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Hadith: O Allah, I ask U by the right that those who ask of U & tawassul

The hadeeth

"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]

Tawassul

 

Some people claim that because of this hadeeth tawassul through auliyah and Prophet peace be upon him is allowed.

Response:

a) Imam Nawawi said its weak in Kitab al Adhkaar hadeeth no. 83 and 84 
Scan:https://ia601206.us.archive.org/BookReader/BookReaderImages.php?zip=/21/items/azkarnwawi/Azkar_Nawawi_jp2.zip&file=Azkar_Nawawi_jp2/Azkar_Nawawi_0024.jp2&scale=4&rotate=0

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]
Scan:https://ia600608.us.archive.org/BookReader/BookReaderImages.php?zip=/19/items/SunanIbnMajahMughlatayAll/Sunan_Ibn_Majah_Mughlatay_jp2.zip&file=Sunan_Ibn_Majah_Mughlatay_jp2/Sunan_Ibn_Majah_Mughlatay_1293.jp2&scale=4&rotate=0

c) Hafidh Munzari said:
رواه ابن ماجه بإسناد فيه مقال وحسنه شيخنا الحافظ أبو الحسن رحمه الله - 
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:
هَذَا إِسْنَادٌ ضَعِيفٌ لِضَعْفِ عَطِيَّةَ ، وَالرَّاوِي عَنْهُ . رَوَاهُ ابْنُ مَاجَةَ فِي سُنَنِهِ ، عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ يَزِيدَ بْنِ إِبْرَاهِيمَ التُّسْتَرِيِّ ، عَنْ فُضَيْلٍ ، فَذَكَرَهُ ، دُونَ قَوْلِهِ حَتَّى يَفْرُغَ مِنْ صَلَاتِهِ ، وَلَمْ يَقُلْ : " وَكَّلَ اللَّهُ بِهِ " . لَكِنْ رَوَاهُ ابْنُ خُزَيْمَةَ فِي صَحِيحِهِ مِنْ طَرِيقِ فُضَيْلِ بْنِ مَرْزُوقٍ ، فَهُوَ صَحِيحٌ عِنْدَهُ . 
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:
هذا حديث واه جدا
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. 

 
Why Hafidh declared the hadeeth to be Hasan? The answer is given by him, He said:
 وقد رويناه في كتاب الصلاة لأبي نعيم وقال في روايته عن فضيل بن مرزوق عن عطية قال " حدثني " أبو سعيد فذكره
It is narrated in Kitab al Salaah of Abi Naeem, in that narration the chain is from Fudheel bin Marzooq from Atiyah who said The hadeeth is narrated to me by Abu Saeed.. [Takhreej Kitab al Adhkaar page 269]
 
Now here Ibn Hajar rahimullah is trying to say that Atiyah said (Haddathanee) so the aiteraaz of tadlees is gone but Note that Ibn Hajar himself declared him weak in Tabqaat al Mudalliseen and mentioned him in FOURTH Tabqa not even third. He said

عطية بن سعد العوفي الكوفي تابعي معروف ضعيف الحفظ مشهور بالتدليس القبيح 
Atiyah bin Sad al Oofi al Kufi, Famous Tabiyee, Weak in Memory, Famous for the worst type of Tadlees [Tabqaat al Mudalliseen, Fourth Martaba page 50]

 
Ibn Hajar said regarding fourth Tabqa of Mudalliseen
من اتفق على أنه لا يحتج بشيء من حديثهم الا بما صرحوا فيه بالسماع لكثرة تدليسهم على الضعفاء والمجاهيل كبقية بن الوليد 
It is agreed upon that their hadeeth can not be taken as an evidence unless they mention their hearing, they used to do Tadlees from weak and Unknown narrators many times. [Tabqaat al Mudalliseen 1/14]
 
He used to do worst type of tadlees. That he used to narrate the ahadeeth from Abu Saeed al Kalbi (who was Kazzab) but he just used to mention his kuniyah (Abu Saeed) to make people feel as if he is narrating from a sahabi Abu Saeed al Khudri ra. This is called worst type of tadlees. Proof for that is following
 
Imam Ahmad said:
هو ضعيف الحديث . بلغني أن عطية كان يأتي الكلبي فيأخذ عنه التفسير ، وكان يكنيه بأبي سعيد ، فيقول : قال أبوسعيد
" He is weak" and " It reached me that Atiya used to come to Al-Kalbi and ask him about Tafseer, and he used to give him the Kunyah of Abu Saeed, and then he would relate: Abu Saeed said" [al iLal no. 1306]

