The Athar
حدثنا أبو العباس محمد بن يعقوب ، ثنا العباس بن محمد بن حاتم الدوري ، ثنا أبو عامر عبد الملك بن عمر العقدي ، ثنا كثير بن زيد ، عن داود بن أبي صالح قال : : ( أقبل مروان يوماًفوجد رجلاً واضعاً وجهه على القبر فأخذ برقبته و قال : أتدري ما تصنع ؟ قال : نعم فأقبل عليه فإذا هو أبو أيوب الأنصاري رضي الله عنه فقال : جئت رسول الله صلى الله عليه و سلم و لم آت الحجر سمعت رسول الله صلى الله عليه و سلم يقول :لا تبكوا على الدين إذا وليه أهله و لكن ابكوا عليه إذا وليه غير أهله .).
Translation: Dawud ibn Salih said: ” Marwan one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.”I heard the Prophet say: Do not weep on religion if its leaders are worthy, but weep on it if unworthy people become its leaders. [Musnad Ahmed Bin Hanbal 5:466 Hakim said Isnaad is saheeh in Mustadrak 4:520, Hadith # 8571 ]
Reply
Those ahlul Raye who take the authenticity of al Haakim and silence of ad-dahabi as an evidence, what do you say about the following hadith?
al Hakim narrated in al Mustadrak
– أخبرنا محمد بن المؤمل بن الحسن ، ثنا الفضل بن محمد بن المسيب ، ثنا نعيم بن حماد ، ثنا عيسى بن يونس ، عن حريز بن عثمان ، عن عبد الرحمن بن جبير بن نفير ، عن أبيه ، عن عوف بن مالك – رضي الله عنه – ، قال : قال رسول الله – صلى الله عليه وآله وسلم
سَتَفْتَرِقُ أُمَّتِي عَلَى بِضْعٍ وَسَبْعِينَ فِرْقَةً أَعْظَمُهَا فِتْنَةً عَلَى أُمَّتِي قَوْمٌ يَقِيسُونَ الْأُمُورَ بِرَأْيهِمْ يُحَرِّمُونَ الْحَلَالَ، وَيُحِلُّونَ الْحَرَامَ»
“My community (Ummah) will divide into more than seventy sects, the largest fitna of them being a sect of people who measure matters with their opinions, and so make forbidden what is lawful, and make lawful what is forbidden.” [al Mustadrak: 8374]
The Hadeeth scholars held different opinions regarding the authenticity of this Hadeeth with this wording. Some scholars declared it Saheeh (sound), such as Al-Haakim, who commented in his book Al-Mustadrak: “This is an authentic Hadeeth according to the criteria of Al-Bukhaari and Muslim although they did not report it.” Ath-Thahabi did not comment on it in his revision of the the Mustadrak. [Islamweb]
This hadith is used against people of Raaye, and they reject it but when it comes to the hadith of Abu Ayyub al Ansaree they just blindly follow al Hakim.
Coming to the hadith in discussion, There are 4 faults in the chain and Text
1. Katheer bin Zaid is Disputed over
2. Dawud bin abi Saleh is Majhul
3. Oddness in Text
4. Nothing in the text states any asking help or tawassul
5. Against Authentic Ahadith
Proof for above Arguments
1. Katheer bin Zaid is Disputed Over
a) Haafidh Haithamee said after quoting this athar
رواه أحمد والطبراني في الكبير والأوسط وفيه كثير بن زيد وثقه أحمد وغيره وضعفه النسائي وغيره
“It is narrated by Ahmad and Tabrani in Al Kabeer and in Al Awsat and in it Katheer bin Zaid, Ahmad and others declared him reliable whereas Imaam Nasaa’ee and others have declared him to be weak.” (Majma’a az-Zawaa’id (5/243).
b) Imaam Ibn Abee Haatim mentioned regarding Katheer bin Zaid,
سمعت أبى يقول ذلك نا عبد الرحمن انا أبو بكر بن أبى خيثمة فيما كتب الى قال سئل يحيى بن معين عن كثير بن زيد فقال ليس بذاك القوى نا عبد الرحمن قال سئل أبى عن كثير بن زيد فقال صالح ليس بالقوي يكتب حديثه نا عبد الرحمن قال سئل أبو زرعة عن كثير بن زيد فقال هو صدوق فيه لين
“..The manuscript that Abu Bakr ibn Khaithmah wrote with us, in it Yahyaa ibn Ma’een was asked concerning Katheer ibn Zaid to which he replied, “He is not strong.” . “My father was asked concerning Katheer ibn Zaid, he replied,”Righteous, but he is not strong, his hadeeth is written”.. Abu Zur’ah was asked about him and he said, “Truthful but he has weakness.”
