Imam Dārimī Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.
Sunan Darimi Volume 001, Page 227, Hadith Number 093
Hafiz Ibn Jozi mentioned under the chapter “في الاستسقاء بقبره صلى الله عليه وسلم “Istesqa with the grave of Prophet peace be upon him”[Al Wafa be Tareef Fadhaail e Mustafa]
Note: Chapter does not mean this is the aqeedah of Ibn Jozi neither the chapter says Asking help from Prophet peace be upon him is allowed, It simply means he will narrate ahadith related to this chapter, Ibne Jozi himself said regarding innovators,
“One of there habbit is that on the 15th night of shaban they visit the graves… and they take the mud from the grave of saint” [ Talbees Iblees of ibn e jozi تلبيس إبليس/الباب الثاني عشر chapter تلبيس إبليس على جمهور العوام]
see alsi Ibn Jozi VS The aqeedah of brelviyah on asking help from the dead.
Coming back to the hadith, One of the narrator is Saeed bin Zaid, Who is trustworthy but he is not evidence in his lone narrations and This is Jarah Mufassir
Ibne Hibban saidوكان صدوقا حافظا ممن كان يخطىء في الأخبار ويهم في الآثار حتى لا يحتج به إذا انفردHe is truthful Hafiz who makes mistakes in narrations and Waham in Athaar even he is not evidence in his lone narrations[Kitab al Majroheen by Ibne Hibban under the biography of Saeed bin Zaid]
a) Ibne Hibban said
وكان صدوقا حافظا ممن كان يخطىء في الأخبار ويهم في الآثار حتى لا يحتج به إذا انفرد
He is truthful Hafiz who makes mistakes in narrations and Waham in Athaar he is not evidence in his lone narrations[Kitab al Majroheen by Ibne Hibban under the biography of Saeed bin Zaid]
Note: This narration is also in his(saeed bin zaid) lone narrations, so this is weak, And the people who are using this hadeeth as evidence they claim that we need mutwatir ahadeeth for creed, How strange! they are going against their own rule (i.e) using weak ahdeeth of lone narrators for their false creed?
b) Critique on the text
The text of the hadith states that Sahaba opened a widow in the chamber of Aisha ra but what was the need of it when it was already a bit open as mentioned in the ahadith
Narrated ‘aisha: Allah’s Apostle used to offer the ‘asr prayers at a time when the sunshine was still inside my chamber and no shadow had yet appeared in it. (Bukhari Book #10, Hadith #520)
c) Islam QA says
This hadeeth is not proof for what the extreme Sufis believe about it being permissible to seek rain by the help of the Prophet Muhammad (peace and blessings of Allaah be upon him). You cannot find in the hadeeth anything which indicates that, by any stretch of the imagination. The most that can be said is that it shows how Allaah honoured his Prophet (peace and blessings of Allaah be upon him) after he died, as al-Daarimi described in his Musnad in the chapter heading under which he included this hadeeth. This is the blessing of his pure body and his honour before Allaah. But that does not mean that it is permissible for the Muslims to go to him and seek his help whilst he is in his grave. The Sahaabah (may Allaah be pleased with them) did not do that, rather they opened a hole in the roof of his room so that it might be directly open to the sky, but none of them asked the Prophet (peace and blessings of Allaah be upon him) for rain, and they did not speak to him concerning that.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Iqtida’ al-Siraat al-Mustaqeem (p. 338)
Going to graves to offer supplication beside them, and seeking a response to du’aa’ offered there more than du’aa’s offered elsewhere, is something that was not prescribed by Allaah or His Messenger, and was not done by any of the Sahaabah, Taabi’een or imams of the Muslims. It was not mentioned by any of the earlier scholars or righteous men. Rather most of what has been narrated concerning that comes from some of the later figures, after the second century (AH).
The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) were faced with drought several times, and other calamities befell them, but did they come and seek rain and seek help at the grave of the Prophet (peace and blessings of Allaah be upon him)?
Rather ‘Umar went out with al-‘Abbaas and sought rain through him, i.e. through his du’aa’; he did not pray for rain by the grave of the Prophet (peace and blessings of Allaah be upon him).
Indeed it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that she uncovered he grave of the Prophet (peace and blessings of Allaah be upon him) so that rain might fall on it, because it (rain) is a mercy, but she did not pray for rain there, or seek divine help there. End quote.
Thus it is clear that there is no evidence in this report for the Sufis that it is permissible to seek help from the Messenger (peace and blessings of Allaah be upon him) or to seek to draw closer to Allaah by means of him or his status.