Ibn al Mundakar & Istegatha from Prophet peace be upon him

 
Ismaeel bin Yaqoob Taimee said:
Muhammad bin Munkadar used to remain silent whenever he sits with his companions. Then he would stand and put his cheeks on the grave of Prophet peace be upon him and he would come back. When he was accused for this. He said: When I would fear than I ask help by the grave of Prophet peace be upon him [Tareekh Ibn Abi Khaytama 2/258]
 
 
Response:
a) Shaykh Shuaib al Aranoot said:
The chain of this story is weak The author (of the book Seyar Imam ad-Dahabee) said in al Meezan al Aitedaal in the biography of Ismaeel bin Yaqoob al Taymee : Abu Hatim weakened him and he narrated a munkir Hikayah from Maalik which is mentioned by Khateeb [Seyar Ailam an-Nubala 5/359]   
Scan:
http://ia600208.us.archive.org/BookReader/BookReaderImages.php?zip=/15/items/siar_noblaa/05_jp2.zip&file=05_jp2/05_0358.jp2&scale=4&rotate=0
 
b) Imam ad Dahabee said after quoting this narration
There is some weakness in Ismaeel [Tareekh al Islam 8/256]
Scan:
http://ia700202.us.archive.org/BookReader/BookReaderImages.php?zip=/5/items/alhelawy06/tiz08_jp2.zip&file=tiz08_jp2/tiz08_0255.jp2&scale=4&rotate=0
 
c) Shaykh Zubayr Ali Zai said
This narration is mentioned with much difference in Tareekh Damishq of Ibn Asakir (56/50-51) with the chain of Ibn Abi Khaytama.
Hafidh ad Dahabee also mentioned it [see Seyar Ailam an Nubala 5/359, Tareekh al Islam 8/256]
Hafidh ad Dahabee remained silent in Seyar but he said in Tareekh al Islam righter after this narration: There is some weakness in Ismaeel [see page 256]
Abu Hatim al Razi said regarding Ismaeel bin Yaqoob al Taimi: He is weak in hadeeth [Kitab al Jarh wal Tadeel 2/204 no. 690]
Hafidh ad-Dahabee mentioned him in Deewan al Duafa wal Matrookin [1/92 no. 458] 
And He said in Meezan al Aitedaal: He narrated a munkir Hikayah from Maalik which is mentioned by Khateeb [1/254]
Ibn Jawzi Mentioned this narrator in Kitab al Duafa wal Matrookin [1/123 no. 429]
Against Imam Abu Hatim al Razi and majority of the Muhadditheen, It is wrong to mention him in Kitab at Thiqaat by Ibn Hibban. 
Secondly, Ismaeel bin Yaqoob did not mentioned that from who he heard this story? 
According to our knowledge No one from the muhadditheen mentioned his any meeting with Muhammad bin al Mundakar and Munqata narration is Mardood.[Al Hadith no. 108 page 35-36]
 
It is known that Rubbing the cheeks on the grave is an innovation and asking help from the person in grave is shirk according to the consensus as said by Imams of Hanafiyah.
 
a) Imam Barqivi Hanafi (d 929 h) said in Ziyarat al quboor

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Doctrine of Tawassul In the Light of Quran & Sunnah

 

This article is response to the so called “ahlus-sunna” website. They are trying to claim that we (Ahlus sunnah wal jamah) do not believe in tawassul. But the truth is that we believe in all the permissible types of Tawassul.

 

Sh Muhammad bin Abdul Wahab (Rahimullah) said:

فكون بعض يرخص بالتوسل بالصالحين , وبعض يخصه بالنبي صلى الله عليه وسلم، واكثر العلماء ينهىعن ذلك ويكرهه فهده المسأله من مسائل الفقه، وان كان الصواب عندنا قول الجمهور من انه مكروه , فلا ننكر على من فعله , ولا انكار في مسائل الاجتهاد، ولكن انكارنا على من دعا لمخلوق أعظم مما يدعو الله تعالى ويقصد القبر يتضرع عند ضريح الشيخ عبد القادر او غيره يطلب فيه تفريج الكربات واغاثه اللهفات وإعطاء الرغبات . فأين هذا ممن يدعو الله مخلصا له الدين لايدعو مع الله أحدا، ولكن يقول في دعائه: اسألك بنبيك أو بالمرسين أو بعبادك الصالحين , أو يقصد قبرا معروفا أو غيره يدعو عنده لكن لا يدعو الا الله مخلصا له الدين، فأين هذا مما نحن فيه

