A Research Review of 41 Evidences on the Forbidden Types of Tawassul

It has already been stated that three types of intercession are permissible in the light of the Quran and Sunnah, besides which every other type of intercession, such as intercession through any creation or deceased persons, is impermissible and forbidden. Some individuals present fabricated, false, artificial, and weak narrations to prove their self-invented beliefs based on impermissible intercession. Let us analyze these narrations in detail according to the principles of the scholars of hadith:

Argument Number 1:

عن مالك الدار، قال : وكان خازن عمر على الطعام، قال : أصاب الناس قحط في زمن عمر، فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال : يا رسول الله، استسق لأمتك فإنهم قد هلكوا، فأتى الرجل في المنام فقيل له : ائت عمر فأقرئه السلام، وأخبره أنكم مستقيمون وقل له : عليك الكيس، عليك الكيس، فأتى عمر فأخبره فبكى عمر ثم قال : يا رب ! لا آلو إلا ما عجزت عنه.

“Malik al-Dar, who was appointed as the treasurer for the grain by Sayyiduna Umar رضي الله عنه, narrates that during the time of Sayyiduna Umar ibn al-Khattab رضي الله عنه, people were afflicted by famine. A companion went to the grave of the Prophet Muhammad صلی اللہ علیہ وسلم and supplicated: O Messenger of Allah! Please ask Allah for rain for your Ummah, for they have been destroyed by the famine. Then, in a dream, the Prophet Muhammad صلی اللہ علیہ وسلم came to that companion and said: Go to Umar and convey my Islam to him, and tell him that you will be given water to drink, and also tell Umar to act wisely. That companion went to Sayyiduna Umar رضي الله عنه and informed him, upon which Sayyiduna Umar رضي الله عنه wept and said: O Allah! I do not neglect, except that I become helpless.”

Commentary:

Its chain is “weak” because:

In it, (Sulaiman bin Mihran) Al-A’mash is a “Muddallis” and he is narrating from ‘An’, but there is no explicit mention of hearing (Sama’).

Imam Shafi’i, may Allah have mercy on him, says:

لا نقبل من مدلس حديثا حتي يقول فيه: حدثني أو سمعت …….

“We do not accept any hadith from a Muddallis unless he explicitly mentions hearing it.”

Imam Yahya bin Ma’in, may Allah have mercy on him, says:

لا يكون حجة فيما دلس.

“A narration from a Muddallis narrator who practices tadlis is not acceptable as evidence.”

Hafiz Sakhawi, may Allah have mercy on him (831-902 AH), says:

وممن ذھب إلی ھذا التفصیل الشافعی وابن معین و ابن المدینی.

“Among the noble Imams who hold this position are Imam Shafi’i, Imam Ibn Ma’in, and Imam Ibn Madini.”

Hafiz Alai, may Allah have mercy on him (694-761 AH), confirming this, writes:

الصحيح الذي عليه جمھور إئمة الحديث والفقه والأصول.

“This is the correct doctrine upon which the majority of the Imams of Hadith, Fiqh, and Usool are established.”

Hafiz Ibn Abdul Barr, may Allah have mercy on him (368-463 AH), says:

وقالوا: لا يقبل تدليس لأعمش.

“The scholars say that the tadlis of Al-A’mash is not accepted.”

Allama ‘Ayni Hanafi (762-855 AH) writes:

إن الأعمش مدلس، وعنعنة المدلس لا تعتبر إلا إذا علم سماعه.

“Undoubtedly, (Sulaiman bin Mihran) Amash is a mudallis, and the narration of a mudallis narrator is only reliable when there is clarification of his hearing.”

Clarification of hearing is necessary for the claimant of the authenticity of this narration.

Malik al-Dar is “unknown.” Except for Imam Ibn Hibban, may Allah have mercy on him (384/5), no one has authenticated him.

Regarding him, Hafiz Munthiri, may Allah have mercy on him, says: لا أعرفه. “I do not know him.”

Hafiz Haishmi, may Allah have mercy on him, says: لم أعرفه. “I could not recognize him.”

There is no evidence for his being a companion, therefore it is not correct for some later scholars to mention him among the companions.

Also, Hafiz Ibn Kathir, may Allah have mercy on him,

and Hafiz Ibn Hajar, may Allah have mercy on him,

declaring the chain of this narration as “authentic” is their scholarly leniency. Their statement is not correct according to the principles of Hadith. The fact that only Hafiz Ibn Kathir and Hafiz Ibn Hajar, may Allah have mercy on them, consider it authentic cannot be used as evidence by some people, because there are many narrations which even these two Hafiz do not accept as authentic, despite having declared them authentic, and many narrations which even these two Hafiz do not consider weak, despite having declared them weak.

Hafiz Ibn Hajar, may Allah have mercy on him, himself writes about the harm of Sulaiman bin Mihran Al-A’mash’s tadlees:

وعندي أن إسناد الحديث الذي صححه ابن القطان معلول، لأنه لا يلزم من كون رجاله ثقات أن يكون صحيحا، لأن الأعمش مدلس، ولم يذكر سماعه من عطاء، وعطاء يحتمل أن يكون ھو عطاء الخراساني، فيكون فيه تدليس التسوية بإسقاط نافع بين عطاء وابن عمر.

“In my opinion, the hadith that Ibn al-Qattan has declared authentic is defective (weak), because the trustworthiness of the narrators does not necessarily imply the authenticity of the hadith. In it, Al-A’mash is a mudallis (one who practices tadlis) and he did not mention his hearing from ‘Ata’. It is also possible that the ‘Ata’ mentioned in this chain is a Khorasani, thus Al-A’mash’s tadlis would be considered taswiyah (equivocation), because in that case he would have omitted the intermediary Nafi’ between ‘Ata’ and Sayyiduna Ibn Umar.”

Hafiz Ibn Abdul Barr, may Allah have mercy on him, says:

قال علي بن المديني: قال يحيی بن سعيد: قال سفيان وشعبة: لم يسمع الأعمش ھذا الحديث من ابراھيم التيمي، قال أبو عمر : ھذه شھادة عدلين إمامين علي الأعمش بالتدليس، وأنه كان يحدث عن من لقيه بما لم يسمع منه، وربما كان بينھما رجل أو رجلان، فلمثل ھذا وشبھه قال ابن معين وغيره في الأعمش : إنه مدلس.

Imam Ali bin Madini narrated from Imam Yahya bin Saeed Qattan that Imam Shu’bah and Sufyan said that Al-A’mash did not hear this hadith from Ibrahim Taymi. I (Ibn Abdul Barr) say that the testimony of these two just Imams confirms that Al-A’mash was a mudallis, and it proves that Al-A’mash used to narrate unheard traditions from those people whom he had met. Sometimes, Al-A’mash would narrate through two intermediaries from such people. Based on such facts, Imam Ibn Ma’in and others have declared Al-A’mash a mudallis.

Warning:

and Hafiz Ibn Kathir in

mention:

حتي أقبل بلال بن الحارث المزني، فاستأذن عليه، فقال : أنا رسول رسول الله إليك، يقول لك رسول الله.

“Bilal bin Harith Al-Muzani came, sought permission and said: I am the messenger of the Messenger of Allah, peace be upon him, to you. The Messenger of Allah, peace be upon him, says to you…”

This narration is also a fabrication because:
Shu’ayb bin Ibrahim Al-Rifa’i Al-Kufi is an “unknown” narrator.

Regarding him, Imam Ibn ‘Adi, may Allah have mercy on him, says:

وشعيب بن إبراھيم ھذا، له أحاديث وأخبار، وھو ليس بذلك المعروف، ومقدار ما يروي من الحديث والأخبار ليست بالكثيره، وفيه بعض النكرة، لأن في أخباره وأحاديثه ما فيه تحامل علي السلف.

“Shuaib bin Ibrahim has narrated several hadiths and traditions. He is not well-known in the science of hadith. The hadiths and traditions he has narrated are not many, yet some negatives exist among them because they contain disrespect towards the pious predecessors.”

Hafiz Dhahabi, may Allah have mercy on him, says: “There is ignorance in him.”

Hafiz Ibn Hajar, may Allah have mercy on him, says:
وفي ثقات ابن حبان (309/8): Shuaib bin Ibrahim is from the people of Kufa, narrates from Muhammad bin Aban al-Balkhi (al-Ja’fari), and Ya’qub bin Sufyan narrated from him. (I say) it is possible that he is the same person, but apparently, he is someone else.

“Thiqaat Ibn Hibban states: Shuaib bin Ibrahim al-Kufi narrates from Muhammad bin Aban al-Balkhi and from him narrates Ya’qub bin Sufyan. (I say) it is possible that this narrator is the same person, but apparently, he seems to be another narrator.”

Saif bin Umar, the narrator, is unanimously considered by hadith scholars as “weak, abandoned, and fabricator.” His narration is absolutely not reliable.

His teacher, Suhail bin Yusuf bin Suhail bin Malik al-Ansari, is also “unknown.”

Regarding this, Hafiz Ibn Hajar, may Allah have mercy on him, writes:
مجھول الحال. “He is a narrator of unknown status.”

Hafiz Ibn Abdul Barr, may Allah have mercy on him, while declaring one of his narrations as “fabricated and rejected,” states:
لا يعفرف. “He is a narrator of unknown status.” (

It has been established that the claim by some people that the person who saw the dream in the mentioned narration is the Companion of the Prophet, Sayyiduna Bilal bin Harith al-Muzani, is completely baseless.

Evidence Number 2:

Abdullah bin Dinar, may Allah have mercy on him, says:

سمعت ابن عمر يتمثل بشعر أبي طالب: وأبيض يستسقي الغمام بوجھه ثمال اليتامي عصمة للأ رامل

“I heard Sayyiduna Abdullah bin Umar, may Allah be pleased with both of them, reciting this poem of Abu Talib: ‘Those with fair complexions, through whose faces rain is sought, are the guardians of orphans and the support of widows.'”

وقال عمر بن حمزة، حدثنا سالم، عن أبيه، ربما ذكرت قول الشاعر، وأنا أنظر إلي وجه النبي صلی الله عليه وسلم يستسقي، فما ينزل حتي يجيش كل ميزاب۔ وأبيض يستسقي الغمام بوجھه ثمال اليتامي عصمة للأ رامل

Umar bin Hamza says that Salim bin Abdullah bin Umar narrated from his father, Sayyiduna Abdullah bin Umar رضي الله عنهما, that sometimes I would remember the words of a poet and at the same time gaze at the blessed face of the Prophet Muhammad صلی اللہ علیہ وسلم, through whose fair and beautiful countenance rain was sought; you are the guardian of orphans and the support of widows. Thus, the Prophet صلی اللہ علیہ وسلم would not even descend from the pulpit when all the channels would start flowing.

Commentary:

Here, the means of the Prophet Muhammad صلی اللہ علیہ وسلم‘s supplication is intended, which is legitimate and permissible.

The commentator of Bukhari, Allama Ibn Battal رحمه الله, writes in his explanation of this hadith:

قول عمر : اللھم ! إنا كنا نتوسل إليك بنبينا، وھو معني قول أبي طالب: وأبيض يستسقي الغمام بوجھه….

Sayyiduna Umar رضي الله عنه used to say: O Allah! We bring to You the means of Your Prophet’s (supplication). The statement of Abu Talib also has the same meaning, that the one with the white countenance through whom rain is sought…

That is, the hadith of Sayyiduna Umar رضي الله عنه and the meaning and implication of this hadith are the same. We have proven that in the hadith of Sayyiduna Umar رضي الله عنه, the means referred to is the means of supplication (dua). Therefore, exactly the same issue is established from this hadith as well. Furthermore, this narration contains clear words that the Messenger of Allah صلى الله عليه وسلم kept supplicating to his Lord and did not stop until the rain began. How then can this prove the means of the self (the person)?

The commentator of Bukhari, Hafiz Ibn Hajar رحمه الله writes:

وأن ابن عمر أشار إلی قصة وقعت في الإسلام حضرھا ھو، لا مجرد ما دل عليه شعر أبي طالب، وقد علم من بقية لأحاديث أنه صلی الله عليه وسلم إنما استسقی إجابة لسؤال من سأله في ذلك

“In this hadith, Sayyiduna Ibn Umar رضي الله عنهما pointed to the incident which he witnessed with his own eyes during the time of Islam. He did not say this merely relying on the meaning of Abu Talib’s poetry. From other ahadith, it is understood that the Prophet صلى الله عليه وسلم made this supplication for rain at the request of some people.”

Allama Muhammad Bashir Sahaswani Hindi رحمه الله states:

ولم يرد في حديث ضعيف، فضلا عن الحسن أو الصحيح، أن الناس طلبوا السقيا من الله في حياته متوسلين به صلی الله عليه وسلم، من غير أن يفعل صلی الله عليه وسلم ما يفعل في الاستسقاء المشروع، من طلب السقيا والدعاء والصلاة وغيرھما، مما ثبت بالأحاديث الصحيحة، ومن يدعي وردوده فعليه الإثبات.

“There is no mention in any authentic or even weak hadith that during the blessed life of the Prophet Muhammad ﷺ, people sought rain from Allah through his intercession, and that the Prophet ﷺ used any method other than the prescribed ways proven by authentic hadiths for requesting rain, such as supplication and prayer. Whoever makes such a claim bears the burden of proof.”

Warning:

It is narrated from Sayyida Aisha رضي الله عنها that she recited the mentioned couplet. At that time, Sayyiduna Abu Bakr رضي الله عنه was making a judgment. Upon hearing the couplet, he said: “By Allah! It refers to the blessed person of the Prophet Muhammad ﷺ.”

However, its chain of narration is “weak” because its narrator Ali ibn Zaid ibn Jud’an is considered “weak” by the majority of the great hadith scholars. Moreover, it is also “mixed.”

Hafiz Hashmi, may Allah have mercy on him, says: وضعفه الجمھور “The majority have called him weak.”

Hafiz Ibn Iraqi, may Allah have mercy on him, also says: ضعفه الجمھور

Allama Busiri, may Allah have mercy on him, writes: والجمھور علی تضعيفہ “The majority of the noble hadith scholars call him weak.”

Hafiz Ibn Milqan, may Allah have mercy on him, says: “And Abdul Haq has claimed that most hadith scholars consider Ali ibn Zaid weak.”

Abul Hasan Ibrahim bin Umar Baqai, may Allah have mercy on him, states: ضعفه الجمھور “The majority of hadith scholars have called him weak.”

Ali ibn Zaid ibn Jud’an was called ضعیف، لیس بالقوی by Imam Ahmad ibn Hanbal, Imam Yahya ibn Ma’in, Imam Ibn ‘Adi

, Imam Abu Hatim Razi, and Abu Zur’ah Razi

, among others.

Hafiz Ibn Hajar, may Allah have mercy on him, also classified him as “weak.”

Evidence Number 3:

Umayyah bin Abdullah bin Khalid bin Asid narrates:

كان رسول الله صلي الله عليه وسلم يستفتح بصعاليك المھاجرين المعج.

The Messenger of Allah, peace and blessings be upon him, used to pray for victory through the means of the poor emigrants.

Comment:

Its chain of narration is “weak” because:
Its chain is not continuous. Umayyah bin Abdullah is a Tabi’i and is narrating directly from the Holy Prophet ﷺ.

As Imam Ibn Abdul Barr (may Allah have mercy on him) states:

لا تصح عندي صحبته، والحديث مرسل.

“In my view, it is not established that he was a companion, therefore this narration is mursal (disconnected).”

Hafiz Ibn Hajar (may Allah have mercy on him) says:

ليست له صحبة ولا رواية.

“He did not meet or narrate from the Holy Prophet ﷺ.”

Imam Tirmidhi (200-279 AH) states:

والحديث إذا كان مرسلا، فإنه لا يصح عند أكثر أھل الحديث، قد ضعفه غير واحد منھم.

“A mursal hadith is not considered authentic by most of the great muhaddithin. Many muhaddithin have declared mursal narrations weak.”

There is also “tadlees” (concealment) by Abu Ishaq Subai’i in it. Due to the inability to specify the hearing (sama’), this narration is also “mudallis” (concealed). Therefore, it is weak for two reasons.

Evidence Number 4:

It is narrated from Sayyiduna Abu Darda (may Allah be pleased with him) that he heard the Messenger of Allah ﷺ say:

أبغوني في ضعفاءكم، فإنكم إنما ترزقون وتنصرون بضعفائكم

“Find me among your weak people. Indeed, you are provided sustenance because of your weak ones, and it is because of them that you are helped.”

Imam Tirmidhi, may Allah have mercy on him, classified this hadith as “Hasan Sahih,” Imam Ibn Hibban, may Allah have mercy on him, as “Sahih,” and Imam Hakim, may Allah have mercy on him,

called it “Sahih Al-Isnad.”

Commentary:

The weak and poor people of society who are righteous bring peace to society due to their goodness and prayers.

In one narration, these words are mentioned:

إنما ينصر الله ھذه الأمة بضعيفھا، بدعوتھم وصلاتھم وإخلاصھم.

“Allah Almighty helps this Ummah because of the prayers, Salah, and sincerity of these weak people.”

This narration can also be understood as a “weak” narration. Even after this much clarification, if someone establishes the intercession of the deceased from this hadith, then this act is against scholarly honesty. Proving the permissibility of intercession through the deceased from this distorts the religious texts. Rather, it proves the means of prayer through living people, and the Ahl al-Sunnah wa al-Jama’ah and Ahl al-Hadith consider it permissible and legitimate.

Evidence Number 5:

The Prophet Muhammad (peace be upon him) returned from Ta’if and came to Ja’rana. At that time, six thousand captives from the children and women of the Hawazin tribe were with him. There was no count of the camels and goats. A delegation from Hawazin, having embraced Islam, came to him and requested a favor. He said: Choose one thing from the captives and the wealth. They said: We prefer the captives. He said: The captives who belong to me or to Banu Abdul-Muttalib are yours. For the rest who have already been distributed, follow this method:

وإذا ما أنا صليت الظھر بالناس فقوموا، فقولوا: إنا نستشفع برسول الله إلي المسلمين، وبالمسلمين إلي رسول الله في أبنائنا ونسائنا، فسأعطيكم عند ذلك وأسأل لكم.

“When I lead the people in the Zuhr prayer, you should stand and say: We ask Allah’s Messenger ﷺ to intercede for us with the Muslims, and the Muslims should intercede for us with the Messenger of Allah ﷺ, on behalf of our sons and women, then I will grant you at that time and intercede for you.”
He did just that. Most of the companions said: Whatever we have is yours. You promised the rest of the companions that six camels from the spoils of war would be given for each prisoner. In this way, all the prisoners of Hawazin were returned.

