dead with sheets (of requests) and notes on patches which say like this: "O My Master do such and such for me",and taking the soil for getting blessing, pouring perfume on the graves, undertaking journey to visit them, hanging shreds with trees, as imitation to those who worship Lat and Uzza.

Talbees Iblees of ibn e jozi عشر الثاني الباب/إبليس تلبيس  chapter جمهور على إبليس تلبيس العوام 

c) al-Imaam Birqivi al-Hanafi says in Ziayarah al qaboor

 عليها الخدود وتعفير واستالمها وتقبيلها بها والطواف عندها الصالة ألجل القبور فزيارةوقض والولد والعافية والرزق النصر وسؤالهم بهم، واالستعانة أصحابها ودعاء ترابها وأخذ

ي األوثان عباد كان التي الحاجات، من ذلك وغير اللهفات وإغاثة الكربات وتفريج الديون اءر يفعله لم إذ المسلمين أئمة باتفاق مشروعا ذلك من شيء فليس أوثانهم، من سألونها

الله سول  r الزيارةالبدعية هذه أصل بل الدين، أئمة وسائر والتابعين الصحابة من أحد وال األصنام عباد من مأخوذة الشركية

"Visiting graves to offer prayers by them, circumambulate them, kiss them, carry out their istilam, to rub cheeks on them, take their dust, to supplicate to the occupants [of the grave], seek their aid [isti'ana], ask from them help, sustenance, well being, children, fulfillment of debts, removal of difficulties, help with sorrows and other needs which the worshippers of idols used to ask their idols. None of this is sanctioned in Shari’ah, according to the consensus of the Imams of the Muslims, as the Messenger of Allah and none of the Companions and Followers and the imams of the faith did this. Rather, the basis of this polytheistic, bid’ati visit has been derived from the worshippers of statutes!"

Comment

2ndly Mahmoud AL Alousi RA Defended Stance of Ibn e Tamiyah and refuted subki

Mahmoud Al Alousi is author of Rooh Al Maani (Commentary of Quran) he said in Tafsir of the verse “Seek Wasilah to Him” (Maidah: 35):

واالستغاثة التوسل ويحسن: فقال المجد، على ـ عادته هو كما ـ السبكي التاج شنع قدابن جاء حتى والخلف السلف من أحد ذلك ينكر ولم ربه إلى وسلم عليه الله صلى بالنبـي األنام بين وصار عالم يقله لم ما وابتدع المستقيم الصراط عن وعدل ذلك فأنكر تيمية

انتهى مثلة .

فيها ليس األئمة من وغيرهم الطاهرين البيت أهل عن المأثورة األدعية أن تعلم وأنت فمؤل ذلك ظاهره ما وجود فرضنا ولو وسلم، عليه الله صلى المكرمة بالذات التوسل

ـ تعالى الله شاء إن تسمع كما ـ ذلك نحو أو سمعت؛ كما مضاف بتقدير

And Taj As-Subki insulted Al-Majd , as he us used to and said : “And Tawassul is recommended, and likewise Istighathah with the Prophet (saw) to the Lord, and none of the Salaf or Khalaf denied this until Ibn Taymiyah came, and he denied this, and deviated from the right path and innovated….”

(Al-Alusi answered) “And you know that Du’a reported in narrations from pure Ahlul Bayt (household of the Prophet (saw)) and others from Imams, there is not in them Tawassul with his noble essence (Dhat)…the one who claims a text, then he should present it”

3rdly Subki said regarding the verse

اك $ي اك نعبد إ $ي غيره يستعان وال الله غير يعبد ال بأنه للعلم( نستع$ين وإIt is You we worship and You we ask for help) Known that Do not Worship other than Allah neither rely on any other.[Fatawa as-Subki 1/13]

Scan: https://ia601207.us.archive.org/BookReader/BookReaderImages.php?zip=/34/items/Fatawasoubki/FS01_jp2.zip&file=FS01_jp2/FS01_0013.jp2&scale=4&rotate=0

" الله غير يستعان ال أنه تفيد اآلية هذه بأن "لكم أستجب أدعوني ».

'call on me and I will answer you' and this verse states that one relies on no one besides Allah(end)

Fourthly The Tawassul, Isti'ana and Tashaffu' Ibn al-Subki mentions here involves directly addressing Allah alone. I.e. for one to say: 'O Allah, grant me the Prophet's intercession on the Last Day', and this is not at all Shirk, because one is addressing and requesting Allah alone.

Akhi Abu Sidrah (one of the author of this website) replied well when he said

According to As-Subuki in Shifa-u- Siqaam he does not distinguish between Tawassul , Isthigatha , and Tawajah , they all are one :

. (التجوه ) أو ( التشفع ) أو ( االستغاثة ) أو ( التوسل ) بلفظ عنه يعبر أن بين المعني هذا في فرق وال

But when Subuki mentioned they are one , he did not stop there , he mentioned what is the expression of the terms he meant , he continued as follows:

دعاءه الله إلجابة وسيلة جعله ألنه ،(ص)بالنبي متوسل: معناه في وما المذكور بالدعاء والداعى .

So he is making the Prophet a Waseela in his Dua to Allah and he is not asking other than Allah , this is clear from his words.

and he explains this with an example: وكما ، آدم عن ورد كما(ص )بالنبي الله سؤال وهو المعنى في الكالم وانما العبارة في الكالم ليس: قلت

ذلك والتجوه واإلستغاثة والتوسل التشفع من يفهمون وانما ، ذلك من الناس يفهم

So he meant by it بالنبي الله سؤال وهو , that is the person is asking Allah by the Prophet and then he puts the example of the reprt o Adam (alahisalaam ) asking to Allah by the Right of the Prophet (which is false report as we know) (ص) التشفع من يفهمون وانما ، ذلك من الناس يفهم وكما ، آدم عن ورد كما

ذلك والتجوه واإلستغاثة والتوسل

He further clears this by taking the hadith of Tawassul by one's good deeds and he makes Qiyaas to asking Allah by the Prophet , and he says if that is good , then this is more better(Again being dependent on false narrations) he says as follows:

العظيم أو المحبوب ذكر ويكون إياه، إال داعين وال تعالي الله غير سائلين ذلك في ولسنا كما. لإلجابة سببا ، الله أنت بأنك وأسألك الحسنى بأسمائك وأسألك لك اسم بكل أسألك ) المأثورة الصحيحة األدعية في

. (منك وبك ، عقوبتك من وبمعافاتك سخطك من برضاك وأعوذSo its not asking other than Allah , and not making Dua to other than Allah , and is merely saying(or mentioning) the name of the Prophet as a means that the Dua to Allah is accepted. and he gives the example of Tawassul by Allah's Names adn Attributes.

