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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

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

“His ahaadeeth are all right 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

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

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

e) Hafidh Ibn e Hajar Asqalani (mentioned tadeel of shabeeb, then did jirha mufassir,quoted Ibn e Ady and concluded) by saying I say

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

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 /الفصل التاسع/حرف الشين]

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

So this speech means that the ahaadeeth of this narrator Shabeeb are all right with two conditions

1. That they are narrated from him by his son Ahmad, and
2. That Shabeeb is narrating from Yoonus.

Further weakness is the presence of conflicting reports from Ahmad ibn Shabeeb. The hadeeth is also reported by Ibn as-Sunnee in ‘Amalul-Yawm wal-Laylah (p.202) and by al-Haakim (1/526) byway of three chains from Ahmad ibn Shabeeb without any mention of the attached story(after the death of Prophet peace be upon him). It is likewise reported by ‘Awn ibn ‘Umaarah al-Basree: Rawh ibn al -Qaasim narrated to us with it. This is reported by al-Haakim. Then even though this narrator ‘Awn is weak, yet still his narration is to be given precedence over the narration of Shabeeb because he is agreed with in it by Shu’bah and Hammaad ibn Salamah, from Aboo Ja’far al - Khatamee. So in conclusion this story is weak and contrary to what is authentically reported due to three reasons:

(i)The weakness of the memory of the one who is alone in reporting it;

(ii)and the conflicting reports from him and;

(iii)his contradicting those reliable narrators who do not mention it in the
hadeeth.(end)

One can see here Tabrani is talking about 3 chains

1 From shabeeb bin saeed
2 From Shubah(after mentioning that he said hadeeth is sahih)
3 From Own bin amarah.

Hafidh Tabrani never said hadeeth is sahih after mentioning chain no: 1(it is the chain of story of man in need after death of Prophet) but he said after chain 2(which is the chain of blind man in the life of Prophet). Then Tabrani mentioned 3rd chain and he quoted his words on 3rd one

This is the Athar of Shubah which was in the Life of Prophet peace be upon him it says

It is reported by Ahmad and others with an authentic chain of narration from ‘Uthmaan ibn Haneef: “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, 0 Allaah I ask You and turn to You by means of Your Prophet Muhammad,(peace be upon him ) the Prophet of mercy, 0 Muhammad I have turned by means of you (i. e. your du’aa) to my Lord in this need of mine, so that it may be fulfilled for me, 0 Allaah accept him as a supplicant on my behalf, and accept my supplication for him (to be accepted for me).” He said, “So the man did it and he was cured.”

scan

http://images.orkut.com/orkut/photos/OgAAALTEwhn9V5_-c7A0ykF6Mz4kalsqljIEhPZnPnRQ7eYJpvi57n4j_LttzINX3HvuSFXY7QkCTnr_XDb3eQdi8E8Am1T1UGwh7M5fuayZIShaajH7N3h5hxS-.jpg

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.

“And as is known if a person after his (peace be upon him ) death were to say: ‘0 Allaah accept him as a supplicant for me, and accept my supplication for his to be answered,’ despite the fact that the Prophet (peace be upon him ) did not supplicate for him, then this saying of the person would be a futile saying.

‘Uthmaan ibn Hunaif did not order him to ask the Prophet (peace be upon him ) for anything, nor did he tell him to say “Accept him as a supplicant for me,” nor did he order him to make the full supplication, rather he ordered him with a part of it. There was to be no supplication on his behalf from the Prophet (peace beupon him ) nor anything which could be imagined as such, so if one were to say after his death: “Then accept him as a supplicant for me” then it would be a meaningless saying. Therefore ‘Uthmaan did not order it, nor did he order the supplication as it was ordered by the Prophet (peace be upon him ). Further what he ordered was something not reported from the Prophet (peace be upon him ), and the like of this cannot be used to establish something in the Sbaree’ab, just like everything else that is only as the view of a single Companion, whether with regard to excellence of certain acts of worship, permitted acts, obligatory acts, or forbidden acts, when their saying does not find the support of other Companions, and that which is reported from the Prophet (peace be uon him ) is either contrary to it, or at least does not affirm it. Then in such a case his action does not become part of the Sunnah which must be followed by the Muslims. Rather the most that can be said about it is that it is a matter where personal deduction of the people of knowledge (ijtihaad) can be employed, and a matter about which the Ummah have disagreed, so it must be referred back to Allaah and His Messenger.”(end)

