Articles Tawassul and Istegatha Tawassul Refutation Series (Athar of Utbi and verse 4:64)
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The Athar
Utbee narrated that once he was sitting beside the Prophet’s grave when a bedouin came and he said: "Peace be on you, O Allah’s Messenger. I have heard that Allaah says: "If they, when they were unjust to themselves, had come to you" ... {Surah Nisa, verse 64} So I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose". Then he recited these lines of poetry: "O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness". Then the bedouin went away and I fell asleep. In my dream I saw the Prophet. He said to me: "O Utbee, the bedouin is right, go and give him the good news that Allaah has forgiven his sins".[Ibne Kathir mentioned in his commentaryunder the verse 4:64, Ibn Qudama in Al-Mughni Kitab al-Hajj]
Reply
Contents
1. Introduction
2. Biography of Utbi
3. Jarha on this Narration
4. The Claim that why Ibne Kathir and others mentioned this story in their books? It shows that they agree with this athar of Utbi
5. Creed of Ibne Kathir
6. Creed of Ibn Qudamah
7. Logical Argument
8. Conclusion
9. Related Articles
a) Refutation of Tahir ul Qadri on verse 4:64 by br. Bassam Zawadi
b) Tawassul: Islamic vs. bid'ah
1. Introduction
وقد ذكر جماعة منهم الشيخ أبو نصر بن الصباغ في كتابه " الشامل " الحكاية المشهورة عن العتبي،
It was mentioned by a group like Shaikh Abu Nasr alsabbagh in his book alshamel the incident that Al-U'tbi ( who narrated it) is mash-hoor(famouse)…(end)
This is weak according to Ibn Katheer, students of hadeeth know that if the muhaddith mentioned the narration with the seegha tamreedh, then it means it is weak according to him
Imam Nawawi saidفصل قال العلماء المحققون من أهل الحديث وغيرهم : إذا كان الحديث ضعيفا لا يقال فيه قال رسول الله صلى الله عليه وسلم أو فعل أو أمر أو نهى أو حكم وما أشبه ذلك من صيغ الجزم ، وكذا لا يقال فيه روى أبو هريرة ، أو قال ، أو ذكر ، أو أخبر ، أو حدث ، أو نقل ، أو أفتى ، وما أشبهه ، وكذا لا يقال ذلك في التابعين ومن بعدهم فيما كان ضعيفا ، فلا يقال في شيء من ذلك بصيغة الجزم ، وإنما يقال في هذا كله روي عنه أو نقل عنه أو حكي عنه أو جاء عنه أو بلغنا عنه ، أو يقال أو يذكر أو يحكى أو يروى أو يرفع أو يعزى ، وما أشبه ذلك من صيغ التمريض ، وليست من صيغ الجزم ، قالوا : فصيغ الجزم موضوعة للصحيح أو الحسن ، وصيغ التمريض لما سواهما ، وذلك أن صيغة الجزم تقتضي صحته عن المضاف إليه فلا ينبغي أن يطلق إلا فيما صح ، وإلا فيكون الإنسان في معنى الكاذب عليه .
Scholars and researchers among people of hadeeth and others said that when the hadeeth is weak, so it will not be said that Prophet peace be upon him said that or he had done or he ordered or he stopped and there are other words like this which are used for the mode of affirmation, these modes can not be used. And it can not be said that Abu Huraira narrated or he said that or mentioned that or he told or explained or transferred or gave fatwa. And it can not be said for tabiyeen and people after them while the (narration attributed to them) is weak.
And we can not use the mode of affirmation in any other thing. In all these situations these modes are used ruviya anhu or nuqila anhu or huqiya anhu or jaa anhu or balaghnaaa anhu or it is said (Yaqaal) or Yuzkaru or Yuhkay or Yurwa or or yurfaoo or yuazaroo and there are other modes which can be used here (in seegha at-Tameeedh). And we can not use the mode of affirmation (on these kind of narrations) because the mode of affirmation are entitled for authentic and Hasan Narrations, and the mode of tamreedh is used for other narrations (like weak and fabricated etc). Because the mode of affirmation requires authentication of being established and it can not be used for the those which are not authentic. Else under such situations the man would be considered a liar if he say something"
http://www.islamweb.net/newlibrary/display_book.php?idfrom=97&idto=97&bk_no=14&ID=83
Comment: So its is clear that it is not authentic according to Muhadditheen because Ibn Qudamah mentioned it with the mode "Yurwa", Ibn Katheer with "Hikayat al Mashoora". Nawawi quoted with the mode "ما حكاه".Secondly this is not Quran and Sunnah, not even saying of Sahabee and Tabiyee, How can it be evidence?