(al-Jarh Wa-Ta’deel (7/150).
c) Imaam Nasaa’ee said, “Katheer ibn Zaid is weak” (Kitaab adh-Dhu’afaa Wal-Matrookeen no: 505)
d) Ibn Jawzi Mentioned Katheer bin Zaid In his Kitab Adh Dhuafa wal Matrukeen vol 3 page 22 no: 2786
e) Ibne Hibban mentioned him in Thiqqat 7/354
Moreover there are some who authenticated him including Imam Ahmad
f) Ibn e Hajar Asqalani Said
صدوق يخطىء
suquq, make Mistakes [At taqreeb page 459]
2. Dawud bin abi Saleh is Majhul
The chain contains Dawood bin abi Saaleh,
a) Hafiz ad-Dahabee said regarding him
داود بن ابى صالح حجازى لا يعرف له عن ابى ايوب الانصارى روى عنه الوليد بن كثير فقط
Dawood bin abi saleh hijazi is Not Known . he narrates from Abu Ayyub al ansari and from him only waleed bin katheer narrates” [Mizaan al-Aitedaal vol page 9 no: 2618]
b) Imam Manawi Quoted this hadeeth in Faydh Al Qadeer and said
قال الهيثمي عقب عزوه لأحمد والطبراني : فيه كثير بن زيد وثقه أحمد وغيره وضعفه النسائي وغيره رواه سفيان بن حمزة عن كثير بن زيد عن المطلب بن عبد الله بن حنطب بدل داود اه ، وكثير بن زيد أورده الذهبي في الضعفاء وقال : ضعفه النسائي وقبله غيره وداود بن أبي صالح قال ابن حبان : يروي الموضوعات
Al-Haythami stated, after noting that this narration had been documented by Ahmad and al-Tabarani: ‘In the chain of narrators there is Katheer bin Zayd who was credited by Ahmad and others whereas al-Nasaie and others discredited him. This narration was reported by Sufyan bin Hamazah from Katheer bin Zayd from al-Muttalib bin Abdillah bin Hantab instead of Dawud.’ Al-Dhahabi listed Katheer bin Zayd amongst the weak narrators and said: ‘He was acknowledged as weak by al-Nasaie and Dawud bin abi Salih, Ibn Hibban said: ‘He narrated fabricated narrations.’[Faydh Al Qadeer 6/387]
c) Shaykh Shoaib Al Aranaoot said
Chain is weak Due to Jahalah of Dawud bin abi Saleh and Katheer bin Zayd who is disputed over [Tehqiq Shoaib aranoot Musnad Ahmad vol 38 page 558 no: 23585]
d) Ibn Hajar Haytamee (the sufi) said
«الحديث المذكور ضعيف، وعلى تسليم صحته، فيجوز أن يكون السلف أجمعوا على ذلك بعد انقراض الصحابة رضي الله عنهم، على أنه مذهب صحابي، وليس إجماعاً سكوتياً كما هو ظاهر»
This hadith mentioned is weak….[Haashiya al-Aydah page 502 Maktabatul Salafiya Madeena al Munawwarah]
3. Another chain of same story ofAbu Ayyub al Ansari coming to the grave of Prophet peace be upon him.
4. Oddness in Text
And regarding text of this athar Abu Ayyub Al Ansari ra Died in 50, 51, 52 or 55 h in the era of Muawiyah ra and the narration clearly indicates that the grave of Prophet peace be upon him was is in public and seen by whoever pass by while, but we all know that the grave of the Prophet peace be upon him is actually located in the Hujrah of Aisha Ra so clearly it has some obvious oddness
5. Nothing in the text states any asking help or tawassul
Shaykh Abdullah Ropari said:
It just states regarding the placing of face over the grave, There is no nida (from the prophet peace be upon him) neither a question or a prostration, and it does not state that the face is over the grave for kissing or due to some thoughts or sadness?… The answer of Abu Ayyub al Ansari is an evidence that ” I came to the Prophet, not to a stone.” i.e. I came to visit the grave of the Prophet peace be upon him, not to visit the stone.
It just states the ziarah and there is no dispute in it. Yes travelling to visit the grave (to seek blessings) is not proven from this narration. [Sima Mota page 159]
6. Imam Malik said
Its in -Jami’ li’l-Bayan by Ibn Rushd
” سئل مالك رحمه الله تعالى عن الغريب يأتي قبر النبي كل يوم ، فقال : ما هذا من الأمر ، وذكر حديث : ( اللهم لا تجعل قبري وثنًا يُعبد )
Imam Malik (may Allah have mercy on him) was asked about a stranger who comes to the grave of the Prophet (peace and blessings of Allah be upon him) each day. He said, ‘That is not right,’ and quoted the hadith, ‘O Allah, do not make my grave an idol that is worshipped.’”[al-Jami’ li’l-Bayan by Ibn Rushd Classed as sahih by al-Albani in Tahdhir al-Sajid min Ittikhadh al-Qubur Masajid, p. 24-26.]
