Hadith 409
اُردوEn
وعنه رضي الله عنه أن عمر رضي الله عنه كان إذا قحطوا استسقى بالعباس بن عبد المطلب وقال : اللهم إنا كنا نتوسل إليك بنبينا فتسقينا وإنا نتوسل إليك بعم نبينا فاسقنا فيسقون. رواه البخاري.
Narrated [Anas (RA)]: When they experienced drought 'Umar bin al-Khattab (RA) used to seek rain by asking al-'Abbas bin 'Abdul Muttalib (RA) to supplicate Allah for rain. He ('Umar) would say: 'O Allah, we used to ask our Prophet (RA) to supplicate to You for rain, and You would give us rain. We are now asking our Prophet's uncle to supplicate to You for rain, so give us rain." They would then be given rain. [Reported by al-Bukhari].
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه البخاري، الاستسقاء، باب سؤال الناس الإمام الاستسقاء إذا قحطوا، حديث:1010.»©Explanation:
➊ Some people have argued from this that seeking the means (wasilah) of a person’s essence is permissible, because the noble Companions (radi Allahu anhum) also sought the means of Abbas (radi Allahu anhu) for requesting rain and supplicated for rain through his intercession. However, this argument is entirely baseless and rejected, because these people seek the means of the living and the dead, the present and the absent, even of their names, whereas from this hadith, only seeking the means of the supplication of living people is established; seeking the means of their names is not established.
If, as these people claim, seeking the means and intercession of a personality were permissible, then it would have been permissible even after the death of the Prophet (sallallahu alayhi wa sallam), because his noble essence was as honored and respected after his passing as it was during his lifetime.
Just as these people seek the means of deceased saints, similarly Umar (radi Allahu anhu) would have sought the means of the Prophet’s (sallallahu alayhi wa sallam) essence, but this did not happen.
Furthermore, if seeking the means of a personality were permissible, then Umar (radi Allahu anhu) would have sat at home and sought the means of the personality of the Prophet (sallallahu alayhi wa sallam) or Abbas (radi Allahu anhu), and would not have taken Abbas (radi Allahu anhu) with him to an open place and adopted the form of istisqa (prayer for rain). Therefore, it is established that Umar (radi Allahu anhu) made the supplication of Abbas (radi Allahu anhu) the means and intermediary.
In the Qur’an and Sunnah, only three types of means (wasilah) are permissible:
• To make Allah’s names and attributes a means and intermediary, as Allah says: “And to Allah belong the best names, so call upon Him by them.” (al-A’raf 7:180)
• To make one’s righteous deeds a means, as Allah has mentioned the supplication of the believers in the Qur’an: “Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire.” (Aal Imran 3:16) Similarly, the incident of the three righteous men trapped in the cave.
(Sahih al-Bukhari, al-Adab, Chapter: The Answering of the Supplication of One Who Is Dutiful to His Parents, Hadith: 5974)
• To make the supplication of a living, righteous, and pious person a means and intermediary, just as rain was sought through the supplication of the Prophet (sallallahu alayhi wa sallam).
Other than these, no other type of means or intermediary is permissible.
➋ Several points are learned from this hadith: One is that for the supplication of rain, a righteous and pious individual, who holds a prominent position in piety and righteousness, should be taken along.
➌ This hadith also highlights the virtue and greatness of Abbas (radi Allahu anhu), that his status and rank in the family of Prophethood was very high.
➍ This hadith also makes clear how much humility, modesty, and humbleness Umar (radi Allahu anhu) possessed, and how much he recognized and honored the Ahl al-Bayt.
➎ It is also inferred from this hadith that even if a living person is lesser in rank and status than a deceased one, supplication should be sought from the living.
➏ It is also established that seeking the means and intercession of the deceased is not established in the Shari’ah.
© Hadith Narrator:
«حضرت عباس بن عبدالمطلب رضی اللہ عنہ » was the uncle of the Prophet (sallallahu alayhi wa sallam).
His kunyah was Abu’l-Fadl.
He held the responsibility of maintaining the Ka’bah and providing water to the pilgrims.
He was present at the Pledge of Aqabah to urge the Ansar to fulfill their covenant of loyalty, even though he was not a Muslim at that time.
He was among the captives at the Battle of Badr.
He accepted Islam shortly before the conquest of Makkah and participated in that expedition.
He remained steadfast on the day of the Battle of Hunayn.
He passed away in Rajab or Ramadan of 32 AH and was buried in the cemetery of Baqi’.
«أخرجه البخاري، الاستسقاء، باب سؤال الناس الإمام الاستسقاء إذا قحطوا، حديث:1010.»©Explanation:
➊ Some people have argued from this that seeking the means (wasilah) of a person’s essence is permissible, because the noble Companions (radi Allahu anhum) also sought the means of Abbas (radi Allahu anhu) for requesting rain and supplicated for rain through his intercession. However, this argument is entirely baseless and rejected, because these people seek the means of the living and the dead, the present and the absent, even of their names, whereas from this hadith, only seeking the means of the supplication of living people is established; seeking the means of their names is not established.
If, as these people claim, seeking the means and intercession of a personality were permissible, then it would have been permissible even after the death of the Prophet (sallallahu alayhi wa sallam), because his noble essence was as honored and respected after his passing as it was during his lifetime.
Just as these people seek the means of deceased saints, similarly Umar (radi Allahu anhu) would have sought the means of the Prophet’s (sallallahu alayhi wa sallam) essence, but this did not happen.
Furthermore, if seeking the means of a personality were permissible, then Umar (radi Allahu anhu) would have sat at home and sought the means of the personality of the Prophet (sallallahu alayhi wa sallam) or Abbas (radi Allahu anhu), and would not have taken Abbas (radi Allahu anhu) with him to an open place and adopted the form of istisqa (prayer for rain). Therefore, it is established that Umar (radi Allahu anhu) made the supplication of Abbas (radi Allahu anhu) the means and intermediary.