Commentary:

This hadith proves that intercession can be sought from a living person, so the Ahl al-Sunnah wa al-Jama’ah do not deny this. How then is the intercession through the personalities of the deceased proven? This is our argument which the ignorant opponents themselves present.

Argument number 6:

It is narrated from Sayyiduna Usman bin Hunayf رضي الله عنه that a blind companion came to the Prophet Muhammad صلی اللہ علیہ وسلم and said: O Master! Please pray to Allah Almighty to heal me. The Prophet صلی اللہ علیہ وسلم said: If you wish, I will pray for you, and if you wish, you may be patient; that will be better for you. He said: Please pray to Allah for me. The Noble Prophet صلی اللہ علیہ وسلم then instructed him to purify himself properly by performing ablution and then to pray two rak’ahs and make this supplication:

اللھم ! إني أسئلك وأتوجه إليك بنبي محمد نبي الرحمة، يا محمد ! إني أتوجه إلي ربي بك أن يكشف لي عن بصري، اللھم ! شفعه في وشفعني في نفسي۔

“O Allah! Indeed, I ask You. I turn to Your Prophet of mercy Muhammad, peace be upon him, towards You (for supplication). O Muhammad (peace be upon him)! I turn to you towards my Lord (for supplication) that He may restore my sight. O Allah! Accept the intercession of Your Prophet and my own intercession regarding me.” When he returned, Allah Almighty had restored his sight.”

Commentary:

Imam al-Tirmidhi, may Allah have mercy on him, classified this hadith as “Hasan Sahih Gharib,” and Imam Ibn Khuzaymah, may Allah have mercy on him (1219), called it “Sahih.”

Imam Ibn Majah, may Allah have mercy on him, said: Abu Ishaq has stated that this hadith is “Sahih.”

Imam Hakim, may Allah have mercy on him (313/1), declared this hadith authentic according to the criteria of the two Shaykhs. Hafiz al-Dhahabi, may Allah have mercy on him, agreed with him.

Imam Bayhaqi, may Allah have mercy on him, has called its chain of narration “authentic”

.

Some people have tried to use this hadith to justify the permissibility of using the noble person of the Prophet Muhammad, peace be upon him, as an intermediary. Their argument is false, indeed utterly false, because the hadith mentions that this person requested the Prophet Muhammad, peace be upon him, to pray for him. In response, the Prophet, peace be upon him, said that if you wish, I will pray for you; if you do not ask for prayer and are patient with the illness, that is better. However, the mentioned companion preferred the Prophet’s prayer. The Prophet, peace be upon him, prayed and interceded on his behalf. He instructed him to perform ablution properly, then to offer two units of prayer, and taught him the words of supplication. The companion prayed for himself with those words and said: “O Allah! Accept the prayer and intercession of Your Prophet Muhammad, peace be upon him, and my prayer and intercession on my behalf.”

This hadith does not mention the means of the noble personality of the Prophet Muhammad (peace be upon him), rather it mentions presenting the means of his prayer and intercession during his blessed life.

Sheikh al-Islam Ibn Taymiyyah (661-728 AH) says:

وحديث الأعمی لا حجة لھم فيه، فإنه صريح في أنه إنما توسل بدعاء النبي صلی الله عليه وسلم وشفاعته.

“There is no evidence from those people regarding the hadith of the blind companion, because it is very clear in it that the companion took the means of the prayer and intercession of the Prophet Muhammad (peace be upon him).

It is absolutely not proven that during the blessed life of the Prophet Muhammad (peace be upon him) or after his death, any companion or follower presented his personality as a means. Those who do such acts must provide evidence from the Book and Sunnah for their action.

Benefit: In one narration, the Prophet Muhammad (peace be upon him) taught the blind companion this prayer:

اللھم ! فشفعني في نفسي، وشفع نبي في رد بصري

“O Allah! Accept my and my Prophet’s intercession regarding the restoration of my eyesight.”
Then the Prophet (peace be upon him) said:

وإن كانت حاجة، فافعل مثل ذلك

“If there is any other need, do the same.”

This narration is very clear that the blind companion was instructed by the Prophet Muhammad (peace be upon him) to use his prayer and intercession as a means, not his own self. The meaning was that if there is any other difficulty, come to me and after making me pray, present my prayer as a means to Allah Almighty. Allah Almighty will accept it. This practice was limited to the lifetime of the Prophet Muhammad (peace be upon him), because he used to pray for those in need during his life. After his death, this practice ended. This is why the companions did not present the Prophet as an intercessor to Allah Almighty after his death.

Evidence Number 7:

A person used to come to Sayyiduna Uthman ibn Affan (may Allah be pleased with him) in his need, but Uthman (may Allah be pleased with him), due to being busy, would not pay attention to him or consider his need. He met Sayyiduna Uthman ibn Hunayf (may Allah be pleased with him) and complained to him. Sayyiduna Uthman ibn Hunayf (may Allah be pleased with him) said to him: Bring a clay pot, perform ablution, then go to the mosque and pray two rak’ahs, then say:

اللھم ! إني أسئلك، وأتوجه إليك بنبينا محمد صلي الله عليه وسلم نبي الرحمة، يامحمد ! إني أتوجه إلي ربي، فيقضي حاجتي .

(O Allah! I ask You and turn to You through Your Prophet of mercy Muhammad, peace be upon him. O Muhammad (peace be upon him)! I turn to you to ask your Lord (in supplication) that He fulfills my need.) Then present your need before Allah, then come to me so that I may accompany you. The person’s need was fulfilled. Sayyiduna Uthman bin Hunayf, may Allah be pleased with him, narrated that the Prophet Muhammad, peace be upon him, taught this supplication to a blind man, and his sight was restored.

Clarification:

Its chain of narration is “weak,” because Abdullah bin Wahb Al-Masri narrates this tradition from his teacher Shubayb bin Sa’id Habti (trustworthy), and Shubayb bin Sa’id himself narrates from his teacher Ruh bin Al-Qasim.

Imam Al-Jarh wa Al-Ta’dil Ibn Adi, may Allah have mercy on him, says:

ولشبيب بن سعيد، نسخة الزھري عنده، عن يونس عن الزھري، وھي أحاديث مستقيمة، وحدث عنه ابن وھب بأحاديث مناكير .

“Shabib has a manuscript containing the narrations of Imam Zahri, may Allah have mercy on him, which he narrates from Zahri through Yunus, and these are authentic hadiths. However, Ibn Wahb has narrated from him some rejected hadiths.” (Al-Kamil by Ibn Adi: 31/4)

Hafiz Ibn Hajar, may Allah have mercy on him, says:

لا باس بحديثه من رواية ابنه أحمد عنه، لا من رواية ابن وھب .

“The narrations transmitted from him through his son have no defects, but the narrations transmitted from him through Ibn Wahb have defects.”

He also says:

وروي عنه ابن وھب أحاديث مناكير، فكأنه لما قدم مصر، حدث من حفظه، فغلط .

“Ibn Wahb narrated rejected hadiths from him, as if when he came to Egypt, he narrated from his memory and made mistakes.”

This narration is also reported by Abdullah bin Wahb Al-Masri from Shabib bin Saeed. This narrator is a critic, therefore this narration is “weak” and “rejected.” The reason is that when Shabib bin Saeed went to Egypt, he narrated hadiths from his memory, in which he became prone to mistakes and errors.

Objection:

The narration of Shabib bin Saeed Abu Saeed Al-Basri is also in Sahih Bukhari.

Answer: Hafiz Ibn Hajar, may Allah have mercy on him (773-852 AH), writes:

أخرج البخاري من رواية ابنه (أحمد) عن يونس (بن يزيد الأيلي) أحاديث، لم يخرج من روايته عن غير يونس، ولا من رواية ابن وھب عنه شيئا …

“Imam Bukhari, may Allah have mercy on him, took those narrations from his son which he narrated from his father through Yunus bin Yazid Al-Eili. The Imam did not include the narrations of Shabib that he narrated from anyone other than Yunus, nor is there any narration from Ibn Wahb in Bukhari.”

The conclusion is that when Shabib bin Saeed is narrated by his student Abdullah bin Wahb Al-Masri, the narration is “rejected” and “weak.” The narration under discussion is also being narrated by Abdullah bin Wahb Al-Masri, therefore it is “rejected” and “weak,” and hence Imam Tabrani’s calling it “authentic” was not correct.

Warning 1:

Awn bin Amarah Basri has followed Shabib bin Saeed.

But Awn bin Amarah Basri himself is a “weak” narrator.

Therefore, this following is not beneficial. Another point is that the words under discussion are not present in the narration of Awn bin Amarah.

Warning 2:

mentions that Ahmad bin Shabib has followed Abdullah bin Wahb Al-Masri.

But in its chain of narration, there is a narrator named Abu Muhammad bin Abdul Aziz bin Abdul Rahman Riyali, about whom no information could be found. Therefore, this chain of narration is not useful. Similarly, in another narration of the evidence

, the chain includes Ismail bin Shabib, but he himself is “unknown.” Thus, this chain is also of no use.

Evidence Number 8:

When Sayyiduna Abu Bakr Siddiq (may Allah be pleased with him) received the news of the Prophet Muhammad’s (peace be upon him) death, he came crying and lifted the cloth from the radiant face and said:

ولو لا أن موتك كان اختيارا منك، لجدنا لحزنك بالنفوس، اذكرنا يا محمد ! عند ربك، ولنكن من بالك .

“(O Messenger of Allah!) If your death had not occurred by your own choice, we would have lost our lives in grief over your separation. O Muhammad (peace be upon him)! Remember us before your Lord and take care of us.”

Comment:

We could not verify its chain of narration,
however, Hafiz Iraqi attributed it to Imam Ibn Abi Dunya’s book “Al-‘Izaa” and declared its chain “weak.”
Imam Yahya bin Saeed Qattan, may Allah have mercy on him, has beautifully said:

انظروا إلي الإسناد، فإن صح الإسناد، وإلا فلا تغتر بالحديث إذا لم يصح الإسناد .

“Look at the chain of narration. If the chain is authentic, it is better; otherwise, one should not be pleased just by looking at the hadith.”

Evidence Number 9:

It is narrated from Sayyiduna Abdullah bin Mas’ud, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said:

إذا انفلتت دابة أحدكم بأرض فلاة فليناد : يا عباد الله ! احبسوا علي، يا عباد الله ! احبسوا علي، فإن لله في الأرض حاضرا، سيحبسه عليكم.

“When any one of you loses his mount in the wilderness, he should call out: O servants of Allah! Catch my mount, O servants of Allah! Catch my mount, for many of Allah’s servants (angels) are present in this land, and they will catch it for you.”

Comment:

Its chain of narration is extremely weak for several reasons:
The well-known Ibn Hassan is “unknown” and “unidentified,”

Imam Abu Hatim Al-Razi, may Allah have mercy on him, declared him “unidentified.”

Imam Ibn Adi, may Allah have mercy on him, called this narrator a “denier of hadith.”

Hafiz Haishami, may Allah have mercy on him, also declared him “weak.”

Not even the slightest affirmation exists for his reliability.

Among them, Qatadah ibn Da’amah, a Tabi’i, is a “mudallis” who narrates from ‘An, but explicit hearing (sama’) is not established.

Regarding them, Hafiz Al-Dhahabi, may Allah have mercy on him (673-747 AH), states:

وھو حجة بالإجماع إذا بين السماع، فإنه مدلس معروف بذلك .

“When Qatadah explicitly states hearing, then by consensus he is reliable. He is a well-known mudallis.”

Saeed ibn Abi ‘Aroobah is also a “mudallis” and “mixed.”

Hafiz Ibn Hajar, may Allah have mercy on him, says:

حديث غريب أخرجه ابن السني والطبراني، وفي السند انقطاع بين ابن بريدة وابن مسعود .

“This is a strange hadith narrated by Ibn al-Sunni and al-Tabarani; there is a break in the chain between Ibn Buraydah and our master Ibn Mas’ud, may Allah be pleased with him.”

In the chain of narration of Ibn al-Sunni, there is a link through Ibn Buraydah and Sayyiduna Ibn Mas’ud رضي الله عنه from ‘An Abiha, which is a mistake of the copyist, because Hafiz Ibn Hajar رحمه الله has declared this chain as “disconnected” (munqati’).

The second point is that this same chain is also attributed to Abu Ya’la, but this link is not mentioned in Musnad Abu Ya’la either, so its being “disconnected” is clear.

Allama Al-Busiri رحمه الله says about it:
“Wa sanaduhu da’if li da’fi ma’ruf Ibn Hassan.”
“Its chain is weak due to the weakness of Ma’ruf Ibn Hassan.”

Hafiz Sakhawi رحمه الله writes:

وسنده ضعيف، لكن قال النووي : إنه جربه ھو وبعض أكابر شيوخه.

“Its chain is indeed weak, but Hafiz Nawawi رحمه الله says that he and some of his senior sheikhs have tested it.”

Following this, Nasir al-Sunnah, Muhaddith al-Asr, Allama Albani رحمه الله writes:

العبادات لا تؤخذ من التجارب، سيما ما كان منھا في أر غيي كھذا الحديث، فلا يجوز الميل الي تصحيحه، كيف وقد تمسك به بعضھم في جواز الاستغاثه بالموتي عند الشدائد، وھو شرك خالص، والله المستعان !

“Worship cannot be derived from experiences, especially those acts of worship that pertain to the unseen, as is the case with this hadith. Therefore, it is not permissible to incline towards considering it authentic based on experience. How is this possible when some people have even used it to justify seeking help from men during times of distress? This is pure shirk (polytheism), may Allah protect us!”

There is also a supporting narration for the aforementioned hadith.

In it, Aban bin Salih narrates that the Messenger of Allah, peace be upon him, said:

إذا نفرت دابة أحدكم أو بعيره بفلاة من الأرض، لا يري بھا أحد، فليقل : أعينوني عبادالله ! فإنه يستعان.

“When one of your animals or camels runs away into the desert and cannot be seen, that person should say: O Allah’s servants! Help me. Thus, help will be granted to him.”

However, its chain of narration is also “weak” because:
It is a disconnected (munqati’) and even “muda’all” (severely disconnected) narration. Such narrations are not reliable.
Muhammad bin Ishaq, the narrator, is a “mudallis” (one who conceals defects in the chain), and there is no clarification of hearing (sama’).

Warning:

in the chain mentions Muhammad bin Ishaq as “Mudallis” (one who conceals a weakness in the chain), no clarification of hearing is found anywhere. Also, Aban bin Salih is among the younger Tabi‘in and is narrating directly from the Prophet Muhammad ﷺ, therefore this chain is also “weak” due to being “Mursal” (missing a link).

Evidence Number 10:

Atbah bin Ghazwan narrates from the Prophet Muhammad ﷺ that he said:

إذا أضل أحدكم شيئا أو أراد أحدكم عونا، وھو بأرض ليس بھا أنيس، فليقل : يا عباد الله أغيثوني، يا عبادالله أغيثوني، فإن لله عبادا لا نراھم، وقد جرب ذلك .

“When any of you loses something or needs help and is in a place where he has no helper, he should say: O servants of Allah! Help me, O servants of Allah! Help me. Indeed, Allah has servants whom we cannot see, and this is an experienced fact.”

Comment:

This narration is “weak” because:
Hafiz Haithami (may Allah have mercy on him) writes:

إن زيد بن علي لم يدرك عتبة .

“Indeed, Zaid bin Ali did not live in Atbah’s time.”

Hafiz Munawi (may Allah have mercy on him) writes:

سنده منقطع.

“Its chain of narration is disconnected.”

In its chain, there is “tadlees” (concealment) and “ikhtilaat” (confusion) by Shareek bin Abdullah Qazi. It is not proven that their son, Abdul Rahman bin Shareek, narrated hadiths from them before the “ikhtilaat.”

Warning:

The aforementioned two hadiths are “weak” in terms of their chains of narration.
However, if the “Abdullah” mentioned in them is taken to mean angels, then they will be supported by authentic hadith, as narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) said:

إن لله ملائكة في الأرض سوی الحفظة، يكتبون ا سقط من ورق الشجر، فإذا أصاب أحدكم عرجة بأرض فلاة، فليناد : أعينوا عبادالله.

“Besides the angels who guard the earth, Allah has some angels who record the falling leaves of trees. When any of you walks in a wilderness and sprains his foot, he should say: O servants of Allah! Help me.”

Hafiz Haithami (may Allah have mercy on him) says:
رجاله ثقات. “All its narrators are trustworthy.”

Hafiz Ibn Hajar (may Allah have mercy on him) says:

ھذا حديث حسن الإسناد، غريب جدا .

“Its chain is Hasan (good), but it is a rare narration.”

Allama Albani, may Allah have mercy on him, says:

إنما هم الملائكة، فلا يجوز أن يلحق بهم المسلمون من الجن أو الإنس ممن يسمونهم برجال الغيب من الأولياء والصالحين، سواء كانوا أحياء أو أمواتا، فإن الاستغاثة بهم وطلب العون منهم شرك بين لأنهم لا يسمعون الدعاء، ولوسمعوا لما استطاعوا الاستجابة وتحقيق الرغبة، وهذا صريح في آيات كثيرة، منها قوله تبارك وتعالى : ﴿وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ ٭ إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ.﴾

“In this hadith, the servants of Allah referred to are only the angels. It is not permissible to associate with them the Muslim jinn and those saints and righteous people who are called unseen people, whether they are alive or have passed away. Seeking help from these jinn and humans is clear polytheism because they cannot hear the caller’s call. Even if they do hear, they do not have the power to respond or fulfill the need. Many verses of the Holy Quran testify to this. At one place, the Almighty says: ﴿وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ ٭ إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ﴾

“And those whom these polytheists call besides Allah possess not even the weight of a date stone in the heavens or on the earth, nor have they any share therein. If you call them, they do not hear your call; and if they hear, they cannot respond to you. On the Day of Resurrection, these people will disown your association (of partners with Allah), and none can inform you like the All-Knowing (Allah).”

That is, this hadith mentions seeking help from subordinate causes, because the Prophet Muhammad ﷺ himself stated that Allah’s angels are present there and Allah has appointed them to assist His righteous servants. In the light of the Quran and Sunnah, Ahl al-Sunnah wa al-Jama’ah consider this calling as shirk when someone calls upon a absent or deceased person, or asks a living person for something over which they have no power at all. This is called seeking help from causes beyond the causes (supernatural assistance), which is forbidden, unlawful, and shirk.