2. Biography of Utbi
Al Utbi Muhammad bin Obaidullah bin Amr bin Muawiyah
He was Allamah, the one who narrate news, Poet, Al Mujawwid Abu Abdul Rahman Muhammad bin Obaidullah bin Amr bin Muawiyah bin Amr bin Utba bin Abu Sufiyan bin Harb al-Amwi utbi basree. He narrated from Ibn Uaniyah and Abu Mikhnaf and his father. And Abu Hatim Sajistani, Ishaq bin Muhammad an-Nakhaee narrated from him. He was drinker and wrote books
المعروف بالعتبي، الشاعر البصري المشهور؛ كان أديبا فاضلا شاعرا مجيدا، وكان يروي الأخبار وأيام العرب، ومات له بنون، فكان يرثيهم، وروى عن أبيه وعن سفيان بن عيينة ولوط بن محنف،وروى عنه أبو حاتم السجستاني وأبو الفضل الرياشي وإسحاق بن محمد النخعي وغيرهم، وقدم بغداد وحدث بها وأخذ عنه أهلها، وكان مستهترا بالشراب، ويقول الشعر في عتبة. وكان هو وأبوه سيدين أديبين فصيحين، وله من التصانيف كتاب الخيل وكتاب أشعار الأعاريب وأشعار النساء اللاتي أحببن ثم أبغضن وكتاب الذبيح وكتاب الأخلاق وغير ذلك.
وقال العتبي المذكور: سمعت أعرابيا يقول لرجل: إن فلانا وإن ضحك لك فإن عقاربه تسري إليك، فإن لم تجعله عدوا في علانيتك فلا تجعله صديقا في سريرتك .
ذكره ابن قتيبة في كتاب المعارف وابن المنجم في كتاب البارع وروى له:
رأين الغواني الشيب لاح بعارضي ... فأعرضن عني بالخدود النواضر
وكن متى أبصرنني أو سمعن بي ... سعين فرقعن الكوى بالمحاجر
فإن عطفت عني أعنة أعين ... نظرن بأحداق المها والجآذر
فإني من قوم كريم ثناؤهم ... لأقدامهم ضيعت رؤوس المنابر
خلائف في الإسلام، في الشرك قادة ... بهم وإليهم فخر كل
He is known as al-U'tubi, a famous poet from the city of Basrah [in Iraq], he was a well respected and praised literary who reported ancestral stories and news of the Arabs. Many of his children passed away before him so he would write poems in their honor. He also narrated from his father and from Sufyan Bin Uýaynah and Lot bin Makhnaf. And from those who narrated from him are Abu Hatim al-Sajistani, Abul Fadl al-Riyashi, Ishaaq bin Muhammad al-Nakh'ie and others. He came to Baghdad and narrated his stories there and the people of Baghdad then reported his narrations. He was reckless with alcohol [i.e. he drinks alcohol] and would recite poems about U'tbah. Both he and his father were masters of eloquent rhetoric and specialized in literature. He authored numerous books; The Book of Horses, The Book of Bedouin Poems, The Book of Poems of Women who fell in love yet their love turned to hate afterward, The Book of al-Dhabeeh [i.e. the sacrifice], The Book of Manners and many more. The previously mentioned U'tubi said, 'I heard a Bedouin say to a man, 'There is a person who even when he smiles to your face, his scorpions are heading towards you, so if you do not take him as your enemy in public then at least do not take him as a friend in your heart.' Ibn Qutaybah mentioned him in the book of 'al-Ma'aarif' and Ibn al-Munjim mentioned him in his book Al-Baari', where he reported the following lines of poetry from him:
3. The Jarha of Imams on this narration
“This incident as some people have mentioned and have narrated it from Utba without a chain, some narrate it from Muhammad bin Harb al-Hilaalee and some from Muhammad bin Harb from Abul-Hasan Za’afaraanee and he from the bedouin arab. Biahaqee has transmitted in Shu’bal Eemaan with a defective chain from Muhammad bin Rooh bin Yazeed Basree who said mentioned to me Abu Harb al-Hilaahee and then he mentioned the narration as above.(as-Saarim al Munkee pg.246)
There is also a narration like this which states
Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days after burying the Prophet (Peace Be Upon Him) arab did came and did throw himself on the grave of the Prophet (Peace Be Upon Him), took the earth and throw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!" [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]
Some liars have even raised the chain to Alee bin Abee Taalib (as-Saarim al Munkee pg.246)
on page 247 he says
"وفي الجملة : ليست هذه الحكاية المنكورة عن الأعرابي مما يقوم به حجة وإسنادها مظلم "
This story mentioned from al Arabi is not evidence, its chain is Dark”(end)
Note that Ibne Abdul Hadi was student of Hafiz Dahabee, he was a Muhaddith and Imam as said by Ibne kathir,Dahabee and others
See the evidence Ibne abdul hadi (705 h to 744 h)
Ibn e kathir RA said regarding him
"الشيخ الإمام العالم العلامة الناقد البارع في فنون العلم، حصل من العلوم ما لا يبلغه الشيوخ الكبار، وتفنن في الحديث والنحو والتصريف والفقه والتفسير والأصلين والتاريخ
The shaykh the Imam The scholar …..[Al Bidaya wal Nihayah 18/466]
Ibn e Nasir ud din damashqi said.
