Imam Dahabee(RehmatuAllah Alihe) Quoted
Translation: Abu Ali Ghisani Said Abu al Fath Nasr bin al Hasan al Sakti Samarqandi told us in 464 h there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (Rahimuhullah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, although the distance between Samarqand and Khartank was only 3 miles [As Siyar al Alam An Nabula Volume 12, Page No 469]
There is no value of Hikayah in ISLAM specially in creed. It could be weak, fabricated or Authentic, Creed are based on Quran and Authentic Sunnah (those who use this athar according to them hadith should be mutwatir for creed) but here they are using Hikayah of Mutakhiroun and not even from Tabiyeen and Itteba Tabiyeen.
Abdullah bin Mubarak Rahimullah rightly said
Chains are in deen, if chain is not there then anyone can say anything.
Muqaddimah Sahih muslim tarqeem dar us salam no: 32
Dahabee is quoting from Abu Ali Ghisani, Dahabee died in 748 h, and there is no chain from Ad Dahabee to Abu Ali Ghisani,how can we rely on this story?
Critique on chain
a) Shaykh Zubair Ali Zai said:
Who is Abu Ali al Hafidh? Nothing is mentioned regarding him. Remember that here Abu Ali Al Hafidh Nesaboori is not meant, who was teacher of Hakim Etc. He died Before Abu Al Fath Nasr bin Al Hasan As Samarqandi
Summary is that This story of Praying for Rain near Grave of Imam Bukhari is not Proven[Al Hadith no:38 page 10,11]
b)Shaykh Saheem Replied(Considering Abu Ali Ghisani, Al Hussain Bin Muhammad Bin Ahmad Al Ghisani Al Andulasi The Imam)
القصة أوردها الذهبي في " سير أعلام النبلاء " .
وكذلك السبكي في " الطبقات " قال : وقال أبو علي الغساني . ثم ذكرها .
والذهبي متوفّى سنة 748 هـ .
والسبكي مُتوفّى سنة 771 هـ .
وأبو عليّ الغساني ، هو الحسين بن محمد بن أحمد الغساني الأندلسي الجياني ، المتوفَّى سنة 498هـ
فكم بين الذهبي والسبكي وبين أبي عليّ الغساني ؟!
فهي تُروى عن أبي عليّ الغساني ، وهي قصة مُنقطعة .
Dahabee mentioned this story in Seyar Ailam Al Nubala and Subki Mebtioned in Tabqaat and Said, Abu Ali Ghisani said (and then the whole story)
Dahabee Died in 748 H
Subki Died in 771 H
And Abu Ali Ghisani, and He is Al Hussain bin Muhammad bin Muhammad bin Ahmad Al Ghisani Al Andulasi Al Jiyani died in 498h
Then He said this Story is Munqatah.(end)
See his Detailed Reply here Source: http://www.dd-sunnah.net/forum/showthread.php?t=87281&page=3
Imam Dahabee 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]
This Athar is Against the Practice of Sahaba
It is against Quran and Sunnah and Sahaba, Islam is not derived from Stories
a) Prophet (peace and blessings of Allaah be upon him)said , “Do not take my grave as a place of festivity (which you visit repeatedly).” Ibn Hajar al-Haythami said in Sharh al-Mishkaat:
b) Athar of Omar RadhiAllahAnho
It was narrated that al-Ma’roor ibn Suwayd (may Allaah have mercy on him) said:
خرجنا مع عمر بن الخطاب فعرض لنا في بعض الطريق مسجد فابتدره الناس يصلون فيه فقال عمر : ما شأنهم ؟ فقالوا : هذا مسجد صلى فيه رسول الله صلى الله عليه وسلم فقال عمر : أيها الناس إنما هلك من كان قبلكم باتباعهم مثل هذا حتى أحدثوها بيعا فمن عرضت له فيه صلاة فليصل ومن لم تعرض له فيه صلاة فليمض
“We went out with ‘Umar ibn al-Khattaab and we came across a mosque on our route. The people rushed to pray in that mosque, and ‘Umar said, ‘What is the matter with them?’ They said, ‘This is a mosque in which the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed.’ ‘Umar said: ‘O people, those who came before you were destroyed because they followed such (practices) until they made them places of worship. Whoever happens to be there at the time of prayer, let him pray there, and whoever is not there at the time of prayer, let him continue his journey.’” (Narrated by Ibn Waddah in his book al-Bida’ wa’l-Nahiy ‘anhaa; classed as saheeh by Ibn Taymiyah in al-Majmoo’, 1/281).
c) Athar of Ali bin Hussain Bin Ali Ra
‘Ali ibn al-Husayn (may Allaah be pleased with him) 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.’”[Narrated by Abu Dawood, 2042; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1796., Abu Ya’la and al-Haafiz al-Diya’ in al-Mukhtaarah, Mentioned by Shaikh al-Islam Ibn Taymiyyah in Kitaab al-Waseelah (p.136) and al-Iqtidaa p.155-156, Shaikh al-Albanee in Ahkam al-Janaaiz, p.280]
Fatwas of scholars
a) Fakhar ud Din Al Razi Said
Fakhrudin Ar-Razi in the Tafsir of verse 18 of surah yunus mentioned different sayings of scholars about how the Mushriks took idols as intermediary towards Allah, and he mentioned in fourth explanation:
أنهم وضعوا هذه الأصنام والأوثان على صور أنبيائهم وأكابرهم، وزعموا أنهم متى اشتغلوا بعبادة هذه التماثيل، فإن أولئك الأكابر تكون شفعاء لهم عند الله تعالى، ونظيره في هذا الزمان اشتغال كثير من الخلق بتعظيم قبور الأكابر، على اعتقاد أنهم إذا عظموا قبورهم فإنهم يكونون شفعاء لهم عند الله.
"They built these statues and idols upon the forms of their Prophets and leaders (Akabir), and they believed that when they would worship these idols, then these leaders (Akabir) would become intercessors for them in front of Allah. And what is similar to this in our times is the veneration (ta'zeem) of a lot of people among the creation of the graves of their leaders (Akabir), with the belief that if they venerate their graves, then they (leaders) will be intercessors for them in front of Allah."
This is clear proof that this hikayah is against hadith and Athar, And we should follow Sahih Ahadith against hikayah.