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Tawassul Refutation Series (Athar of Abu Ayub Al Ansaree RA)

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The Athar

حدثنا أبو العباس محمد بن يعقوب ، ثنا العباس بن محمد بن حاتم الدوري ، ثنا أبو عامر عبد الملك بن عمر العقدي ، ثنا كثير بن زيد ، عن داود بن أبي صالح قال : : ( أقبل مروان يوماًفوجد رجلاً واضعاً وجهه على القبر فأخذ برقبته و قال : أتدري ما تصنع ؟ قال : نعم فأقبل عليه فإذا هو أبو أيوب الأنصاري رضي الله عنه فقال : جئت رسول الله صلى الله عليه و سلم و لم آت الحجر سمعت رسول الله صلى الله عليه و سلم يقول :لا تبكوا على الدين إذا وليه أهله و لكن ابكوا عليه إذا وليه غير أهله .).

Reply

Hakim did not say this Hadeeth is Saheeh!. but he said Isnaad is saheeh and there is a big difference in these two, proof for this is

Ibn Katheer says:

" الحكم بالصحة أو الحسن على الإسناد لا يلزم منه الحكم بذلك على المتن ، إذ قد يكون شاذاً أو معللاً "

The fact that the isnaad is deemed to be saheeh or hasan does not necessarily mean that the same applies to the text, because it may be shaadhdh (odd) or mu’allal (faulty). end quote.

Ikhtisaar ‘Uloom al-Hadeeth (p. 43).

There are 4 faults in the chain and Text

1. Katheer bin Zaid is Disputed over

2. Dawud bin abi Saleh is Majhul

3. Oddness in Text

4. Against Authentic Ahadith

Proof for above Arguments

1. Katheer bin Zaid is Disputed Over

a) Haafidh Haithamee said after quoting this athar

رواه أحمد والطبراني في الكبير والأوسط وفيه كثير بن زيد وثقه أحمد وغيره وضعفه النسائي وغيره

"It is narrated by Ahmad and Tabrani in Al Kabeer and in Al Awsat and in it Katheer bin Zaid, Ahmad and others declared him reliable whereas Imaam Nasaa'ee and others have declared him to be weak." (Majma'a az-Zawaa'id (5/243).

b) Imaam Ibn Abee Haatim mentioned regarding Katheer bin Zaid,

سمعت أبى يقول ذلك نا عبد الرحمن انا أبو بكر بن أبى خيثمة فيما كتب الى قال سئل يحيى بن معين عن كثير بن زيد فقال ليس بذاك القوى نا عبد الرحمن قال سئل أبى عن كثير بن زيد فقال صالح ليس بالقوي يكتب حديثه نا عبد الرحمن قال سئل أبو زرعة عن كثير بن زيد فقال هو صدوق فيه لين

"..The manuscript that Abu Bakr ibn Khaithmah wrote with us, in it Yahyaa ibn Ma'een was asked concerning Katheer ibn Zaid to which he replied, "He is not strong." . "My father was asked concerning Katheer ibn Zaid, he replied,"Righteous, but he is not strong, his hadeeth is written".. Abu Zur'ah was asked about him and he said, "Truthful but he has weakness."
(al-Jarh Wa-Ta'deel (7/150).

c) Imaam Nasaa'ee said, "Katheer ibn Zaid is weak” (Kitaab adh-Dhu'afaa Wal-Matrookeen no: 505)

d) Ibne Jozi Mentioned Katheer bin Zaid In his Kitab Adh Dhuafa wal Matrukeen vol 3 page 22 no: 2786

e) Ibne Hibban mentioned him in Thiqqat 7/354

Moreover there are some who authenticated him including Imam Ahmad and Ibne Adi

f) Ibn e Hajar Asqalani Said

صدوق يخطىء

suquq, make Mistakes [At taqreeb page 459]

2. Dawud bin abi Saleh is Majhul

The chain contains Dawood bin abi Saaleh,

a) Hafiz ad-Dahabee said regarding him

داود بن ابى صالح حجازى لا يعرف له عن ابى ايوب الانصارى روى عنه الوليد بن كثير فقط