قال ابن ناصر الدين الدمشقي: الشيخ الإمام العلامة الحافظ الناقد ذو الفنون عمدة المحدثين متقن المحررين.
Al shaykh Al Imam Al Allamah Al Hafidh…[Al Radd Al Wafir vol 1 page 29]
After quoting Dahlaan who was quoting athar of Utbi in his evidence
أقول: ليست هذه الحكاية مما تقوم به الحجة.
This story is not evidence [ صيـانة الإنسـان من وسوسة الشيخ دحلان page 255]
4. The Claim "why Ibne Kathir and others mentioned this story in their books? It shows that they agree with this athar of Utbi"
Reply to this is that no where Ibne Kathir Authenticated this athar, but he said it is Mashur Hikayah. And we say Hikayah can be weak and Fabricated, Now This is the Stance of Ibne Katheer.
5. Creed of Ibne Kathir
Allah says: And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshipped beside the Beneficent? (43:45)
قال مجاهد في قراءة عبد الله بن مسعود رضي الله عنه: (واسأل الذين أرسلنا إليهم قبلك رسلنا). وهكذا حكاه قتادة والضحاك والسدي عن ابن مسعود رضي الله عنه، وهذا كأنه تفسير لا تلاوة، والله أعلم. وقال عبد الرحمن بن زيد بن أسلم: واسألهم ليلة الإسراء؛ فإن الأنبياء عليهم الصلاة والسلام جمعوا له، واختار ابن جرير الأول، والله أعلم.
It is Clearly Refuting the stance that we can ask anbiya in this world because Ibne Kathir and ibn e jareer knew, that it is impossible for Prophet peace be upon him to ask anbiya in this world (other then a miracle) so they preferred first opinion.
Now Explicit Saying of Ibne Katheer himself
والذي ينبغي أن يعتقد فيها ما يليق بمثلها من النساء الصالحات، وأصل عبادة الأصنام من المغالاة في القبور وأصحابها، وقد أمر النبي بتسويه القبور وطمسها، والمغالاة في البشر حرام
Source:http://ar.wikisource.org/wiki/البداية_والنهاية/الجزء_العاشر/وفاة_السيدة_نفيسة
So own sayings of Ibne Kthir is different, Quoting something in book never means the author agree with it
See also Aqeedah of Ibn Katheer and grave worship here: http://www.systemoflife.com/articles/aqeedah/195-umar-bin-al-khattab-and-grave-worship
6. Creed of Imam Ibn Qudama
اللهم إنك قلت وقولك الحق : { ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما } . وقد أتيتك مستغفرا من ذنوبي ، مستشفعا بك إلى ربي ، فأسألك يا رب أن توجب لي المغفرة ، كما أوجبتها لمن أتاه في حياته ، اللهم اجعله أول الشافعين
For the sake of argument even if it is sahih then its not fulfilling the criteria of the tawassul which soofis practice, i.e
First consider yourself to be a hypocrite (because 4:64) is about Hypocrites and then Go to the Grave of Prophet peace be upon him then make tawassul. But here we can see people ask help from Prophet peace be upon him in their Homes and in Masajid and everywhere, but this athar (which is actually not evidence) is about only at the Grave of Prophet peace be upon him.
8. Conclusion
9. Related Articles
a). Refutation of Tahir ul Qadri on verse 4:64 by br. Bassam Zawadi
| This Qur’ānic verse commands all the believers to rely on the mediation of the Holy Prophet (صلى الله عليه وآله وسلم) in order to have their sins and lapses condoned by Allah. The relevance of this verse is not limited to his actual life on this earth but it also applies to his life after death. The exegetes and other leading scholars have also explained the meanings of the verse at length which will be dealt with elaborately in the third section of fifth chapter. |
also See beautifully explained and misconceptions regarding this athar
http://saheefah.org/2008/01/06/call-upon-allah-by-the-status-of-the-prophet-saw/
Detailed Article in Arabic with the name of الشهاب السني في إثبات ضعف حديث العتبي : أو إتمام الكلام على حديث الأعرابي by Shaykh 'Abu 'Umar ad-Dusaree
source: http://www.forsanelhaq.com/showthread.php?t=112408
b). Tawassul: Islamic vs. bid’ah
http://www.islamqa.com/en/ref/3297/