In the Qur’an and Sunnah, only three types of means (wasilah) are permissible:
• To make Allah’s names and attributes a means and intermediary, as Allah says: “And to Allah belong the best names, so call upon Him by them.” (al-A’raf 7:180)
• To make one’s righteous deeds a means, as Allah has mentioned the supplication of the believers in the Qur’an: “Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire.” (Aal Imran 3:16) Similarly, the incident of the three righteous men trapped in the cave.
(Sahih al-Bukhari, al-Adab, Chapter: The Answering of the Supplication of One Who Is Dutiful to His Parents, Hadith: 5974)
• To make the supplication of a living, righteous, and pious person a means and intermediary, just as rain was sought through the supplication of the Prophet (sallallahu alayhi wa sallam).
Other than these, no other type of means or intermediary is permissible.
➋ Several points are learned from this hadith: One is that for the supplication of rain, a righteous and pious individual, who holds a prominent position in piety and righteousness, should be taken along.
➌ This hadith also highlights the virtue and greatness of Abbas (radi Allahu anhu), that his status and rank in the family of Prophethood was very high.
➍ This hadith also makes clear how much humility, modesty, and humbleness Umar (radi Allahu anhu) possessed, and how much he recognized and honored the Ahl al-Bayt.
➎ It is also inferred from this hadith that even if a living person is lesser in rank and status than a deceased one, supplication should be sought from the living.
➏ It is also established that seeking the means and intercession of the deceased is not established in the Shari’ah.
© Hadith Narrator:
«حضرت عباس بن عبدالمطلب رضی اللہ عنہ » was the uncle of the Prophet (sallallahu alayhi wa sallam).
His kunyah was Abu’l-Fadl.
He held the responsibility of maintaining the Ka’bah and providing water to the pilgrims.
He was present at the Pledge of Aqabah to urge the Ansar to fulfill their covenant of loyalty, even though he was not a Muslim at that time.
He was among the captives at the Battle of Badr.
He accepted Islam shortly before the conquest of Makkah and participated in that expedition.
He remained steadfast on the day of the Battle of Hunayn.
He passed away in Rajab or Ramadan of 32 AH and was buried in the cemetery of Baqi’.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 409
Shaykh Muhammad Husayn Memon
Benefits and Issues:
Relevance between the Chapter and the Hadith:
The relevance between the hadith and the chapter is as follows: In some chains of this hadith, it is mentioned that when there was a drought during the time of the Messenger of Allah (sallallahu alayhi wa sallam), people would supplicate for rain through his intercession. Thus, Imam Bukhari rahimahullah, as per his usual practice, indicated that this issue is established in some of its chains, as Hafiz Ibn Hajar rahimahullah states:
«ان عمر استسقي بالمصلي، فقال العباس : قم فاستسق فقام العباس رضي الله عنه» [فتح الباري، ج2 ص420]
“Sayyiduna Umar radi Allahu anhu went to the Eid prayer ground to supplicate for rain and said to Abbas radi Allahu anhu, ‘Stand up and supplicate for rain.’ So Abbas radi Allahu anhu began to supplicate for rain with him.”
Ibn al-Munir states: “The statement of Umar radi Allahu anhu: ‘O Allah! We used to seek intercession through Your Prophet (sallallahu alayhi wa sallam) in our supplications for rain.’” «دل على أنهم كانوا يتوسلون وان لعامة المؤمنين مدخلافي الاستسقاء» [المتواري على ابواب البخاري، ص118]
“This supplication indicates that they used to seek intercession through the Prophet (sallallahu alayhi wa sallam) (i.e., his supplication), and all the believers were included in this supplication.”
Ibn Rashid states: «يحتمل أن يكون أراد بالترجمة الاستدلال بطريق الاولي، لأنهم إذا كانوا بيسألون إليه به فيسقيهم فأحدي ان يقدموه لسؤال»
“It is possible that Imam Bukhari rahimahullah, by way of priority, deduced from the chapter heading that whenever the noble Companions radi Allahu anhum supplicated to Allah for rain, Allah would send rain upon them. Therefore, they deemed it appropriate to know what the supplication of Sayyiduna Abbas radi Allahu anhu was. Hafiz Ibn Hajar rahimahullah has also transmitted this supplication in Fath al-Bari so that no one is mistaken about the supplication: «اللهم أنه لم ينزل بلاء إِلا بذنب ولم يكشف إِلا بتوبة . . .» [فتح الباري، ج2، ص431۔ 432]
‘O Allah! Calamity and hardship do not descend except due to sin, and they are not removed except by repentance. I had a status and position with Your Prophet, and for this reason, the people have brought me forward to Your presence. These are our hands with which we have sinned, and our foreheads are prostrating in repentance. So water us with Your mercy.’
According to another narration, Sayyiduna Umar radi Allahu anhu delivered a comprehensive sermon on this occasion, saying: ‘The Messenger of Allah (sallallahu alayhi wa sallam) had a relationship with Sayyiduna Abbas radi Allahu anhu like that of a son with his father. So, O people! Follow the Messenger of Allah (sallallahu alayhi wa sallam) and seek intercession with Allah through his uncle (i.e., his supplication).’ Consequently, rain fell and water was seen as far as the eye could see.”
Thus, from this incident as well, there is relevance between the chapter heading and the hadith. However, there is an objection raised regarding the narration from Ibn Umar radi Allahu anhuma, which Isma‘ili has mentioned. He says that Ibn al-Munir rahimahullah, in response to the objection, states: «بأن المناسبة تؤخذ من قوله فيه : يستسقي الغمام بوجهه لأنه فاعله محذوف، وهم الناس وعن حديث انس بان فى قول عمر كناتنوسل اليك بنبيك دلالة على ان للامام مدخلا فى الاستسقاء» [فتح الباري۔ ج2۔ ص429]
“The relevance to the chapter heading will be derived from the statement that supplication for rain is made for the sake of their faces. Here, the supplicants are present, not omitted, and they are the people. And in the hadith of Anas radi Allahu anhu, it is mentioned that Umar radi Allahu anhu used to say: ‘O Allah! We seek intercession through Your Prophet (i.e., his supplication).’ Therefore, this indicates that (other people) are included with the Imam.”