Then he brings the tawasssul of good deeds.

المشهورة الصحيحة األحاديث من وهو الصالحة باألعمال الدعاء فيه الذى الغار وحديث .

ذلك يوجب ولم مختلف به والمسؤول له شريك ال وحده الله هو كلها الدعوات هذه في فالمسؤول اشراكا الله غير سؤال وال ،

So the hadith of the cave , with the Tawassul of the good deeds , as we all know , we dont ask the Good deeds , but by our deeds to Allah , and asking him ALONE without any partner and we dont ask anyone other than Allah.

Now he makes a Qiyaas to this to the Tawassul by the Jaah or by the Haqq of the Prophet as he says follows:

ليس(ص)بالنبي السؤال كذلك مخلوقة وهى باألعمال السؤال جاز وإذا.به لله ال سؤ بل للنبي سؤاالأولى(ص)بالنبي فالسؤال .

By making this explicit: ليس(ص)بالنبي السؤال به لله ال سؤ بل للنبي سؤاالSo asking through or by the Prophet , is NOT ASKING to the PROPHET

This is explicit in his wordings.

So simply by bringing statments or expression of terms , we need to know the intend what these scholars meant , and he is one of the scholars the grave worshippers use as a reference , especiially the very first sentence where he says ,its Ibn Thiymiyyah who brought something new(which is refuted by many of our scholars).

Its clear that Subuki did not believe as these people believe that we can ask the Prophets , and they can , hear , see and know our reality and Allah has made them areaon for us to ask them for our needs as .(Source: http://www.ahlalhdeeth.com/vbe/showpost.php?p=91961&postcount=23 )

4thly Subki himself praised Shaykh ul Islam Ibn e Tmaiyah who said asking from dead is shirk.

Ibn Hajar asqalani mentioned

فأجابه تيمية ابن حق في منه وقع كالم بسبب يعاتبه السبكي إلى الذهبي وكتب .

الجواب جملة ومن :

العلوم في وتوسعه بحره وزخارة قدره كبير يتحقق فالمملوك الدين تقي الشيخ في سيدي قول وأما يقول والمملوك الوصف يتجاوز الذي المبلغ ذلك من كل في وبلوغه واجتهاده ذكائه وفرط والعقلية النقلية ذلك ونصرة والديانة والورع الزهادة من له الله جمعه ما مع وأجل ذلك من أكبر نفسي في وقدره دائما

مثله غرابة و األوفى بالمأخذ ذلك من وأخذه السلف سنن على وجريه سواه لغرض ال فيه والقيام الحقأزما من بل الزمان هذا في

Dhahabee wrote to him, censuring him for what he had written, and his erroneous claims, to which as-Subkee replied saying,

"As for what you say with regard to ash-Shaykh Taqi ad-Deen ibn tamiyah, then I am convinced of the great scope, the ocean-like fullness and vastness of his knowledge of the transmitted and intellectual sciences, his extreme intelligence, his ijtihaad and his attainments in that which surpass description. And I have always held to this opinion. Personally, his status in my eyes is greater and more esteemed, for the asceticism, piety, religiosity, his helping the truth and standing firm on it for the sake of Allaah alone, his adherence to the path of the salaf and his abundant taking from it, and his strangeness in this time, nay any time."

[‘ad-Durar al-Kaamina’ of ibn Hajr under the biography of ibn Taymiyyah (1/159) and ‘Dhail Tabaqaat al-Hanaabilah’ (2/392) of ibn Rajab al-Hanbalee.](translation taken from brother Abu Rumaisa's article)

and 5thly Taqi ud din Subki said followers of Ibn e Arabi Soofi are Deviants.

عن خارجون جهال ضالل فهم وغيره عربي كابن المتأخرين الصوفية هؤالء من كان ومناإلسالم طريقة

“Whoever is from amongst the later soofiyah like IbnArabee and others then they are ignorant. they are outside the way of Islam"

Mughni Al Mohtaj 3/61

Refutation against the Blind man story

The Athar of Shubah which was in the Life of Prophet peace be upon him."

a) Ibn Majah narrated the following wordings in Salat al Hajah

It is reported by Ahmad and others with an authentic chain of narration from ‘Uthmaan ibn Hanaif: “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, (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me)”. [Sunan Ibn Maja Book 5, Hadith 1385]

b. Imam Tirmidhee mentioned this under

وسلم عليه الله صلى الله رسول عن الدعوات كتاب )) ))

Book on Supplications of Prophet peace be upon him

The words of Tirmidhee are

Uthman bin Hunaif narrated that a blind man came to the Prophet and said:

“Supplicate to Allah to heal me.” He said: “If you wish I will supplicate for you, and if you wish, you can be patient, for that is better for you.” He said: “Then supplicate to Him.” He said: “So he ordered him to perform Wudu and to make his Wudu complete, and to supplicate with this supplication: ‘O Allah, I ask You and turn towards You by Your Prophet Muhammad, the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, so O Allah so accept his intercession for me [Jami` at-Tirmidhi 3578]

2. Imam al Haakim also quoted this under والذكر والتسبيح والتهليل والتكبير الدعاء كتاب )) ))"The book of ad-Dua watTakbeer wat Tahleel wat-Tasbeeh wal-Dhikr"

and

التطوع صالة كتاب )) ))

"Kitab Salaat al Tutoo"

3. Imam al-Bayhaqi narrated under the chapter of supplications of Prophet peace be upon him

، واألشربة األطعمة في المستجابة وسلم عليه الله صلى نبينا دعوات أبواب جماع )) سبيل فال االختصار طريق على دعواته من ذلك وغير ، فيه دعا فيما ظهرت التي وبركاته

اإلكثار من فيه لما جميعها نقل إلى ))

4. Ibn Kathir mentioned in Dalail al Nabuwwah [al Bidaya wal Nihaya 6/161]

5. Imam bukhari mentioned this hadith in his tareekh al kabeer with the rout of Hammad bin Salmah and Shobah

أبي عن سلمة بن حماد حدثنا شهاب قال عنه تعالى الله رضي األنصاري حنيف بن عثمان صلى النبي أعمى أتى حنيف بن عثمان عن ثابت بن خزيمة بن عمارة عن الخطمي جعفر قال الله أدع يا ال قال أدعك أو قال بصري يرد أن تعالى الله أدع فقال وسلم عليه الله