Then Ibn e Tamiyah Rahimullah mentions many examples of things which were the view of individual Companions and which they are not followed upon, for example Ibn ‘Umar’s entering water beneath his eyelids whilst making wudoo and so on, so refer to that. Then Ibn e Tamiyah said: “

“Then if that is the case, then as is known, if it were established from ‘Uthmaan ibn Hunaif or someone else that he declared as being prescribed or recommended that a person should seek tawassul by means of the Prophet (peace be upon him) after his death, without the Prophet (peace be upon him) supplicating for him, nor interceding in that for him, then we know that ‘Umar and the greater Companions did not hold that to be prescribed after his death as it was prescribed in his lifetime. Rather during his lifetime they used to seek tawassul by means of the Prophet (peace be upon him ) when praying for rain in his lifetime, but after he died they did not seek tawassul by means of him. Rather ‘Umar said in the supplication which is authentically reported and famous from him, established by agreement of the scholars, and it was done in the famous year of drought and destruction in the presence of the Muhaajiroon and the Ansaar, when the drought became so severe that ‘Umar swore that fat was not to be eaten until produce returned. Then he prayed for rain for the people and said: “0 Allaah when we used to suffer drought we used to use our Prophet as a means of nearness to You and You would grant us rain, now we seek nearness to You by means of the uncle of our Prophet, so grant us rain,” and they would be blessed with rain. Then this supplication was agreed to by all the Companions present, and none of them criticised it and it was well-known. So this is one of the clearest cases of tacit consensus (ijmaa*). Then a similar supplication was made by Mu’aawiyah ibn Abee Sufyaan during his Khilaafah, and if seeking tawassul by means of the Prophet ( ) after his death was just like seeking tawassul by means of him in his lifetime, then they would have said: “How can we seek tawassul by means of al-‘Abbaas and Yazeed ibn al-Aswad and their like, and abandon tawassul by means of the Prophet (peace be upon him ) who is the best of creation and the best and greatest means of tawassul with Allaah?”

Since not a single one of them said that, and we know that in his lifetime they sought tawasssul by means of his supplication on behalf of the people, and that after his death they sought tawassul by means of the supplication of others, then we know that what was prescribed with them was to seek tawassul by means of the person’s supplication, not by means of his person.”(end, Translation taken from abdurrahman.org)

Prophet peace be upon him himself said in a hadith below:

A woman came to the Prophet who ordered her to return to him again. She said, "What if I came and did not find you?" as if she wanted to say, "If I found you dead?" The Prophet said, "If you should not find me, go to Abu Bakr." [Sahih Bukhari Volume 5, Book 57, Number 11]

Comment: So after death of Prophet peace be upon him, he never said come to my grave and ask me regarding your needs.

Narration of Dalail an-Nabuwwah Behaqi

source: http://www.sonnaonline.com/Hadith.aspx?HadithID=625922

1st chain is - أخبرنا : أبو سعيد عبد الملك بن أبي عثمان الزاهد ، رحمه الله ، أنبأنا : الإمام أبو بكر محمد بن علي بن إسماعيل الشاشي القفال ، قال : ، أنبأنا : أبو عروبة ، حدثنا : العباس بن الفرج ، حدثنا : إسماعيل بن شبيب ، حدثنا : أبي ، عن روح بن القاسم ، عن أبي جعفر المديني ، عن أبي أمامة بن سهل بن حنيف :

Response:

a) Ismaeel bin shabeeb is unknown, we can not find his tarjuma in any of the book, and if he is إسماعيل بن شبيب ابن شيبة الطائفي Ismaieel bin Shabeeb ibn shayba taai then Hafiz Ibne Hajar said in Lisaan al Meezan he is severely weak... Nisai said Munkir al hadith, Uqayli said he narrated munkir and unproven ahadeeth,

b) who is father of Ismaeel? if he is same Shabeeb bin Saeed then the criteria of accepting his hadeeth is 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. [see start of the article again]

2nd chain وقد رواه أحمد بن شبيب ، عن سعيد ، عن أبيه أيضاً بطوله

Response:

Saeed is unknown in this chain and who is father of saeed? we need authentications of these two narrators from muhadditheen, see the book Tauheed e Khalis by Shaykh Badi ud din Rashidi, he talked about this in that.