For some scholars to allow tawassul through the righteous, or for some to restrict it to the Prophet – SallAllahu 'alaihi wa-sallam, while majority of the scholars forbidding and disliking it; (All) these issues are from fiqhi issues. Even though the correct opinion in our view is the majority opinion that it is disliked (Makrooh but), we still do not censure (criticize) one who practices it (this kind of tawassul), for there is no censuring in issues of ijtihad. However, our censure (criticism) of one who calls upon the creation (for help/waseela - such as "Oh so and so help me or Oh so and so ask Allah to help me") , is greater than the criticism of one who calls upon Allah Ta'ala (alone by saying " Oh lord have mercy on me for the sake of your love for your messenger and etc). (The reason our harshness towards the one who seeks help from the creation is more is ) because he travels to the grave beseeching, next to (for e.g) al-Sheikh 'Abd al-Qadir (Jilaani may allah have mercy on him) or others, seeking the alleviation (removal) of calamities, aiding the grief-stricken, attaining the desirable (dua'a); Where is this all from one who calls upon Allah, purifying His religion for Him, not calling upon anyone besides Allah, except that he says in his supplication: I ask you by Your Prophet, messengers, or the righteous servants, or travels to Ma'ruf's (famous personalities) grave or others' to supplicate there, yet only supplicates to Allah, purifying the religion for Him, how is this relevant to what concerns us here?

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Prayers of pious & oppressed without any tawassul through dead

The idea of this article is taken from the book "Tawheed e Khalis pages 475- 489" by Shaykh Badi ud din Shah Rashidi Rahimullah. 

All of the Prophets, Pious, Mujahideen and Oppressed asked directly from Allah without any kind of innovative tawassul and asking help from dead.

1.The prayer of Adam aleh salam

They said, "Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers."[7:23]

2.The prayer of Noah aleh salam

And Noah called to his Lord and said, "My Lord, indeed my son is of my family; and indeed, Your promise is true; and You are the most just of judges!"[11:45]

[Noah] said, "My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers."[11:47]

[Noah] said, "My Lord, support me because they have denied me."[23:26]

So he invoked his Lord, "Indeed, I am overpowered, so help."[54:10]

3.The prayer of Ibraheem and Ismaieel aleh salam

And [mention] when Abraham said, "My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day." [ Allah ] said. "And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination."[2:126]

And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], "Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing.[2:127]

Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.[2:128]

Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise."[2:129]

[And he said], "My Lord, grant me authority and join me with the righteous.[26:83]

… Our Lord, upon You we have relied, and to You we have returned, and to You is the destination.[60:4]

Our Lord, make us not [objects of] torment for the disbelievers and forgive us, our Lord. Indeed, it is You who is the Exalted in Might, the Wise."[60:5]

4.The prayer of Yunus aleh salam

And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, "There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers."[21:87]

5.The prayer of Loot aleh salam

He said, "My Lord, support me against the corrupting people."[29:30]

He said, "My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower."[38:35]

6.The prayer of Ayub aleh salam

And remember Our slave Ayub (Job), when he invoked his Lord (saying): "Verily! Shaitan (Satan) has touched me with distress (by losing my health) and torment (by losing my wealth)![38:41]

7.The prayer of Yusuf aleh salam

He said:"O my Lord! Prison is more to my liking than that to which they invite me. Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorants."[12:33]

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Narration of Umm Kulthum To Complain Over Prophet Grave

The narration

وروى ابْن عيينة ، عَنْ إِسْمَاعِيلَ بْن أبي خالد، قَالَ : خَطَبَ عُمَر بْن الْخَطَّابِ أُمَّ كُلْثُومٍ بِنْتَ أَبِي بَكْرٍ إِلَى عَائِشَةَ فأطمعته ، وقالت أَيْنَ الْمُذْهِبُ بِهَا عَنْكَ ؟فَلَمَّا ذَهَبَتْقَالَتِ الْجَارِيَةُ: تزوجيني عمر ، وقد عرفت غيرته وخشونة عيشه ، وَاللَّهِ لَئِنْ فَعَلْتِلأخرجن إِلَى قبر رَسُول اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، ولَأَصِيحَنَّبه، إِنَّمَا أُرِيدُ فَتًى من قريش يَصُبُّ عَلَيَّ الدُّنْيَا صَبًّا ،

From Ibn Abdul Barr’Isthiaab : “Ibn U’yaynah reported from Ismail ibn abi Khalid that: when ‘Umar ibn al Khattab intended to propose to Um Kalthum bint Abu Bakr, so he disclosed his intention to Aisha bint Abi Bakr who welcomed the proposal happily. However, as soon as he left, Um Kulthum came to Aisha to object and said: How could you wed me to Umar when you are aware of his extreme jealousy and hard life-style! By Allah, if you endorse this marriage, I will visit the grave of the Prophet and complain to him....”