Dawood bin abi saleh hijazi is Not Known . he narrates from Abu Ayyub al ansari and from him only waleed bin katheer narrates" [Mizaan al-Aitedaal vol page 9 no: 2618]

b) Imam Manawi Quoted this hadeeth in Faydh Al Qadeer and said

قال الهيثمي عقب عزوه لأحمد والطبراني : فيه كثير بن زيد وثقه أحمد وغيره وضعفه النسائي وغيره رواه سفيان بن حمزة عن كثير بن زيد عن المطلب بن عبد الله بن حنطب بدل داود اه ، وكثير بن زيد أورده الذهبي في الضعفاء وقال : ضعفه النسائي وقبله غيره وداود بن أبي صالح قال ابن حبان : يروي الموضوعات

Al-Haythami stated, after noting that this narration had been documented by Ahmad and al-Tabarani: ‘In the chain of narrators there is Katheer bin Zayd who was credited by Ahmad and others whereas al-Nasaie and others discredited him. This narration was reported by Sufyan bin Hamazah from Katheer bin Zayd from al-Muttalib bin Abdillah bin Hantab instead of Dawud.’ Al-Dhahabi listed Katheer bin Zayd amongst the weak narrators and said: ‘He was acknowledged as weak by al-Nasaie and Dawud bin abi Salih, Ibn Hibban said: ‘He narrated fabricated narrations.’[Faydh Al Qadeer 6/387]

c) Shaykh Shoaib Al Aranoot said

Chain is weak Due to Jahalah of Dawud bin abi Saleh and Katheer bin Zayd who is disputed over [Tehqiq Shoaib aranoot Musnad Ahmad vol 38 page 558 no: 23585]

3. Oddness in Text

Abu Ayyub Al Ansari ra Died in 50, 51, 52 or 55 h in the era of Muawiyah ra and the narration clearly indicates that the grave of Prophet peace be upon him was is in public and seen by whoever pass by while, but we all know that the grave of the Prophet peace be upon him is actually located in the Hujrah of Aisha Ra so clearly it has some obvious oddness

4. Against Authentic Ahadith

Proof 1

It is Narrated by Anas (May Allah be Pleased with him) that the Prophet Peace be upon him said

لا يصلح لبشر أن يسجد لبشر

“It is not appropriate for a human being to bow to another.” Narrated by Ahmad, 3/158; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1936, 1937; Irwa’ al-Ghaleel, 3/158.

Proof 2

Narrated Qays ibn Sa'd: I went to al-Hirah and saw them (the people) prostrating themselves before a satrap of theirs, so I said: The Apostle of Allah (peace_be_upon_him) has most right to have prostration made before him. When I came to the Prophet (peace_be_upon_him), I said: I went to al-Hirah and saw them prostrating themselves before a satrap of theirs, but you have most right, Apostle of Allah, to have (people)prostrating themselves before you. He said: Tell me , if you were to pass my grave, would you prostrate yourself before it? I said: No. He then said: Do not do so. ...

(Abu Dawood Book #11, Hadith #2135)

Comment

This is clear statement from Sahabi and Prophet Peace be upon him, see the creed of Sahabi that how he said in Response to Prophet's Question that if you were to pass my grave, would you prostrate yourself before it? and Sahabi Said No. and Prophet peace be upon him himself said Do not Do so, but here we can see in Shrines People Prostrate in front of Grave. (even according to some sufis its Haram but still they try to prove prostration in front of the Grave of Prophet Peace be upon him and Pious Scholars)

Proof 3

It is narrated by Aishah {May Allah have mercy on Her}:

The Prophet {Peace be upon Him} was sitting with a group of Muhajirin and Ansar. A camel came walking all the way to the Prophet {Peace be upon Him} and prostrated before him. Upon observing this spectacle, his Companions said: "O Allah's Messenger {Peace be upon Him}! The animals and trees prostrate before you! And as long as they do it, we are more rightful in doing this to you (i.e. to prostrate before you)." The Prophet {Peace be upon Him} answered: "You must worship your Lord and pay due respect to your brothers." (Musnad Ahmad).(copied from taqwiyat ul eeman)

Comment

Here how Prophet peace be upon him graded prostration to be worship by replying "You must worship your Lord and pay due respect to your brothers." we should respect Prophet peace be upon him we should love him more then our life but we can not bow down on his grave.

Proof 4

Narrated by Abdullh bin Awfi ra that Muadh bin Jabal RA came from Sham and he bowed in front of Prophet Peace be upon him, Prophet Peace be upon him said, What is this Muadh? He replied i went to sham and saw them (the people) prostrating to their Priests and Leaders, and i liked in my heart that we prostrate for you, Prophet Peace Be Upon Him said: Do not do so.. [Ibn e Majah: 1853,Authenticated by Shaykh Zubair Ali Zai,Ibn e Hibban Authenticated in (Al Mwarid):1290 and Hakim Authenticated in Mustadrak 4/172.]