بصره فرد ففعل إليك وأتوجه أسألك إني اللهم وقال ركعتين وصل توضأ قال ثم ثالثا بن عمارة سمع المديني جعفر أبي عن شعبة سمع عمر بن عثمان حدثنا علي وقال

حدثني قال هشام بن معاذ حدثنا المثنى بن وقال حنيف بن عثمان عن ثابت بن خزيمة الله رضي سهل بن إمامة أبي عن يزيد بن عمير أو عمير بن يزيد جعفر أبي عن أبي

بن روح عن سعيد أبي عن وهب بن حدثنا طالب بن المتعال عبد وقال عمه عن عنه تعالى بن عثمان عمه عن حنيف بن سهل بن إمامة أبي عن المديني جعفر أبي عن القاسممعاوية زمن إلى بقي العراق على عمر عامل المدني هو عنه تعالى الله رضي حنيف

Shahab said Hammad bin Salmah narrated to me from Abu Jafar al Khatmee from Ammarah bin Khuzaimah bin Thabit from Uthman bin Hunayf that a blind man came to Rasool Allah peace be upon him and said: Pray to Allah so that my eyes will be cured. He peace be upon him said: Should I not pray? (i.e. be patient and Allah will reward you) The blind man said three times Pray to Allah. He peace be upon him said make Wudhoo and pray two Rakah and say "O Allah, I ask of You and I turn my face towards You" He did that and his eyes were cured. [Tareekh al Kabeer:2192]

6. The words of Tareekh Ibn Abi Khaythama with the rout of Hammad bin salmah are"Whenever you have any need do the same" [see Kitab al Waseelah of Ibn Taymiyyah"

Even though this Ziadah of Hammad is disputed because Hammad bin Salmah himself did not narrated these words before as mentioned in the narration of tareekh al kabeer above, and in Sunan an-Nasai below:

د أخبرنا اد حدثنا : قال ، حبان حدثنا : قال ، معمر بن محم ، جعفر أبو أخبرنا : قال ، حم

صلى الله صلى النبي أتى أعمى رجال أن ، حنيف بن عثمان عن ، خزيمة بن عمارة عن : قال ، يشفيني أن الله فادع ، أعمى رجل إني ، الله رسول يا : فقال ، وسلم عليه الله

تين ، لي الله ادع : قال ، " أدعك بل" أ : " قال ، ثالثا أو مر :قل ثم ، ركعتين صل ثم توضه أسألك إني اللهم د بنبيي إليك وأتوج حمة نبي محم د يا ، الر ه إني محم الله إلى بك أتوج

ع اللهم ، وكذا كذا في حاجتي أو ، فالن إلى حاجتي أو ، حاجتي يقضي أن ، نبيي في شف عني نفسي في وشف "

[Sunan an-Nisai al Kubra 10419]

It is because Hammad bin Salmah was Great Imam and Thiqqa but he became forgetful in his last life, that is why he himself narrated this hadith without this ziadah, as Imam al Bayhaqi, ad-Dahabi and Ibn Hajar asqalani mentioned that he was trustworthy but made mistakes in the last of his age. [see at Taqreeb 1499, Meezan al Aitedaal 1/590]

But, if we agree that this ziadah is authentic it clearly means If you have any need than come to me I will supplicate for you, you will also supplicate after doing wudu and praying 2 rakaah.

Following hadeeth supprots this stance i.e. "Allah help us through the supplications of the righteous weak ones, not through those who have passed away"

1. Narrated Abu Darda':

عفاء ابغوني " يقول وسلم عليه الله صلى الله رسول سمعت ترزقون فإنما الضأرطاة بن عدي أخو أرطاة بن زيد داود أبو قال " . بضعفائكم وتنصرون .

I heard the Messenger of Allah ( وسلم عليه الله صلى ) say: Seek for me weak persons, for you are provided means of subsistence and helped through your weaklings. [Sunan Abi Dawud 2594]

2. It was narrated from Mus'ab bin Sa'd, from his father, that he thought he was better than other Companions of the Prophet . The Prophet of Allah ( وسلم عليه الله صلى ) said:

ة هذه الله ينصر إنما " وإخالصهم وصالتهم بدعوتهم بضعيفها األم " .

"Rather, Allah support this Ummah because of the supplication, the Salah, and the sincerity of the weak ones." [Sunan an-Nasa'i 3178]

Comment: This hadeeth is a proof that Allah help us through the dua of weak ones, and Prophet peace be upon him is far better than the weak ones, Allah helped the sahabi through his dua. 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. Early Muhadditheen never mentioned that this hadith proves Istegatha through Prophet peace be upon him rather they also believed that this hadith is related to the Supplications.

Not a Single early Muhaddith said this hadeeth proves "TAWASSUL BI JAAH AN-NABI", and those (like Shawkani ra) considered this hadeeth as a proof for twassul than it is already cleared in our articles that he was staunch against asking help from dead and his doing tawassul is different from the brailwis. (Note that brailwis hate him from the core.)

Refutation against Usman (RAA) story

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

Reply

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.

Regarding Abu Saeed, scholars of Jarah and Ta'deel say that only those of his ahadith 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 fulfilled and proof for our claim is as follows:

Here is whole Criticism and tadeel on Shabeeb bin Saeed

a) Hafidh Al Mizzi Mentioned in Tahdeeb al Kamal

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 vol 12 page 362 no: 2690].b) Adh-Dhahabee said in al-Meezaan al aitedaal about shabeeb:“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 vol 2 no: 3658]

c) Haafidh Ibn e hajar Asqalani in at-Taqreeb said

بأس ال سعيد أبو البصري والموحدة المهملة بفتح الحبطي التميمي سعيد بن شبيب - 2739 وهب بن رواية من ال عنه أحمد ابنه رواية من بحديثه

“There is no harm in his those ahadeeth when they are narrated from him by his son Ahmad, but not when narrated from him by Ibn Wahb,”(end)

d) Ibn Abee Haatim says

الحديث صالح وهو يزيد بن يونس كتب عنده كان فقال عنه وسألته ذلك يقول أبى سمعت

(Abu Hatim said) He had book of Yunus bin Yazid and he is Saleh in hadeeth.[al-Jarh wat-Ta’deel,(1359)]

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

e) Imam Abu Nasr Kalabazi (323h - 398 h) said: عمر ومناقب االستقراض في أحمد ابنه عنه روى يزيد، بن يونس عن حدث سعد بن شبيب وفي مفردا

موضع غير مقروناShabeeb bin sad, He narrates from Yunas bin Yazeed and his son Ahmad narrates from him in al Istaqraadh and Manaqib of Omar only, and in other places he is used Maqroonan [Rijaal Saheeh al Bukhari by Imam Abu Nasr page 350 with the tehqeeq of Abdullah al Laithi dar al Marifah]

Maqroonan means he is used with others, i.e. to support not for evidence

f) Hafidh Ibn e Hajar Asqalani concluded by saying I say

رواية من وال يونس، غير عن روايته من يخرج ولم أحاديث، يونس عن عنه ابنه رواية من البخاري أخرج عنه وهب ابن شيئا

Bukhaaree brings his ahaadeeth which were reported from him by his son, 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 fathul bari / التا الفصل

الشين حرف/سع ]

g) Shaykh Al albani said in Ahkam Anwa (his famous book on tawassul) after quoting the statement of Ibne Hajar asqalani

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)

Narrations of Shabeeb in Bukhari

These are the narrations in Bukhari from Shabeeb and Bukhari narrated only those of his ahdith where he is narrating from Yunus and from him his son ahmad narrated.