Imam Ahmad ibn Hanbal, may Allah have mercy on him, said:

فضللت الطريق في حجة وكنت ما شيا، فجعلت أقول : ياعباد الله ! دلونا علي الطريق، فلم أزل أقول ذلك، حتي وقعت الطريق .

“During a pilgrimage journey, I lost my way. I was on foot, and I began to say: O servants of Allah! Show me the way. I kept saying this until I came upon the correct path.”

Allama Nawawi, may Allah have mercy on him, narrated the experience of some of his senior teachers regarding ’’عباداللہ“, and it is most likely that this was about the angels.

Evidence Number 11:

Sayyida Maimunah رضي الله عنها narrates: The Messenger of Allah صلی اللہ علیہ وسلم said “Labbaik” three times and “Nasrat” (your help and support) three times in the ablution place. I asked: O Messenger of Allah! I heard you say “Labbaik” three times and “Nasrat” three times, as if you were speaking to a person. Was there anyone with you in the ablution place? He said: It was the poet of Banu Ka’b calling me, and he said that Quraysh had helped Banu Bakr against them. Three days later, when you led the companions in the morning prayer, I heard the poet reciting these verses.

Commentary:

Its chain of narration is “weak” because:
One of its narrators, Muhammad bin Nadlah, has unknown status.

Imam Shafi’i رحمه الله (150-204 AH) says:

لا نقبل خبر من جھلناه، وكذلك لا نقبل خبر من لم نعرفه بالصدق وعمل الخير.

“We do not accept the narration of an unknown (العین) narrator. Similarly, the narration of this (unknown state) narrator is also unacceptable to us, whose truthfulness and righteousness we do not know.”

Warning:

Hafiz Haithami, may Allah have mercy on him, writes that in this narration Yahya bin Sulaiman bin Nadlah is a “weak” narrator.

However, the stronger view is that Yahya bin Sulaiman bin Nadlah is a “Hasan al-Hadith” narrator, although there is some deficiency in his memorization. And Allah knows best.

The second point is that this narration does not mention intercession through beings or the dead.

Evidence Number 12:

During the caliphate of Sayyiduna Umar ibn al-Khattab in the year 18 AH, a famine occurred. This year is called Aam al-Ramada. The Banu Muzaina told one of their men (Bilal) that they were dying of hunger and asked him to slaughter a goat. He said: There is nothing left in the goats. When they insisted, they slaughtered a goat. When its skin was removed, a red bone was found underneath. Seeing this, the man said, “O Muhammad!” At night, he saw in a dream that the Messenger of Allah, peace be upon him, was telling him: “You have been granted a blessed life. Go to Umar, convey my greetings to him and also say: O Umar! You are one who fulfills promises well, remember my promise. Umar! Act wisely.” Upon waking, this man from the tribe of Banu Muzaina came to the door of Sayyiduna Umar, may Allah be pleased with him, and told the doorkeeper: “Request permission from Sayyiduna Umar for the messenger of Allah, peace be upon him.” When the doorkeeper informed Sayyiduna Umar, he became anxious and said: “Bring him to me.” When the man was called inside, he narrated the entire incident. Sayyiduna Umar announced to the people, appeared on the pulpit, and said: “By the One who granted you Islam through Umar! Have you seen any deficiency in me?” The people said: “No, but what happened?” Sayyiduna Umar narrated the incident of Bilal’s dream. The people understood, but Sayyiduna Umar did not. They told him that he had delayed performing the Salat al-Istisqa (prayer for rain). They asked him to lead them in Salat al-Istisqa. Sayyiduna Umar gathered the people by announcement, stood up and gave a brief sermon, then performed two short rak’ahs, and then prayed for rain.

Commentary :

This narration is fabricated (man-made), because:

Saif bin Umar al-Kufi is unanimously a “weak and abandoned” narrator.

His teacher Mubashir bin Fudail is “unknown.”

Imam Aqili, may Allah have mercy on him, says:

مجھول بالنقل، إسناده لا يصح .

“This person is unknown in hadith narration; the chain of this hadith is not authentic.”

Hafiz Dhahabi, may Allah have mercy on him, says:

لايدري من ھو؟

“It is not known who he is?”

The authentication of his narrator Jubayr bin Sakhr is required.

Shuaib bin Ibrahim al-Kufi is “unknown.”

The second point is that this narration is often presented as evidence by the Hanafi scholars themselves, even though in this fabricated narration, the Prophet Muhammad (peace be upon him) is said to have ordered Sayyiduna Umar (may Allah be pleased with him) to lead the prayer of Istisqa (prayer for rain), and it is even described as wisdom and sagacity. Then Sayyiduna Umar (may Allah be pleased with him) performed the congregational prayer of Istisqa according to this prophetic command. However, the Hanafi followers’ Imam Abu Hanifa did not consider the prayer of Istisqa to be Sunnah. Accordingly, in the authoritative Hanafi jurisprudence book “Al-Hidayah,” Imam Abu Hanifa’s statement is quoted as follows: ليس في الاستسقاء صلاة مسنونة في جماعة ….. ورسول الله استسقي، ولم تروعنه الصلاة . “Performing the congregational prayer for Istisqa is not a prophetic Sunnah… The Prophet (peace be upon him) asked for rain, but it is not narrated that he prayed on that occasion.”

Although the hadiths regarding the congregational prayer of Istisqa (prayer for rain) by the Prophet Muhammad ﷺ are well-known. In the books of hadith, there are numerous narrations about the Prophet’s ﷺ Istisqa prayer and its method. Just consider a few references from the Sahih Sitta:

What benefit did a fabricated hadith about seeking intercession from the deceased bring to the Hanafi brothers? Only that the congregational Istisqa prayer became a burden on them!!!

Argument Number 13:

In the Battle of Yamama, the army with Musaylimah al-Kadhdhab numbered sixty thousand, while the Muslims were fewer in number. The confrontation was very intense. At one point, the Muslim warriors began to falter. Sayyiduna Khalid ibn Walid رضي الله عنه was the commander. When he saw this situation, he shouted their battle cry: “And their battle cry that day was: O Muhammad!” On that day, the Muslims’ slogan was “O Muhammad!”

Commentary:

This narration is fabricated (man gharrat) because:
(1) Saif ibn Umar al-Kufi, the narrator, is unanimously considered “weak and abandoned.”
(2) Shu’ayb ibn Ibrahim al-Kufi is “unknown,” as mentioned.
(3) Dhahak ibn Yarbu’ has not been authenticated.
(4) It is not known what kind of person his father Yarbu’ was.
(5) There is no trace of the man from Suhaym.

Evidence Number 14:

Sayyiduna Abu Ubaidah ibn al-Jarrah رضي الله عنه sent Sayyiduna Ka’b ibn Zumrah رضي الله عنه with one thousand men to survey Aleppo. When they reached near Aleppo, Yoqna attacked with five thousand men. The Muslims fought bravely. Meanwhile, an army of five thousand men hidden behind attacked. This dangerous situation greatly distressed the Muslims. Sayyiduna Ka’b ibn Zumrah رضي الله عنه, holding the flag, shouted loudly: Ya Muhammad, Ya Muhammad, Ya Nasr Allah, Inzal! “O Muhammad! O Muhammad! O help of Allah, come down!”

Comment:

This narration is extremely “weak,”
its narrator Muhammad ibn Umar al-Waqidi is considered “weak, abandoned, and a liar” by the majority. About him:

Hafiz Haithami رحمه الله says:

ضعفه الجمھور.

“The majority of the noble hadith scholars have declared him weak.”

Allama Ibn Milqan رحمه الله writes:

وقد ضعفه الجمھور.

“The majority have declared him weak.”

Hafiz Ibn Hajar, may Allah have mercy on him, has called him “abandoned.”

Imam Shafi’i, may Allah have mercy on him, says:

كتب الواقدي كذب.

“Waqidi’s books are full of lies.”

Imam Ishaq bin Rahwayh, may Allah have mercy on him, says:

إنه عندي ممن يضع الحديث.

“In my view, he is a fabricator of false hadiths.”

Imam Ahmad bin Hanbal, may Allah have mercy on him, has declared him a “liar.”

Imam Bukhari, Imam Abu Zur’ah, Imam Nasai, and Imam ‘Uqaili, may Allah have mercy on them, have called him “abandoned in hadith,” while Imam Yahya bin Ma’in, may Allah have mercy on him, and the majority have called him “weak.”

Imam Ibn ‘Adi, may Allah have mercy on him, says:

يروي أحاديث غير محفوظة والبلاء منه، ومتون أخبار الواقدي غير محفوظة، وھو بين الضعف.

“He narrates unauthenticated hadiths and the trouble is from him. The texts of Waqidi’s hadiths are unauthenticated. There is no doubt about his weakness.”

Imam Khateeb Baghdadi, may Allah have mercy on him, says:

والواقدي عنه أئمة أھل النقل ذاھب الحديث.

“Waqidi is a weak narrator according to the leading muhaddithun.”

Evidence Number 15:

Sayyiduna Hussain رضي الله عنه‘s sister said: O highly praised one! Help, help. May Allah send His mercy upon you and send away the heavenly angels. Hussain is in the battlefield, drenched in blood, with limbs severed. O Muhammad! Help. Your daughters are in custody. Your children have been martyred. The morning breeze is scattering dust over them.

Commentary:

Its chain of narration is invalid and false because:
(1) It contains Sufyan al-Thawri’s tadlees (concealment). There is no clarification of hearing.
(2) The reporter (the one who conveys the news in the chain) is unknown. In other words, this is the work of some unknown and lying Rafidhi, which has come into the hands of some people and they have taken it as religion.

Argument No. 16:
Haitham bin Uday says that Banu Amir grazed their animals in the fields of Basra. Abu Musa Ash’ari (may Allah be pleased with him) was sent to summon them. Banu Amir called their tribe, Al Amir, loudly, so Nabigha Ja’di went out with a group of his relatives. They were brought to Abu Musa Ash’ari (may Allah be pleased with him). He asked: Why did you come out? They said: I heard the call of my people. Abu Musa Ash’ari (may Allah be pleased with him) struck them with a whip. Then Nabigha Ja’di said:

فان تك لابن عفان امينا فلم يبعث بك البر الامينا وياقبر النبى وصاحبيه الا يا غوثنا لو تسمعونا

“If you are the trustee of Uthman bin Affan (may Allah be pleased with him), then he did not send you as a trustee who does favors.
O Prophet and the graves of your two companions! O our intercessor! If only you would hear our plea.”
[Al-Istib’ab: 586/3]
Comment:
This narration is fabricated (a bundle of lies). Its narrator Haitham bin Uday is unanimously considered a “liar” and “abandoned narrator.”

Argument No. 17:
Abdur Rahman bin Saad narrates:

كنت عند ابن عمر رضي الله عنهما ، فخدرت رجله ، فقلت: يا ابا عبد الرحمن ! مالرجلك؟ قال: اجتمع عصبها من هاهنا ، فقلت: ادع احب الناس اليك ، فقال: يا محمد ! فانبسطت

“I was with Sayyiduna Abdullah bin Umar (may Allah be pleased with both). His foot became numb. I asked: O Abu Abdur Rahman! What happened to your foot? He said: My muscles have cramped here. I said: Remember the one who is most beloved to you among all people. He said: O Muhammad (peace be upon him)! At that moment, his muscles relaxed.”
[Al-Adab Al-Mufrad by Bukhari: 924, Musnad Ali bin Al-Ja’d: 2539, Amal Al-Yawm wal-Laylah by Ibn Al-Sunni: 173, Tabaqat Ibn Saad: 154/4, Tarikh Ibn Ma’in: 2953]
Comment:
Its chain of narration is weak. Its chain depends on Abu Ishaq Subai’i, who is “mudallis” (concealer of defects) and “mixed” (inconsistent). It is a principle in hadith that a trustworthy mudallis, when narrating other than through “an” or “qala,” is considered weak unless he explicitly states hearing (sama’). The claimant of authenticity for this narration must present explicit hearing. In the chain of Al-Adab Al-Mufrad, Sufyan Thawri (may Allah have mercy on him) is a mudallis narrating through “an.” In [Amal Al-Yawm wal-Laylah: 169], Sufyan Thawri has been connected by Abu Bakr bin ‘Ayyash 171, Isra’il bin Yunus, and Zuhair bin Mu’awiyah 173. However, Abu Ishaq never explicitly stated hearing. Therefore, this narration is weak due to Abu Ishaq Subai’i’s concealment. It is unknown why those who do not accept solitary reports as proof embrace it wholeheartedly.

Benefit:
Imam Barelvi Ahmad Raza Khan Barelvi writes:
“Calling the Holy Prophet (peace be upon him) by name is not correct in our view.”
[Ruhon Ki Duniya by Ahmad Raza Khan, p. 245]
Also see: [“Ja’a Al-Haqq” by Ahmad Yar Khan Naeemi Barelvi: 1/173, Shan-e-Habibur Rahman by Naeemi: 136]
Thus, this narration is not very useful for Barelvi brothers because accepting it as authentic would imply that معاذ الله Sayyiduna Ibn Umar (may Allah be pleased with both) was doing something wrong!!!

Argument No. 18:
Mujahid (may Allah have mercy on him) narrates from Sayyiduna Abdullah bin Abbas (may Allah be pleased with both):

خدرت رجل رجل عند ابن عباس فقال ابن عباس اذكر احب الناس اليك فقال محمد صلى الله عليه وسلم ، فذهب خدره

“When a person sitting with Sayyiduna Abdullah bin Abbas (may Allah be pleased with both) had his leg become numb, he told him: Remember the one who is most beloved to you among the people. The person said: Muhammad (peace be upon him). As soon as he said this, his leg stopped being numb.”
[Amal Al-Yawm wal-Laylah by Ibn Al-Sunni: 170]
Comment:
This is a fabricated (made-up) narration. Its chain includes Ghiyas bin Ibrahim Nakha’i, who is unanimously considered a liar (of the highest degree), vile, and a fabricator of hadith.

Argument No. 19:
Narrated from Sayyiduna Abu Sa’id Khudri (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Whoever leaves his house for prayer and recites this supplication, Allah turns His face towards him and seventy thousand angels pray for his forgiveness:

اللهم إني أسألك بحق السائلين عليك وأسألك بحق ممشاي هذا

“O Allah! I ask You by the right of those who supplicate to You and by my walking towards You.”
[Musnad Ahmad: 21/3, Sunan Ibn Majah: 778]
Comment:
Its chain is very weak.
Hafiz Mundhiri (581-656 AH) says:

اسناد فيه مقال

“There is speech in its chain.”
[Al-Targhib wal-Tarhib: 2487]
Shaykh al-Islam Ibn Taymiyyah (661-728 AH) says:

وهذا الحديث هو من رواية عطية العوفي عن أبى سعيد، وهو ضعيف بإجماع أهل العلم ، وقد روي من طريق آخر وهو ضعيف أيضاً،

“This hadith was narrated by Atiyah Awfi from Sayyiduna Abu Sa’id Khudri, and Atiyah is unanimously considered weak by scholars. It has another chain which is also weak.”
[Qaidah Jalilah fi al-Tawassul wal-Wasilah, p. 215]
Allamah Mughaltai Hanafi (689-782 AH) says:

هذا حديث اسناده ضعيف .

“Its chain is weak.”
[Sharh Ibn Majah: 1294/1]
Busiri (762-840 AH) says:

هذا اسناده ضعيف .

“Its chain is weak.”
[It’haf al-Khira al-Muhra: 32/2, Hadith: 979]
Therefore, Hafiz ‘Iraqi [Takhreej Ahadith al-Ihya: 1/384] calling its chain “hasan” and some calling the hadith “hasan” is incorrect.
Its narrator Atiyah bin Sa’d Awfi is considered weak and mudallis by the majority.
Hafiz Nawawi writes:

ضعيف عبد الجمهور

“The majority consider this narrator weak.”
[Tahdhib al-Asma wal-Lughat: 48/1]
Hafiz ‘Iraqi writes:

ضعفه الجمهور

“The majority of hadith scholars have declared him weak.”
[Tarh al-Tathreeb li Ibn al-‘Iraqi: 42/3]
Hafiz Haithami writes:

والاكثر على تضعفيه

“Most hadith scholars consider him weak.”
[Mujma’ al-Zawa’id: 412/10]
Hafiz Ibn al-Mulaqqin writes:

والجمهور على تضعيفه

“The majority consider him weak.”
[Al-Badr al-Munir fi Takhreej al-Ahadith wal-Ashar al-Waqi’ah fi al-Sharh al-Kabir: 463/7]
Allamah ‘Ayni Hanafi (762-855 AH) writes:

ضعفه الجمهور

“The majority of hadith scholars have declared him weak.”
[‘Umdat al-Qari: 250/6]
Allamah Sharaf al-Haq Azimabadi (d. 1910) writes:

عطية ضعفه الجمهور

“Atiyah is considered weak by the majority.”
[‘Un al-Ma’bud ‘ala Sunan Abi Dawud: 336/3]
Regarding Imam Hashim bin Bashir Wasiṭi:

وكان هشيم يتكلم فيه

“He used to criticize Atiyah.”
[Al-Tarikh al-Saghir li al-Bukhari: 303/1, and its chain is authentic]
Imam Ahmad bin Hanbal (may Allah have mercy on him) says:

ضعيف الحديث

“His narrated hadith is weak.”
[Kitab al-‘Illal wa Ma’rifat al-Rijal: 1306]
Imam Abu Zar’ah al-Razi called him لين, and Imam Abu Hatim al-Razi says:

ضعيف الحديث ، يكتب حديثه

“He is weak in hadith. His hadith will be written in the sections of follow-ups and evidences.”
[Al-Jarh wal-Ta’dil li Ibn Abi Hatim: 383/6]
Imam Dar Qutni declared him weak.
[Sunan al-Dar Qutni: 39/4]
He also says it is a “mutaraddid” (conflicted) hadith.
[Al-‘Ilal li al-Dar Qutni: 291/4]
Imam Bukhari says:

كان يحييٰ يتكلم فى عطية

“Imam Yahya used to criticize Atiyah.”
[Al-Tarikh al-Kabir li al-Imam al-Bukhari: 83/4]
He also says:

كان يحيٰي لايروي عن عطية

“Imam Yahya did not narrate from Atiyah bin Sa’d Awfi.”
[Al-Tarikh al-Kabir li al-Imam al-Bukhari: 122/5]
Imam Yahya bin Ma’in says:

ضعيف الا انه يكتب حديثة

“This narrator is weak, but his narration will be written in follow-ups and evidences.”
[Al-Kamil li Ibn ‘Adi: 368/5, and its chain is good]
Against this statement, it is also narrated from the Imam:

ليس به باس

“There is no harm in it.”
[Al-Tarikh li Ibn Tahman: 256]
The majority agree with the weakening, so this will be accepted.
Imam Nasai also called Atiyah weak.
[Kitab al-Du’afa wal-Matrukin: 481]
Hafiz Ibn Hibban criticized him with these words:

لا يحل الاحتجاج به ولا كتابة حديثه ، الا على جهة التعجب

“It is not permissible to take proof from his hadith; it is only correct to write it as a matter of wonder.”
[Kitab al-Majruhin: 176/2]
Hafiz Jawzjani called him “inclined.”
[Ahwal al-Rijal: 42]
Meaning, according to them, Atiyah was an extremist Rafidi.
Imam Ibn ‘Adi says:

وهو مع ضعيفه يكتب حديثه ، وكان يعد من شيعة الكوفة

“Despite being weak, his hadith will be written in follow-ups and evidences. He is counted among the Shi’as of Kufa.”
[Al-Kamil fi Du’afa al-Rijal: 370/5]
Hafiz Bayhaqi also called him weak.
[Al-Sunan al-Kubra: 369/7]
Hafiz Ibn Hazm writes:

ضعيف جدا

“Very weak.”
[Al-Muhalla li Ibn Hazm: 86/11]
Hafiz Nawawi also called him weak.
[Khilasat al-Ahkam: 572/1]
Hafiz Ibn Hajar writes about him:

ضعيف الحديث ، مشهور بالتدليس القبيح

“This narrator is weak and notorious for very bad concealment.”
[Tabaqat al-Mudallisīn: 50]
Hafiz Dhahabi wrote him as weak.
[Mizan al-I’tidal fi Naqd al-Rijal: 80/3]
Hafiz Ibn Kathir also declared him weak.
[Tafsir al-Qur’an al-‘Azim: 89/6, edited by Abdul Razzaq al-Mahdi]
Therefore, Imam Ibn Sa’d’s calling him “trustworthy” [Tabaqat: 304/6] is to be disregarded as it contradicts the majority.
Earlier, most hadith scholars called him weak; later, consensus was reached on Atiyah bin Sa’d Awfi’s weakness, as Allamah Ibn Hazm says:

متفق على ضعيه

“There is consensus on his weakness.”
[Al-Muhalla: 309/10]
Hafiz Ibn Jawzi says:

اما عطية ، فاجتمعو على تضعيفه

“There is consensus among hadith scholars on Atiyah’s weakness.”
[Al-Mawdu’at: 386/1]
Shaykh al-Islam Ibn Taymiyyah says:

وهو ضعيف يا جماع اهل لعلم

“There is consensus among scholars on his weakness.”
[Qaidah Jalilah fi al-Tawassul, p. 233]
Hafiz Dhahabi says:

مجمع على ضعفه

“There is consensus on his weakness.”
[Al-Mughni fi al-Du’afa: 62/2]
Hafiz Ibn Mulaqqin says:

وهو ضعيف باجماعهم

“Atiyah is weak by consensus.”
[Al-Badr al-Munir: 313/5]
Note:
Atiyah Awfi was also a mudallis, involved in the worst kind of concealment. He did not mention his teacher Muhammad bin Sa’ib Kalbi (accused of lying) by name but tried to convince by mentioning the kunyah Abu Sa’id, implying the companion Abu Sa’id Khudri (may Allah be pleased with him).
Regarding him, Hafiz Ibn Hajar says:

ضعيف الحفظ ، مشهور بالتدليس القبيح

“His memory was weak, and he was known for bad concealment.”
[Tabaqat al-Mudallisīn p. 50]
Note ①:
Muhammad Zahid al-Kawthari Hanafi Jahmi (d. 1371 AH) wrote:

ولم يتقرد عطية عن الخدريي ، بل تابعه ابو الصديق عنه فى رواية عبد الحكم بن ذكوان وهو ثقة عند انب حبان وان اعله ابن الفرج فى علله

“Atiyah Awfi is not alone in narrating from Sayyiduna Abu Sa’id Khudri (may Allah be pleased with him); his follow-up is by Abu al-Siddiq in the narration of Abd al-Hakam bin Zakwān, who is a trustworthy narrator. Imam Ibn Hibban called him trustworthy, although Ibn al-Faraj mentioned him in his ‘Alal.'”
[Maqalat al-Kawthari: 394]
But:
➊ Kawthari’s narration is not reliable.
➋ Kawthari did not mention any chain. We have not found any chain for this follow-up.
➌ The narrator is not Abd al-Hakam bin Zakwān but Abd al-Hakam bin Abd Allah Qasmali because Abu al-Siddiq’s students include Qasmali, not Zakwān. If Zakwān is also present, he is unknown.
Imam Yahya bin Ma’in says:

لا اعرفه

“I do not know him.”
[Al-Jarh wal-Ta’dil li Ibn Abi Hatim: 36/6]
Although Imam Ibn Hibban mentioned him in his book Al-Thiqat 131/5, this is due to leniency. His unique authentication is not acceptable.
This is why Hafiz Ibn Hajar, trusting Imam Yahya bin Ma’in’s statement, wrote him as “maqbul” (unknown status).
[Taqrib al-Tahdhib: 3748]
As for Abd al-Hakam bin Abd Allah Qasmali, he is also considered weak by the majority.
Imam Dar Qutni says:

لا يحتج به

“He is not reliable.”
[Sunan al-Dar Qutni: 1/104]
Imam Bukhari called him “denier of hadith.”
[Al-Tarikh al-Kabir: 168/2]
Imam Ibn ‘Adi says:

وعامة احاديثه مما لا يتابع عليه وبعض متون ما يرويه مشاهير الا انه بالاسناد الذى يذكره عبد الحكم لعله لو هروي ذاك

“His general hadiths are not followed. Some of the texts of his narrated hadiths are famous, but they are with chains mentioned by Abd al-Hakam. Perhaps he did not narrate them.”
[Al-Kamil: 334/5]
Imam Ibn Hibban says:

كان ممن يروي عن انس ما ليس من حديثه ولا اعلم له معه مشامهة لا يحل كتابة حديثه الا على جهة التعجب

“He was among those who falsely attributed narrations to Sayyiduna Anas (may Allah be pleased with him). I do not know of his personal meeting with Sayyiduna Anas. It is not permissible to write his hadith except as a matter of wonder (and criticism).”
[Al-Majruhin: 143/2]
Imam Abu Hatim Razi says:

هو منكر الحديث ، ضعيف الحديث ، قلت القائل هو ابن ابي حاتم: يكتب حديثه؟ قال: زحفا

“He is a denier and weak narrator. Ibn Abi Hatim said: I asked them if his hadith should be written; they said: It can be written out of necessity with wonder.”
[Al-Jarh wal-Ta’dil li Ibn Abi Hatim: 35/6, 36]
Also, when asked whether Abd al-Hakam bin Zakwān or Abd al-Hakam Qasmali is better, he said:

هذا استر منه

“Compared to Ibn Zakwān, his weakness and defect are not so clear.”
[Al-Jarh wal-Ta’dil li Ibn Abi Hatim: 36/6]
Imam Abu Nu’aym Asbahani says:

روي عن انس نسخة منكرة لا شي

“He narrated a rejected version from Sayyiduna Anas (may Allah be pleased with him). He is completely unreliable.”
[Al-Du’afa: 34]
Hafiz Ibn Hajar also declared him weak.
[Taqrib al-Tahdhib: 3749]
Therefore, no reliable follow-up of Atiyah bin Sa’d Awfi is established. He is unique in narrating it.
Secondly, Zahid al-Kawthari called Atiyah’s teacher Abu Sa’id the companion Abu Sa’id Khudri (may Allah be pleased with him), which is explicit ignorance or concealment. We have explained that Atiyah used to mention his teacher Muhammad bin Sa’ib Kalbi (liar) by the kunyah Abu Sa’id.

Note ②:
In [Amal Al-Yawm wal-Laylah by Ibn Al-Sunni 85], the narration from Sayyiduna Bilal (may Allah be pleased with him) has a very weak chain. It includes Wazi’ bin Nafi’ ‘Aqili, a narrator who is “abandoned, liar, and fabricator.” Hafiz Nawawi (631-676 AH) says:

وهو متفق على ضعفه ، وانه منكر الحديث

“There is consensus among scholars on his weakness, and he is a denier of hadith.”
[Al-Adhkar al-Nafi’ah: 85]
Allamah Muhammad bin Abdul Hadi Sindhi Hanafi (d. 1138 AH) says:

قوله: بحق السائلين عليك ، اي متوسلا اليك فى قضاء الحاجة وامضاء المسالة ، بما للسائلين عندك من الفضل الذى يستحقونه عليك بمقتضي فضلك ووعدك و جودك واحسانك ، ولا يلزم منه الوجوب المتنازع فيه عليه تعالي ، لكن لا يهامه الو جوب بالنظر الي الافهام القاصرة ، يحترز عنه علماونا الحنفية ، ويرون اطلاقه لا يخلوعن كراهة

“The mention of the right of the questioners in this narration means: O Allah! I ask You by the virtue You have given them due to Your mercy, kindness, and promise. These words do not necessarily imply oaths upon Allah. However, dull-minded people may imagine oaths upon Allah in these words. Therefore, Hanafi scholars avoid it. They consider the absolute use of these words not free from dislike (prohibition).”
[Hashiyah al-Sindi ‘ala Sunan Ibn Majah: 261/1, 262, under hadith: 778]
Shaykh al-Islam Ibn Taymiyyah (661-728 AH) says:

فان كان من كلام النبى صلى الله عليه وسلم ، فهو من هذا الباب لوجهين: احدهما: لان فيه السوال لله تعالي بحق السائلين ، وبحق الماشين فى طاعته ، و حق السائلين ان يحيبهم ، وحق الماشين ان يثيبهم ، وهذا حق اوجبه الله تعالي ، وليس للمخلوق ان يوجب على الخالق تعالي شيئا .

“If this hadith was said by the Prophet (peace be upon him), it means permissible tawassul (intercession). It mentions asking Allah by the right of His questioners and those who obey Him. The right of questioners is that Allah fulfills their requests, and the right of those who obey is that Allah rewards them. This right Allah has imposed upon Himself. Creation cannot impose anything upon the Creator.”
[Qaidah Jalilah fi al-Tawassul wal-Wasilah, p. 215]
Meaning, the tawassul mentioned in this weak narration is through one’s good deeds and Allah’s grace, which is permissible and valid according to Ahl al-Sunnah wal-Jama’ah. It does not mention tawassul through the deceased.

Argument No. 20:
The Prophet Muhammad (peace be upon him) prayed at the grave of Fatimah bint Asad as follows:

بحق نبيك والا نبياء من قبلي

“By your Prophet (me) and the prophets before me.”
[Al-Mu’jam al-Kabir al-Tabarani: 351/24, Al-Mu’jam al-Awsat: 191, Hilyat al-Awliya by Abu Nu’aym: 121/3]
Comment:
This is a weak and rejected narration because:
➊ Its narrator Ruh bin Salah is considered weak by the majority.
Imam Ibn ‘Adi called him weak.
[Al-Kamil fi Du’afa al-Rijal: 146/3]
Imam Dar Qutni says:

كان ضعيفا فى الحديث

“He was weak in hadith.”
[Al-Mu’talif wal-Mukhtalif: 1377/3]
Ibn Makula says:

فعفوه

“(Majority) of hadith scholars declared him weak.”
[Al-Akmal: 15/5]
Ibn Yunus says:

رويت عنه منا كير

“Rejected narrations have been narrated from him.”
[Lisan al-Mizan li Ibn Hajar: 467/2]
Hafiz Ibn Jawzi mentioned him among weak and abandoned narrators.
[Kitab al-Du’afa wal-Matrukin: 282/1]
Hafiz Haithami says:

وفيه ضعف

“There is weakness in him.”
[Mujma’ al-Zawa’id: 257/9]
Therefore, the authentication by Imam Ibn Hibban [Al-Thiqat: 244/8] and Imam Hakim [Sawalāt al-Sijzi: 98] is due to leniency.
Allamah Muhammad Bashir Sahaswani Hindi (d. 1252 AH) says about this narrator:

فقد علم بذلك ان فى سنده روح بن صلاح المصري ، وهو ضعيف ضعفه ابن عدي ، وهو داخل فى القسم المعتدل من اقسام من تكلم فى الرجال ، كما فى فتح المغيث اللسخاوي ، ولا اعتداد بذكر ابن حبان له فى الثقات . فان قاعدته معروفة من الا حتجاج بمن لا يعرف كما فى الميزان ، وقد تقدم وكذالك لا اعتداد بتوثيق الحاكم وتصحيحه ، فانه داخل فى القسم الفتسمح

“It is known that his chain includes Ruh bin Salah, an Egyptian narrator who is weak. Imam Ibn ‘Adi declared him weak. According to Allamah Sakhawi’s Fath al-Mughith, he is a medium-level criticized narrator. Imam Ibn Hibban’s mention of him among the trustworthy is not credible because his rule of authenticating unknown narrators is known, as mentioned in Mizan al-I’tidal. Similarly, Imam Hakim’s (unique) authentication is not reliable. He is counted among the lenient.”
[Siānat al-Insān ‘an Waswāsat al-Shaykh Dihlān, p. 132]
➋ Sufyan Thawri is a mudallis narrating through “an.”
Is it the way of Ahl al-Sunnah wal-Jama’ah to prove matters of belief through rejected and mudallis narrations?
Shaykh al-Islam Ibn Taymiyyah says:

ولم يذكر احد من العلماء انه يشرع التوسل بالنبي صلى الله عليه وسلم ولا بالرجل الصالح موته ولا فى مغيبه ولا استحبوا ذلك فى الاستسقاء ولا فى الاستنصار والا غير ذلك من الادعية ، والادعاء مخ العبادة ، والعبادة مبناها على السنة والاتباع ، لا على الهوي والا بتداع

“No scholar has ever permitted tawassul through the Prophet (peace be upon him) or any righteous person after their death or absence, nor have scholars considered it recommended in prayers for rain or victory. Supplication is the essence of worship, and worship is based on the Sunnah of the Prophet and adherence to Shariah, not on desires and innovations.”
[Mukhtasar al-Fatawa al-Misriyah, pp. 196-197]

Argument No. 21:
Narrated from Sayyiduna Abu Imamah Bahili (may Allah be pleased with him) that the Prophet (peace be upon him) used to recite morning and evening supplications including these words:

اسالك بنور وجهك الذى اشرقت له السماوات والارض ، بكل حق هو لك ، و بحق السائلين عليك ، ان تقبلني فى هذه الغداة ، اوفي هذه العشية ، وان تجيرني من النار بقدرتك

“(O Allah!) I ask You by the light of Your face by which the heavens and the earth were illuminated. I ask by every right of Yours and by the right of those who ask You that You accept my supplication this morning or evening and protect me from the fire by Your power.”
[Al-Mu’jam al-Kabir al-Tabarani: 264/8, Kitab al-Du’a by al-Tayrani: 940/2, 941]
Comment:
Its chain is invalid (fabricated). About its narrator Abu al-Muhandis Fidal bin Jubayr, Hafiz Haithami writes:

وهو ضعيف ، مجمع على ضعفيه

“This narrator is unanimously considered weak by hadith scholars.”
[Mujma’ al-Zawa’id: 117/10]
Imam Ibn ‘Adi says about his narrations:

ولفضال عن ابي امامة قدر عشرة احاديث ، كلها غير محفوظة

“Fidal narrates about ten hadiths from Sayyiduna Abu Imamah (may Allah be pleased with him), all of which are rejected.”
[Al-Kamil fi Du’afa al-Rijal: 21/6]
Imam Ibn Hibban says:

يروي عن ابي امامة ما ليس من حديثه ، لا يحل الا حتجاج به بحال

“This narrator attributes to Sayyiduna Abu Imamah narrations he did not narrate. It is not permissible to take proof from his narrations.”
[Al-Majruhin min al-Muhaddithin wal-Du’afa wal-Matrukin: 304/2]
He also says Fidal’s narrations attributed to Abu Imamah are fabricated.
[Kitab al-Majruhin: 304/2]
Since this narration is attributed to Sayyiduna Abu Imamah, there is no doubt about its fabrication and invalidity.
Secondly, the narrator Hisham bin Hisham Kufi is also not authenticated.