Response

As you can see the chain is as follows 
وروى ابْن عيينة ، عَنْ إِسْمَاعِيلَ بْن أبي خالد 
Sufyaan bin Uyaynah on the authority of Ismaeel bin Abee Khalid

Firstly: No complete chain

There is no chain between Sufyaan bin Uyaynah till Ibn Adul Barr. Sufyan Bin Uyaynah died in Hijrah (198) and Ibn Abdul Barr died in Hijrah (463).

Second:Tadlees

Sufyaan bin Uyaynah is Mudallis and he narrates in the form of ananah

Third:Inqitaau

Ismaeel bin Abee Khalid is of the Tabioon of the late where he died in Hijrah (146),  Umar bin al Khattaab died in Hijra 23.

Therefore there is no chance of him witnessing to this without an intermediary and this intermediary is not mentioned and hence following a discontinuity in the chain.

Now a longer chain of narration can be found in Ibn Asaakir’s Tareekh Dimashq as follows:

أَخْبَرَنَا أَبُو الْقَاسِمِ بْنُ السَّمَرْقَنْدِيِّ ، أنا أَبُو الْفَضْلِ بْنُ الْبَقَّالِ ، أنا عَلِيُّ بْنُ مُحَمَّدِ بْنِ بِشْرَانَ ، أنا عُثْمَانُ بْنُ أَحْمَدَ ، نا حَنْبَلُ بْنُ إِسْحَاقَ ، نا الْحُمَيْدِيُّ ، نا سُفْيَانُ ، نا ابْنُ أَبِي خَالِدٍ ، أَنَّ عُمَرَ خَطَبَ أُمَّ كُلْثُومٍ بِنْتَ أَبِي بَكْرٍ إِلَى عَائِشَةَ وَهِيَ جَارِيَةٌ ، فَقَالَتْ : أَيْنَ الْمُذْهِبُ بِهَا عَنْكَ ؟ فَبَلَغَهَا ذَاكَ ، فَأَتَتْ عَائِشَةَ ، فَقَالَتْ : تُنْكِحِينَ عُمَرَ يُطْعِمُنِي الْجَشْبَ مِنَ الطَّعَامِ ، إِنَّمَا أُرِيدُ فَتًى يَصُبُّ عَلَيَّ الدُّنْيَا صَبًّا ، وَاللَّهِ لَئِنْ فَعَلْتِ لأَذْهَبَنَّ لأُضَحِّيَ عِنْدَ قَبْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ،

As you can see even in this chain the report is from Ismaeel bin Abee Khalid and the same defect remains

Fourth:Variation in the matn

Further more there is a variation in the matn from لَأَصِيحَنَّto لأُضَحِّيَ

There is no wordings that she will complain but , she will go to the qabr at the noon time.

Therefore there is no proof for the Qubooris in any way to get this from weak reports. Allahu akbar

Fifth:Age of Umm Kulthum bint Abee Bakr

If you see Umm kulthum bint abee bakr was born after the death of Abu Bakr Siddiq , i.e Hijra13, Umar (RA) took over as the ruler at Hijra 13. IF we assume that this thing witnessed during his last period that is hijra 23 , then the age of Umm Kulthum would be 10 years old Can these Qubooris derive a proof to wail over the Prophet’s grave from such incidents? 

Sixth:Defaming Umar (RA)

Furthermore she is threatening Ayesha(RA) that if she arranges her marriage with Umar(RA) then she would go and wail ???Little one should know from where can one get such reports except from some shia sources to diminish the reputation of Umar bin al Khattaab (RA)

Further there could be a chance that the wordings  ولَأَصِيحَنَّcan be ولَأَصِبحَنَّ  where a baa could have been printed or written wrongly as yaa

If that is the case then it would bring out the same meaning as the one in the longer chain of narrationIn any ways , the story is not proven by an authentic chain.

Quboorism has again been humiliated by bringing weak reports to prove their stance .

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More Articles...

  1. Bilal bin Rabah Dream & Then Visiting Prophet Grave
  2. Meaning of Seeking Waseelah (5:35 and 17:57)
  3. Rule of the thumb Asking from dead is not allowed
  4. Refutation of Tahir ul Qadri on asking help from dead
  5. Istegatha (Narrations: O Slaves of Allah Help me and its reality)
  6. Hadith of Maymuna Where Prophet Said Labbayk & Nusirta
  7. Tawassul of Imam Shafaee through grave of Imam Abu Haneefa
  8. Bida`ee Tawassul Refutation Series (Athar of Ayesha RA)
  9. Tawassul Refutation (Athar of Ibn Umar saying YA MUHAMMAD)
  10. Bida`ee Tawassul Refutation Series (Athar of Malik Ad Dar)