Thus, from here, there will be relevance between the chapter heading and the narration.
Benefit: Some people, by misinterpreting the aforementioned hadith, divert the concept of supplicating through intercession and instead adopt intercession by mentioning the names of saints and prophets, which is forbidden and impermissible, for which there is no evidence in the Shari‘ah. In reality, Umar radi Allahu anhu sought the intercession of the supplication of Abbas radi Allahu anhu because he was the uncle of the Prophet (sallallahu alayhi wa sallam) and a person of virtue. Imam Abdullah Salim al-Basri (d. 134 AH) states: «استسقي متوسلًا بالعباس بن عبدالمطلب إلى الرحم التى بينه وبين النبى صلى الله عليه وسلم فأراد عمر أن يصلها بمراعاة حقه» [ضيا الساري فى مسالك ابواب البخاري ج9 ص442]
“That is, Umar radi Allahu anhu sought the intercession of the supplication of Abbas radi Allahu anhu for rain because he was a relative of the Prophet (sallallahu alayhi wa sallam) and his status was very high. This is the reason which Abdullah bin Salim rahimahullah is mentioning. After the death of the Prophet (sallallahu alayhi wa sallam), there is no authentic narration with a sound chain in which it is proven that the Companions, after the Prophet’s (sallallahu alayhi wa sallam) death, sought intercession through his person at his grave. There is a narration which Hafiz Ibn Hajar rahimahullah has mentioned in Fath al-Bari: «روي ابن أبى شيبه بأسناده صحيح من رواية أبى صالح السمان عن مالك الداري وكان خازن عمر قال أصاب الناس قحط فى زمن عمر فجاء رجل إلى قبر النبى صلى الله عليه وسلم فقال يا رسول الله صلى الله عليه وسلم استسق لأمتك فانهم قد هلكوا فاني الرجل فى المنام فقيل له : ائت عمر» [فتح الباري شرح صحيح البخاري ج2 ص420]
‘During the time of Umar radi Allahu anhu, there was a drought. A man traveled to the grave of the Prophet (sallallahu alayhi wa sallam) and (upon reaching the grave) said: O Messenger of Allah (sallallahu alayhi wa sallam), give water to your Ummah, for they are perishing...’
The aforementioned narration is weak because Hafiz Ibn Hajar rahimahullah did not declare the entire chain of this hadith to be authentic; rather, the chain is authentic only up to Abu Salih al-Samman. The second flaw is that the person who went to the grave of the Prophet (sallallahu alayhi wa sallam) and supplicated and sought intercession—who was he? Since his identity is unknown, this narration is weak due to this flaw. The third flaw is that the practice of the Companions radi Allahu anhum is contrary to this unknown supplicant, because the Companions never believed in this type of intercession, as the narration of Bukhari clearly indicates, which has already been mentioned. And if one reflects, it becomes clear that after the death of the Prophet (sallallahu alayhi wa sallam), Umar radi Allahu anhu sought the intercession of the supplication of Sayyiduna Abbas radi Allahu anhu, and all the Companions agreed upon this issue, and no one objected to it. Therefore, the silence of the Companions is also evidence on this issue, and not seeking intercession through the person of the Prophet (sallallahu alayhi wa sallam) after his death is what the Companions considered correct. Furthermore, note that the chain of this narration depends on Malik al-Dar, who is unknown. Allamah Haythami rahimahullah, after quoting a narration from Malik al-Dar in Majma‘ al-Zawa’id, writes: «مالك دار لم أعرفه وبقية رجال ثقات» [مجمع الزوائد ج2 ص145]
‘Imam Tabarani mentioned it in al-Mu‘jam al-Kabir, and all its narrators are trustworthy except Malik al-Dar, whom we do not know.’
Moreover, in the chain is al-A‘mash, and due to his tadlis, the hadith scholars have rejected this narration, because it is an established principle in hadith that the narration of a mudallis, when he practices tadlis, is rejected.
A Critical Analysis of Some Narrations Regarding the Permissibility of Intercession:
SR Answer: ER The researcher of “Sunan al-Darimi,” al-Sayyid Abu ‘Asim Nabil bin Hashim al-‘Umari, in his book Fath al-Mannan, has tried to establish that Malik al-Dar is known, and has clarified that Ibn Hibban mentioned him in Kitab al-Thiqat, and Ibn Sa‘d mentioned him in al-Tabaqat al-Kubra by the name Malik bin ‘Iyad al-Dar. Furthermore, regarding Malik al-Dar, the researcher has quoted from Imam Bukhari rahimahullah’s al-Tarikh al-Kabir that Imam Bukhari rahimahullah, after mentioning him, remained silent. [ديكهئے فتح المنان ج1 ص565] Is it a sign of authentication for Ibn Hibban rahimahullah to mention a narrator in “al-Thiqat”?
The principle of Imam Ibn Hibban rahimahullah is that if the narrator’s transmitter is trustworthy, and no one has criticized him, and his narration is not munkar, then the narrator is considered trustworthy. Hafiz Ibn Hajar rahimahullah states: «هذا مذهب عجيب والجمهور على خلافه وهذا هو مسلك ابن حبان فى كتاب الثقات الذى الفه فانه يزكر خلقا ممن ينص أبو حاتم وغيره على انهم مجهولون» [لسان الميزان لابن حجر ج1 ص21]
“This is a strange methodology; the majority are against it. This is the style of Ibn Hibban rahimahullah in his book al-Thiqat. Thus, he has mentioned many narrators in it whom Abu Hatim and others have declared unknown.”