Argument No. 22:
Muhammad bin Sa’ib Kalbi says:

اجتمع الطر ماح وهشام المرادي و محمد بن عبدالله الحميري عند معاوية بن ابي سفيان ، فاخرج بدرة فوضعها بين يديه ، ثم قال: يا معشر شعراء العراب ! قولو اقولكم فى على بن ابي طالب ، ولا تقولوا الا الحق ، وانا نفي من صخر بن حرب ان اعطيت هذه البدرة الا من قال الحق فى فقام الطر ماح ، فتكلم وقال فى على ووقع فيه ، فقال معاوية: اجلس ، فقد عرف الله نيتك وراي مكانك ، ثم قام هشام المرادي ، فقال ايضا ووقع فيه ، فقال معاوية: اجلس مع صاحبك ، فقد عرف الله مكانكما ، فقال عفروبن العاص لمحمد بن عبدالله الحميري ، وكان خاصابه: تكلم ولاتقل الا تقل الا الحق ، ثم قال: يا معاوية ! قد اليت ، الا تعطي هذه البدرة الا قائل الحق فى على؟ قال: نعم ، انا نفي من صخر بن حرب ان اعطيتها منهم الا من قال الحق فى على ، فقام محمد بن عبدلله ، فتكلم ، ثم قال: بحق محمد . قولوا بحق ، فان الافك من شيم اللئام ، ابعد محمد بابي وامي

“Tarmah, Hisham Muradi, and Muhammad bin Abdullah Humayri gathered before Mu’awiyah bin Abu Sufyan. Mu’awiyah (may Allah be pleased with him) took out a bag of precious jewels and placed it before them, then said: O poets of Arabia! Recite truthful poetry about Ali bin Abi Talib (may Allah be pleased with him). I am not the son of Sakhr bin Harb if I do not give this bag to whoever among you speaks the truth about Ali (may Allah be pleased with him). Tarmah stood and recited poetry insulting Ali (may Allah be pleased with him). Mu’awiyah said: Sit down, Allah knows your intention and status. Then Hisham Muradi stood and also recited poetry insulting Sayyiduna Ali (may Allah be pleased with him). Mu’awiyah said: You also sit with your companion. Allah knows your status. Then Umar bin Al-Aas (may Allah be pleased with him) said to Muhammad bin Abdullah Humayri, who was his special man: Speak and say only the truth about Ali (may Allah be pleased with him). Then he said: Mu’awiyah! Did you swear that you will give this bag only to the one who speaks the truth about Sayyiduna Ali (may Allah be pleased with him)? Mu’awiyah said: Yes, I am not the son of Sakhr bin Harb if I do not give this bag to the one who speaks the truth about Sayyiduna Ali (may Allah be pleased with him). Muhammad bin Abdullah stood and recited poetry, then said: By Muhammad, speak the truth; lying is the habit of cowards…”
[Bihar al-Anwar al-Jami’ah li Durar Akhbar al-A’immah al-Athar by Muhammad Baqir bin Muhammad Taqi bin al-Maqsud ‘Ali al-Majlisi al-Rafidi d. 1111 AH, vol. 259/33]
Comment:
This is the worst lie in the universe and purely satanic action because:
➊ About Muhammad bin Sa’ib Kalbi, Imam Abu Hatim Razi says:

الناس مجتمعون على ترك حديثه لا يشتغل به . هو ذاهب الحديث

“There is consensus among scholars to abandon his hadith. His hadith is not to be considered. His narrated hadith has no credibility.”
[Al-Jarh wal-Ta’dil li Ibn Abi Hatim: 271/7]
Qurra bin Khalid Sadusi says:

كانو يرون الكلبي يزرف ، يعني يكذب

“Hadith scholars said Kalbi lies.”
[Al-Jarh wal-Ta’dil: 271/7, and its chain is good]
Sulaiman bin Tarkhan Taymi called him a liar.
[Also: 270/7, and its chain is good]
➋ About his son and student Hisham bin Muhammad Kalbi, Hafiz Dhahabi writes:

تركوه ، وهو اخباري

“Hadith scholars abandoned him. He was a narrator of stories.”
[Al-Mughni fi al-Du’afa: 2/711]
➌ About Muhammad bin Zakariya bin Dinar Ghallabi, Imam Dar Qutni says:

يضع الحديث

“He used to fabricate hadith.”
[Sawalāt al-Hakim li al-Dar Qutni: 206]
Hafiz Ibn Mandah says:

تكلم فيه

“He was criticized.”
[Mizan al-I’tidal li al-Dhahabi: 550/3]
Hafiz Dhahabi called him a liar.
[Mizan al-I’tidal: 166/3, T: Ammar bin Umar]
He also says he is an accused liar narrator.
[Also: 325/1, T: Bushrain Mihran]
Hafiz Ibn Hibban says about him:

كان صاحب حكايات واخبار ، يعتبر حديثه اذا روي عن الثقات ، لانه فى روايته عن المجاهيل بعض المناكير

“He used to narrate stories and tales. His hadith is authentic only when narrated from trustworthy narrators because some of his narrations from unknown narrators are rejected.”
[Al-Thiqat: 154/9]
➍ His teacher Abdullah bin Dhahak Muradi is unknown, so this narration is criticized.
There are more defects. Therefore, this narration is fabricated.

Argument No. 23:
A narration says:

توسلوا بجاهي ، فان جاهي عند الله عظيم

“Pray through my status and rank, for my status and rank are very high.”
Another narration says:

اذا سالتم الله فاسئلوه بجاهي ، فان جاهي عندالله عظيم

“When you ask Allah, ask through my status and rank, for my status and rank are very high with Allah.”
Comment:
This narration is baseless and unproven. Shaykh al-Islam Ibn Taymiyyah (d. 728 AH) says:

وروي بعض الجهال عن النبى صلى الله عليه وسلم انه قال: اذا سالتم الله اسئلوه بجاهي ، فان جاهي عندالله عظيم ، وهذا الحديث كذب ليس فى شئيء من كتب المسلمين التى يعتمد عليها اهل الحديث ، ولا ذكره احد من اهل العلم بالحديث ، مع ان جاهه عندالله تعالي اعظم من جاه جميع الانبياء المرسلين

“Some ignorant people attribute this narration to the Prophet (peace be upon him)… This narration is fabricated. It is not found in any book trusted by hadith scholars. None of the hadith scholars mentioned it. It is true that your status and rank with Allah were higher than all prophets and messengers (but making this status a means is not permissible in Islamic law).”
[Qaidah Jalilah fi al-Tawassul wal-Wasilah, p. 252]
Allamah Muhammad Bashir Sahaswani (d. 1326 AH) says:

لم يروه احد من اهل لعلم ، ولا هو فى شئي من كتب الحديث

“No scholar narrated it, nor is it found in any hadith book.”
[Siānat al-Insān ‘an Waswāsat al-Shaykh Dihlān, pp. 188-189]

Argument No. 24:
Sayyiduna Abu Bakr Siddiq (may Allah be pleased with him) said that he used to learn the Qur’an but would forget quickly. The Prophet (peace be upon him) taught him this supplication:

اللهم اني اسئلك بمحمد نبيك ، وابراهيم خليك ، و موسي نجيك ، و عيسي روحك و كلمتك ، وبتوراة موسٰي ، وانجيل عيسي ، و زبور داود ، و فرقاب محمد ، وبكل وحي اوحيته ، وقضاء قضيته

“O Allah! I ask You by all of these: Your Prophet Muhammad (peace be upon him), Your friend Ibrahim (peace be upon him), Musa (peace be upon him) who attained the honor of conversing with You, Your spirit and word Isa (peace be upon him), the Torah of Musa (peace be upon him), the Gospel of Isa (peace be upon him), the Psalms of Dawud (peace be upon him), the Qur’an of Muhammad (peace be upon him), all Your revelation, and all Your decree and destiny.”
[Jami’ al-Usul li Ibn al-Athir: 302/4, Hadith: 2302, Qaidah Jalilah li Ibn Taymiyyah, pp. 164-165, Al-Lala’i al-Masnu’ah fi al-Ahadith al-Mawdu’ah li al-Suyuti: 298-299/2]
Comment:
This is a bundle of lies compiled by Abdul Malik bin Harun.
Imam Yahya bin Ma’in says he is a “liar.”
[Tarikh Yahya bin Ma’in: 376/2]
Allamah Jawzjani says:

دجال كذاب

“He is a great deceiver and a severe liar.”
[Ahwal al-Rijal, p. 68]
Imam Bukhari called him a “denier of hadith.”
[Al-Du’afa al-Saghir: 218]
Imam Ahmad bin Hanbal called him “weak in hadith.”
[Al-‘Illal wa Ma’rifat al-Rijal: 2648]
Imam Ibn ‘Adi says:

له احاديث غرائب عن ابيه عن جده عن الصحابة ، مما لا يتابعه عليه احد

“He narrates rejected narrations attributed to the companions through his father and grandfather. No trustworthy narrator agrees with him.”
[Al-Kamil fi Du’afa al-Rijal: 529/6]
Imam Ibn Hibban says:

كان ممن يضع الحديث ، لا يحل كتابة حديثه الا على جهة الاعتبار

“He was among those who fabricated hadith. It is only permissible to write his hadith for examination.”
[Kitab al-Majruhin: 133/2]
Imam Hakim says:

روي عن ابيه احاديث موضوعة

“He narrated false hadith from his father.”
[Al-Madkhal ila Kitab al-Aklil: 129]
Allamah Ibn ‘Iraq Kanani says about this narration:

رواه ابو الشيخ فى الثواب من حديث ابي بكر الصديق ، من طريق عبد الملك بن هارون الدجال

“This narration was quoted by Abu al-Sheikh in Kitab al-Thawab from Sayyiduna Abu Bakr Siddiq (may Allah be pleased with him). Its chain is narrated by the deceiver (liar) narrator Abdul Malik bin Harun.”
[Tanzih al-Shari’ah al-Marfu’ah ‘an al-Akhbar al-Shani’ah al-Mawdu’ah: 322/2]
About this narration, Hafiz Suyuti says:

عبد الملك دجال ، مع ما فى السند من الاعضال

“Abdul Malik is a severe liar narrator. Also, the chain is disconnected.”
[Al-Lala’i al-Masnu’ah: 299/2]
Hafiz ‘Iraqi (725-806 AH) says:

وهو منقطع بين هارون وابي بكر

“There is a break in the chain between Harun and Sayyiduna Abu Bakr (may Allah be pleased with him).”
[Al-Mughni ‘an Hamal al-Asfar fi Takhreej ma fi al-Ihya min al-Akhbar: 374/1]

Argument No. 25:
Narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with both):

من سره ان يوعيه الله عزوجل حفظ القرآن و حفظ اصناف العلم ، مليكتب هذا الدعاء فى اناء نظيف او فى صحفة قوار ير بعسل وزعفران وماء مطر ، ويشربه على الريق ، اليصم ثلاثة ايام ، وليكن افطاره عليه ، فانه يحفظها ان شاء الله عزوجل ويدعو به فى ادطار صلواته المكتوبة: اللهم ! اني اسالك بانك مسئول لم يسال مثلك ولا يسال ، اسالك بحق محمد رسولك ونبيك ، و ابراهيم خليلك وصفيك ، و موسيٰ كليمك ونجيك ، وعيسي كلمتك وروحك ، واسالك بصحف ابراهيم ، وتوراة موسٰي ، وزبور داود ، وانجيل عيسي ، وفرقان محمد صلى الله عليه وسلم ، اسالك بكل وحي اوحيته وبكل حق قضيته ، وبكل سائل اعطيته

“Whoever wants to memorize the Qur’an and religious sciences should write the following supplication on a clean vessel or silver plate with honey, saffron, and rainwater, then drink it on an empty stomach for three days. He should also recite this supplication after obligatory prayers. Insha’Allah, he will remember everything. The supplication is:
O Allah! I ask You because there is none like You who has been or will be asked. I ask You by the means of Your Prophet and Messenger Muhammad (peace be upon him), Your friend Ibrahim (peace be upon him), Your speaker Musa (peace be upon him), Your word and spirit Isa (peace be upon him), the scriptures of Ibrahim (peace be upon him), the Torah of Musa (peace be upon him), the Psalms of Dawud (peace be upon him), the Gospel of Isa (peace be upon him), the Qur’an of Muhammad (peace be upon him), all Your revelation, all Your decree and destiny, and by the means of every supplicant You have granted.”
[Al-Du’a li al-Tabarani: 1422/3, Hadith: 1334]
Comment:
This is an extremely fabricated narration. Its fabricator is Musa bin Abdur Rahman San’ani narrator. About him:
➊ Imam Ibn Hibban says:

دجال يضع الحديث ، وضع على ابن جريج عن عطاء عن ابن عباس كتابا فى التفسير

“He is a severe liar and cunning person. Fabricating hadith was his hobby. He fabricated a tafsir attributed to Imam Ibn Jurayj.”
[Kitab al-Majruhin: 242/2]
Imam Ibn ‘Adi says he is a “denier of hadith.”
[Al-Kamil: 349/6]
Hafiz Dhahabi says:

هالك

“He is a very weak narrator.”
[Al-Mughni fi al-Du’afa: 6507]
Note ①:
This narration is also narrated from Sayyiduna Ibn Mas’ud (may Allah be pleased with him).
[Al-Mawdu’at li Ibn al-Jawzi: 131/3, Al-Laki al-Masnu’ah li al-Suyuti: 298/2]
But this narration is also fabricated. Its fabricator is Umar bin Subh narrator, whom Imam Dar Qutni called “abandoned” and Imam Abu Hatim Razi and Imam Ibn ‘Adi called “denier of hadith.”
Imam Ibn Hibban says:

كان ممن يضع الحديث على الثقات ، لا يحل كتابة حديثه الا على جهة التعجب لاهل الصناعة فقط

“He fabricated hadith by attributing them to trustworthy narrators.”
[Al-Majruhin: 88/2]
Imam Abu Nu’aym Asbahani says:

روي عن قتاده و مقاتل الموضوعات

“He attributed false narrations to Qatadah and Muqatil.”
[Al-Du’afa: 151]
Imam Hakim says:

روي عن قتاده و مقاتل بن حيان احاديث موضوعة

“He fabricated false hadith attributed to Qatadah and Muqatil bin Hayyan.”
[Al-Madkhal ila al-Sahih: 113]
Hafiz Ibn Jawzi says about this narration:

هذا حديث موضوع على رسول الله صلى الله عليه وسلم , والمتهم به عمر بن الصبح

“This hadith is falsely attributed to the Prophet (peace be upon him) and fabricated by Umar bin Subh.”
[Al-Mawdu’at: 831/3]
Hafiz Suyuti says:

موضوع ، واتهم به عمر بن صبح

“This is a fabricated narration by Umar bin Subh.”
[Al-Lala’i al-Masnu’ah: 298/2]
Secondly, Yazid bin Umar bin Abdul Aziz’s authentication is also not found.
Note ②:
This narration is also narrated from Sayyiduna Ibn Mas’ud with another chain.
[Al-Jami’ li Akhlaq al-Rawi wa Adab al-Sami’ li al-Khatib al-Baghdadi: 261/2, T: 1793, Akhbar li Hifz al-Qur’an li Ibn Asakir: 3]
But its chain is also very weak. Its narrator Musa bin Ibrahim Marwazi is considered “abandoned” by Imam Dar Qutni.
[Tarikh Baghdad li al-Khatib al-Baghdadi: 40/13, and its chain is good]
Imam ‘Aqili declared him “denier of hadith.”
[Al-Du’afa al-Kabir: 166/4]
Hafiz Dhahabi said about this narration:

فمن بلا ياه

“This is a fabrication of Musa bin Ibrahim.”
[Mizan al-I’tidal: 199/4]
Hafiz Suyuti called him a liar.
[Al-Lala’i al-Masnu’ah: 2/298]
No minimal word of authentication is established for this narrator.

Argument No. 26:
A narration says the Prophet (peace be upon him) said:

قال داود صلى الله عليه وسلم: اسالك بحق ابائي ابراهيم واسحاق و يعقوب ، فقال: اما ابراهيم ، فالقي فى النار فصبر من اجلي ، وتلك بلية لم تنلك ، واما اسحاق ، فبذل نفسه للذبح فصبر من اجلي ، وتلك بلية لم تنلك ، واما يعقوب ، فغاب يوسف عنه ، وتلك بلية لم تنلك

“Dawud (peace be upon him) said: O Allah! I ask You by my ancestors, Ibrahim, Ishaq, and Ya’qub (peace be upon them). Allah said: Ibrahim was thrown into the fire, and he was patient; this honor was not given to you. Ishaq offered himself for sacrifice and was patient for My sake; this trial did not befall you. Ya’qub lost his son Yusuf; this pain did not befall you.”
[Musnad al-Bazzar: 1307]
Comment:
This is a Judaic fabrication, in which Ishaq (peace be upon him) is called the sacrificed one instead of Ismail (peace be upon him), because Jews insist that Ishaq was the sacrifice, while Muslims consider Ismail (peace be upon him) as the sacrifice according to Qur’an and Sunnah. As for the chain, it is very weak for several reasons:
➊ Its narrator Abu Sa’id Hasan bin Dinar is weak and abandoned.
Imam Yahya bin Ma’in says:

ليس بشيء

“He is completely unreliable.”
[Tarikh Ibn Ma’in by Al-‘Abbas al-Duri: 4157]
Imam Abu Khaythamah calls him weak.
[Al-Jarh wal-Ta’dil li Ibn Abi Hatim: 12/3, and its chain is authentic]
Imam Fulas says:

واجتمع اهل العلم من اهل الحديث انه لا يروي عن الحسن بن دينار

“Hadith scholars agree that no narration from Hasan bin Dinar will be accepted.”
[Al-Jarh wal-Ta’dil li Ibn Abi Hatim: 12/3, and its chain is authentic]
Imam Abu Hatim Razi says:

هو متروك الحديث كذاب ، وترك ابو زرعة حديث الحسن بن دينار

“He is abandoned and a severe liar. Imam Abu Zar’ah abandoned his hadith.”
[Al-Jarh wal-Ta’dil: 12/3]
Imam Dar Qutni also calls him abandoned.
[Sunan al-Dar Qutni: 162/1]
Imam Ibn Hibban says:

تركه ابن البارك ووكيع ، واما احمد ابن حنبل و يحيي بن معين فكانا يكذبانه

“Imam Abdullah bin Mubarak and Imam Waki’ abandoned him, while Imam Ahmad and Imam Yahya bin Ma’in called him a liar.”
[Kitab al-Majruhin: 226/1]
Imam Ibn ‘Adi says:

وهو الي الضعف اقرب منه الي الصدق

“He was closer to weakness than truthfulness.”
[Al-Kamil fi Du’afa al-Rijal: 303/2]
Imam Bazzar says:

وهو ليس بالقوي فى الحديث

“He is not strong in hadith.”
[Musnad al-Bazzar: 1307]
Many other criticisms exist against Hasan bin Dinar.
➋ Ali bin Zayd bin Jud’an is considered weak by the majority.
Allamah Haithami [Mujma’ al-Zawa’id: 209/8], Allamah Busiri [Misbah al-Zujajah: 84], Hafiz Ibn al-‘Iraqi [Tarh al-Tashreeb: 7712], Hafiz Ibn Mulaqqin [Al-Badr al-Munir: 434/4], Allamah Baqa’i [Nazm al-Durar fi Tanasub al-Ayat wal-Suwar: 525/4] declared him weak.
➌ Imam Hasan Basri’s concealment is also present in the chain. No explicit hearing is found.
Hafiz Ibn Kathir says about this narration:

لم يصع سنده ، ففي اسناده ضعيفان ، وهما الحسن بن دينار البصري مترك ، وعلي بن زيد بن جد عان منكر الحديث

“This chain is not authentic because it contains two weak narrators: Hasan bin Dinar Basri, who is abandoned, and Ali bin Zayd bin Jud’an, who is a denier.”
[Tafsir Ibn Kathir: 355/5]
Note ①:
Ahnaf bin Qais narrates from the Prophet (peace be upon him) that Dawud (peace be upon him) said:

اي رب! ان بني اسرائيل يسالونك يا ابراهيم واسحاق و يعقوب ، فاجعلني يا رب لهم رابعا ، فاوحي الله اليه ان يا داود ! ان ابراهيم القيي فى النار فى سئي فصبر ، وتلك بلية لم تنلك ، وان اسحاق بذل نفسه ليذبح فصبر من اجلي ، فتلك بلية لم تنلك ، وان يعقوب اخذت حبيبه حتي ابيضت عيناه فصبر ، وتلك بلية لم تنلك