1:

75 صفحة 1 الجزء البخاري صحيح كتاب في وجدت

عبد بن حمزة حدثني قال شهاب ابن عن يونس عن أبي حدثنا شبيب بن أحمد وقال - 172قال أبيه عن الله

Y وسلم عليه الله صلى الله رسول زمان في المسجد في وتدبر وتقبل تبول الكالب كانت

2:

509 صفحة 2 الجزء البخاري صحيح كتاب في وجدت بن خالد عن شهاب ابن عن يونس عن أبي حدثنا سعيد بن شبيب بن أحمد وقال - 1339

قال أسلمY والذين } الله قول أخبرني أعرابي فقال عنهما الله رضي عمر بن الله عبد مع خرجنا يكنزو

3

842 صفحة 2 الجزء البخاري صحيح كتاب في وجدت عبيد حدثني شهاب ابن قال يونس عن أبي حدثنا سعيد بن شبيب بن أحمد حدثنا - 2259

عنه الله هريرةرضي أبو قال قال عتبة بن الله عبد بن الله

4.

1351 صفحة 3 الجزء البخاري صحيح كتاب في وجدت أخبرني شهاب ابن قال يونس عن أبي حدثني قال سعيد بن شبيب بن أحمد حدثني - 3493

بن الرحمن وعبد مخرمة بن المسور أن أخبره الخيار بن عدي بن الله عبيد أن عروةقاال يغوث عبد بن األسود

Y تكلم أن يمنعك ما

5.

1712 صفحة 4 الجزء البخاري صحيح كتاب في وجدت بن خالد عن شهاب ابن عن يونس عن أبي حدثنا سعيد بن شبيب بن أحمد وقال - 4384

قال أسلمY طهرا الله جعلها أنزلت فلما الزكاة تنزل أن قبل هذا فقال عمر بن الله عبد مع خرجنا لألموال1339 ر ] ]

6.

1782 صفحة 4 الجزء البخاري صحيح كتاب في وجدت عن عروة عن شهاب ابن قال يونس عن أبي حدثنا شبيب بن أحمد وقال - 4481 - 4480

قالت عنها الله رضي عائشةY على بخمرهن وليضربن } الله أنزل لما األول المهاجرات نساء الله يرحم

7.

2407 صفحة 5 الجزء البخاري صحيح كتاب في وجدت عن شهاب ابن عن يونس عن أبي حدثنا الحبطي سعيد بن شبيب بن أحمد وقال - 6213

يحدث كان أنه هريرة أبي عن المسيب بن سعيدY ا يوم علي يرد ) قال وسلم عليه الله صلى الله رسول أن

8.

2368 صفحة 5 الجزء البخاري صحيح كتاب في وجدت ابن عن يونس حدثني الليث وقال.  يونس عن أبي حدثنا شبيب بن أحمد حدثنا - 6080

عنه الله رضي هريرة أبو قال عتبة بن الله عبد بن الله عبيد عن شهابY الله رسول قال

Comment: As we can see all the 8 narrations found in Saheeh Bukhari has the chain Ahmed bin Shabeeb--Abi (his father Shabeeeb bin Saeed)--Younus bin Yazeed! and Not any other chain, Further Ibn Hajr defends that this is the only chain in Bukhaari

Refutation on ADAM (AWS) Tawassul through Muhammad (SAWS)

This article is regarding Maghfirah of Adam peace be upon him. There are certain belief of people in this regard.

1. The belief of christians

Abul Fath Muhammad Abdul Kareem Shahristani (d 548 h) said regarding the belief of christians

بهذه موصوفين كانوا األنبياء من وغيره وملكة وإمامة نبوة: أشياء ثالثة في اإلنساني الشخص وكمال: قالوا قياس وال له نظير فال الوحيد االبن: ألنه: ذلك فوق درجته السالم عليه والمسيح ببعضها أو الثالث الصفات

.الخلق يحاسب الذي وهو السالم عليه آدم ذلة غفرت به الذي هو و األنبياء من غيره إلى له

They say:... The status of Jesus Peace be upon him is above that because he is alone son, There is no match for him neither analogy can be used against him with other Prophets. He peace be upon him is the reason that Adam peace be upon him was forgiven[ 1/524 نسخة وفى 2/62 والنحل الملل ]

2. The belief of Shias

They say that is Adam peace be upon him sought tawassul through Prophet peace be upon him, Ali ra, Fatima ra, Hasan ra and Hussain ra and they use this fabricated hadith below.

It is stated in Durre Manthur

تلقاها التي الكلمات عن وسلم عليه الله صلى الله رسول سألت " قال عباس ابن عن النجار ابن وأخرج فتاب علي تبت إال والحسين، والحسن، وفاطمة، وعلي، محمد، بحق سأل: قال عليه فتاب ربه من آدم

عليه

"Ibn al Najjar narrates that Ibn Abbas asked Prophet peace be upon him in connection with the above matter, and Prophet peace be upon him stated, Adam asked Allah "Through Muhammad, 'Ali, Fatima, Hasan and Husayn, please accept my repentance. Allah (swt) then accepted his repentance".[Tafseer Durre Manthur under the verse 2:37, mentioned by Ibn al Jawzi in his al Modhuaat 1/398]

3. The belief of sufis

They believe that Adam peace be upon him was forgiven because He peace be upon him sought tawassul Through Prophet peace be upon him and they use false ahadeeth which will be discussed in this article inshaAllah.

4. The belief of Ahlus sunnah

The belief of Ahlus sunnah is that Adam peace be upon him was forgiven because he asked directly to Allah which can be seen in the Quran and authentic ahadeeth, InshaAllah they will be discussed in this article.

