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Istegatha (Narrations: O Slaves of Allah Help me and its reality)

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Narration: O Slaves of Allah! Help Me and its Reality

Introduction:

a Narration 1 and 2:From Ibne Masood
b Narration 3:from Atba bin Ghazwaan
c Narration 4:Abaan bin Saleh (Mursal)
d Narration 5 and: Ibne Abbas (Marfu) and (Moquf)
e Athar of Imam Ahmad bin Humble
f The Claim that some people practiced and found it beneficial.
g These weak Narrations are against Quranic Teachings
h These Weak Narrations are gainst Authentic Ahadeeth and
Understandings of Sahaba
i Conclusion

from Musnad Abee Yala:

حدثنا الحسن بن عمر بن شقيق حدثنا معروف بن حسان عن سعيد عن قتادة عن ابن بريدة عن عبد الله بن مسعود أنه قال قال رسول الله صلى الله عليه وسلم

: إذا انفلتت دابة الأرض بأرض فلاة فليناد : يا عباد الله احبسوا ! يا عباد الله احبسوا ! فإن لله حاضرا في الأرض سيحبسه

Translation :

1. Verdicts of Muhadditheen on this chain
2. Maroof bin Hisan is Weak
3. Inqita (Discontinuty) Between Abdullah bin Bareedah and Ibne Masood RA
4. Qatadah is Mudallis
5. Saeed bin Abi Arooba is Mukhlit
6. Saeed bin Abi Arooba is Mudallis

رواه أبو يعلى والطبراني وزاد : " سيحبسه عليكم " . وفيه معروف بن حسان وهو ضعيف

Narrated by Abu Yala and Tabrani with more wordings "They will help you recover it." and in it M`aroof bin Hisaan who is Weak

b) Muhaqqiq of Musnad Abu Yala said:

Chain is weak due to weakness of Maroof bin Hisaan[In the notes of Vol 9 page 177 hadeeth 5269]

2. Maroof bin Hisaan is Weak

a) Hafidh Ibn e Hajar Mnetioned that Maroof bin Hassan is not Known in [Lisan Al Meezan 6/61]

b) Ibne Abi Hatim said

Abu Hatim Al Razi said he is Unknown [Al Jirha wa tadeel 8/323]

c) Ibne Adi said

منكر الحديث قد روى عن عمر بن ذر نسخة طويلة كلها غير محفوظة "

Munkir ul Hadeeth, [Al Kamil 6/325] .

3. Inqita (Discontinuty) between Abdullah bin Bareedah and Ibn e Masood

a) It is Mnetioned in Sharah Al Adhkaar Ibne Al`aan 5.150

That there is Inqeta between Abdullah bin Bareedah and Ibne Masood ra

b) Shaykh Saleh Al Shaykh said

Hafiz ibn Hajar said in “Nataij ul Afkar” This is a Ghareeb Hadith narrated by ibn us-Sunni and At-Tabarani, and there is Inqita’ (disconnection) between Buraydah and ibn Mas’ud” So there are four defects in this Hadith. (tranlsation taken from http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=128)

4. Qatadah Is Mudallis and he is Narrating from (An)

Qtadah Is Mudallis mentioned by a) Ibn e Hajar asqalani in Tabqat ul Mudalliseen 3/92

b) Imam Hakim said Qatadah makes tadlees

قتادة على علو قدره يدلس

Mustadrak al Hakim vol 1 page 233 no: 816

source of Mustadrak http://www.sonnaonline.com/Hadith.aspx?HadithID=519484

Hakim also said Qatadah is Mudallis in [Muarifat al Aloom al Hadeeth page no: 103]

c) Ibn Hibban said He was Mudallis in [Kitab al Thiqqat vol 5 page 322]

5. Saeed bin Abi Arooba is Mukhlit

He is Mukhlit as Mentioned in Seyar al Ailam al Nubala under his Biography, Hafidh Ibne Hajar asqalani Also said he is Mukhlit Tabqaat ul Mudalliseen 2/50

6. Saeed bin Abi Arooba is Mudallis

He is Mudallis as said by Al Alaai, Ibn al Iraqi, Suyuti and Ibn Hajar and he is narrating from (AN)

Comment: This chain is indeed weak

b)Narration 3:from Atba bin Ghazwaan (Mursal)

Also in a different version we can see the same subject being narrated in the same hadith text.