“Dawud said: O my Lord! The Children of Israel ask You through Ibrahim, Ishaq, and Ya’qub (peace be upon them). Include me among them. Allah revealed: O Dawud! Ibrahim was thrown into the fire and was patient; this trial did not befall you. Ishaq offered himself for sacrifice and was patient; this trial did not befall you. Ya’qub’s beloved son (Yusuf) was taken away; he was patient; this trial did not befall you.”
[Musannaf Ibn Abi Shaybah: 554/11]
Its chain is weak for three reasons:
➊ It is a mursal narration. Ahnaf bin Qais is a Tabi’i narrating directly from the Prophet (peace be upon him).
➋ It contains the same narrator Ali bin Zayd bin Jud’an discussed above.
➌ Imam Hasan Basri’s concealment is present.
Hafiz Ibn Kathir says about this narration:

وهذا مرسل ، وفيه بكارة ، بان الصحيح ان اسماعيل هو الذيبح ، ولكن على بن زيد بن جدعان له منا كير و غرائب كثيرة

“This narration is mursal and rejected because the sacrifice was Ismail (peace be upon him). Ali bin Zayd bin Jud’an narrates such rejected and strange narrations.”
[Tafsir Ibn Kathir: 599-600/3]
Note ②:
Sayyiduna Abbas bin Abdul Muttalib (may Allah be pleased with him) narrates that the Prophet (peace be upon him) said:

قال نبي الله داود: رب ! اسمع الناس يقولون: رب اسحاق ، قال: ان اسحاق جادلي بنفسه

“The Prophet Dawud (peace be upon him) said: My Lord! Why do I hear people saying: O Lord of Ishaq! Allah said: Ishaq offered himself for My sake.”
[Al-Mustadrak li al-Hakim: 2/556]
Its chain has the same two defects: Ali bin Zayd bin Jud’an is weak, and Imam Hasan Basri is a mudallis. Therefore, Imam Hakim’s calling it authentic is incorrect.
Note ③:
Mubarak bin Fudala also narrates this narration from Hasan Basri both marfu’ and mawquf.
[Musnad al-Bazzar: 1308]
But its chain is also weak. Mubarak bin Fudala is considered trustworthy by the majority, as Hafiz Busiri writes:

وثقه الجمهور

“He is called trustworthy by the majority.”
[Zawa’id Ibn Majah: 520]
Hafiz Haithami writes:

والاكثر على توثيقه

“Most hadith scholars call him trustworthy.”
[Mujma’ al-Zawa’id: 54/1]
But he was also a concealer (mudallis), as Hafiz Ibn Hajar says:

صدوق يدلس ويسوي

“He is truthful but conceals, and that concealment is of the worst kind.”
[Taqrib al-Tahdhib: 6464]
He did not explicitly state hearing; therefore, the chain is weak.
Secondly, Imam Hasan Basri’s concealment is present.

Argument No. 27:
Abdullah Hudha’s statement:

قال يوسف عليه السلام: اللهم اني اتوجه انك أقدم إلى بلاطكم وسائل أجدادي إبراهيم خليل وإسماعيل ذبيح ويعقوب إسرائيل.

“Yusuf (peace be upon him) said: O Allah! I present the means of my ancestors Ibrahim Khalil, Ismail Dhabih, and Ya’qub Israel before You.”
[Hilyat al-Awliya by Abu Nu’aym al-Asbahani 9/10]
Comment:
Its chain is very weak because:
➊ Its narrator Husayn bin Abdullah bin Shakir Samarkandi was declared weak by Imam Dar Qutni.
[Sualat al-Hakim li al-Dar Qutni: 89]
However, Abu Sa’d Idrisi declared him trustworthy, but our inclination is towards Imam Dar Qutni’s opinion because Idrisi is later.
➋ Who is the storyteller Abdullah Hudha? Those who use this narration as proof should present his biography and authentication. Also, what was Abdullah Hudha’s connection with Yusuf (peace be upon him)?
➌ This narration contradicts the consensus of Muslims because no trustworthy Muslim believes Ishaq (peace be upon him) was the sacrifice.

Argument No. 28:
Narrated from Imam Asma’i (may Allah have mercy on him):

وقف الأعرابي مقابل قبر النبى صلى الله عليه وسلم ، فقال: اللهم ان هذا حبيبك وأنا عبدك ، والشيطان عدوك ، فإن غفرت لي سر حبيبك ،
وفاز عبدك ، وغضب عدوك ، وإن لم تغفرلي غضب حبيبك ، ورضي عدوك ، وهلك عبدك ، وانت اكرم من ان تغضب حبيبك ، وترضي عدوك ، وهلك عبدك ، وانت اكرم من ان تغضب حبيبك ، و ترضي عدوك ، وتهلك عبدك ، اللهم ! ان العرب الكرام اذا مات فیھم سيد اعتقوا علي قبره ، وان هذا سيد العالمين ، فاعتقي على قبره ، قال الاصمعي: فقلت: يا اخا العرب! ان الله قد غفرلك ، واعتقك بحسن هذا السوٗال

“A Bedouin stood before the blessed grave of the Prophet (peace be upon him) and said: O Allah! This is Your beloved; I am Your servant, and Satan is Your enemy. If You forgive me, Your beloved will be pleased, Your servant will succeed, and Your enemy will be angry. If You do not forgive me, Your beloved will be angry, Your enemy will be pleased, and Your servant will be destroyed. You are above making Your beloved angry, pleasing Your enemy, and destroying Your servant. O Allah! It is the custom of the honored Arabs that when a chief dies, they free slaves at his grave. These are the chiefs of the worlds; therefore, free me at their grave. Asma’i said to the Bedouin: O Arab! You are forgiven because of your manner of asking.”
[Wafa’ al-Wafa bi Akhbar Dar al-Mustafa by al-Samhudi: 214/4]
Comment:
This is a white lie. Imam Asma’i does not have a chain for this narration. Narrations transmitted from some sects without basis cannot form religion.

Argument No. 29:
Abdullah bin Ja’far bin Abi Talib (d. 80 AH) says:

كنت اذا ساٗلت عليا شيٗا ، فامتنع ، قلت له: بحق جعفر ، فيعطيني

“When I asked Sayyiduna Ali (may Allah be pleased with him) for something and he did not give it, I would say: By Ja’far! Then he would give it to me.”
[Tarikh Yahya bin Ma’in narrated by Ibn Muharriz: 168/1, Kitab al-Wulat Sikandi: 21, Al-Ma’rifah wal-Tarikh li al-Fasawi: Tawdhih al-Mushtabah: 230/1, Sahih Ibn al-Sakan: Al-Isabah fi Tamyeez al-Sahabah by Ibn Hajar: 237/1, Al-Istib’ab li Ibn ‘Abd al-Barr: 244/1, Tarikh Dimashq by Ibn Asakir: 389/56]
Comment:
This narration is very weak in chain. Its narrator Mujalid bin Sa’id is considered weak and unreliable by the majority. Imam Ahmad bin Hanbal says:

مجالد ، حديثه عن اصحابه كانه حلم

“Mujalid’s narration from his companions is baseless.”
[Kitab al-Majruhin li Ibn Hibban: 11/3, and its chain is good]
He also says:

حديث مجالد عن الشعبي كانه حلم

“Mujalid’s narration from Al-Shabi is baseless.”
[Masail al-Imam Ahmad wa Ishaq bin Rahwayh: 750]
The above narration is also from Imam Al-Shabi, so this criticism is explanatory, and the narration is weak.
Also, Imam Shafi’i [Al-Majruhin li Ibn Hibban: 11/3, and its chain is good], Hafiz Ibn Sa’d [Tabaqat al-Kari: 349/5], Hafiz Jawzjani [Ahwal al-Rijal: 126], Imam Nasai [Kitab al-Du’afa wal-Matrukin, p. 233] (some scholars mention him as trustworthy from Imam Nasai, but no proof found), Imam Dar Qutni [Kitab al-Du’afa wal-Matrukin: 532], Imam Yahya bin Ma’in [Al-Jarh wal-Ta’dil li Ibn Abi Hatim: 362/8, and its chain is authentic], Imam Yahya bin Sa’id (also, and its chain is authentic), Imam Abu Hatim Razi (also), Imam Abdur Rahman bin Mahdi [Al-Kamil fi Du’afa al-Rijal li Ibn ‘Adi: 421/6, and its chain is authentic], Imam Ibn ‘Adi [Also: 423/6], Imam Tirmidhi [Sunan: 648], etc., have declared it weak and not proof-worthy.
Hafiz Ibn ‘Iraqi says:

وقد ضعفه الجمهور ، وقد اختلط اخيرا

“The majority of hadith scholars declared him weak. He went mad in old age.”
[Tarh al-Tathreeb fi Sharh Sunan al-Qari: 381/2]
Hafiz Haithami says:

وقد ضعفه الجمهور

“The majority declared him weak.”
[Mujma’ al-Zawa’id: 33/5, 190]
Allamah ‘Ayni Hanafi says:

ومجالد ضعفه الجمور

“Mujalid was declared weak by the majority.”
[‘Umdat al-Qari bi Sharh Sahih al-Bukhari: 240/6, under hadith: 934]
Allamah Shawkani writes:

وقد ضعفه الجمهور

“The majority have weakened him.”
[Nil al-Awtar: 205/3, and in another copy: 2/273]
Secondly, even if accepted as authentic, it does not mean what some people understand, i.e., that Abdullah bin Ja’far swore by Sayyiduna Ja’far in front of Sayyiduna Ali or that this act is equivalent to asking by the rights of the Prophets. This is absolutely not so. Sayyiduna Ja’far (may Allah be pleased with him) was the brother of Sayyiduna Ali (may Allah be pleased with him), and Abdullah was his son. He had a right of kinship over Sayyiduna Ali due to his father, as the hadith says:
The greatest virtue is to treat well the relatives of one’s deceased father.
Also, kindness to parents includes praying for them, seeking forgiveness, fulfilling their promises after death, and maintaining ties on their behalf.
If this meant the tawassul or intercession that some people think, then asking Sayyiduna Ali would be more beneficial than asking by the right of Ja’far because Sayyiduna Ali would surely fulfill the request due to his respect and love for the Prophet (peace be upon him). But there is a vast difference between these two.
[Iqtidā’ al-Sirāt al-Mustaqīm li Mukhalafat Aṣḥāb al-Jaheem: 2/329-330]

Argument No. 30:
Imam Al-Shabi (a Tabi’i) says:

لقد رايت عجبا ، كنا بفناء الكعية انا ، عبدالله بن عمر ، وعبدالله بن الزبير ، و معصب بن الزبير ، عبدالملك بن مروان ، فقال القوم بعد ان فرغوا من حديثهم: ليقم كل رجل منكم فليا خذ بالركن اليماني ، وئساٗل الله حاجته ، فانه يعطٰي من ساعنه ، قم يا عبدالله بن الزبير ! فانك اول مولد ولد فى الهجرة ، فقام فاخذ بالر كن ، ثم قال: اللهم ! انك عظيم ، ترجي لكل عظيم ، اسالك بحرمة وجهك ، و حرمة عرشك ، و حرمة شك ، وحرمة نبيك صلى الله عليه وسلم ، الا تميتني من الدنيا حتي توليني الحجاز ، ويسلم على باخلافة ، وجاء حتي جلس ، فقالوا: قم يامصعب بن الزبير ! فقام حتي اخذ بالركب اليماني ، فقال: اللهم ! انك رب كل شيء واليك مصير كل شيء ، اسالك بقدر تك على كل شئيء ، الا تميتني من الدنيا حتي توليني العراق ، وتزو جني سكينة بنت الحسين ، وجاء حتي جلس فقالو: قم يا عبدالملك بن مروان ! فقام حتي اخذ بالركن اليماني ، فقال: اللهم ! رب السمعوات السبع، ورب الارضين ذات النبت بعد القفر ، اسالك بما سالك عبادك المطيعون لا مرك ، اسالك بحرمة وجهك واسالك بحقك على جميع خلقك ، و بحق الطائفين حول بيتك ، الا تميتني من الدنا حتي توليني شرق الدنيا وغربها ، ولا ينازعني احد الا اتين براسه ، ثم قال: اللهم ! انك رحمن رحيم ، اسالك برحمتك التى سبقت غضبك ، واسالك بقدرتك على جميع خلقك ، الا تميتني من الدنيا حتي توجب لي الجنة ، قال الشعيي: فما ذهبت عيناي من الدينا حتي رايت كل رجل منهم قد اعطي ما سال ، وبشر عبدالله بن عمر بالجنة ، وزينت له

“A very strange incident happened to me. One day, I was sitting in the courtyard of the Ka’bah with Sayyiduna Abdullah bin Umar (may Allah be pleased with both), Sayyiduna Abdullah bin Zubair (may Allah be pleased with him), Mus’ab bin Zubair (may Allah be pleased with him), and Abdul Malik bin Marwan. When everyone finished talking, they said: Everyone stand and hold the Yemeni corner and ask Allah for your need. Then your supplication will be accepted. Then they said: Abdullah bin Zubair, you stand because you were the first Muslim born after Hijrah. Abdullah bin Zubair stood, held the Yemeni corner, and said: O Allah! You are Great; hope is placed on You in every great matter. I ask You by Your face, Your Throne, and the sanctity of Your Prophet that You do not let me die until I become the ruler of Hijaz and am accepted as Caliph. He returned and sat. Then they said: Mus’ab bin Zubair, now you go. He went, held the Yemeni corner, and said: O Allah! You are the Owner of everything. Everything returns to You. I ask by Your power over everything that You do not let me die until I become the ruler of Iraq and marry Sukayna bint Hussain. He returned and sat. Then they said to Abdul Malik bin Marwan. He stood, held the Yemeni corner, and said: O Allah! You are the Owner of the seven heavens and seven earths that were barren and then became lush. I ask You as Your obedient servants asked. I ask by the sanctity of Your face, by Your right over all creatures, and by those who circumambulate Your House that You do not let me die until I become the ruler of the East and West of the earth and behead whoever opposes me. He returned and sat. Then they said to Sayyiduna Abdullah bin Umar (may Allah be pleased with both). He stood, held the Yemeni corner, and said: My Allah! You are Merciful and Compassionate. I ask by Your mercy that overcomes Your anger and by Your power over all creatures that You do not let me die until Paradise becomes obligatory for me. Al-Shabi says: Before dying, I saw everyone’s supplication accepted. Sayyiduna Abdullah bin Umar was also given the glad tidings of Paradise, and Paradise was adorned for him.”
[Mujab al-Du’awah li Ibn Abi al-Dunya: 121, 120; Al-Muntazam li Ibn al-Jawzi: 134, 135/6; Tarikh Dimashq li Ibn Asakir: 171/31]
Comment:
➊ This is a fabricated and made-up narration. The fabricator is the severe liar Isma’il bin Aban Ghannawi.
Imam Ahmad bin Hanbal says:

كتبنا عنه ثم حدث احاديث موضوعة فتر كناه

“We wrote some hadith from him, then he narrated fabricated hadith, so we abandoned him.”
[Al-Milal wa al-Nihal li Imam Ahmad narrated by his son Abdullah: 211/3, T: 4912]
Imam Yahya bin Ma’in says he is a “liar.”
[Al-Kamil fi Du’afa al-Rijal li Ibn ‘Adi: 502/1, and its chain is authentic]
Imam Bukhari declared him abandoned.
[Kitab al-Du’afa: 16]
Imam Abu Hatim Razi says:

متروك الحديث ، كان كذابا

“He was abandoned and a severe liar narrator.”
[Al-Jarh wal-Ta’dil li Ibn Abi Hatim: 160/2]
Imam Abu Zar’ah also declared him abandoned.
Imam Dar Qutni declared him weak.
[Sunan al-Dar Qutni: 329/1]
Imam Ibn Hibban says:

وكان يضع على الثقات

“He fabricated false narrations attributed to trustworthy narrators.”
[Kitab al-Majruhin: 128/1]
Allamah Jawzjani says:

ظهر منه على لاكذب

“I caught his lie.”
[Ahwal al-Rijal: 84]
➋ The narrator Tariq bin Abdul Aziz is not authenticated; he is not even mentioned in the books of Rijal.
➌ Sufyan Thawri’s concealment is also present in this chain. No explicit hearing is found.