From this fundamental point, it becomes clear that Ibn Hibban rahimahullah’s mentioning a narrator in al-Thiqat is by no means a sign of authentication, because his leniency is not hidden from any scholar. Shaykh Muqbil bin Hadi rahimahullah was asked about Ibn Hibban’s leniency, and he replied: «أما ابن حبان فتساهل فيما يختص بالمجهولين» [المقترح ص197]
Therefore, Ibn Hibban rahimahullah’s mentioning a narrator in “al-Thiqat” is not a sign of authentication unless other hadith scholars agree with him. Space does not permit, otherwise several examples could be presented.
The second point made by the researcher of al-Darimi, Sayyid Abu ‘Asim Nabil, is that Imam Bukhari rahimahullah mentioned Malik al-Dar in al-Tarikh al-Kabir and also mentioned his narration and remained silent about it.
Is Imam Bukhari’s Silence in al-Tarikh al-Kabir a Sign of Authentication of a Narrator?
Is Imam Bukhari’s silence about a narrator in al-Tarikh a sign of that narrator’s authentication? This is questionable. The correct principle on this issue has been mentioned by Shaykh al-‘Arab wa al-‘Ajam Badi‘ al-Din al-Rashidi rahimahullah in “Qawa‘id,” where he states: «وكذا كل من ذكره البخاري فى ”تواريخه“ ولم يطعن فيه فهو ثقة . . . اقول : يكفر لبطلان هذا الأصل أن الإمام البخاري نفسه سكت عن عدة من الرواة فى تاريخه، وجرحهم فى كتب أخري، مثال ذالك أنه ذكر فى تاريخه : الحارث بن النعمان الليثي، والصلت بن مهران التيمي الكوفي أباهاشم، وعبدالله بن معاوية . . .» [نقض قواعد فى علوم الحديث ص214]
“Whoever claims that Imam Bukhari rahimahullah, in his al-Tarikh, said about someone that there is no criticism upon him, then he is trustworthy—this principle is invalidated by the fact that Imam Bukhari himself remained silent about many narrators in al-Tarikh, but criticized them in his other books. For example, in al-Tarikh, he mentioned the following individuals:
«الحارث بن النعمان الليثي، الصلت بن مهران التيمي الكوفي أبوهاشم، عبدالله بن معاويه من ولد الزبير بن العموام الاسدي البصري، عبدالله بن محمد بن عجلان مولي، فاطمة بنت عتبة القرشي، عبدالرحمٰن بن زياد النعم الافريقي، عبدالوهاب بن عطاءالخفاف، عمران العمي، عاصم بن عبيدالله العمري، معاويه بن عبدالكريم الثقفي أبوعبدالرحمٰن بصري، مختار بن نافع أبواسحاق التيمي، نصر بن حماد بن عجلان، يحييٰ بن أبى سليمان المدني، يحييٰ بن محمد الجاري» Regarding these individuals, Imam Bukhari did not say anything nor criticize them, but he mentioned them in al-Du‘afa’ and criticized them. In light of this clear evidence, to say that Imam Bukhari’s silence is a sign of authentication is mere wishful thinking and nothing more.”
Research: In the aforementioned narration, ‘Abd al-Majid bin ‘Abd al-‘Aziz is weak. Imam Ibn Hibban rahimahullah states: «منكر الحديث جدًا ينقلب الأخبار ويروي المناكير عن المشاهير، وقال البخاري : فى حديثه بعض الاختلاف ولا يعرف له خمسة أحاديث صحاح .» [ميزان الاعتدال للذهبي ج2 ترجمة 5606]
“He is munkar al-hadith. He alters reports and narrates munkar reports from famous narrators. Imam Bukhari rahimahullah states: There is disagreement in some of his hadith, and his five hadith mentioned in the Sahihs cannot be recognized.” Hafiz Ibn Hajar rahimahullah states: “Al-Daraqutni declared him weak, and Ibn Makula said there is weakness in him.” [لسان الميزان ج2 ص110 رقم 3323]
Therefore, this narration is also not suitable for evidence. The aforementioned hadith, the narration of Malik al-Dar, is not correct. Its chain is also defective, and it is contrary to other authentic hadith and reports.
The Grand Mufti, Shaykh Ibn Baz rahimahullah, commenting on the narration of Malik al-Dar, writes:
«هذا الاثر --- ليس بحجة على جواز الاستسقاء بالنبي صلى الله عليه وسلم بعد وفاته لأن السائل مجهول ولأن الصحابة رضي الله عنهم على خلافه وهم اعلم الناس بالشرع، ولم يأت أحد منهم إلى قبره يسأله السقيا ولم ينكر ذالك عليه أحد من الصحابة» [حاشية فتح الباري، ج3، ص420]
“This narration (of Malik al-Dar) is not proof for the permissibility of seeking intercession through the Prophet (sallallahu alayhi wa sallam) for supplicating for rain after his death. Because the supplicant is unknown, and the practice of the Companions radi Allahu anhum is also contrary to it (because the Companions never believed in seeking intercession through the person of the Prophet (sallallahu alayhi wa sallam) after his passing), and they were the most knowledgeable of people regarding the Shari‘ah, and none of the Companions ever came to the grave of the Prophet (sallallahu alayhi wa sallam) to supplicate for rain or anything else. Rather, Sayyiduna Umar radi Allahu anhu supplicated for rain through Abbas radi Allahu anhu during the drought, and no objection from any Companion is established regarding this.”