And Allaah knows best.
d) Brailwiyah quoted Samhudi
a traditionist and historian from Medina, ‘Alī bin Ahmad Samhūdī has disconfirmed Ibn Taymiyyah and supported Imam Dārimī’s contention. According to him, Zayn-al-Mirāghī said, “Let it be known that it is a practice of the people of Medina to date that, during a period of drought, they open a window at the bottom of the dome in the Prophet’s tomb in the direction of prayer niche though the roof intervenes between the grave and the sky. I say that in our period, too, one of the gates in the boundary wall, enveloping the tomb, called al-mawājahah, that is, the door that opens towards the Prophet’s face, is flung open and people gather there (for prayer).
[Samhūdī, Wafā’-ul-wafā (2:560) ]
First of all no where Samhudi mentioned the name of Ibn Taymiya ra, rather he just quoted Muraghi`s quote without any reference see the arabic quote
قال الزين المراغي: واعلم أن فتح الكوة عند الجدب سنة أهل المدينة حتى الآن، يفتحون كوة في سفل قبة الحجرة: أي القبة الزرقاء المقدسة من جهة القبلة، وإن كان السقف حائلا بين القبر الشريف وبين السماء. قلت: وسنتهم اليوم فتح الباب المواجه للوجه الشريف من المقصورة المحيطة بالحجرة، والاجتماع هناك، والله أعلم. [وفاء الوفاء بأخبار دار المصطفى 2/ 560]
Muraghi died in 816 h see [ذيل التقييد في رواة السنن والأسانيد 2/ 344] and Samhudi was born in 844 h see [النور السافر عن أخبار القرن العاشر ص: 55], so this saying is not authentic. Plus they never asked help from Prophet peace be upon him so there is no proof of asking help from Prophet peace be upon him in this quote.
as-Samhudi himself said that Ibn Jama’ah said regarding practice of those who kiss the grave of Prophet peace be upon him:
وليس عجبي ممن جهل ذلك فارتكبه، بل عجبي ممن أفتى بتحسينه مع علمه بقبحه ومخالفته لعمل السلف
I am not surprised by those who are doing this due to their ignorance. But I am surprised by those who give fatwa of it being a good act even after knowing this practice is ugly and against the practice of salaf.
[Wafa al Wafa of Samhudi 4/219]
قلت: وقد شاهدت بعض جهال القضاة فعل ذلك بحضرة الملأ، وزاد عليه وضع الجبهة كهيئة الساجد، فتبعه العوام، ولا قوة إلا بالله.
I say: I saw some ignorant judges doing this in al Malaa, and they would bow like prostration and the lay people followed them. [Wafa al Wafa of Samhoodi 4/219]
Moreover Prophet Peace be Upon him himself said
Imam Ahmad reported that a man of Balhajim said: “O Messenger of Allah, what are you calling for” He said:
«أَدْعُو إِلَى اللهِ وَحْدَهُ الَّذِي إِنْ مَسَّكَ ضُرٌّ فَدَعَوْتَهُ كَشَفَ عَنْكَ، وَالَّذِي إِنْ أَضْلَلْتَ بِأَرْضٍ قَفْرٍ فَدَعَوْتَهُ رَدَّ عَلَيْكَ، وَالَّذِي إِنْ أَصَابَتْكَ سَنَةٌ فَدَعَوْتَهُ أَنْبَتَ لَك»
(I am calling people to Allah Alone, the One Who, if you call on Him when harm befalls you, will relieve you; and when you are lost in the wilderness, you call on Him and He brings you back: and when drought (famine) strikes, you call on Him and He makes your crops grow.) [Musnad Ahmad hadith no: 20636 Shuayb Arnaut said: The chain is authentic, Quoted by Ibne Kathir In his Commentary of Quran Under 27:62]
Prophet peace be upon him Never said when Drought Strikes, You Call on Me and I can Help youProphet peace be upon him told us everything, we challenge these sufis show us single hadith where Prophet peace be upon him said visit my grave and ask me i will help you.
For detailed Critic on the chain
Imaam Suyooti in his work :الأمر بالاتباع والنهي عن الابتداع -السيوطي Under the Chapter تعظيم الأماكن التي لا تستحق التعظيم (Veneration of those places which are not applicable for veneration)
First he replied those who say that our prayers are accepted at these places or graves or shrines etc He replied by saying
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
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]
On page 139 he said
فإن قصد القبور للدعاء رجاء الإجابة فمنهي عنه، وهو إلى التحريم أقرب. والصحابة رضي الله
عنهم – وقد أجدبوا مراتٍ – ودهمتهم نوائب بعد موته (، فهلا جاءوا فاستسقوا واستغاثوا عند قبر
النبي ( وهو أكرم الخلق على الله عز وجل، بل خرج فيهم سيدنا عمر بن الخطاب رضي الله عنه
بالعباس عم النبي ( إلى المصلى فاستسقى به، ولم يستسقوا عند قبر النبي (.