Objections on the Narration

1. Chain is disconnected

2.Two narrators are weak

1. Chain is disconnected

a) Imam Haythami Said

1.AbdurRahman ibn Shareek, Abu Hatim said: “Very weak in Hadith” and Ibne Hibban Mentioned him in Thiqqat

2. Shareek father of Abdul Rahman and he is ibn Abdillah An-Nakh’i the famous Qadhi. Hafiz ibn Hajar said in Taqrib: “Saduq, he makes a lot of mistakes, his memory deteriorated since he obtained the position of judge in Kufah. He was ‘Adil, noble, a great worshiper, harsh on the people of innovation.”

So we gather three Afaat in Chain: 1. disconnection, 2. Weakness of Abdul Rahman, 3. And Weakness of Shareek, So the Chain is confirmed weak[Hazihi Mafahimuna” page 41]

Translation:“Yazid Ibn Harun related to us saying: ‘Muhammad Ibn Ishaq reported to us from Aban Ibn Salih that the Messenger of Allah said: “When one of your means of transport or camel flees in a (deserted) land, where none can be seen, he should say ‘Assist me O slaves of Allah,’ for he shall be assisted

Objection on the narration

Shaykh Saleh Al Shaykh said

...Muhammad ibn Ishaq narrated to us from Aban ibn Salih that the Prophet (saw) and he mentioned similarly. This Isnad is Mu’dal (meaning there are two narrators missing in the Isnad) and the Tadlis of ibn Ishaq is famous. (translation taken from http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=128 )

Then the text of the Hadith has nothing to do with Tawassul with someone’s status or with invoking dead or absent people, as it is restricted to Angels and the Prophet (saw) did not say that Abdal or men of invisible (Rijal ul Ghayb) will come to save him. The Angels are present there, they hear the speech and have the power to rescue the mount or indicate the way. How can anyone do Qiyas of Angels that are present with dead or absent human beings?

So if this Hadith is authentic, then it has nothing to do with invoking human beings and seeking their help.

And for the people of Kalam, one needs a Mutawatir text to establish creed, so how can these people base their creed on Qias with angels, while the Qiyas is Zanni (speculative) in first place and these narrations are not Mutawatir?

The people of Shirk have no shame to use their Ray and misguide people. None of the Salaf used these Ahadith under chapter of Tawassul or used these Ahadith for invoking human beings. Source: http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=128 )

Note that Imam Abdullah Bin Mubarak left the Narration

Shaykh ul-Islaam Abu Ismaeel al-Harwee (d.481H) Narrated in Dhamm al Kalam

أن عبد الله بن المبارك ضل في بعض أسفاره في طريق ، وكان قد بلغه أن من ضل في مفازة فنادى: عباد الله أعينوني. أُعين. قال: فجعلت أطلب الجزء أنظر إسناده. قال الهروي: فلم يستجز أن يدعو بدعاء لا يرى إسناده.

e) Athar of Imam Ahmad bin Humble

Fatwas of Hanbli Scholars who knew more than these extreme sufis

Ibn e Aqil Hanbli said
لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله
Graves are not made for kissing and decorating and roaming around and begging them for ALLAH [Ibn e Muflih quoted al furoo 2/272]

"To me, they are kafir (infidels) due to these positions; like revering the graves and paying respect to them with things which are forbidden by Shari'a like burning fire, kissing the graves, roaming around them, addressing the dead with sheets (of requests) and notes on patches which say like this: "O My Master do such and such for me", and taking the soil for getting blessing, pouring perfume on the graves, undertaking journey to visit them, hanging shreds with trees, as imitation to those who worship Lat and Uzza.[Talbees Iblees, Chapter 12, Talbees on majority of the awam]

Ibn Rajab Ibn Hanbli said
He comments on the hadith from Ibn Abbas radiyallahu anhum: "When you are asking, ask only from Allah and when you are asking for help ask only from Allah." He comments:
اعْلَمْ أَنَّ سُؤَالَ اللَّهِ تَعَالَى دُونَ خَلْقِهِ هُوَ الْمُتَعَيَّنُ، لِأَنَّ السُّؤَالَ فِيهِ إِظْهَارُ الذُّلِّ مِنَ السَّائِلِ وَالْمَسْكَنَةِ وَالْحَاجَةِ وَالِافْتِقَارِ، وَفِيهِ الِاعْتِرَافُ بِقُدْرَةِ الْمَسْئُولِ عَلَى دَفْعِ هَذَا الضَّرَرِ، وَنَيْلِ الْمَطْلُوبِ، وَجَلْبِ الْمَنَافِعِ، وَدَرْءِ الْمَضَارِّ، وَلَا يَصْلُحُ الذُّلُّ وَالِافْتِقَارُ إِلَّا لِلَّهِ وَحْدَهُ، لِأَنَّهُ حَقِيقَةُ الْعِبَادَةِ،