For further details, see:
● The book of Shaykh al-Islam Ibn Taymiyyah rahimahullah [قاعدة جليلة]
● The book of Shaykh al-Albani rahimahullah [التوسل انواعه واحكامه]
● The book of Imam Shuqayri [القول الجلي فى حكم النبى والولي]
● The book of Shaykh Ali Hasan Ali ‘Abd al-Hamid [الزهر العاطر فى الرد على بهجة الناظر]
Relevance between the Chapter and the Hadith:
The relevance between the hadith and the chapter is as follows: In some chains of this hadith, it is mentioned that when there was a drought during the time of the Messenger of Allah (sallallahu alayhi wa sallam), people would supplicate for rain through his intercession. Thus, Imam Bukhari rahimahullah, as per his usual practice, indicated that this issue is established in some of its chains, as Hafiz Ibn Hajar rahimahullah states:
«ان عمر استسقي بالمصلي، فقال العباس : قم فاستسق فقام العباس رضي الله عنه» [فتح الباري، ج2 ص420]
“Sayyiduna Umar radi Allahu anhu went to the Eid prayer ground to supplicate for rain and said to Abbas radi Allahu anhu, ‘Stand up and supplicate for rain.’ So Abbas radi Allahu anhu began to supplicate for rain with him.”
Ibn al-Munir states: “The statement of Umar radi Allahu anhu: ‘O Allah! We used to seek intercession through Your Prophet (sallallahu alayhi wa sallam) in our supplications for rain.’” «دل على أنهم كانوا يتوسلون وان لعامة المؤمنين مدخلافي الاستسقاء» [المتواري على ابواب البخاري، ص118]
“This supplication indicates that they used to seek intercession through the Prophet (sallallahu alayhi wa sallam) (i.e., his supplication), and all the believers were included in this supplication.”
Ibn Rashid states: «يحتمل أن يكون أراد بالترجمة الاستدلال بطريق الاولي، لأنهم إذا كانوا بيسألون إليه به فيسقيهم فأحدي ان يقدموه لسؤال»
“It is possible that Imam Bukhari rahimahullah, by way of priority, deduced from the chapter heading that whenever the noble Companions radi Allahu anhum supplicated to Allah for rain, Allah would send rain upon them. Therefore, they deemed it appropriate to know what the supplication of Sayyiduna Abbas radi Allahu anhu was. Hafiz Ibn Hajar rahimahullah has also transmitted this supplication in Fath al-Bari so that no one is mistaken about the supplication: «اللهم أنه لم ينزل بلاء إِلا بذنب ولم يكشف إِلا بتوبة . . .» [فتح الباري، ج2، ص431۔ 432]
‘O Allah! Calamity and hardship do not descend except due to sin, and they are not removed except by repentance. I had a status and position with Your Prophet, and for this reason, the people have brought me forward to Your presence. These are our hands with which we have sinned, and our foreheads are prostrating in repentance. So water us with Your mercy.’
According to another narration, Sayyiduna Umar radi Allahu anhu delivered a comprehensive sermon on this occasion, saying: ‘The Messenger of Allah (sallallahu alayhi wa sallam) had a relationship with Sayyiduna Abbas radi Allahu anhu like that of a son with his father. So, O people! Follow the Messenger of Allah (sallallahu alayhi wa sallam) and seek intercession with Allah through his uncle (i.e., his supplication).’ Consequently, rain fell and water was seen as far as the eye could see.”
Thus, from this incident as well, there is relevance between the chapter heading and the hadith. However, there is an objection raised regarding the narration from Ibn Umar radi Allahu anhuma, which Isma‘ili has mentioned. He says that Ibn al-Munir rahimahullah, in response to the objection, states: «بأن المناسبة تؤخذ من قوله فيه : يستسقي الغمام بوجهه لأنه فاعله محذوف، وهم الناس وعن حديث انس بان فى قول عمر كناتنوسل اليك بنبيك دلالة على ان للامام مدخلا فى الاستسقاء» [فتح الباري۔ ج2۔ ص429]
“The relevance to the chapter heading will be derived from the statement that supplication for rain is made for the sake of their faces. Here, the supplicants are present, not omitted, and they are the people. And in the hadith of Anas radi Allahu anhu, it is mentioned that Umar radi Allahu anhu used to say: ‘O Allah! We seek intercession through Your Prophet (i.e., his supplication).’ Therefore, this indicates that (other people) are included with the Imam.”
Thus, from here, there will be relevance between the chapter heading and the narration.
Benefit: Some people, by misinterpreting the aforementioned hadith, divert the concept of supplicating through intercession and instead adopt intercession by mentioning the names of saints and prophets, which is forbidden and impermissible, for which there is no evidence in the Shari‘ah. In reality, Umar radi Allahu anhu sought the intercession of the supplication of Abbas radi Allahu anhu because he was the uncle of the Prophet (sallallahu alayhi wa sallam) and a person of virtue. Imam Abdullah Salim al-Basri (d. 134 AH) states: «استسقي متوسلًا بالعباس بن عبدالمطلب إلى الرحم التى بينه وبين النبى صلى الله عليه وسلم فأراد عمر أن يصلها بمراعاة حقه» [ضيا الساري فى مسالك ابواب البخاري ج9 ص442]
“That is, Umar radi Allahu anhu sought the intercession of the supplication of Abbas radi Allahu anhu for rain because he was a relative of the Prophet (sallallahu alayhi wa sallam) and his status was very high. This is the reason which Abdullah bin Salim rahimahullah is mentioning. After the death of the Prophet (sallallahu alayhi wa sallam), there is no authentic narration with a sound chain in which it is proven that the Companions, after the Prophet’s (sallallahu alayhi wa sallam) death, sought intercession through his person at his grave. There is a narration which Hafiz Ibn Hajar rahimahullah has mentioned in Fath al-Bari: «روي ابن أبى شيبه بأسناده صحيح من رواية أبى صالح السمان عن مالك الداري وكان خازن عمر قال أصاب الناس قحط فى زمن عمر فجاء رجل إلى قبر النبى صلى الله عليه وسلم فقال يا رسول الله صلى الله عليه وسلم استسق لأمتك فانهم قد هلكوا فاني الرجل فى المنام فقيل له : ائت عمر» [فتح الباري شرح صحيح البخاري ج2 ص420]
‘During the time of Umar radi Allahu anhu, there was a drought. A man traveled to the grave of the Prophet (sallallahu alayhi wa sallam) and (upon reaching the grave) said: O Messenger of Allah (sallallahu alayhi wa sallam), give water to your Ummah, for they are perishing...’