So these are explicit statements from Prophet peace be upon him and this weak athar of Abu Ayyub ra is against them
7. The Claim that ad-Dahabee Authenticated this weak Athar
Some says ad-Dahabee Authenticated this athar, this is false claim as Dahabee himself said Dawud bin abi Saleh is Not Known, Following is a proof that when ad-Dahabi remain silent on authentications of al Haakim in his Talkhees that does not mean he is with al Haakim always.
It is attributed to Ibn Abbas ra that he said:
سبع أرضين في كل أرض نبي كنبيكم، وآدم كآدم، ونوح كنوح، وإبراهيم كإبراهيم، وعيسى كعيسى
There are seven earths, in every earth there is a Prophet like your Prophet, A person Adam like Adam, a person Nuh like Nuh and a person Eesa like Eesa (May Allah be pleased with them all) [al Haakim authenticated the chain in 2/493 and ad-Dahabi did not say anything in Talkhees al Mustadrak]
But Hafidh ad-Dahabi said in al Uluw
وهذه بلية تحير السامع كتبتها استطرادا للتعجب، وهو من قبيل اسمع واسكت
This weird thing makes a hearer puzzled, I wrote it to express ta`ajub [al Uuw 1/593]
This is also a proof silence of ad-Dahabi in Talkhees al Mustadrak does not mean he agreed with al Haakim always. And in this case (the ather of Abu Ayyub ra) ad-Dahabi clearly said Dawud is unknown.
And Fatwa of Dahabi is also a proof that Sahaba never did this act, He said:
فإن قيل : فهلا فعل ذلك الصحابة ؟! قيل : لأنهم عاينوه حيا وتملوا به وقبلوا يده وكادوا يقتتلون على وضوئه واقتسموا شعره المطهر يوم الحج الأكبر ، وكان إذا تنخم لا تكاد نخامته تقع إلا في يد رجل فيدلك بها وجهه ، ونحن فلما لم يصح لنا مثل هذا النصيب الأوفر ترامينا على قبره بالالتزام والتبجيل والاستلام والتقبيل ، ألا ترى كيف فعل ثابت البناني ! كان يقبل يد أنس بن مالك ويضعها على وجهه ويقول :
يد مست يد رسول الله صلى الله عليه وسلم.
If it is argued, ‘But the Companions did not do such an act (i.e. kissing the grave)?’ the answer will be that they accompanied him personally; they had the privilege of seeing him, kissing his hands, competing with one another for the leftover water from his ablution, and divided his blessed hair among themselves on the Farewell Hajj. When he, sallallaahu ‘alayhi wa sallam, spat, the spittle would fall in the hand of one of them who would rub it on his face. Since we have been denied such a privilege and the tremendous fortune of sharing in this, we throw ourselves at his grave to embrace, revere, touch, and kiss it. Do you not see what Thaabit Al-Bunaani did? He would kiss the hand of Anas ibn Maalik, place them on his face, and say, ‘This is a hand that had touched the hand of the Messenger of Allaah, sallallaahu ‘alayhi wa sallam.’” [Mojam al Shuyukh 1/73]
So for Imam ad-Dahabee not a single companion touched the grave of Prophet peace be upon him, not even Abu Ayyub al Ansaree ra. Yes ad-Dahabi said it is okay to kiss the grave of Prophet peace be upon him, and that is for reverence not for tabarruk.
Imam ad-Dahabi also said
. ألا ترى الصحابة من فرط حبهم للنبي صلى الله عليه وسلم قالوا : ألا نسجد لك ؟ فقال : لا .
فلو أذن لهم لسجدوا له سجود إجلال وتوقير لا سجود عبادة كما قد سجد إخوة يوسف -عليه السلام – ليوسف .
وكذلك القول في سجود المسلم لقبر النبي صلى الله عليه وسلم على سبيل التعظيم والتبجيل لا يكفر به أصلا بل يكون عاصيا ، فليعرّف أن هذا منهي عنه ، وكذلك الصلاة إلى القبر
Don’t you see that the Companions, in the excess of their love for the Prophet, asked him: “Should we not prostrate to you?” and he replied no, and if he had allowed them, they would have prostrated to him as a mark of utter veneration and respect, not as a mark of worship,just as the The prostration done to Yusuf (a.s) by his brothers was not prostration of worship. The prostration of the Muslim to the grave of the Prophet is for the intention of respect and reverence. One is Not doing Kufr because of it whatsoever but he is being disobedient . Let him therefore be informed that this is forbidden. Similarly in the case of one who offers Prayer towards the grave.” [Imam Dhahabi in Mu`jam al-Shuyukh, Volume No.1, Page No. 55]
Note: Here Dahabee did not say it is shirk because the person was not seeking help from the grave or the person in Grave, Dahabee ra himself said
ولجهلة المصريين فيها اعتقاد يتجاوز الوصف، ولايجوز مما فيه من الشرك، ويسجدون لها، ويلتمسون منها المغفرة
And among the ignorance of the Egyptians they have characteristics that transgresses their belief , and this is not permissible , and it consists of shirk , and prostrating to her grave and seeking isthighfar from her and like that of idol worshipers[Seyar Ailam Nubala 10/106]
Sheikh Abdul Mohsin Al Abbad was asked What is Excuse of Ignorance?