Shaykh al-Islam Ibn Taymiyah said:
Whoever regards the angels and Prophets as intermediaries whom he calls upon, puts his trust in and asks them to bring that which will benefit him and ward off harmful things, such as asking them to forgive sins, guide them, relieve them of distress and meet their needs, is a kaafir, according to the consensus of the Muslims. Majmoo' al-Fataawa, 1/124.

also see detailed stance of Imam Ahmad bin Humble ra on kissing graves

http://www.systemoflife.com/articles/refutation/286-imam-ahmad-and-kissing-graves

f) The Claim that some people practiced and found it beneficial.

Al-Shawkaani (may Allaah have mercy on him) said:

The Sunnah cannot be proven merely from experience, and the acceptance of du'aa' does not necessarily mean that this was narrated in a sound from the Messenger of Allaah (peace and blessings of Allaah be upon him). Allaah may answer a du'aa' even when one does not seek to draw close to Him by means of the Sunnah, for He is the Most Merciful of those who show mercy, or the answer may be a kind of test that may lead a person further away from Allaah.[Tuhfat al-Dhaakireen (p. 140)]

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

As for what is said about So and so having tried it and found it to be true, all of that does not indicate that the hadeeth is saheeh. The fact that a person tried something and got what he wanted does not prove that which is said about it or narrated concerning it is correct, because it may be decreed that he gets this thing, or it may be a test and trial for the one who does that. Achieving one's aim does not mean that what is narrated concerning it is correct.[Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan (1/46)]

وقد كان الكفار يدعون، فيستجاب لهم فيسقون وينصرون يعافون مع دعائهم عند أوثام وتوسلهم ا. وقد قال تعالى: (كَّلاّ نمد هؤلاء وهؤلاء من عطاء ربك وما كان عطاء ربك
محظوراً

Kuffar pray in front of Idols and with the Wasilah of Idols and their prayers are Accepted ,then Rain comes to them, Help comes to them , Afiyah comes to them as Allah says (in Bani Israeel:20) On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden[Page 123 with the tehqeeq of Shaykh Mashoor bin Hasan aal Salmaan publihed by دار ابن القيم للنشر والتوزيع ، الدمام ، ط 1 ، 1410 هـ / 1990 م]

f) These Weak Ahadeeth are Against Quranic Teachings

verse no: 1 Allah says in Surah Fatir

verse no: 2 Allah says

[16:53] Then, when harm touches you, unto Him you cry aloud for help

Commentary of Jalalayn says

{ وَمَا بِكُم مّن نّعْمَةٍ فَمِنَ ٱللَّهِ } لا يأتي بها غيره و «ما» شرطية أو موصولة { ثُمَّ إِذَا مَسَّكُمُ } أصابكم { ٱلضُّرُّ } الفقر والمرض { فَإِلَيْهِ تَجْئَرُونَ } ترفعون أصواتكم بالاستغاثة والدعاء ولا تدعون غيره.

Whatever grace you have, it is from God, none but He brings it (mā, ‘whatever’, is either a conditional or relative [particle]). Then when misfortune, poverty or illness, befalls you, to Him you cry for help, [to Him] you raise your voices with pleas for help and supplications, and you do not call upon any other than Him.

Source: http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=16&tAyahNo=53&tDisplay=yes&UserProfile=0&LanguageId=2

verse no: 3 Allah Says

[17:67] And when harm touches you upon the sea, those that you call upon vanish from you except Him

g)These Weak Ahadeeth are against Authentic Hadeeth and Understandings of Sahaba

Hadith no: 1

An-Nu'man ibn Bashir reported that the Prophet, may Allah bless him and grant him peace, said,

"Supplication is worship.' Then he recited, 'Call on Me and I will answer you.'"

Adab al mufrad chapter 296. The excellence of supplication

How Sahaba Understood?