The aforementioned narration is weak because Hafiz Ibn Hajar rahimahullah did not declare the entire chain of this hadith to be authentic; rather, the chain is authentic only up to Abu Salih al-Samman. The second flaw is that the person who went to the grave of the Prophet (sallallahu alayhi wa sallam) and supplicated and sought intercession—who was he? Since his identity is unknown, this narration is weak due to this flaw. The third flaw is that the practice of the Companions radi Allahu anhum is contrary to this unknown supplicant, because the Companions never believed in this type of intercession, as the narration of Bukhari clearly indicates, which has already been mentioned. And if one reflects, it becomes clear that after the death of the Prophet (sallallahu alayhi wa sallam), Umar radi Allahu anhu sought the intercession of the supplication of Sayyiduna Abbas radi Allahu anhu, and all the Companions agreed upon this issue, and no one objected to it. Therefore, the silence of the Companions is also evidence on this issue, and not seeking intercession through the person of the Prophet (sallallahu alayhi wa sallam) after his death is what the Companions considered correct. Furthermore, note that the chain of this narration depends on Malik al-Dar, who is unknown. Allamah Haythami rahimahullah, after quoting a narration from Malik al-Dar in Majma‘ al-Zawa’id, writes: «مالك دار لم أعرفه وبقية رجال ثقات» [مجمع الزوائد ج2 ص145]
‘Imam Tabarani mentioned it in al-Mu‘jam al-Kabir, and all its narrators are trustworthy except Malik al-Dar, whom we do not know.’
Moreover, in the chain is al-A‘mash, and due to his tadlis, the hadith scholars have rejected this narration, because it is an established principle in hadith that the narration of a mudallis, when he practices tadlis, is rejected.
A Critical Analysis of Some Narrations Regarding the Permissibility of Intercession:
SR Answer: ER The researcher of “Sunan al-Darimi,” al-Sayyid Abu ‘Asim Nabil bin Hashim al-‘Umari, in his book Fath al-Mannan, has tried to establish that Malik al-Dar is known, and has clarified that Ibn Hibban mentioned him in Kitab al-Thiqat, and Ibn Sa‘d mentioned him in al-Tabaqat al-Kubra by the name Malik bin ‘Iyad al-Dar. Furthermore, regarding Malik al-Dar, the researcher has quoted from Imam Bukhari rahimahullah’s al-Tarikh al-Kabir that Imam Bukhari rahimahullah, after mentioning him, remained silent. [ديكهئے فتح المنان ج1 ص565] Is it a sign of authentication for Ibn Hibban rahimahullah to mention a narrator in “al-Thiqat”?
The principle of Imam Ibn Hibban rahimahullah is that if the narrator’s transmitter is trustworthy, and no one has criticized him, and his narration is not munkar, then the narrator is considered trustworthy. Hafiz Ibn Hajar rahimahullah states: «هذا مذهب عجيب والجمهور على خلافه وهذا هو مسلك ابن حبان فى كتاب الثقات الذى الفه فانه يزكر خلقا ممن ينص أبو حاتم وغيره على انهم مجهولون» [لسان الميزان لابن حجر ج1 ص21]
“This is a strange methodology; the majority are against it. This is the style of Ibn Hibban rahimahullah in his book al-Thiqat. Thus, he has mentioned many narrators in it whom Abu Hatim and others have declared unknown.”
From this fundamental point, it becomes clear that Ibn Hibban rahimahullah’s mentioning a narrator in al-Thiqat is by no means a sign of authentication, because his leniency is not hidden from any scholar. Shaykh Muqbil bin Hadi rahimahullah was asked about Ibn Hibban’s leniency, and he replied: «أما ابن حبان فتساهل فيما يختص بالمجهولين» [المقترح ص197]
Therefore, Ibn Hibban rahimahullah’s mentioning a narrator in “al-Thiqat” is not a sign of authentication unless other hadith scholars agree with him. Space does not permit, otherwise several examples could be presented.
The second point made by the researcher of al-Darimi, Sayyid Abu ‘Asim Nabil, is that Imam Bukhari rahimahullah mentioned Malik al-Dar in al-Tarikh al-Kabir and also mentioned his narration and remained silent about it.
Is Imam Bukhari’s Silence in al-Tarikh al-Kabir a Sign of Authentication of a Narrator?