Allah says

"Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful"[al-Baqarah 2:37].Comment: Now here Brelvis say the words were Adam peace be upon him sought tawassul through Prophet peace be upon him and they quote the fabricated hadith. The authentic stance on this issue is mentioned in Qur'an and its commentaries by sahaba and tabiyeen

Ibn Kathir statedIt was reported that the above Ayah is explained by Allah's statement(They said"Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers.(7:23)as Mujahid, Sa'id bin Jubayr, Abu Al-'Aliyah, Ar-Rabi' bin Anas, Al-Hasan,Qatada,Muhammad bin Ka'b Al-Qurazi, Khaلlid bin Ma'dan,'Ata' Al-Khurasani and 'Abdur-Rahman bin Zayd bin Aslam stated

Abu Hiyan Andalusi quoted many opinion but majority says:

وابن عمير بن وعبيد والضحاك الخراساني وعطاء كعب وابن ومجاهد جبير وابن والحسن عباس ابن قال ،هي: زيد

لنا تغفر لم وإن أنفسنا ظلمنا ربنا } }[ 23: األعراف .اآلية ،[

Ibn Abbas, Al-Hasan, Ibn Jubair, Mujahid, Ibn Ka`ab, Ata al-Khurasani, Zahhaq, Obaid bin Omair, Ibn Zaid said these are the words ""Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers.(7:23)(end quote)

.

He also mentioned the weak opinion at the end with seegha tamreedh (which is used for weak and fabricated narrations)

الكلمات فهي بذلك فتشفع الله، رسول محمد العرش ساق على مكتوبا رأى: وقيل

It is said: that Adam (a.s) saw written on the Shin of Throne: Muhammad is the Mesenger of Allah and he Adam (a.s) "SOUGHT INTERCESSION THROUGH IT" and "THESE ARE THE words" [in his tafsir 2:37]

al-Qurtubee also mentioned the opinion of Sahaba and Tabiyeen first and then he said:It is said by a group that Adam (a.s) saw written on the Shin of Throne: Muhammad is the Mesenger of Allah and he Adam (a.s) "SOUGHT INTERCESSION THROUGH IT" and "THESE ARE THE words[Tafasir al Qurtubee under the verse 2:37]

Tafsir Jalalayn saysThereafter Adam received certain words from his Lord, with which He inspired him (a variant reading [of Ādamu] has accusative Ādama and nominative kalimātu), meaning they [the words] came to him, and these were [those of] the verse Lord, we have wronged ourselves [Q. 7:23], with which he supplicated, and He relented to him, that is, He accepted his repentance; truly He is the Relenting, to His servants, the Merciful, to them.[Tafsir of 2:37]

alAlusi also mentioned the authentic stance of sahaba and tabiyeen first and then quoted the hadith of Adam aleh salam with the seegha tamreedh.

هي الكلمات هذه أن عنهما، تعالى الله رضي عباس ابن عن المشهور في والمروي

نا } $ن أنفسنا ظلمنا رب م وإ لنا تغف$ر ل }

[ 23: األعراف إال إله ال جدك، وتعالى اسمك، وتبارك وبحمدك، اللهم سبحانك: أنها مسعود ابن وعن اآلية، [ رأى :وقيل .أنت إال الذنوب يغفر ال فإنه لي، فاغفر نفسي ظلمت أنت، محمد العرش، ساق على مكتوبااألعظم، الروح على الكلمات فلتطلق السالم، عليه عيسى على الكلمة أطلقت وإذا به، فتشفع الله رسول

ظهور من بعض إال.. وما.. وما بل موسى، وما بل عيسى، فما وسلم، عليه الله صلى األكرم والحبيبذلك غير وروي أنواره، رياض من وزهرة أنواره، .

[Tafsir Ruh al Mani 2:37]

No one said that the Companions had this opinion that Adam peace be upon him sought tawassul through Prophet peace be upon him. The opinion of the Companions and Tabiyeen is what scholars mentioned first. I believe this short reply is enough to refute their claim because when Qur'an and Tabiyeen say something else then how can we believe with fabricated narrations of shias and brelvi clan?.

.

There are two routs but they cleverly showed third rout of Ibn Abbas ra

1. From Omar RA

2. From Ibn e Abbas RA

3. From Maysara RA

Refutation of Route no: 1 (Omar bin Khattab ra)

Narrated `Umar: The Prophet said: "When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: "LA ILAHA ILLALLAH MUHAMMADUR RASULULLAH" I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you."”[Al-Haakim said: This hadith has an authentic chain and it is the first hadith of Abdur Rahman ibn Zayd ibn Aslam which I mention in this book [al-Mustadrak ala Sahihayn (2:651, Hadith No. 4228)].

Reply

Defects in the text

The hadith itself says "O Adam, and how do you know about Muhammad whom I have not yet created?" But the brailwi clan also quotes the fabricated hadith that The first thing which Allah created was Noor of Prophet peace be upon him. If they accept the hadith of Adam making tawassul than their whole aqeedah of Literal Noor of Prophet is false, if they accept the hadith of Noor then the hadith of Adam aleh salam is false. Brailwis have their choice, but the authentic stance is with Quran and Sunnah mentioned above and both of the ahadith are not the words of Rasool Allah peace be upon him.

Defects in Chain

1. This hadith is fabricated or severely weak

2. Abdul Rahman bin Zaid bin Aslam is severely weak

3. Abdullah bin Aslam al Fahiree is not Known

Evidence for this claim is as follows

1. This hadith is fabricated or severely weak

a) Al-Dhahabi said, in Talkhees al Mustadrak criticizing the words of al-Haakim.

ذا من أدري ال الفهري أسلم بن الله وعبد واه، الرحمن وعبد موضوع، بل

“Rather it is fabricated and ‘Abdur-Rahmaan is severely weak, and as for ‘Abdullaah ibn Aslam al-Fihree, then I do not know who he is.”