3rd chain أخبرنا : أبو علي الحسن بن أحمد بن إبراهيم بن شاذان ، أنبأنا : عبد الله بن جعفر بن درستويه ، حدثنا : يعقوب بن سفيان ، حدثنا : أحمد بن شبيب بن سعيد

Response:

This is not complete chain who is narrating from Ahmad bin shabeeb bin saeed? 2ndly if this is same chain then again same is the criteria i.e

Shabeeb should narrate from Younas not from any other. Secondly

the hadeeth mentioned in Tirmidhee which is in the life of Prophet Muhammad peace be upon him, Prophet peace be upon him asked him to pray this اللهم إني أسألك وأتوجه إليك بنبيك محمد نبي الرحمة إني توجهت بك إلى ربي في حاجتي هذه لتقضى لي اللهم فشفعه

In above there are no words of "YA Muhammad" after narrating Tirmidhee said this is Hasan saheeh Ghareeb see here: http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=56&ID=6920

Also Imam bukhari mentioned this hadith in his tareekh al kabeer and this is what he mentioned with his chain.(without shabeeb bin saeed)

O Allah, I ask of You and I turn my face towards You(end) http://ar.wikisource.org/wiki/التاريخ_الكبير/باب_عثمان

Regarding Text of this athar

It clearly says “a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him”

This is a sentence in the story which if an intelligent and wise person who knows about the virtues of the Companions was to consider he would find it a further proof of the weakness and incorrectness of the story. It is the saying that the rightly-guided Caliph ‘Uthmaan, radiyallaahu ‘anhu, had not used to take any notice of that mans need and would ignore it! So how does this agree with what is authentically reported from the Prophet (peace be upon him ) that the angels used to feel shy from ‘Uthmaan, and with what is well-known about him, radiyallaahu ‘anhu, that he used to treat the people with kindness, gentleness and goodness? All of this causes us to further doubt that this story took place, since it shows oppression which totally conflicts with his behaviour and manner, radiyallaahu ‘anhu.(end)

Soofi argue that maybe he was busy and after that he was the person who solved that man’s problem.

The reply to this is that it is just an excuse and false interpretation i.e that means because of that dua Uthman Ra listened to him otherwise he was not listening his People.

One more argument is can someone call his father by his name like if name of father is IBRAHEEM can he say?

O IBRAHEEM, O IBRAHEEM

How can we call Prophet peace be upon him by taking His name?, who is more beloved to us then our parents and everything?

Even if someone still say this story(after death of Prophet) is saheeh then

Manawi said in his explanation of hadith of the blind man when Prophet Muhammad Peace be upon him was alive in the world:

- (اللهم إني أسألك) أطلب منك (وأتوجه إليك بنبيك محمد) صرح باسمه مع ورود النهي عنه تواضعا لكونالتعليم من جهته

(and I turn to You by your Prophet Muhammad ) he stated his name, although it is forbidden, out of humbleness because he is in state of teaching from his side.

Fayd al Qadeer sharh al Jame' as Saghir (2/134))(reference given by br Bassam Zawadi in Multaqah forum and checked by myself)

When taking Name was Prohibited in the life of Prophet Peace Be Upon Him how can it be allowed after death of Prophet Peace be upon him??

And lastly the people who are using this (weak) athar in evidence that its allowed to say YA MUHAMMAD help, they should quote Mutwatir hadith because according to them hadith should be mutwatir to make creed but here we can see this athar (it is not even hadith) is not mutwatir.

Final word even for the sake of an argument, we consider this hadeeth to be authentic than, the intention is to recite that dua in the same original words. Like we recite in the tashahud Assalamu alika Ayyu Han-Nabbiyu (Pece be upon you O Prophet) as it is proven from Omar ra, No where Omar ra meant he is directly talking with Prophet peace be upon him, as it is cleared from himself when he said "O Allaah, we used to beseech You by means of (the du'aa' of) Your Prophet for rain and You would give us rain; now we beseech You by means of (the du'aa' of) the paternal uncle of Your Prophet, so grant us rain."[Bukhari].In fact some sahaba and tabiyeen after the death of Prophet peace be upon him even changed the words "Assalamu Alan-Nabbiyu" (Peace be upon Prophet). without Khitab

Muhammad b. 'Abd al-Wahhab said
.

We are justified to say that this Athar is weak and unacceptable and If Sahih then its not Hujjah for Soofis because they need Mutwatir hadeeth to make aqeedah.

Related Links

a) Very nice answer http://www.islamtomorrow.com/wasila/2.asp#1

b) see reply to this weak athar by Shaykh Nasir ud Din Al bani

http://abdurrahman.org/tawheed/tawassul-albaani.htm#Doubts%20Raised%20and%20their%20Rebuttal

c) Ghimari tried to authenticate this athar but Muhaddith of Madeenah Shaykh Hammad al-Ansaree refuted him in "Tohfa tul Qari fe Radd al-Ghimari. Download it from here

http://www.waqfeya.com/book.php?bid=1914