العذر بالجهل يكون إذا عمل الإنسان شيئاً وهو جاهل ومثله يمكن أن يجهل أو قد يحصل فيه الجهل، وذلك مثل شيء يفعله بعض الناس ويظنون أنهم على حق مع أنهم على باطل، مثل افتتان كثير من الناس بالطواف بالقبور، وبالاستغاثة بأصحاب القبور، ودعوة أهل القبور، فإن من العلماء من يقول: إنه يحكم بكفرهم مطلقاً، ومنهم من يقول: تقام عليهم البينة أولاً لأنهم معذورون بالجهل، ثم بعد ذلك يكون الحكم عليهم بالكفر وأنهم يعاملون معاملة الكفار أو معاملة المرتدين. والذي يظهر أنها تقام عليهم البينة
The excuse of ignorance could be if a person done some action and he is ignorant like possibly he doesn’t know about it or obtained ignorance about it, and the like of these things done by some people and they think they are on Haq (Truth) while with this they are on Batil (Falsehood), like the Fitna which is erupted in many people doing Tawaf of Graves, Beseeching from the people of grave, and calling these dead people. So amongst the Ulema (a group) said that apply the ruling of Kafir to all of them, and amongst the Ulema (a group ) said first establish proof upon them because they are ignorant and then perform takfir of them and then treat to them in the way of disbelievers or apostates.
AND WHAT IS APPARENT TO ME IS TO (FIRST) ESTABLISH PROOF. [Provided by brother Muhammad Kashif khan Salafi]
Some Fatawa
a) Shaykh Abdul Qadir Jeelani RA said
“When you visit the graves then do not put your hands on them or kiss them as this is the habit of the jews, nor sit on the graves or rest against them..” (al-Ghuniyyah (1/91).
Scan: http://lh4.ggpht.com/_Y3h6JhqU8O4/TFbFeeG0GvI/AAAAAAAAAMo/-HZvP4VmhIE/s400/untitled.JPG
b) Imam Nawawi said
ومن خطر بباله أن المسح باليد ونحوه أبلغ في البركة فهو من جهالته وغفلته؛ لأن البركة إنما هي فيما وافق الشرع وأقوال العلماء، وكيف يبتغى الفضل في مخالفة الصواب؟!
Whoever thinks that wiping the grave (of the Prophet) with the hand attains barakah, then this is a result of the foolishness and ignorance, because barakah is attained by following shariyah and from the sayings of scholars. How can barakah can be attain by going against shariyah?[Al Eydaah fil Manaasik page 456]
c) Ibn Jama’ah said regarding practice of those who kiss the grave of Prophet peace be upon him:
وليس عجبي ممن جهل ذلك فارتكبه، بل عجبي ممن أفتى بتحسينه مع علمه بقبحه ومخالفته لعمل السلف
I am not surprised by those who are doing this due to their ignorance. But I am surprised by those who give fatwa of it being a good act even after knowing this practice is ugly and against the practice of salaf.
[Wafa al Wafa of Samhoodi 4/219]
d) as-Samhoodi commented:
قلت: وقد شاهدت بعض جهال القضاة فعل ذلك بحضرة الملأ، وزاد عليه وضع الجبهة كهيئة الساجد، فتبعه العوام، ولا قوة إلا بالله.
I say: I saw some ignorant judges doing this in al Malaa, and they would bow like prostration and the lay people followed them. [Wafa al Wafa of Samhoodi 4/219]
e) Imam أبي العباس الونشريسي (834-914 )the Imam of Malaki madhab said:
Among them are kissing the grave of pious person or a scholar. For indeed all of this is an innovation[alMayaar alMa`rab vol 2 page 490]
Scan: http://ia700403.us.archive.org/BookReader/BookReaderImages.php?zip=/1/items/Miyar_Muerib/meiaar02_jp2.zip&file=meiaar02_jp2/meiaar02_0489.jp2&scale=4&rotate=0
Related Link regarding this athar
http://ahlalhdeeth.com/vbe/showpost.php?p=47312&postcount=8