Is Imam Bukhari’s silence about a narrator in al-Tarikh a sign of that narrator’s authentication? This is questionable. The correct principle on this issue has been mentioned by Shaykh al-‘Arab wa al-‘Ajam Badi‘ al-Din al-Rashidi rahimahullah in “Qawa‘id,” where he states: «وكذا كل من ذكره البخاري فى ”تواريخه“ ولم يطعن فيه فهو ثقة . . . اقول : يكفر لبطلان هذا الأصل أن الإمام البخاري نفسه سكت عن عدة من الرواة فى تاريخه، وجرحهم فى كتب أخري، مثال ذالك أنه ذكر فى تاريخه : الحارث بن النعمان الليثي، والصلت بن مهران التيمي الكوفي أباهاشم، وعبدالله بن معاوية . . .» [نقض قواعد فى علوم الحديث ص214]
“Whoever claims that Imam Bukhari rahimahullah, in his al-Tarikh, said about someone that there is no criticism upon him, then he is trustworthy—this principle is invalidated by the fact that Imam Bukhari himself remained silent about many narrators in al-Tarikh, but criticized them in his other books. For example, in al-Tarikh, he mentioned the following individuals:
«الحارث بن النعمان الليثي، الصلت بن مهران التيمي الكوفي أبوهاشم، عبدالله بن معاويه من ولد الزبير بن العموام الاسدي البصري، عبدالله بن محمد بن عجلان مولي، فاطمة بنت عتبة القرشي، عبدالرحمٰن بن زياد النعم الافريقي، عبدالوهاب بن عطاءالخفاف، عمران العمي، عاصم بن عبيدالله العمري، معاويه بن عبدالكريم الثقفي أبوعبدالرحمٰن بصري، مختار بن نافع أبواسحاق التيمي، نصر بن حماد بن عجلان، يحييٰ بن أبى سليمان المدني، يحييٰ بن محمد الجاري» Regarding these individuals, Imam Bukhari did not say anything nor criticize them, but he mentioned them in al-Du‘afa’ and criticized them. In light of this clear evidence, to say that Imam Bukhari’s silence is a sign of authentication is mere wishful thinking and nothing more.”
Research: In the aforementioned narration, ‘Abd al-Majid bin ‘Abd al-‘Aziz is weak. Imam Ibn Hibban rahimahullah states: «منكر الحديث جدًا ينقلب الأخبار ويروي المناكير عن المشاهير، وقال البخاري : فى حديثه بعض الاختلاف ولا يعرف له خمسة أحاديث صحاح .» [ميزان الاعتدال للذهبي ج2 ترجمة 5606]
“He is munkar al-hadith. He alters reports and narrates munkar reports from famous narrators. Imam Bukhari rahimahullah states: There is disagreement in some of his hadith, and his five hadith mentioned in the Sahihs cannot be recognized.” Hafiz Ibn Hajar rahimahullah states: “Al-Daraqutni declared him weak, and Ibn Makula said there is weakness in him.” [لسان الميزان ج2 ص110 رقم 3323]
Therefore, this narration is also not suitable for evidence. The aforementioned hadith, the narration of Malik al-Dar, is not correct. Its chain is also defective, and it is contrary to other authentic hadith and reports.
The Grand Mufti, Shaykh Ibn Baz rahimahullah, commenting on the narration of Malik al-Dar, writes:
«هذا الاثر --- ليس بحجة على جواز الاستسقاء بالنبي صلى الله عليه وسلم بعد وفاته لأن السائل مجهول ولأن الصحابة رضي الله عنهم على خلافه وهم اعلم الناس بالشرع، ولم يأت أحد منهم إلى قبره يسأله السقيا ولم ينكر ذالك عليه أحد من الصحابة» [حاشية فتح الباري، ج3، ص420]
“This narration (of Malik al-Dar) is not proof for the permissibility of seeking intercession through the Prophet (sallallahu alayhi wa sallam) for supplicating for rain after his death. Because the supplicant is unknown, and the practice of the Companions radi Allahu anhum is also contrary to it (because the Companions never believed in seeking intercession through the person of the Prophet (sallallahu alayhi wa sallam) after his passing), and they were the most knowledgeable of people regarding the Shari‘ah, and none of the Companions ever came to the grave of the Prophet (sallallahu alayhi wa sallam) to supplicate for rain or anything else. Rather, Sayyiduna Umar radi Allahu anhu supplicated for rain through Abbas radi Allahu anhu during the drought, and no objection from any Companion is established regarding this.”
For further details, see:
● The book of Shaykh al-Islam Ibn Taymiyyah rahimahullah [قاعدة جليلة]
● The book of Shaykh al-Albani rahimahullah [التوسل انواعه واحكامه]
● The book of Imam Shuqayri [القول الجلي فى حكم النبى والولي]
● The book of Shaykh Ali Hasan Ali ‘Abd al-Hamid [الزهر العاطر فى الرد على بهجة الناظر]
Source: Awn al-Bari fi Munasabat Tarajim al-Bukhari, Volume One, Page: 226
Maulana Dawood Raz
Hadith Commentary:
In the best of generations, this was the very method of supplication, and the practice of the Salaf also remained upon this: they did not supplicate by making the deceased a means (wasilah), for in general circumstances, the deceased do not even have awareness of supplication. Rather, they would put forward a living person who was close to Allah, and he would step forward and supplicate, while the people would say "Ameen" to his supplication.
It was in this manner that tawassul was made through Hazrat Abbas (radi Allahu anhu).
From this hadith, it is understood that there was no concept before Hazrat Umar (radi Allahu anhu) of making the absent or the deceased a means (wasilah).
This was the established practice of the Salaf.
And the conduct of Hazrat Umar (radi Allahu anhu) in this matter is exceedingly clear.
Hafiz Ibn Hajar (rahimahullah) has also transmitted the supplication of Hazrat Abbas (radi Allahu anhu); he made the supplication for rain (istisqa) in this manner: "O Allah! Calamity and hardship do not descend except due to sin, and they are not removed except through repentance. I had a position and status with Your Prophet (sallallahu alayhi wa sallam), and for this reason, the people have put me forward and presented me in Your presence. These are our hands with which we have sinned, and our foreheads are prostrating in repentance—so grant us to be satiated with the rain of Your mercy."
In other narrations, it is mentioned that Hazrat Umar (radi Allahu anhu), while delivering a sermon on this occasion, said that the relationship of the Messenger of Allah (sallallahu alayhi wa sallam) with Hazrat Abbas (radi Allahu anhu) was like that of a son with his father.
So, O people! Follow the example of the Messenger of Allah (sallallahu alayhi wa sallam) and make his uncle a means (wasilah) in the court of Allah.
Accordingly, after the supplication for rain (du'a istisqa), such a heavy rain fell that as far as the eye could see, there was nothing but water.