Proof 5

أخبرنا عبيد الله بن موسى عن إسماعيل بن عبد الملك عن أبي الزبيرعن جابر قال : خرجت مع النبي صلى الله عليه و سلم في سفر وكان لا يأتي البراز حتى يتغيب فلا يرى فنزلنا بفلاة من الأرض ليس فيها شجر ولا علم فقال يا جابر اجعل في إداوتك ماء ثم انطلق بنا قال فانطلقنا حتى لا نرى فإذا هو بشجرتين بينهما أربع أذرع فقال يا جابر انطلق إلى هذه الشجرة فقل يقل لك الحقي بصاحبتك حتى أجلس خلفكما فرجعت إليها فجلس رسول الله صلى الله عليه و سلم خلفهما ثم رجعتا إلى مكانهما فركبنا مع رسول الله صلى الله عليه و سلم ورسول الله بيننا كأنما علينا الطير تظلنا فعرضت له امرأة معها صبي لها فقالت يا رسول الله إن ابني هذا يأخذه الشيطان كل يوم ثلاث مرار قال فتناول الصبي فجعله بينه وبين مقدم الرحل ثم قال اخسأ عدو الله أنا رسول الله صلى الله عليه و سلم اخسأ عدو الله انا رسول الله صلى الله عليه و سلم ثلاثا ثم دفعه إليها فلما قضينا سفرنا مررنا بذلك المكان فعرضت لنا المرأة معها صبيها ومعها كبشان تسوقهما فقالت يا رسول الله اقبل مني هديتي فوالذي بعثك بالحق ما عاد إليه بعد فقال خذوا منها واحدا وردوا عليها الآخر قال ثم سرنا ورسول الله صلى الله عليه و سلم بيننا كأنما علينا الطير تظلنا فإذا جمل ناد حتى إذا كان بين سماطين خر ساجدا فجلس رسول الله صلى الله عليه و سلم وقال علي الناس من صاحب الجمل فإذا فتية من الأنصار قالوا هو لنا يا رسول الله قال فما شأنه قالوا استنينا عليه منذ عشرين سنة وكانت به شحيمة فأردنا أن ننحره فنقسمه بين غلماننا فانفلت منا قال بيعونيه قالوا لا بل هو لك يا رسول الله قال أما لي فأحسنوا إليه حتى يأتيه أجله قال المسلمون عند ذلك يا رسول الله نحن أحق بالسجود لك من البهائم قال لا ينبغي لشيء أن يسجد لشيء ولو كان ذلك كان النساء لأزواجهن

Narrated by Jabir RA

".... We were travelling with the Prophet (Peace be upon him) when suddenly a camel came near “and prostrated to the Prophet (Peace be upon him)” The Prophet (Peace be upon him) asked: Who is the owner of this camel? At this some youngsters from Ansaar said that it belongs to them. The Prophet asked them: What have you done with it? They replied: We have been putting load (of water) on it since the past 20 years, now when he has become old and gathered excessive mass on itself so we made up our minds to slaughter him and distribute the meat amongst our friends. The Prophet (Peace be upon him) asked: Would you sell it to me? They replied: Ah! It is yours O dear Prophet (salallaho alaihi wasalam). The Prophet said, keep it but take good care of it until natural death reaches it.The Sahaba asked: O Prophet (Peace be upon him) we are more deserving of prostrating to you than the animals. The Prophet (Peace be upon him) replied: It is not allowed for anyone, ….

Sunan Darami Vol 1 Hadith no: 17 under the chapter ما أكرم الله به نبيه من إيمان الشجر به والبهائم والجن Page 22-23 Authenticated by Hussain Saleem Asad as he said إسناده ضعيف لضعف إسماعيل بن عبد الملك . ولكن الحديث صحيح بشواهده "Chain is weak due to the weakness of Ismaeel bin Abdul Malik And Hadeeth is saheeh due to Shawahid"

source: http://www.islamicbook.ws/hadeth/snn-aldarmi-001.html

Proof 6

Hythamee quoted these ahadith right after this weak athar of Abu Ayyub al Ansaree in Majma Az Zawaid which are as follows

باب قوله‏:‏ لا تجعلن قبري وثناً

5846- عن أبي هريرة قال‏:‏ قال رسول الله صلى الله عليه وسلم‏:‏

‏"‏لا تجعلن قبري وثناً لعن الله قوماً اتخذوا قبور أنبيائهم مساجد‏"‏‏.‏

رواه أبو يعلى وفيه إسحاق بن أبي إسرائيل وفيه كلام لوقفه في القرآن وبقية رجاله ثقات‏.‏

Chapter Saying Do not turn my grave into an idol.