Argument No. 31:
Narrated from Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) that the Prophet (peace be upon him) said:
Whoever says these words after hearing the Adhan will have my intercession on the Day of Judgment:

بحق هذه الدعوة و الصلاة القائمة ، آت محمد الوسيلة ولفضيلة ، وابعثه المقام المحمو دالذي وعدته ، انك لا تخلف الميعاد

“O Allah! Grant Muhammad (peace be upon him) intercession and virtue through this perfect call and the established prayer, and send him to the praised station You promised him. Surely, You do not break Your promise.”
[Al-Mu’jam al-Awsat al-Tabarani: 4654, Al-Mu’jam al-Saghir al-Tabarani: 670, Al-Sunan al-Kubra al-Bayhaqi: 410/1, Al-Da’awat al-Kabir al-Bayhaqi: 49, and its chain is authentic]
Regarding the words of this hadith, Hafiz Ibn Rajab (736-795 AH) says:

وهذا الفظ لا اشكال فيه ، فان الله سبحانه جعل لهذه الدعوة اللصلاة خقا كتنه على نفسه ، ولا يخلفه عمن قم بهما من عباده فرجع الامر الي السوال بصفات الله و كلماته

“There is no problem in these words because Allah has made it obligatory upon Himself to grant the Prophet’s intercession in return for this call and prayer. Whoever attends to these two things, Allah will surely fulfill His promise. Ultimately, the matter depends on Allah’s attributes and His words.”
[Fath al-Bari: 271/5]
Allamah Muhammad Bashir Sahaswani (d. 1326 AH) says:

ان المراد بھذہ الدعوۃ التامۃ نوع الاذان ، لا اذان موذن مخصوص ، کما ان لامراد مطلق الصلاۃ ، لا صلاۃ مصل معین ، فغایۃ ما یثبت منہ التوسل بمطلق الاعمال الصالحۃ من غیر اضافتھا الی اشخاص معینین ، وھو بمعزل عن المطلوب

“This perfect call refers to the type of Adhan, not a specific caller. Similarly, prayer here means any prayer, not a specific person. Therefore, at most, this hadith establishes the permissibility of using good deeds as means without attributing them to specific persons, which contradicts the claims of some.”
[Siānat al-Insān ‘an Waswāsat al-Shaykh Dihlān, p. 203]

Argument No. 32:
A weak and fabricated narration attributed to Imam Shafi’i says:

اني لاتبرك بائي حنيفة ، واجيء الي قبره فى كل يوم ، يعني زائرا ، فاذا عرضت لي حاجة صليت ركعتين ، وجئت الي قبره ، وسالت الله تعالي الحاجة عنده ، فما تبعد عني حتي تقضي

“I seek blessings from Imam Abu Hanifa and visit his grave daily. When I have a need, I pray two rak’ahs and go to his grave and ask Allah for my need. Soon, it is fulfilled.”
[Tarikh Baghdad by al-Khatib al-Baghdadi: 135/1]
Comment:
This is a fabricated and false narration. Its narrator Umar bin Ishaq bin Ibrahim is unknown in the books of Rijal. Also, Ali bin Maymun narrator is not identified.
Nevertheless, Muhammad Zahid al-Kawthari Hanafi Jahmi declared its chain authentic.
[Maqalat al-Kawthari: 380]
How can a chain be authentic when the narrator is unknown in Rijal? Is this all done to strengthen grave worship?
Shaykh al-Islam Ibn Taymiyyah (d. 728 AH) writes about this narration:

وهذا كذب معلوم كذبه بالاضطرار عند من له اذني معرفة بالنقل ، فاز الشافعي لما قدم بغداد لم يكن ببغداد قبر ينتاب للدعاه البتة ، بل ولم يكن هذا على عهد الشافعي معروفا وقد راي الشافعي بالحجاز واليمن والشام والعرق و مصر من قبور الانبياء والصحابة التابعين ، من كان اصحابها عنده و عندالمسلمين افضل من ابي حنيفة وامثاله من العلماء فما باله لم يتوخ الدعاء الا عند قبر ابي حنيفة ، ثم اصحاب ابي حنيفة الذين ادركوه مثل ابي يوسف و محمد وزفر والحسن بن زياد وطبقتهم لم يكونوا يتحرون الدعاء ، لا عند قبر ابي حنيفة ولا غيره ، ثم قد تقدم عن الشافعي ما هو ثابت فى كتانه من كراهة تعظيم قبور الصالحين خشية الفينه بها ، وانما يضع مثل هذه لحكايات من يقل علمه و دينه ، واما ان يكون المنقول من هذه الحكايات عن مجهول لا يعرف

“This is a fabricated narration whose falsehood is obvious to anyone with even minimal knowledge of hadith. When Imam Shafi’i came to Baghdad, there was no grave visited for supplication. This was not known in his time. Imam Shafi’i saw the graves of prophets, companions, and Tabi’in in Hijaz, Yemen, Sham, Iraq, and Egypt. These people were superior to Imam Abu Hanifa and others. Why did Imam Shafi’i only pray at Imam Abu Hanifa’s grave? His students, such as Abu Yusuf Muhammad (bin Hasan), Abu Zafar, Hasan bin Ziyad, and others, did not pray at his or anyone else’s grave. Imam Shafi’i considered honoring the graves of righteous people disliked due to the risk of fitnah. Such fabricated narrations are made by those who are ignorant or narrated from unknown people.”
[Iqtida’ al-Sirat al-Mustaqim li Mukhalafat Aṣḥāb al-Jaheem, p. 165]
Shaykh al-Islam Thani, Allamah Ibn al-Qayyim (691-751 AH) says:

قال شيخنا قدس الله روحه: وهذه الامور المبتدعة عند القبور مراتب ، ابعدها عن الشرع: ان يسال الميت حاجته ، ويستغيث به فيها ، كما يفعله كثير من الناس ، قال: وهولاء من جنس عباد الاصنام ، ولهذا قد يتمثل لهم الشيطان فى صورة الميت او الغائب كام يتمثل لعباد الاصنام ، يحصل للكفار من المشركين واهل الكتاب ، يدعو احدهم من يعظمه ، فيتمثل له الشيطان احيانا ، وقد يخاطبهم ببعض الامور الغائية ، وكذلك السجود القبر ، التمسح به وتقبيله ، المرتبة الثانية: ان يسال الله عزوجل به ، وهذا يفعله كثير من المتاخرين ، وهوبدعة باتفاق المسلمين الربعة: ان يظن ان لدعاء عند قبره مستجاب او انه افضل من الدعاء فى المسجد ، فيقصد زيارته والصلاة عنده لاجل طلب حوائجه ، فهذا ايضا من المنكرات المبتدعة باتفاق المسلمين ، وهى محرمة ، وما علمت فى ذلك نزرعا بين اعمة الدين ، وان كان كثير من المتاخرين يفعل ذلك ، ويقول بعضهم: قبر فلان ترياق محرب ، والحكاية المقولة عن الشافعي انه كان يقصد الدعاء عند قبر ابي حنيفة من الكذب الظاهر

“Our teacher, Shaykh al-Islam Ibn Taymiyyah (may Allah sanctify his secret), said: There are many levels of innovation regarding graves. The worst is asking the deceased for needs and help, as many do. They are like idolaters. Sometimes Satan appears to them in the form of a deceased or absent person and gives them some knowledge of the unseen. Prostrating to graves, touching them for blessings, and kissing them are also among these innovations.
The second level is supplicating Allah through the deceased. Many do this, and there is consensus on its prohibition.
The fourth level is believing that supplication at a saint’s grave is accepted or better than in a mosque, so they visit the grave and pray there for their needs. There is consensus that this is innovation and forbidden. Some opponents are involved in this. Some say such graves are proven cures. The narration about Imam Shafi’i praying at Imam Abu Hanifa’s grave is clearly false.”
[Ighathat al-Lahfan min Masa’id al-Shaytan: 218/1]
Sarfaraz Khan Safdar Deobandi Hayati (d. 2008) writes:
“This incident is false and fabricated.”
[Bab Jannat, p. 66]

Argument No. 33:
Narrated from Sayyiduna Abu Sa’id Khudri (may Allah be pleased with him) that after finishing from the Prophet (peace be upon him), he used to say:

اللهم ! اني اسالك بحق السائلين عليك

“O Allah, I ask You by the right of those who ask You.”
[Musnad al-Dailami with reference to Kanz al-Ummal by al-Muttaqi al-Hindi: 4977]
Comment:
This is a very weak narration because:
➊ Umar bin Atiyah Awfi is a weak narrator. No one authenticated him. Imam Bukhari says:

فى حديثه نظر

“His narration is rejected.”
[Al-Du’afa al-Kabir li al-‘Aqili: 290/3, and its chain is authentic]
Imam Abu Zar’ah Razi says he is not strong at all.
[Al-Jarh wal-Ta’dil: 250/6]
Imam Dar Qutni also declared him weak.
[Kitab al-Du’afa wal-Matrukin: 388]
Hafiz Haithami also called him weak.
[Mujma’ al-Zawa’id: 82/6]
➋ Atiyah Awfi is also weak and a mudallis who committed the worst concealment.

Argument No. 34:
Narrated from Sayyiduna Ibn Umar (may Allah be pleased with both) that the Prophet (peace be upon him) said:
Sayyiduna Ya’qub (peace be upon him) prayed to Allah:

يااله ابراهيم ! اسالك بحق ابراهيم خليلك عليك ، واسحاق ذبيحك عليك

“O God of Ibrahim! I ask You by the right of Your friend Ibrahim and Your sacrificed Ishaq.”
[Takhreej Ahadith al-Kashaf by al-Zaili: 179/3]
Comment:
This is a false and fabricated narration. Allamah Zaili, quoting Imam Dar Qutni, writes:

هذا حديث موضوع باطل ، واسحاق بن وهب الطر طوسي يضع الحديث على ابن وهب وغيره ، حدث عنه بهذا الاسناد احاديث لا اصل لها

“This hadith is fabricated and rejected. Ishaq bin Wahb Tartusi narrator attributed to Ibn Wahb and other trustworthy narrators narrates fabricated narrations. He narrated many baseless narrations with the same chain.”
(Same source)

Argument No. 35:
Narrated from Sayyiduna Suwad bin Qarib Sadusi (may Allah be pleased with him) that when he met the Prophet (peace be upon him), he recited these verses:

فاشهد ان الله لا عب غيره وانك مامون على كل غاعب وانك ادني المرسلين وسيلة الي الله يا الا كر مين الا طايب وكن لي شفيعا يوم لا ذوشفاعة سواك بتغن عن سواد بن قارب

“I bear witness that there is no god but Allah, You are the protector of every absent one, and O noble and pure offspring! You have a higher status with Allah than all messengers. You will be my intercessor on the Day when no intercession will benefit Suwad bin Qarib except Yours.”
[Al-Mu’jam al-Kabir al-Tabarani: 94/7, 95, Hadith: 6475, Mu’jam al-Shuyukh by Abu Ya’la: 329, Al-Mustadrak li al-Hakim: 610/3, Hadith: 6558, Dalail al-Nubuwwah by al-Bayhaqi: 31/2, 32, Dalail al-Nubuwwah by Abu Nu’aym al-Asbahani: 280, Dalail al-Nubuwwah by Isma’il al-Asbahani: 144]
Comment:
① This is a fabricated narration because:
➊ Its narrator Uthman bin Abdur Rahman Waqasi is weak and abandoned by consensus.
Hafiz Ibn Hajar says about him:

متروك وكذبه ابن معين

“He is an abandoned narrator. Imam Ibn Ma’in declared him a severe liar.”
[Taqrib al-Tahdhib: 4494]
➋ There is a break in the chain. Muhammad bin Ka’b Qarzi did not meet Sayyiduna Umar bin Khattab (may Allah be pleased with him).
Imam Shafi’i (150-204 AH) says:

نحن لا تقبل الحديث المنقطع

“We do not accept disconnected hadith.”
[Al-A’la: 461/10]
Hafiz Haithami called its chain weak.
[Mujma’ al-Zawa’id: 250/8]
Hafiz Dhahabi says:

الاسناد منقطع

“This chain is disconnected.”
[Talkhis al-Mustadrak: 610/3]
Hafiz Ibn Kathir says:

وهذا منقطع من هذا الوجه

“This narration is disconnected in its chain.”
[Al-Sirah al-Nabawiyyah: 346/1]
There are many other defects.
Hafiz Dhahabi says:

ابو عبد الرحمن اسمه عثمان بن عبد الرحمن الوقاصي ، متفق على تركه ، وعلي بن منصور فيه جهالة ، مع ان الحديث منقطع

“(In this chain) Abu Abdur Rahman named Uthman bin Abdur Rahman Waqasi is unanimously abandoned. Also, Ali bin Mansur is unknown. Moreover, this hadith is disconnected.”
[Tarikh al-Islam: 1/208, Sirat A’lam al-Nubala: 246/1]
② It has many other chains. See their conditions:
➊ One chain is fabricated by Kharati, mentioned in [Hawatif al-Jan: 27] and Abu Nu’aym al-Asbahani [Ma’rifat al-Sahabah: 1405/3, Hadith: 3551]. Its narrator Ubaidullah bin Walid Wasafi is abandoned.
Hafiz Dhahabi says:

احد المتروكين

“He is abandoned.”
[Tarikh al-Islam: 216/9]
He was declared abandoned by Imam Nasai and others.
Hafiz Busiri says:

اجمعوا على ضعفه

“There is consensus on his weakness.”
[It’haf al-Khira al-Muhra: 477/1, Hadith: 888]
It has many other defects.
➋ In Imam Bayhaqi’s book [Dalail al-Nubuwwah: 249/2], another chain exists, also very weak because:
1, 2. Muhammad bin Taras Kufi and Ziyad bin Yazid bin Harwiyah Abu Bakr Qasawi are unknown.
Hafiz Dhahabi says:

و محمد بن تراس و زياد مجهولان ، لا تقبل روايتهما ، واخاف ان يكون موضوعا على ابي بكر بن عياش

“Muhammad bin Taras and Ziyad are unknown narrators. I fear it was fabricated and attributed to Abu Bakr bin ‘Ayyash.”
[Siyar A’lam al-Nubala: 245/1]
This is a very weak and false narration, possibly fabricated by unknown narrators.
3. Abu Ishaq Subai’i is a mudallis.
➌ Allamah Suyuti [Al-Khasais al-Kubra: 255/1] and Abu Nu’aym Asbahani [Ma’rifat al-Sahabah: 3552] mention a chain from Musnad Hasan bin Sufyan, which is very weak because:
a. It contains Hasan bin Amarah, considered weak by the majority.
Hafiz Ibn Hajar says:

ضعفه الجمهور

“He is declared weak by the majority.”
[Tabaqat al-Mudallisīn: 53]
He also says:

والحسن ضعيف جدا

“Hasan is very weak.”
[Al-Talkhis al-Habir: 409/1]
Hafiz Suhaili says:

فهو ضعيف یاجماع اهل الحديث

“There is consensus among hadith scholars that he is weak.”
[Al-Rawd al-Anf: 43/6, Nasb al-Rayah li al-Zaili al-Hanafi: 311/2]
Hafiz Haithami says:

ضعفه شعيبه وجماعة كثيرة

“Imam Shuba and a large group of scholars declared him weak.”
[Mujma’ al-Zawa’id: 289/2, Hadith: 3721]
Hafiz Busiri writes:

وقد تكلمو فيه كثيرا ، كذبه شعبة ، ونقل الساجي اجماع اهل الحديث على ترك حديثه ، وفيه كلام كثير جدا

“Hadith scholars have extensively criticized him. Imam Shuba declared him a liar, and Imam Saji narrated consensus on abandoning his hadith. There is much criticism.”
[It’haf al-Khira al-Muhra: 80/2, Hadith: 1075]
It is proven that he is an abandoned narrator and a mudallis.
2. About narrator ‘Arak bin Khalid bin Yazid, Hafiz Ibn Hajar says:

لين

“He is a weak narrator.”
[Taqrib al-Tahdhib: 4548]
➍ Imam Ibn Asakir mentions another chain in [Tarikh Dimashq: 322/72], which is fabricated and false because its narrator Hukm bin Ya’li bin ‘Ata’ Ra’ini is abandoned and weak.
➎ Hafiz Ibn Kathir mentions a chain in [Al-Masirah al-Nabawiyyah: 349/1], which is fabricated by Muhammad bin Sa’ib Kalbi, who is unanimously considered a liar and weak.
➏ Allamah Suyuti mentions a chain from Imam Ibn Shahin [Al-Khasais al-Kubra: 255/1], which is fabricated by ‘Ala bin Yazid, a denier, abandoned, and fabricator of hadith. His student Fadl bin Isa Raqashi is also abandoned and weak.
Moreover, in this narration, tawassul means status and rank, and the verses request intercession on the Day of Judgment.

Argument No. 36:
Sayyiduna Bara’ bin Azib (may Allah be pleased with him) says:

قلت العلي: يا امير المومنين ! اسالك بالله ورسوله ، الا حصصتني باعظم ما خصك به رسول الله صلى الله عليه وسلم ، واختصه به جبريل ، وارسله به الرحمن فضحك ثم قال له: يا براء! اذا اردت ان تدعو الله عزوجل بايمه الاعظم ، فاقرا من اول سورة الحديد الي آخر ست آيات منها ، الي عليم بذات الصدور ، وآخر سورة الحشر ، يعني اربع آيات ثم لرفع يديك ، فقل: يامن هو هكذا ، اسالك بحق هذه الاسماء ان تصلي على محمد وال محمد ، وان تفعل بي كذا وكذا ، مما تريد ، فوالذي لااله عيره لتقبلن بحاجتك ان شاء الله

“I said to Sayyiduna Ali (may Allah be pleased with him): O Commander of the Faithful! I ask you by Allah and His Messenger to give me the greatest thing that the Prophet (peace be upon him) gave only to you and that Gabriel gave only to the Prophet (peace be upon him). Sayyiduna Ali smiled and said: O Bara’! Whenever you want to ask Allah for something, ask by the Greatest Name. Recite the first six verses of Surah Al-Hadid and the last four verses of Surah Al-Hashr, then raise your hands and say: O the One who possesses these attributes! I ask You by the means of Your beautiful names that You send blessings and peace upon Muhammad (peace be upon him) and his family and grant me this and that. By the One besides whom there is no god, Your need will surely be fulfilled.”

ان شاء الله

[Ibn al-Najjar with reference to Kanz al-Ummal by al-Muttaqi al-Hindi: 249, 248/2]
Comment:
This is a fabricated narration because:
➊ Its narrator ‘Amr bin Thabit bin Harmuz is abandoned and a liar.
➋ It contains many unknown narrators, such as Ahmad bin Idris bin Ahmad bin Nasr bin Muzahim, Muhammad bin Muhammad bin Abdul Aziz ‘Abkari, Abu Abdullah Muhammad bin Fadl Akhbari, etc.
Hafiz Suyuti (849-911 AH) declared its chain weak.
[Al-Durr al-Manthur: 49/8]
Note:
One of its chains is also found in Abu Ali Abdur Rahman bin Muhammad bin Ahmad bin Fudala Nishapuri’s “Fawa’id” (21), which is also fabricated with narrators such as:
➊ Rafi’ bin Abdullah Faqih, whose biography is unknown.
➋ Ahmad bin Muhammad bin Yunus, unknown.
➌ Ma’ruf bin Musa, not authenticated.
➍ Abdul Aziz bin Haylah, not mentioned in books of criticism.
➎ The author Abu Ali Abdur Rahman bin Muhammad bin Ahmad bin Fudala was a Rafidi. His narration has no credibility. It is likely his own fabrication.
Such chains are the great loss of those who do not accept chains as religion.