(Mukhtasar/summary)
In the best of generations, this was the very method of supplication, and the practice of the Salaf also remained upon this: they did not supplicate by making the deceased a means (wasilah), for in general circumstances, the deceased do not even have awareness of supplication. Rather, they would put forward a living person who was close to Allah, and he would step forward and supplicate, while the people would say "Ameen" to his supplication.
It was in this manner that tawassul was made through Hazrat Abbas (radi Allahu anhu).
From this hadith, it is understood that there was no concept before Hazrat Umar (radi Allahu anhu) of making the absent or the deceased a means (wasilah).
This was the established practice of the Salaf.
And the conduct of Hazrat Umar (radi Allahu anhu) in this matter is exceedingly clear.
Hafiz Ibn Hajar (rahimahullah) has also transmitted the supplication of Hazrat Abbas (radi Allahu anhu); he made the supplication for rain (istisqa) in this manner: "O Allah! Calamity and hardship do not descend except due to sin, and they are not removed except through repentance. I had a position and status with Your Prophet (sallallahu alayhi wa sallam), and for this reason, the people have put me forward and presented me in Your presence. These are our hands with which we have sinned, and our foreheads are prostrating in repentance—so grant us to be satiated with the rain of Your mercy."
In other narrations, it is mentioned that Hazrat Umar (radi Allahu anhu), while delivering a sermon on this occasion, said that the relationship of the Messenger of Allah (sallallahu alayhi wa sallam) with Hazrat Abbas (radi Allahu anhu) was like that of a son with his father.
So, O people! Follow the example of the Messenger of Allah (sallallahu alayhi wa sallam) and make his uncle a means (wasilah) in the court of Allah.
Accordingly, after the supplication for rain (du'a istisqa), such a heavy rain fell that as far as the eye could see, there was nothing but water.
(Mukhtasar/summary)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1010
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In Musannaf ‘Abd al-Razzaq, the mentioned hadith is narrated in these words: that ‘Umar (radi Allahu anhu) once went to the Eid ground to supplicate for rain (du‘a’ al-istisqa’), and he said to ‘Abbas (radi Allahu anhu), “You stand and supplicate to Allah for rain.” ‘Abbas (radi Allahu anhu) then made the supplication for rain.
(2)
It is Imam al-Bukhari’s (rahimahullah) habit that he alludes, through the hadith he presents, to one of its chains which corresponds to the chapter heading. (Fath al-Bari: 2/639)
(3)
From this hadith, it is also understood that it is permissible to request a living righteous person to supplicate for rain, and that doing so is a commendable act. Furthermore, it is evident that our predecessors did not use the deceased as a means (wasilah) in supplication, because doing so is an un-Islamic act and an impermissible means.
In the light of the Qur’an and Hadith, there are two types of wasilah (means/intercession):
• Permissible wasilah.
• Prohibited wasilah.
There are three forms of permissible wasilah:
• To supplicate to Allah by invoking His names and attributes, as Allah the Exalted says:
“And to Allah belong the best names, so call upon Him by them.” (al-A‘raf 7:180)
• To ask Allah by means of righteous deeds, as in the well-known story of the people of the cave, who supplicated to Allah by means of their righteous deeds and were thus delivered from there. ( Sahih al-Bukhari, al-Buyu‘, Hadith: 2215)
• To request a living righteous person to supplicate, as ‘Umar (radi Allahu anhu) asked ‘Abbas (radi Allahu anhu) to supplicate for rain, as mentioned in the hadith above.
He did not use the Prophet’s (sallallahu alayhi wa sallam) wasilah.
The prohibited wasilah is to call upon the deceased or to consider them as fulfillers of needs, as is common nowadays. Doing so is major shirk (shirk akbar). Similarly, using the status or rank of the Messenger of Allah (sallallahu alayhi wa sallam) as a wasilah is also not permissible.
(1)
In Musannaf ‘Abd al-Razzaq, the mentioned hadith is narrated in these words: that ‘Umar (radi Allahu anhu) once went to the Eid ground to supplicate for rain (du‘a’ al-istisqa’), and he said to ‘Abbas (radi Allahu anhu), “You stand and supplicate to Allah for rain.” ‘Abbas (radi Allahu anhu) then made the supplication for rain.
(2)
It is Imam al-Bukhari’s (rahimahullah) habit that he alludes, through the hadith he presents, to one of its chains which corresponds to the chapter heading. (Fath al-Bari: 2/639)
(3)
From this hadith, it is also understood that it is permissible to request a living righteous person to supplicate for rain, and that doing so is a commendable act. Furthermore, it is evident that our predecessors did not use the deceased as a means (wasilah) in supplication, because doing so is an un-Islamic act and an impermissible means.
In the light of the Qur’an and Hadith, there are two types of wasilah (means/intercession):
• Permissible wasilah.
• Prohibited wasilah.
There are three forms of permissible wasilah:
• To supplicate to Allah by invoking His names and attributes, as Allah the Exalted says:
“And to Allah belong the best names, so call upon Him by them.” (al-A‘raf 7:180)
• To ask Allah by means of righteous deeds, as in the well-known story of the people of the cave, who supplicated to Allah by means of their righteous deeds and were thus delivered from there. ( Sahih al-Bukhari, al-Buyu‘, Hadith: 2215)
• To request a living righteous person to supplicate, as ‘Umar (radi Allahu anhu) asked ‘Abbas (radi Allahu anhu) to supplicate for rain, as mentioned in the hadith above.
He did not use the Prophet’s (sallallahu alayhi wa sallam) wasilah.
The prohibited wasilah is to call upon the deceased or to consider them as fulfillers of needs, as is common nowadays. Doing so is major shirk (shirk akbar). Similarly, using the status or rank of the Messenger of Allah (sallallahu alayhi wa sallam) as a wasilah is also not permissible.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1010