فاقتد أيها المسلم إن كنت عبد الله بسلفك الصالح، وتحقق التوحيد الخالص؛ فلا تعبد إلا الله، ولا
تشرك بربك أحداً، كما أمر الله تعالى بقوله: (فإياي فاعبدون)، وقال تعالى: (فمن كان يرجو لقاء ربه
فليعمل عملاً صالحاً ولا يشرك بعبادة ربه أحداً). فلا تعبد إلا إياه ولا تد ع إلا هو، ولا تستعن إلا به،
فإنه لا مانع ولا معطي ولا مضار ولا نافع إلا هو سبحانه وتعالى، لا إله إلا هو عليه توكلت وإليه
For Verily visiting the graves with the intention that our prayers will be accepted is not allowed and it is closer to Haram. Sahaba faced so many difficulties after the death of Prophet (peace be upon him) drought came to them,…….. so Why didn’t they come to the grave of Prophet of Allah? Why they didn’t request him (peace be upon him) for rain? Why they didn’t call at his grave? Prophet (SAW) is the highest of the creation in the sight of Allah
In fact at the time of drought OMAR Ra went to Eid GAH with Abbas RA and asked him to pray for rain(prayer of istesqa see Sahih bukhari for detailed athar). They never prayed near grave of Prophet (peace be upon him). O Muslim If You are follower of Allah like your Salaf as Saleh were so follow them, do Research of Correct Tauheed, Do not Worship other then Allah, Do not Make Partners of Allah. As Allah Commanded (Therefore worship Me.) and Allah says (So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”) (end)
Comment: This book is publish by مكتبة القرآن بولاق Qahirah with the Tahqeeq of Mustafa Ashoor Also دار الكتب العلمية للنشر with the Tahqeeq of Mustafa Abdul Qadir Ata, Shaykh Mashoor bin Hasan aal Salmaan also did tehqeeq of this book Published by دار ابن القيم للنشر والتوزيع ، الدمام ، ط 1 ، 1410 هـ / 1990 م, ذيب بن مصري بن ناصر القحطاني also did tehqeeq of this book الناشر: مطابع الرشيد
Hafiz Ibn Katheer said
Ibne Katheer said under the Biography of Sayyiyadah Nafeesah in Al Bidaya wal Nihaya
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
The AITEQAAD(creed) regarding her is not applicable for righteous women like her, The Origin of Idol worship is Exaggeration for graves and people of graves(the person who is in the grave), That is why Prophet peace be upon him ordered to level and Obliterate the graves, and Exaggerating for any Man is Prohibited(end quote)
Imam Dahabee 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]
Now i want to quote Imam ad-Dahabee which will clear all the things regarding this narrations Insha’Allah
Dahabee Rahimullah said
يريد إجابة دعاء المضطر عنده لأن البقاع المباركة يستجاب عندها الدعاء كما أن الدعاء في السحر مرجو ودبر المكتوبات وفي المساجد بل دعاء المضطر مجاب في أي مكان اتفق اللهم إني مضطر إلى العفو فاعف عني ))
“It refers to the answering of a needy person’s Du’aa near his grave, because the Du’aa is answered near the blessed places as it is answered during the last part of the night that is craved for, after the obligatory prayer, and in the Masaajid, rather the Du’aa of a needy is answered at whichever place he is in. O Allaah indeed I am a in need of forgiveness, so forgive me”[Seray Ailam an-Nubala 9/324,344]
Comment: So according to muhadditheen Prayer is answered everywhere, and according to muhadditheen grave of pious is blessed as said by ad-Dahabee, Darami and Islam QA above, according to Muhadditheen asking the needs from the person in grave is shirk as Dahabee clearly said.
1. This athar is weak
2. This athar is not mutwatir and asharies need mutwatir hadeeth for creed.
3. This athar is not proving any kind of asking dead or tawassul from the essance of Prophet peace be upon him. In fact it is against these people No where sahaba asked help from Prophet peace be upon him.
Companions rejected this act
also see detailed analysis on this hadeeth: http://www.docstoc.com/docs/92384079/Was-a-window-opened-above-the-Prophet’s-grave-for-rain
Tawassul: Islamic vs. bid’ah