Sahaba never called any Dead person not even Gayab

Narrated Abu Huraira: Allah's Apostle sent a Sariya of ten men as spies under the leadership of 'Asim bin Thabit al-Ansari, the grandfather of 'Asim bin Umar Al-Khattab. They proceeded till they reached Hadaa, a place between 'Usfan, and Mecca, and their news reached a branch of the tribe of Hudhail called Bani Lihyan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates they had brought with them from Medina. They said, "These are the dates of Yathrib (i.e. Medina), "and continued following their tracks When 'Asim and his companions saw their pursuers, they went up a high place and the infidels circled them. The infidels said to them, "Come down and surrender, and we promise and guarantee you that we will not kill any one of you" 'Asim bin Thabit; the leader of the Sariya said, "By Allah! I will not come down to be under the protection of infidels. O Allah! Convey our news to Your Prophet. (Bukhari Book#52, Hadith #281)

Comment

Its clear the Sahaba asked help from ALLAH that is O Allah inform our Prophet Why cant they call like O Prophet , help us , so and so Thye believed only Allah can hear from far away and can help from anywhere but not Prophet peace be upon him or any Dead Wali because Invocation is Worship (This is the view of the Majority of Mufassireen as said by Al Qurtubee by saying this proves that invocation is the act of worship, and this is what most of the mufassirin are upon’.Source: http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=5&tSoraNo=40&tAyahNo=60&tDisplay=yes&UserProfile=0&LanguageId=1 )

Hadeeth no: 2

Prophet (peace and blessings of Allaah be upon him) said:

" احرص على ما ينفعك واستعن بالله ولا تعجز ، وإذا أصابك شيءٌ فلا تقل لو أني فعلت كذا كان كذا وكذا ، ولكن قل : قدَّر الله وما شاء فعل ، فإن لو تفتح عمل الشيطان "

“Strive for that which will benefit you and seek the help of Allaah, and do not be helpless. If anything (bad) happens to you, do not say, ‘If only I had done such-and-such, then such-and-such would have happened.’ Rather you should say, ‘Qaddara Allaah wa ma sha’a fa’ala (Allaah decrees, and what He wills He does),’ for (the words) ‘If only’ open the door to the Shaytaan.” (Narrated by Muslim).

Comment

Prophet peace be upon him in Authentic Ahadeeth never said one can ask from Dead but he always said Ask from Allah and He (Peace be upon him) even taught Prayers and those prayers are only Asking from Allah not from Dead Wali.

Conclusion

1. Neglecting all this still this cannot be a proof for anyone to call dead or anyone who is absent or anyone specifically since the state of being omnipresent is for Allah alone.

2. And Allah alone is omnipresent in his knowledge and he is the only one who sees, hears and knows every minute things happening on this world. No other creature has been given this ability and no one with what ever gymnastics they do they cannot simply prove this ultimate Truth. It’s merely a shout given to those who are present around you and who could listen in the vicinity of your sound.

3. Its apparent that unlike sight of the person which is not possible at the same time to see all 6 directions, where as the sound produced is scattered in all directions.A person who is drowning may call out Help me, it’s a voice meant for anyone who hears it. Similarly the narration is just applying this situation and concept and let them call out in this manner .wherein you voice out so someone can hear this voice of yours in the vicinity and does not apply calling anyone dead or absent.

4. We cannot find these narrations in any of the Sahih Sittah (famous 6 books of hadith) and you can realize the oddness of the narration.

5. The narration does not call upon anyone specifically.

6. The narration is for anyone who is present in the vicinity and living.

7. Almost all narration has weakness in them and the most acceptable among them all, in the version of Imaam Baihaqi in Shuábal Imaan explicitly shows Angels are present, and not dead or anyone absent.

8. The accusation that has been raised in the internet is baseless and stems out from ignorance and deceipt from the opponents whose main job is creating Fitna and Lies upon scholars and organization. What Islaah magazine has documented is they had explained the interpretation of this hadith and also the hadith pertaining to Hajira speaking to Angel Jibreel.

9. Based on this two hadith , they merely proved that the interpretation of the subject if in case the narration is authentic which is disputed among Muhaddhitoon , it does not have any evidence to call out anyone dead and absent and merely it meant to call anyone who is in the vicinity , present and living. This thing was taken out of context and accusation and charges are brought with lies and distortions.

10. An ignorant like the ones who accuse us when he has nothing in his hand, he resorts to lies and contradictions and that’s what the people who are lying upon Salafis are doing.

Related Links

Tawassul: Islamic vs. bid’ah

http://www.islamqa.com/en/ref/3297/

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