Tawassul Refutation Series (Athar of Utbi and verse 4-64)

The Verse

(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have found Allah the Granter of repentance, extremely Merciful [4:64]


From this verse the likes of as-Subki and Samhudi claimed the following:

As-Samhudi said:
والعلماء فهموا من الآية العموم لحالتي الموت والحياة، واستحبوا لمن أتى القبر أن يتلوها ويستغفر الله تعالى، وحكاية الأعرابي في ذلك نقلها جماعة من الأئمة عن العتبي
The scholars understood the general meaning from this verse, after the death (of Prophet peace be upon him) and in his life as well. And they considered it desirable act to recite this verse at the grave (of Prophet peace be upon him) and DO ISTIGHFAR FROM ALLAH, in this regard the group of scholars mentioned a story of a bedouin from al Utbi. [Wafa al Wafa 4/185]

Even though as-Samhudi states one should do Istighfar directly from Allah at his grave after reading this verse, but sufis now a days went to the next level, they started calling upon the Prophet peace be upon him for help in their house, roads and even in masajid as well and they present this verse as a proof. Allah’s aid is sought. For example,

Ahmad Yaar Khaan Naeemi Brailwi said:
(And if they had come to you) does not restrict him to come to Madina only, rather making your attention towards him is also coming towards him. [Noor ul Irfan under 4:64 page 137]

The tafsir presented by as-Subki and as-Samhudi was rejected by Ahlus sunnah, but this tafsir of Ahmad yaar khan is the innovative tafsir even according to classical sufis.

Just for the reference I want to quote as-Samhudi against the extreme sufis who kiss and bow in fornt of the graves of Auliyah. He said that Ibn Jama’ah said regarding practice of those people:
وليس عجبي ممن جهل ذلك فارتكبه، بل عجبي ممن أفتى بتحسينه مع علمه بقبحه ومخالفته لعمل السلف
I am not surprised by those who are doing this due to their ignorance. But I am surprised by those who give fatwa of it being a good act even after knowing this practice is ugly and against the practice of salaf.
[Wafa al Wafa of Samhudi 4/219]

as-Samhudi 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]

So those who quote as-Samhudi should also accept his other quotes as well. Coming back to the fahm of as-Samhudi on 4:64, His fahm was answered by Imam Ibn Abdul Hadi more than 100 years before he was even born.

a) Imam Ibn Abdul Hadi(704 h-744h) said in refutation of as-Subki
من فهم هذا من سلف الأمة وأئمة الإسلام، فاذكر لنا عن رجل واحد من الصحابة أو التابعين أو تابعي التابعين أو الأئمة الأربعة أو غيرهم من الأئمة وأهل الحديث والتفسير أنه فهم العموم بالمعنى الذي ذكرته أو عمل به وأرشد إليه. فدعواك على العلماء بطريق العموم وهذا الفهم دعوى باطلة
Who from the Salaf of this ummah and scholars of Islam understood this meaning? Show us the meaning of generality you have taken from this verse from only one sahaba, tabiyeen, Taba Tabiyeen or four Imams (Abu Hanifa, Maalik, Shafiee, Ahmad) or others from the people of hadith or Tafseer? or he practiced on it (as you mentioned), or guided towards it (like the way you explained). Your claim that all the scholars took its generality is a false claim[as-Sarim al-Munki fe Radd al-Subki page 321]

Note: Ibn Abdul Hadi was not alone in refuting as-Subki rather

1. Abul Muzaffar Yusaf bin Muhammad al Hanbalee (696h to 776h) [Trustworthy Imam Radd al Wafir 1/131] wrote الحمية الإسلامية في الإنتصار لمذهب ابن تيمية in refutation of as-Subki.

2. Abu Abdullah Muhammad bin Jamal al-din Yusaf ash-Shafiee Yemeni [Shaykh, The Imam, Allama see Ghayat al Eemani 1/623] wrote قصيدة في الرد على التقي السبكي والدفاع عن ابن تيمية in refutation of as-Subki.

b) Following is the Tafisr of 4:64 by Imam al Razi taken from Islamweb
Ar-Raazi may Allaah have mercy upon him interpreted the verse as meaning that, after they wronged themselves by referring to other than the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) for arbitration and by evading his judgment, had they come to him and shown regret for what they did, repented and asked for his pardon, and then had he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) asked Allaah The Almighty to forgive them and accept their repentance, they would have found Him accepting of repentance and Ever-Merciful.Ar-Raazi may Allaah have mercy upon him posed a question: he wondered if it would have been sufficient for them to repent and ask Allaah The Almighty for forgiveness. Why did they have to ask the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) to ask Allaah The Almighty to forgive them? Ar-Raazi may Allaah have mercy upon him answered this by saying, “When they referred to other than the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) for arbitration, they contradicted the decree of Allaah The Almighty and offended the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). That saddened him sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )…” Ar-Raazi elaborated saying that they sinned against the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ); hence, they had to apologize to him, and that was why they had to go to him and ask him to ask Allaah The Almighty to forgive them. (end quote from Islamweb)

This proves that even al Razi did not accept the general ruling as he is talking about only those hypocrite people who wronged and sinned at the time of Prophet peace be upon him.