Note: Some of the extreme sufis in thier ignorance said Hafiz Dahabee accepted this hadith, and they quote this az-Zarqani said

ونور هدى كله فإنه به عليك: هبي الذ الحافظ فيه قالIn this regard (i.e. Regarding Dalail an Nabuwah of Imam al-Bayhaqi) Hafidh al-Dhahabi (rah) said: Whatever is in it is "TOTAL GUIDANCE AND light" [Sharh ala Muwahib (1/120)]

Comment: This is like jews, taking one verdicts and leaving other verdicts, Its like i say the people of Pakistan are nice, but i take a specific person i.e Amir that he is a liar. Now these are not contradicting statements, same is the case with dahabi, he himself is praising dalail al nabuwwah as a whole but he is criticising specific narration.

b) Imam Al-Haakim himself said in same Al-Mustadrak regarding same chain i.e

الخطاب بن عمر عن ، جده عن ، أبيه عن ،   أسلم بن زيد بن الرحمن عبد

he said

أسلم بن زيد بن الرحمن بعبد يحتجا لم عنهما الله رضي والشيخان

Shaykhaan (Bukhari and Muslim) RadhiAllahanhuma did not take evidence from Abdul Rahman bin Zaid bin Aslam.[Al Mustadrak, Kitan Muarifat Sahaba, hadith no: 5479]

Imam al-Hakim also said

موضوعة أحاديث أبيه عن روى أسلم بن زيد بن الرحمن عبد

Abdul Rahman Bin Zain Bin Aslam narrated fabricated Ahadeeth from his Father [Al Mudakhal Vol 1 page 154] And note that this hadeeth is also from his father. So According to Hakim this hadeeth is not authentic.

Lastly Imam Al-Hakim himself authenticated another words which are from Ibn Abbas ra and they are contradicting fabricated hadith of Tawassul

Ibn Abbas ra said

Then Adam received from his Lord Words.Adam said, 'O Lord! Did You not created me with Your Own Hands' He said, 'Yes.' He (Adam) said, 'And blow life into me' He(Allah)said, 'Yes.' He (Adam) said, 'And when I sneezed, You said, 'May Allah grant you His mercy.' Does not Your mercy precede Your anger' He was told, 'Yes.' Adam said, 'And You destined me to commit this evil act' He was told, 'Yes.' He said, 'If I repent, will You send me back to Paradise' Allah said, 'Yes.

[Authenticated by al-Hakim in al-Mustadrak (3/545) and ad-Dahabee agreed with him. Ibn Jareer Tabri and Ibn Katheer in their commentary of al-Qur`an 2:37, Ibn Katheer said ''Similar is reported from Al-'Awfi, Sa'id bin Jubayr, Sa'id bin Ma'bad, and Ibn 'Abbas. Al-Hakim recorded this Hadith in his Mustadrak from Ibn Jubayr, who narrated it from Ibn 'Abbas. Al-Hakim said, "Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it.'']

Comment: Alhumdulillah it is cleared that even Hakim never said 2:37 means Adam peace be upon him sought tawassul, in fact he agreed with what Ibn Abbas ra said, Dahabee also agreed with him plus Ibn Katheer also accepted this narration and endorsed the words of Al-Hakim..

c) Al-Bayhaqi said after mentioning this hadeeth in Dalail al Nabuwwah:

تفرد به عبد الرحمن بن زيد بن أسلم، من هذا ·الوجه عنه، وهو ضعيف

‘Abd al-Rahmaan ibn Zayd ibn Aslam is the only one who narrated it with this isnaad, and he is weak).

Note: Some of the sufis say Behaqi accepted this narration to be authentic because he said

أو يصح ال ما دون منها يصح ما على األخبار من االقتصار والفروع األصول في المصنفة كتبي في وعادتي ال عليه االعتماد يقع مما بصيرة على السنة أهل من فيها الناظر ليكون يصح وماال منها يصح ما بين التمييز

األخبار قبول عن البدع أهل من قلبه زاغ من يجد اآلثار من السنة أهل عليه اعتمد فيما مغمزاMy procedure is that I rely only on "SAHIH REPORTS" from all the books on Usool and Faroh and I have "REJECTED THOSE WHICH ARE NOT SAHIH" and my way is to "Distinguish sahih from non-Sahih" so anyone from Ahlus Sunnah who has sight over reports can "TRUST THEM" and one from Ahlul Bidah who has disease in his heart will consider such reports as "LOW GRADED" which have been accepted by Ahlus Sunnah. [Dalail al Nabuwah (1/47)]

Comment: Beyhaqi himself said and I have "REJECTED THOSE WHICH ARE NOT SAHIH" and my way is to "Distinguish sahih from non-Sahih" and we know that Bayhaqi himself rejected the narration of Adam peace be upon him by saying "'Abd al-Rahmaan ibn Zayd ibn Aslam is the only one who narrated it with this isnaad, and he is weak" Even if Bayhaqi rah did not show his Jarha on the narration, Student of knowledge must always see the chain of narrators because apart from Bukhari and Muslim no other

book is fully authentic, and some scholars even criticised very few narrations of Bukhari and Muslim May Allah guide these sufis ameen.

d) Ibn Kathir endorsed verdicts of Al Byhaqi in al-Bidaayah wa'l-Nihayyah, 2/323 and he did not quote authentication of Hakim because he knew Hakim himself said Abdul Rahman narrated fabrications from his father. Here is full quote of Ibn Kathir

عن أسلم بن زيد بن الرحمن عبد طريق من عساكر وابن والبيهقي أيضا الحاكم وروى لما: سلم و عليه الله صلى الله رسول قال: قال الخطاب بن عمر عن جده عن أبيه

عرفت فكيف: الله فقال لي غفرت أن محمد بحق أسألك رب يا: قال الخطيئة آدم اقترف رفعت روحك من في ونفخت بيدك خلقتني لما ألنك رب يا: فقال بعد؟ أخلقه ولم محمدا

لم أنك فعلمت الله رسول محمد الله إال إله ال مكتوبا العرش قوائم على فرأيت رأسي وإذ إلي الخلق ألحب إنه آدم يا صدقت: الله فقال إليك الخلق أحب إال اسمك إلى تضف الرحمن عبد به تفرد : البيهقي قال خلقتك، ما محمد ولوال لك غفرت فقد بحقه سألتني

 ضعيف وهو الوجه هذا من أسلم بن زيد بن

Comment: Hafiz Ibn Katheer supported the stance of Ahlus Sunnah in his Tafsir of Qur`an as quoted above, he clearly quoted tabiyeen who said these were the words Adam a.s spoke ""Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers"

e) Hafiz Noor ud din Haythamee said

أعرفهم لم من وفيه " الصغير" و " األوسط " في الطبراني رواه : ."It was narrated by al-Tabarani in al-Awsat and al Sagheer. it contains one whom I do not know."[Majma az-Zawaid 8/253]

f) Shaykh al-Islam Ibn Taymiyah said in al-Qaa'idah al-Jaleelah fi'l-Tawassul wa'l-Waseelah (p. 69):

من الصحيح معرفة إلى المدخل "كتاب في قال قد نفسه فإنه ، عليه أنكر مما الحديث لهذا الحاكم ورواية أهل من تأملها من على يخفى ال موضوعة أحاديث أبيه عن روى أسلم بن زيد بن الرحمن عبد" : السقيم