Argument No. 37:
Narrated from Sayyiduna Ibn Abbas (may Allah be pleased with both):
كانت يهود خيبر تقاتل عطفان ، فكلما التقوا هزمت يهود خيبر ، فعازت اليهود بهذا الدعاء ، اللهم ! انا نسالك بحق محمد النبى الامي الذى وعدتنا ان تخرجه لنا فى آخر الرمان ، الا نصرتنا عليهم ، قال: فكانع اذا التقوا دعوا بهذا الدعاء ، فهزمو غطفان، فلما بعث النبى صلى الله عليه وسلم كفروا به ، فانزل الله وَكَانُوا مِن قَبْلُ يَسْتَفْتِحُونَ [البقرة 2: 89] بك يا محمد على الكافرين .
“The Jews of Khaybar had a battle with Banu Ghatafan. Whenever the battlefield was set, the Jews were defeated. Finally, the Jews took refuge through this supplication: O Allah! We ask You by this unlettered Prophet Muhammad (peace be upon him), whom You promised to send at the end of time to grant us victory. After that, whenever there was a battle, the Jews defeated Banu Ghatafan. When the Prophet (peace be upon him) was sent, they began to disbelieve in him. Regarding this, the following verse was revealed:
وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ [Al-Baqarah 2:89] (Previously, these Jews used to seek victory from Allah) [O Muhammad! By Your means].”
[Al-Mustadrak li al-Hakim: 263/2, Hadith: 3042, Al-Shari’ah li al-Ajri: 448, Dalail al-Nubuwwah li al-Bayhaqi: 76/2]
Comment:
This is a fabricated narration. Its narrator Abdul Malik bin Harun bin ‘Athrah is a liar and accused. About him:
Allamah Haithami writes:

وهو مجمع على ضعفه

“There is consensus on his weakness.”
[Mujma’ al-Zawa’id: 150/10]
Imam Yahya bin Ma’in called him a liar.
[Tarikh Ibn Ma’in by al-Duri: 1688]
Allamah Jawzjani calls him Dajjal and liar.
[Ahwal al-Rijal: 77]
Imam Bukhari [Al-Tarikh al-Kabir: 436/5] calls him a denier of hadith, Imam Ahmad bin Hanbal [Al-‘Illal wa Ma’rifat al-Rijal: 2648] calls him weak, Imam Abu Hatim Razi [Al-Jarh wal-Ta’dil li Ibn Abi Hatim: 374/5] calls him abandoned and going away from hadith, and Imam Nasai [Kitab al-Du’afa wal-Matrukin: 384] calls him abandoned.
Imam Ibn Hibban says:

كان ممن يضع الحديث

“He was a fabricator of false hadith.”
[Kitab al-Majruhin: 133/2]
Imam Dar Qutni says:

متروك يكذب

“He is abandoned and a liar.”
[Sualat al-Barqani li al-Dar Qutni: 252, 253]
Hafiz Dhahabi calls him “abandoned and destroyed” (the worst liar).
[Talkhis al-Mustadrak: 213/2, Hadith: 3042]
He has no minimal word of authentication.
Imam Hakim himself says about him:

روي عن ابيه احاديث موضوعة

“He narrated fabricated narrations from his father.”
[Al-Madkhal: 170]
Therefore, Hafiz Suyuti [Al-Durr al-Manthur: 216/1] calling his chain only weak is incorrect; it is fabricated and false.

Argument No. 38:
Sayyida Safiyyah bint Abdul Muttalib (may Allah be pleased with her) recited this elegy upon the death of the Prophet (peace be upon him):

الا يا رسول الله كنت رجائنا وكنت بنا برا ، ولم تك جافيا

“O Messenger of Allah! You were our hope. You treated us well, not harshly or oppressively.”
[Al-Mu’jam al-Kabir al-Tabarani: 320/24, Hadith: 805]
Comment:
Its chain is weak because:
➊ Abdullah bin Lahi’ah is considered weak by the majority and is also a mudallis and mixed narrator.
Hafiz Ibn ‘Abd al-Barr (368-463 AH) says:

وابن لهيعة ، اكثر اهل العلم لا يقبلون شيئا من حديثه

“Most scholars do not accept any hadith of Ibn Lahi’ah.”
[Al-Tamhid li ma fi al-Muwatta min al-Ma’ani wal-Asanid: 254/12]
Hafiz Nawawi (631-676 AH) says:

وهو ضعيف بالاتفاق لاختلال ضبطه

“Ibn Lahi’ah is unanimously weak due to memory loss.”
[Khilasat al-Ahkam: 625/2]
Hafiz Haithami (735-807 AH) says:

والاكثر على ضعفه

“Most scholars consider him weak.”
[Mujma’ al-Zawa’id: 13/7]
He also says:

وابن الهيعة ضعفه الجمهور

“Ibn Lahi’ah is declared weak by the majority.”
[Mujma’ al-Zawa’id: 365/10]
Ibn Turkmani Hanafi (683-750 AH) writes:

وقد ضعفه جماعة

“A large group of hadith scholars declared him weak.”
[Al-Jawhar al-Nafi’: 286/3]
Hafiz Sakhawi (831-902 AH) says:

وهو ممن ضعفه الجمهور

“He is among those declared weak by the majority.”
[Fath al-Mughith: 221]
Hafiz Ibrahim bin Musa Abu Ishaq Abnasi (d. 802 AH) says:

ضعفه الجمهور

“He is declared weak by the majority.”
[Al-Shadha al-Fayyah min ‘Ulum Ibn al-Salah: 201/1]
Ibn ‘Iraqi (762-826 AH) says:

ضعيف عند الاكثر

“He is weak according to the majority.”
[Tarh al-Tathreeb: 64/6]
Hafiz Suyuti (d. 911 AH) says:

وهو ضعيف عند الجمهور

“Ibn Lahi’ah is weak according to the majority.”
[Tadreeb al-Rawi: 294/1]
Hafiz Ibn Hajar (773-852 AH) says he is weak in hadith.
[Ta’liq al-Takhleeq: 239/3]
➋ ‘Urwah bin Zubair could not have met Sayyida Safiyyah. ‘Urwah was born in 29 AH, while Sayyida Safiyyah died in 19 AH. How could a person born 10 years later hear the elegy she recited at the Prophet’s death?
Therefore, Hafiz Haithami’s calling its chain “good” is completely wrong.
➌ This weak narration does not mention the usual tawassul at all. According to this narration, Sayyida Safiyyah says that the Prophet (peace be upon him) treated us well during his life. Some believe that he is alive after death as before, so this narration contradicts their belief. If he were alive and solving people’s problems, what would be the meaning of this elegy that he treated us well during life?
Those whose arguments are weak and inconsistent often find their arguments turning against themselves. This narration clearly means that many hopes were attached to the Prophet (peace be upon him), but he left this world.
Note:
Another chain of this narration is found in Ahmad bin Marwan Dinawari’s book [Al-Mujalasah wal-Jawahir al-‘Ilm: 758], which is also false because:
➊ The author Ahmad bin Marwan Dinawari is “mutakallim fihi” (criticized).
➋ His teacher Amir bin Abdullah Zubairi is not authenticated.
➌ His narrator Mus’ab bin Thabit is declared weak by the majority of hadith scholars, including Imam Ahmad bin Hanbal, Imam Yahya bin Ma’in, Imam Abu Hatim Razi, Imam Abu Zar’ah Razi, Imam Nasai, Hafiz Ibn Sa’d, Hafiz Jawzjani, Imam Dar Qutni, etc.
Hafiz Ibn Hajar declared him weak.

لين الحديث

[Taqrib al-Tahdhib: 6686]
Hafiz Dhahabi says:

لين لغلطه

“He is weak due to his mistakes.”
[Al-Kashf: 130/3]

Argument No. 39:

وعن كعب الاحبار ان بني اسرائيل كانو اذا قحطوا ، استسقو بأهل بيت نبيهم

“It is narrated from Ka’b Ahbar that when there was drought upon Banu Isra’il, they used to seek rain through the means of the family of their prophet.”
[‘Umdat al-Qari li al-‘Ayni al-Hanafi: 32/7]
Comment:
This is baseless and fabricated, which some people have made their religion. Secondly, this fabricated narration means that they prayed for rain through them. It has no relation to unlawful tawassul.

Argument No. 40:
Ka’b bin Matta’ Ahbar (a Tabi’i) narrates:

ان نور رسول الله صلى الله عليه وسلم – لما صار الي عبد المطلب وادرك ، نام يوما فى لحجر ، فانتبه مكحولا مدهونا ، قد كسي حلة البهاء
والجمال ، فبقي متحير الا يدري من فعل به ذلك ، فاخذه ابو بيده ، ثم انطلق به الي كهنه قريش ، فاخبرهم بذلك ، فقالواله: اعلم ان اله السماوات قد اذن لهذا الغلام ان يتروج ، فزوجه قيلة ، فو لدت له الحارث ثم ماتت ، فزوجه بعدها هند بنت عمرو ، وكان عبد المطلب يفوح منه رائحة المسك الاذفر ، ونور رسول الله صلى الله عليه وسلم – يضيء فى غريه ، وكانت قريش اذا اصابها قحط تاخذ بيد عبد المطلب ، فتخرج به الي جبل ثبير ، فيتقربون به الي الله تعالي ، ويسالونه ان يسقيهم الغيث ، فكان يغيثهم ويسقيهم ببركة نور محمد صلى الله عليه وسلم ، غيثا عظيما

“When the light of the Prophet (peace be upon him) came to Abdul Muttalib and he reached puberty, one day he was sleeping in Hatim. When he woke up, his eyes had kohl and oil on his head. He was adorned with beauty and splendor. He was very surprised and did not understand who had done all this to him. His father held his hand and took him to the soothsayers of Quraysh and told them everything. The soothsayers said: You should know that the God of the heavens has permitted this boy to marry. His father married him to Qaylah, who bore Harith and then died. Then he married Hind bint Amr… Abdul Muttalib emitted a strong and excellent musk fragrance. The light of the Prophet shone on his forehead. When Quraysh suffered drought, they took Abdul Muttalib’s hand and went to Mount Thabir and sought rain through him as a means before Allah. Allah granted abundant rain due to the blessing of the light of Muhammad (peace be upon him).”
[Al-Mawahib al-Ladunniyyah by al-Qastalani: 97/1, and in another copy: 63/1, Samt al-Nujum by Abdul Malik bin Hussain al-‘Usami: 226/1]
Comment:
This is a fabricated incident. Its chain is fabricated and false because:
➊ Ka’b Ahbar is a Tabi’i and narrates an event before the birth of the Prophet (peace be upon him). At that time, even the Prophet’s father was not born. There is a centuries-long gap between Ka’b Ahbar and Abdul Muttalib. Therefore, the chain is severely disconnected.
➋ ‘Amr bin Sharhabil Ansari is an unknown narrator. Except for Imam Ibn Jibban (may Allah have mercy on him), no one authenticated him. Therefore, Hafiz Ibn Hajar declared him “maqbul” (unknown).
[Taqrib al-Tahdhib: 5047]
➌ Abu Bakr bin Abdullah bin Abu Maryam is considered weak and mixed by the majority of hadith scholars. About him:
1. Imam Ahmad bin Hanbal says:

ضعيف ، كان عيٰسي ابن يونس لا يرضاه

“He is weak. Imam ‘Isa bin Yunus did not like him.”
[Al-Jarh wal-Ta’dil li Ibn Abi Hatim: 2/405, Al-‘Illal wa Ma’rifat al-Rijal: 203/1]
2. Imam Abu Zar’ah Razi declared him weak and denier.
[Al-Jarh wal-Ta’dil: 405/2]
3. Imam Abu Hatim Razi says:

ضعف الحديث ، طرقته لصوص ، فاخذوا متاعه ، فاختلط

“His hadith is weak. He was robbed, and his belongings were stolen, which caused his memory to deteriorate.”
[Al-Jarh wal-Ta’dil: 405/2]
4. Imam Yahya bin Ma’in also declared him weak.
[Also, and its chain is authentic]
He also says:

ليس حديثه بشئء

“His hadith is of no use.”
[Tarikh al-Duri: 437/4]
Note:
Imam Ibn Ma’in also called him trustworthy in one narration, but that narration is weak. Two narrators in its chain, Ahmad bin Ali Madaini and Laith bin ‘Abdah, are unknown. The criticism is prevalent.
5. Imam Nasai declared him weak.
[Kitab al-Du’afa wal-Matrukin: 668]
6. Imam Dar Qutni abandoned him.
[Sualat al-Barqani: 596]
He also called him weak.
[Sunan al-Dar Qutni: 104/1, 4/3, 148]
7. Hafiz Jawzjani says:

ليس بالقوي فى الحديث ، وهو متماسك

“He was not strong in hadith. He is an abandoned narrator.”
[Ahwal al-Rijal: 315]
8. Imam Dahim says:

من كبار شيوخ حمص ، وفي حديثه بعض مافيه

“He was among the great sheikhs of Homs but had some rejected narrations.”
[Tahdhib al-Tahdhib li Ibn Hajar: 29/12]
9. Hafiz Ibn Sa’d wrote him weak.
[Al-Tabaqat al-Kubra: 467/7]
10. Imam Ibn ‘Adi says:

الغالب على حديثه الغرائب ، وقل ما يوافقه عليه الثقات ، واحاديثه صالحة ، وهو ممن لا يحتج بحديثه ، ولكن يكتب حديثه

“Most of his hadith are rejected. Few trustworthy narrators agree with his narrations. His hadith appear beautiful but cannot be taken as proof. However, his hadith will be written for follow-ups and evidences.”
[Al-Kamil fi Du’afa al-Rijal: 40/2]
11. Imam Ibn Hibban says:

ساقط الا حتجاج به اذا انفرد

“When he narrates uniquely, his narration is not acceptable.”
[Kitab al-Majruhin: 146/3]
12. Hafiz Dhahabi says:

لا يبلغ حديثه رتبة الحسن

“His hadith does not reach the level of good.”
[Siyar A’lam al-Nubala: 65/7]
13. Hafiz Ibn Hajar also declared him weak.
[Taqrib al-Tahdhib: 7974]
Against the majority’s weakening, Hafiz Bazzar [Kashf al-Astar: 106/1, Hadith: 189] called him trustworthy, and Imam Hakim [Al-Mustadrak ‘ala al-Sahihayn: 696/1, Hadith: 1897] declared one of his hadith authentic. This authentication is not acceptable against the majority.
➍ The chain below Abu Bakr bin Abu Maryam is missing. Muslims do not accept narrations without chains.

Argument No. 41:

قال الحافظ ابن بشكوال: اخبرنا القاضي الشهيد ابو عبد الله محمد بن احمد رحمه الله قراءة عليه ، وانا اسمع ، قال: قرات على ابي على حسين بن محمد الغساني ، قال: اخبرني ابو الحسن طاهر بن مفوز المعافري ، قال: انا ابو الفتح وابو الليث نصر بن الحسن التنكتي ، المقيم بسمر قند ، قدم عليهم بلنسية ، عام اربعة وستين واربع مائة ، قال: قحط المطر عندنا بسمر قند فى بعض الاعوام ، قال: فاستسقي الناس مرارا فلم يسقوا ، قال: فاتي رجل من الصالحين معروف بالصلاح ، مشهور به ، الي قاضي سمرقند ، فقال له: اني قد رايت رايا اعرضه عيلك ، قال: وما هو؟ قال: اري ان تخرج و يخرج الناس معك الي قبر الامام محمد بن اسماعيل البخاري رحمه الله ، قبره بخرتنك ، و تستسقو عنده ، فعسي الله ان يسقينا ، قال: فقال القاضي: نعم ما رايت ، فخرج القاضي ، وخرج الناس معه ، واستسقي القاضي بالناس ، و بكي الناس عند القبر ، وتشفعوا بصاحبه ، فارسال الله السماء بماء عظيم غزير ، اقام الناس من اجاله بخرتنك سبعة ايام او نحوها ، لا يسطيع احد الوصول الي سمرقند من كثرة المطر وغزارته ، ويبن خرتنك و سمر قند ثلاثه اميال او نحوها

In Samarkand, there was a year of drought. People prayed many times for rain, but it did not come. A pious man known for his piety came to the Qadi of Samarkand and said: I have an idea, which I will present to you. The Qadi asked: What is the idea? He said: I think you and all people should go to the grave of Imam Muhammad bin Ismail Bukhari (may Allah have mercy on him) and pray for rain. Perhaps Allah will grant us rain. The Qadi and all people went out and prayed at the grave of the Imam. They pleaded to Allah and used the means of the Imam. Allah sent abundant rain. Due to this rain, people had to stay in Khartank for about seven days. Due to heavy rain, no one could go to Samarkand. The distance between Khartank and Samarkand was about three miles.”
[Al-Silah fi Tarikh A’immah al-Andalus by Ibn Bashkwal, p. 603, and its chain is authentic]
Comment:
How did the actions of some people in the late fifth century become religion? At the suggestion of one person, the king and his subjects acted contrary to the Qur’an, Sunnah, and the practice of the pious predecessors. As for the rain, it was a coincidence. Even today, many idolaters ask the dead for children; when Allah grants them children, they think the grave owner has bestowed it. Do idolaters and those who ask them not receive anything from Allah? Does the fulfillment of their wishes justify idol worship? There is no evidence in Qur’an and hadith for praying at the graves of elders or tawassul through them. If it were permissible, the companions and Tabi’in would have done it. After the best generations, innovations entered the religion, including these acts. In that era, these acts had no legal status.
Dear readers! These were the arguments of those who consider tawassul through any created being or deceased as permissible and lawful. You have carefully observed them. These narrations are of two types:
Most do not mention tawassul through the deceased or other righteous beings, but some people, ignoring the understanding of the pious predecessors, try to prove their self-invented tawassul.
The second type mentions tawassul through the person but is fabricated, made-up, weak, and not proof-worthy. Trusting such narrations is not befitting for those who claim to be Ahl al-Sunnah wal-Jama’ah. Religion is based on chains. If even one authentic chain reaches the Prophet (peace be upon him), the legal matter is established. But if no authentic chain is found, millions of fabricated, made-up, and weak narrations cannot make anything lawful.
Imam Barelvi Ahmad Raza Khan Barelvi writes:
“Weak hadith do not prove anything not established.”
[Fatawa Razawiyyah: 726/29]
May Allah grant us understanding of the truth and the ability to act upon it. Ameen!

فان بعض الناس ظن ان هذا من باب الاقسام عليه بجعفر ، او من باب قولهم: اسالك بهق انبيائك ، ونحو ذلك ، وليس كذلك ، بل جعفر هو اخو على ، وعبدالله هو ابنه ، وله عليه حق الصلة ، فصلة عبدالله صلة لابيه جعفر ، كما فى الحديث:
ان من ابر البر ان يصل الرجل اهل و دابيه بعد ان يولي م وقوله: ان من برهما بعد موتهما الدعاء لهما ، والاستغفار لهما ، وانفاذ عهدهما من بعدهما ، وصلة رحمك التى لا رحم لك الا من قبلهما ،
ولو كان هذا من الباب الذى ظنوه لكان سواله لعلي بحق لنبي وابراهيم الخليل ونحوهما ، اولي من شواله بحق جعفر ، مكان على الي تعظيم رسول الله صلى الله عليه وسلم ومحيته واجابة اسائل به اسرع منه الي اجابة اسائل بغيره لكن بين المعنيين فرق

متروك بالاتفاق