Secondly, very Next verse says [004:065] “But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.”

Why don’t they take this verse in a general meaning? How many times these people take their disputes at the grave of Prophet peace be upon him and made him judge and how many times Prophet peace be upon him decided who is right and who is wrong? So, when it comes to asking help from dead, they use verse 64. But when it comes to making him judge i.e verse 65 they do interpretation, Like Ahmad Yaar Khan Naeemi said: “After the Prophet peace be upon him, The scholars are judge” [Noor ul Irfan under 4:65 page 138]

a) It is mentioned in Tafsir Jalalayn.

“O you who believe, obey God, and obey the Messenger and those in authority among you, that is, rulers, when they command you to obey God and His Messenger. If you should quarrel, disagree, about anything, refer it to God, that is, to His Book, and the Messenger, while he lives, and thereafter [refer] to his Sunna: in other words examine these [disputes] with reference to these two [sources], if you believe in God and the Last Day; that, reference to the two [sources], is better, for you than quarrelling or [adhering to] personal opinions, and more excellent in interpretation, in the end.”

Now here likes of brailwis accept what ahlus sunnah and tafsir al Jalalayn mentioned, they should also accept Sahaba and accepted mufassireen that verse 64 is regarding specific people.

Following verse clears the stance of Ahlus sunnah, Allah says in surah an-Nisa verse 110:
(And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft-Forgiving, Most Merciful.)

Tafsir Jalalayn says:
Whoever does evil, [commits] a sin by which another is harmed, as when Tu‘ma falsely accused the Jew, or wrongs himself, committing a sin [the consequences of which are] limited to him, and then prays for God’s forgiveness, for it, that is to say, [and then] he repents, he shall find God is Forgiving, Merciful, to him.(end quote)

In short, going to the grave of Prophet peace be upon him to seek Istaghfar is not necessary, rather Allah forgives anywhere anytime.

Following is response to Tahir ul Qadri by Br Bassam Zawadi, taken from Multaqa

First of all, the verse kind of makes it clear that it is talking about a certain group of them when it says “And if they had come to you”

Secondly, the Quranic commentators made it clear that it was referring to hypocrites…


يَعْنِي بِذَلِكَ جَلَّ ثَنَاؤُهُ : وَلَوْ أَنَّ هَؤُلَاءِ الْمُنَافِقِينَ الَّذِينَ وَصَفَ صِفَتهمْ فِي هَاتَيْنِ الْآيَتَيْنِ

and another opinion (that of Mujahid) was that it was referring to a specific Jew or Muslim…

وَقَالَ مُجَاهِد : عُنِيَ بِذَلِكَ : الْيَهُودِيّ وَالْمُسْلِم اللَّذَانِ تَحَاكَمَا إِلَى كَعْب بْن الْأَشْرَف


Says it was the hypocrites…

{ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ } بالتحاكم إلى الطاغوت { جاؤك } تائبين من النفاق متنصلين عما ارتكبوا

and Imam Razi says the same thing.
So this shows that the verse is not general if one looks at the asbaan al nuzool (reasons for the revelation of the verse and its historical context).(end quote of br bassam)

The Athar of al Utbi

وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه (الشامل) الحكاية المشهورة عن العتبي قال : كنت جالساً عند قبر النبي – صلى الله عليه وسلم – فجاء أعرابي، فقال : السلام عليك يا رسول الله، سمعت الله يقول: ” ولو أنهم إذ ظلموا أنفسهم جاؤوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله تواباً رحيماً”، وقد جئتك مستغفراً لذنبي مستشفعاً بك إلى ربي . ثم أنشأ يقول :
يا خير من دفنت بالقاع أعظمه فطاب من طيبهنّ القاع والأكم
نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم
ثم انصرف الأعرابي فغلبتني عيني، فرأيت النبي – صلى الله عليه وآله وسلم – في النوم فقال : يا عُتبي! الحق الأعرابي فبشره أن الله قد غفر له ”
Utbee narrated that once he was sitting beside the Prophet’s grave when a bedouin came and he said: “Peace be on you, O Allah’s Messenger. I have heard that Allaah says: “If they, when they were unjust to themselves, had come to you” … {Surah Nisa, verse 64} So I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose”. Then he recited these lines of poetry: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness”. Then the bedouin went away and I fell asleep. In my dream I saw the Prophet. He said to me: “O Utbee, the bedouin is right, go and give him the good news that Allaah has forgiven his sins”.[Tafsir Ibn Kathir under the verse 4:64, Ibn Qudama in Al-Mughni Kitab al-Hajj]

Ibn Kathir also mentioned this regarding Wezir Abu Shuja the student of Abu Ishaq Sherazi:
، فلما ثقل في المرض جاء إلى الحجرة النبوية فقال: يا رسول الله قال الله تعالى: {وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابا رَحِيما} [النساء: 64] وها أنا قد جئتك أستغفر الله من ذنوبي وأرجو شفاعتك يوم القيامة.
When his sickness reached to the higher level he came to the Hujrah of Prophet peace be upon him and said: O Messenger of Allah, Allah says: “If they, when they were unjust to themselves, had come to you” … {Surah Nisa, verse 64} Now I come to you and ASK ALLAH for forgiveness of my sins and hope for your intercession ON THE DAY OF JUDGEMENT. [al Bidaya wal Nihaya vol 12 under 488]

Short reply

Nowhere any of the above asked help of Prophet peace be upon him, rather they recited the verse, asked help from ALLAH ONLY and hoped for intercession on the day of judgement. This is not even close to shirk.