Narrated by Anas RAThe Messenger of Allah (sallallahu ‘alayhi wa sallam) said:

“ O Allah, do not turn my grave into an idol. May the curse of Allah be upon those who take the graves of their Prophets as places of worship.” And is narrated by Abu Yala and in it Ishaq bin abi israil and there is kalam on him لوقفه في القرآن and remaining Narrators are Trustworthy.

5847- وعن علي بن الحسين أنه رأى رجلاً يجيء إلى فرجة كانت عند قبر الرسول الله صلى الله عليه وسلم فيدخل فيها فيدعو فنهاه فقال‏:‏ ألا أحدثكم حديثاً سمعته من أبي عن جدي عن رسول الله صلى الله عليه وسلم قال‏:‏

‏"‏لا تتخذوا قبري عيداً ولا بيوتكم قبوراً فإن تسليمكم يبلغني أينما كنت‏"‏‏.‏

رواه أبو يعلى وفيه حفص بن إبراهيم الجعفري ذكره ابن أبي حاتم ولم يذكر فيه جرحاً وبقية رجاله ثقات‏.‏

‘Narrated by Ali ibn al-Husayn (may Allaah be pleased with him) that he saw a man entering through a gap at the grave of the Prophet (peace and blessings of Allaah be upon him), and making du’aa’. He told him not to do that and said, “Shall I not tell you a hadeeth that I heard from my father from my grandfather from the Messenger of Allaah (peace and blessings of Allaah be upon him)? ‘Do not take my grave as a place of festivity (which you visit repeatedly) and do not take your houses as graves. Send blessings upon me for your greeting will reach me no matter where you are.’ It is narrated by Abu Yala and in it Hafs bin Ibraheem al Jafiri Ibne Abi hatim mentioned him and did not quoted Jirha and rest of the Rijaal are trustworthy(end quote from Majma az zawaid)

Proof 7

This Hadith is also in Abu dawud with different chain

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)

Proof 8

The Messenger of Allah (sallallahu ‘alayhi wa sallam) said:

“ O Allah, do not turn my grave into an idol. May the curse of Allah be upon those who take the graves of their Prophets as places of worship.”

Related by Ahmad (no. 7352)

Proof 9

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."

http://hadith.al-islam.com/Display/Display.asp?Doc=7&Rec=550

and Same is in Abu Yala authenticated by Hussain Saleem Asad.

Ibne Abdul Hadee said Regarding this hadeeth

وَالْحَدِيث حَسَن جَيِّد الْإِسْنَاد وَلَهُ شَوَاهِد كَثِيرَة يَرْتَقِي بِهَا إِلَى دَرَجَة الصِّحَّة . قَالَهُ الشَّيْخ الْعَلَّامَة مُحَمَّد بْن عَبْد الْهَادِي رَحِمَهُ اللَّه . ‏

This hadeeth is Hasan, with Jayyid Chain and with so many Shawahid which lift it to the Daraja of Saheeh. [Awn al Mabood Sharah Sunan Abi Dawood under the commentary of this hadeeth]

source: http://hadith.al-islam.com/Display/Display.asp?Doc=4&Rec=2429

Commentries of Muhadditheen on this hadeeth

a) Imam Al Madeenah Al Munawwarah Shaykh Salah al Budayr said

Indeed, having intention of worshipping Allaah at the grave of a Prophet or a saint is a means leading to Shirk. That is why making supplications at the graves – including that of the Prophet saws – is forbidden. Aboo Ya’laa and Ad-Diya Al-Maqdisee reported that ‘Alee Ibn Husayn saw a man who used to enter an opening that is at the Prophet’s grave and make supplications there. He forbade him from doing that and told him.” Let me narrate to you a hadeeth I heard from my father on the authority of my grandfather that the Messenger of Allaah saws said,

source: http://www.islaam.net/main/display.php?id=390&category=23

b) Imam Malik said

Its in -Jami’ li’l-Bayan by Ibn Rushd

" سئل مالك رحمه الله تعالى عن الغريب يأتي قبر النبي كل يوم ، فقال : ما هذا من الأمر ، وذكر حديث : ( اللهم لا تجعل قبري وثنًا يُعبد )

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.]