يغلط باتفاقهم ضعيف أسلم بن زيد بن الرحمن وعبد : قلت ، عليه فيها الحمل أن الصنعة كثيرا

Al-Haakim's narration of this hadeeth is something for which he was denounced, and he himself said in his book al-Madkhil ila Ma'rifat al-Saheeh 'an al-Saqeem:

'Abd al-Rahmaan ibn Zayd ibn Aslam narrated fabricated ahaadeeth from his father, and it is obvious to any competent hadeeth scholar that he is the one to blame for fabricating ahaadeeth. I say: 'Abd al-Rahmaan ibn Zayd ibn Aslam is da'eef (weak) because he made a lot of mistakes.(end)

g) Hafiz Jalal ud din as-Suyuti said:

ضعيف بسند عمر حديث من والطبرانى البيهقى الحديثThis hadith is in Behaqi, At-Tabrani the hadith of Umar with weak chain[Manahil us-Safa fe Takhreej ahadith as-Shifa page no: 94 no: 381 Dar al Janan]

Comment: Some of the sufis say Jalal ud din Suyuti declared this hadith to be authentic which is blatant lie because In Tafsir Jalalayn they supported stance of Ahlus sunnah

Tafsir Jalalyan under 2:37Thereafter Adam received certain words from his Lord, with which He inspired him (a variant reading [of Ādamu] has accusative Ādama and nominative kalimātu), meaning they [the words] came to him, and these were [those of] the verse Lord, we have wronged ourselves [Q. 7:23], with which he supplicated, and He relented to him, that is, He accepted his repentance; truly He is the Relenting, to His servants, the Merciful, to them.(end quote)

Even if these people do not want to agree then let me quote Jalal ud Din Suyuti who clearly went against these extreme sufis as far as tawassul and istegatha is concerned.

Jalal ud din suyuti clearly said in his work : السيوطي -االبتداع عن والنهي باالتباع األمر Under the Chapter التعظيم تستحق ال التي األماكن تعظيم (Veneration of those places which are not applicable for veneration)

First he replied those who say that our prayers are accepted at these places or graves or shrines etc He replied by saying

وقد. ا وتوسلهم أوثام عند دعائهم مع يعافون وينصرون فيسقون لهم فيستجاب يدعون، الكفار كان وقد: )تعالى قال ال ربك عطاء كان وما ربك عطاء من وهؤالء هؤالء نمد ك

محظوراKuffar pray in front of Idols and with the Wasilah of Idols and their prayers are Accepted ,then Rain comes to them, Help comes to them , Afiyah comes to them as Allah says (in Bani Israeel:20) On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden[Page 123 with the tehqeeq of Shaykh Mashoor bin Hasan aal Salmaan publihed by

م 1990 / هـ 1410 ، 1 ط ، الدمام ، والتوزيع للنشر القيم ابن دار ]

On page 139 he saidالله رضي والصحابة. أقرب التحريم إلى وهو عنه، فمنهي اإلجابة رجاء للدعاء القبور قصد فإنقبر عند واستغاثوا فاستسقوا جاءوا فهال ، )موته بعد نوائب ودهمتهم - مرات أجدبوا وقد - عنهمعنه الله رضي الخطاب بن عمر سيدنا فيهم خرج بل وجل، عز الله على الخلق أكرم وهو ) النبي

النبي قبر عند يستسقوا ولم به، فاستسقى المصلى إلى ) النبي عم بالعباس (.وال الله، إال تعبد فال الخالص؛ التوحيد وتحقق الصالح، بسلفك الله عبد كنت إن المسلم أيها فاقتد

ربه لقاء يرجو كان فمن: )تعالى وقال ،(فاعبدون فإياي: )بقوله تعالى الله أمر كما أحدا، بربك تشرك فليعمل عمال ربه بعبادة يشرك وال صالحا به إال تستعن وال هو، إال ع تد وال إياه إال تعبد فال(. أحدا ،وإليه توكلت عليه هو إال إله ال وتعالى، سبحانه هو إال نافع وال مضار وال معطي وال مانع ال فإنه

أنيب

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 come to the grave of Prophet of Allah? Why they didn't request 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)

Comment: This book is publish by بوالق القرآن مكتبة Qahirah with the Tahqeeq of Mustafa Ashoor Also للنشر العلمية الكتب دار with the Tahqeeq of Mustafa Abdul Qadir Ata, Shaykh Mashoor bin Hasan aal

Salmaan also did tehqeeq of this book Published by 1410 ، 1 ط ، الدمام ، والتوزيع للنشر القيم ابن دار م 1990 / هـ Now this is clear stance of Jalal ud Din Suyuti on tawassul and Istegatha.

h) az-Zarqani said:

راويه ضعف مع غريب فهو غيره، عليه يتابعه لم: أي الرحمن، عبد به تفرد"Abdur Rahman is alone in narrating this, meaning he is not followed by anyone, so it is Ghareeb with the weakness of its narrator.[Sharh of Muwahib]i) Hafidh Ibn Hajar Asqalani said:

بن زيد بن الرحمن عبد عن قعنب بن مسلمة بن اسماعيل عن روى الفهري الحارث أبو مسلم بن الله عبد النبوة دالئل في البيهقي رواه خلقتك ما محمد لوال آدم يا فيه باطال خبرا سلم

طبقته من فإنه قبله الذي هو يكون أن أستبعد ال قلت )

Abdullah bin Muslim abu-Al Harith al-Faheree narrated from Ismaeel bin Muslama bin Qa`nib from Abdul Rahman bin Zaid bin Aslam A baseless and futile narration.in which (Allah says) "O Adam and were it not for Muhammad I would not have created you" Narrated by al-Behaqi in Dalail an-Nabuwwah

I say:“And I do not think it to be unlikely that he is one and the same person as the one just quoted since he is of the same le vel and time.”(end quote Lisan al-Meezan Vol 5 page 12 no: 4462]

Comment: Muhadditheen always make their rulings by watching all the routs of hadith, If it was not fabricated Ibn Hajar would never say the hadith is Baseless.

k) Ali Bin Muhammad bin Iraq al-Kinani (907 h-963 h) said أسلم بن زيد بن الرحمن عبد عن قعنب بن مسلم بن إسماعيل عن الفهرى مسلم بن الله عبد ( 105 )

باطل بخبر  Abdullah bin Muslim abu-Al Harith al-Faheree narrated from Ismaeel bin Muslama bin Qa'nib from Abdul Rahman bin Zaid bin Aslam A baseless and futile narration [Tanzih us Shari’ah al-Marfooa an

