"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]
Some people claim that because of this hadeeth tawassul through auliyah and Prophet peace be upon him is allowed.
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:
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.
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]
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?
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]
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....”
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).
Sufyaan bin Uyaynah is Mudallis and he narrates in the form of ananah
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 .