So these are explicit statements from Prophet peace be upon him and this weak athar of Abu Ayyub ra is against them

The Claim that Dahabee Authenticated this weak Athar

Some says Dahabee Authenticated this athar, this is false claim as Dahabee himself said Dawub bin abi Saleh is Not Known that is he is Majhool.

And Fatwa of Dahabee is also against This athar that is he said

. ألا ترى الصحابة من فرط حبهم للنبي صلى الله عليه وسلم قالوا : ألا نسجد لك ؟ فقال : لا .

فلو أذن لهم لسجدوا له سجود إجلال وتوقير لا سجود عبادة كما قد سجد إخوة يوسف -عليه السلام - ليوسف .

وكذلك القول في سجود المسلم لقبر النبي صلى الله عليه وسلم على سبيل التعظيم والتبجيل لا يكفر به أصلا بل يكون عاصيا ، فليعرّف أن هذا منهي عنه ، وكذلك الصلاة إلى القبر

Don't you see that the Companions, in the excess of their love for the Prophet, asked him: "Should we not prostrate to you?" and he replied no, and if he had allowed them, they would have prostrated to him as a mark of utter veneration and respect, not as a mark of worship,just as the The prostration done to Yusuf (a.s) by his brothers was not prostration of worship. The prostration of the Muslim to the grave of the Prophet is for the intention of respect and reverence. One is Not doing Kufr because of it whatsoever but he is being disobedient . Let him therefore be informed that this is forbidden. Similarly in the case of one who offers Prayer towards the grave." [Imam Dhahabi in Mu`jam al-Shuyukh, Volume No.1, Page No. 55]

Note: Here Dahabee did not say it is shirk because the person was not seeking help from the grave or the person in Grave, Dahabee ra himself said

ولجهلة المصريين فيها اعتقاد يتجاوز الوصف، ولايجوز مما فيه من الشرك، ويسجدون لها، ويلتمسون منها المغفرة
Due to ignorance of Egyptians the Creeds found in them is not correct to talk about it, When shirk found in them, they prostate to others (except Allah), and they seek forgiveness from them[Seyar Ailam Nubala 10/106]

Shaykh Abdul Qadir Jeelani RA said

“When you visit the graves then do not put your hands on them or kiss them as this is the habit of the jews, nor sit on the graves or rest against them..” (al-Ghuniyyah (1/91).

Scan: http://lh4.ggpht.com/_Y3h6JhqU8O4/TFbFeeG0GvI/AAAAAAAAAMo/-HZvP4VmhIE/s400/untitled.JPG

From Now onwards Hanafi fatawa taken from hanafi website: http://www.tauheed-sunnat.com/sunnat/content/tawaaf-circumbulate-sujood-prostrating-etc-graves

Mullah Ali Qari commentating on the hadith Allah’s curse be on the Yahood and Nasara writes that the Yahood and Nasara fell prey to Allah’s curse either because,

A) Due to their love and respect to the Ambiya, they, in expressing this love and respect, made sajdah to the graves of the Ambiya alayhimus salam and this is shirk.

B) Or they used to read Salaah and make sajdah to Allah but in the grave yards they prostrated to their prophets. In the condition of Salaah they used to face the graves and make sajdah to these graves. They thought they were doing two good deeds.

Hadhrat Shah Wali ullah writes in “Fauzul Kabir”. If you wish to see a perfect example of the practices of the Mushrikeen then look at the general masses and the ignorant of our times. They visit tombs, graves, etc and indulge in many types of shirk. Every wicked and misfortunate act and belief of the previous people is exercised by different groups of our times. May Allah Ta’ala protect us from such beliefs and practices.

Burhan Tarjumani says: “We do not regard placing of the hands on the graves as sunnah nor as a good act. However if someone does so, there is no sin. Ainul Aimmah Karabisi says: This was the ruling of the Salaf (Pious predecessor) without reproach. And Shamshul Aimma Makki says: This is an innovation. Do not rub or place your hands on graves nor kiss it, because these are christian customs. (Fatwa Alamgiri pg357 Vol 5)

The gist of the above fatwa (decree) is that there is no evil in placing your hands sometimes on the graves as long as it is not regarded as sunnah or an act of virtue. To place hands on the graves regarding it virtuous and a means of gaining “barakah” and kissing the grave or the hand are all innovations. It was not the practice of the Salaf but a christian custom.(end quote)

Related Link regarding this athar

http://ahlalhdeeth.com/vbe/showpost.php?p=47312&postcount=8

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