2. Abdul Rahman bin Zaid bin Aslam is severely weak

a) Abu Nuyeem said regarding Abdul Rahman

شيء ال أبيه عن حدث :

His hadeeth from his father is Nothing [Ibne abdul Hadi in Sarim al Manki FeRadd al Subki page 50]

And this hadeeth is also from his father.

b) Nisaee Said Weak Madni (Daeef Madni) (Al duafa wal Matrookeen page 66)

c) Ibn Hibbaan said in Majroheen vol 2 page 57:

( الموق وإسناد المراسيل، رفع من روايته من ذلك كثر حتى يعلم ال وهو األخبار يقلب كانالترك فاستحق وف،

‘He used to mix up the narrations and not be aware, to the point that he did it frequently. He would connect things which were mursal and quote sayings as being those of the Prophet which were mawqoof (stopped at the level of the Companion), so he deserved to be abandoned.

d) Tirmidhee said

( ، في ضع$يف أسلم بن$ زيد$ بن الرحمن وعبد م$ن وغيرهما المد$يني بن وعلي حنبل بن أحمد ضعفه الحديث$الحديث$ أهل$ ، $

And Abdul Rahman bin Zaid bin Aslam weak in Hadith, He is weak according to Ahmad bin Humble and Ali bin Mudeeni and others from Ahlul Hadeeth[Sunan Tirmidhee Kitab Al Zakaah زكاة ال جاء ما باب

الحول عليه يحول حتى المستفاد المال على Hadith no: 632]

e) Ibne Abdul Hadi saidالحديث أهل عند به محتج غير ضعيف

He is weak, he is not evidence among People of hadeeth[Sarim al manki page 50] then he quoted jarah from Muhadditheen that he is fabricator of hadeeth and his ahadeeth from his father are fabricated. (this hadeeth of Adam AS is also from his father)

عبد أسمع لم : الفالس قال ، الحديث أهل عند به محتج غير ضعيف فهو أسلم بن زيد بن الرحمن عبد وأما عن الدوري عباس وقال ، ضعيف : حنبل بن أحمد عن طالب أبو وقال ، عنه يحدث مهدي بن الرحمن

المديني بن علي ضعفه الرازي حاتم وأبو البخاري وقال ، بشيء حديثه ليس :معين بن يحيى وقال ؛ جداحتى يعلم ال وهو ؛ األخبار يقلب كان : حبان ابن وقال ، ضعيف : والدارقطني والنسائي زرعة وأبو داود أبو

الترك فاستحق الموقوف وإسناد المراسيل رفع من روايته في ذلك كثر ( ) . أن الصنعة أهل من تأملها من على يخفى ال موضوعة أحاديث أبيه عن روى : الله عبد أبو الحاكم وقال

وقال ؛ بحديثه الحديث أهل يحتج ممن ليس زيد بن الرحمن عبد : خزيمة ابن وقال ، عليه فيها الحمل سمعت الحكم عبد بن الله عبد بن محمد وقال ، شيء ال أبيه عن حدث : األصبهاني نعيم أبو الحافظ

لمالك رجل ذكر : يقول الشافعي نوح أبيه عن حدثك من : فقال حديثا . أبوك حدثك ، أسلم بن زيد بن الرحمن عبد رجل سأل ؛ :يقول الشافعي سمعت سليمان بن الربيع وقال

بن الرحمن عبد في تكلم فقد نعم : قال ؟ ركعتين وصلت بالبيت طافت نوح سفينة أن جده عن أبيه عنتعالى الله شاء إن آخر موضع في مستوفي عليه الكالم وسيأتي ذكرنا من غير آخرون جماعة زيد .

f) Ibne al-Jawzi mentioned him in Dhuafa wal Matrookeen and Said

He narrated from his father, He is weakened by Ahmad, Ali, Abu Dawood, Abu Zurah, Abu Hatim Al Razi, Nisaee and Darqutni, Ibne Hibban said ‘He used to mix up the narrations and not be aware, to the point that he did it frequently. He would connect things which were mursal and quote sayings as being those of the Prophet which were mawqoof (stopped at the level of the Companion), so he deserved to be abandoned.[Dhuafa Wal Matrookeen vol 2 page 95 no: 1871]

.

Note: Some people say that Ibn al-Jawzi considers it to be sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the sound hadith with the false,"

Comment: Ibn al-Jawzi never said i will not include weak hadith, He himself mentioned Abdul Rahman in his weak and rejected Narrators Plus he wrote whole Tafsir of Qur`an let us see what he says in that, In the tafsir of the verse ""Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful"[al-Baqarah 2:37]

He quoted few sayings first one is

تعالى قوله أنها: أحدها :$ن أنفسنا، ظلمنا ربنا } الخاسرين من لنكونن وترحمنا لنا تغفر لم وإ }[ 23:األعراف عمير، بن وعبيد الخراساني، وعطاء ومجاهد، جبير، بن وسعيد والحسن، عباس، ابن قاله .[

زيد وابن كعب، بن وأبي .

First is the saying of Allah "Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers."(7:23) this is said by Ibn Abbas, Al-Hasan,Saeed bin Jubair, Mujahid, Ata Khurasani, Obaid bin Umair, Ubi bin Ka`ab and Ibn Zayd.(end quote).

Comment: Then he quoted two other sayings, he did not even quoted the hadith of Adam peace be upon him. If he considered the hadith to be authentic he must have included in his tafsir of this verse. Because according to sufis this hadith in discussion is tafsir of this verse. Plus Ibn al-Jawzi was staunch against Asking help from dead see here under the sayings of Ibn al-Jawzi

3. Abdullah bin Muslim al Fahiree is not Known

And regarding 2nd narrator al-Fihree, a) adh-Dhahabee said in al-Meezaan and quotes this very same hadeeth and then says:

عبد عن قعنب بن مسلمة بن اسماعيل عن روى الفهري الحارث أبو مسلم بن الله عبد في البيهقي رواه خلقتك ما محمد لوال آدم يا فيه باطال خبرا سلم بن يزيد بن الرحمن

النبوة دالئل

Abdullah bin Muslim abu-Al Harith al-Faheree narrated from Ismaeel bin Muslama bin Qa'nib from Abdul Rahman bin Zaid bin Aslam A baseless and futile narration.in which (Allah says) "O Adam and were it not for Muhammad I would not have created you" Narrated by al-Behaqi in Dalail an-Nabuwwah[Meezan al aitedaal vol 2 page 199]

The same is said by b) al-Haafidh Ibn Haajr in al-Lisaan al-Meezan quoted above