Detailed Reply

1. Introduction (this athar is not authentic according to those who mentioned it)
2. Biography of Utbi
3. Jarh on this Narration
4. The Claim that Ibne Kathir, an-Nawawi, al-Qurtubi, Ibn Qudamah etc mentioned this story in their books. It shows that they agree with this athar of Utbi
5. The Creed of those scholars who mentioned this story

a) Creed of Ibne Kathir
b) Creed of Ibn Qudamah
c) Creed of al-Qurtubi
d) Creed of an-Nawawi

6. Logical Argument
7. Conclusion
8. Related Articles
a) Refutation of Tahir ul Qadri on verse 4:64 by br. Bassam Zawadi
b) Tawassul: Islamic vs. bid’ah

1. Introduction (this Athar is not authentioc according to those who mentioned it)

Shaykh Saaleh aal ash-Shaykh
:” وابن كثير لم يروها ، وإنما قال في “تفسيره” : ” ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي … ” وما هذه برواية ، وإنما هو نقل.

وابن قدامة في “المغني” لم يروها ، وإنما حكاها بصيغة التضعيف (3/557) فقال : ” ويروى عن العتبي … ” . وليست هذه رواية ، إنما نقل بصيغة التمريض وهي تفيد التضعيف ”

Ibn Katheer did not narrated it rather he said in his “Tafseer”: “It was mentioned by a group like Shaikh Abu Nasr alsabbagh in his book alshamel the incident from Al-U’tbi is (famous)…” This is not narrating rather it is Naqal

And Ibn Qudama did not narrated it in his al Mughni rather he mentioned it with the mode of weakness 3/557 by saying: Yurwa an al Utbi…” This is not narrating rather it is Naqal with the mode of doubt which is pointing towards its weakness” [Haadihi Mafaheemuna pages 80-81]

This is weak according to Ibn Kathir, and others students of hadeeth know that if the muhaddith mentioned the narration with the seegha tamreedh, then it means it is weak according to him.

What is Seegha at-Tamreedh?

Imam Nawawi said

فصل قال العلماء المحققون من أهل الحديث وغيرهم : إذا كان الحديث ضعيفا لا يقال فيه قال رسول الله صلى الله عليه وسلم أو فعل أو أمر أو نهى أو حكم وما أشبه ذلك من صيغ الجزم ، وكذا لا يقال فيه روى أبو هريرة ، أو قال ، أو ذكر ، أو أخبر ، أو حدث ، أو نقل ، أو أفتى ، وما أشبهه ، وكذا لا يقال ذلك في التابعين ومن بعدهم فيما كان ضعيفا ، فلا يقال في شيء من ذلك بصيغة الجزم ، وإنما يقال في هذا كله روي عنه أو نقل عنه أو حكي عنه أو جاء عنه أو بلغنا عنه ، أو يقال أو يذكر أو يحكى أو يروى أو يرفع أو يعزى ، وما أشبه ذلك من صيغ التمريض ، وليست من صيغ الجزم ، قالوا : فصيغ الجزم موضوعة للصحيح أو الحسن ، وصيغ التمريض لما سواهما ، وذلك أن صيغة الجزم تقتضي صحته عن المضاف إليه فلا ينبغي أن يطلق إلا فيما صح ، وإلا فيكون الإنسان في معنى الكاذب عليه .

Scholars and researchers among people of hadeeth and others said that when the hadeeth is weak, so it will not be said that Prophet peace be upon him said or he had done or he ordered or he stopped and there are other words like this which are used for the mode of affirmation which cannot be used in this case. And it can not be said: Abu Huraira narrated or he said or mentioned or he told or explained or transferred or gave fatwa. And it can not be said for tabiyeen and people after them while the (narration attributed to them) is weak.

And we can not use the mode of affirmation in any other thing. In all these situations these modes are used ruviya anhu or nuqila anhu or huqiya anhu or jaa anhu or ballighuna anhu or it is said (Yuqal) or Yuzkaru or Yuhkay or Yurwa or yurfaoo or yuazaroo and there are other modes which can be used here (in seegha at-Tameeedh). And we can not use the mode of affirmation (on these kind of narrations) because the mode of affirmation are entitled for authentic and Hasan Narrations, and the mode of tamreedh is used for other narrations (like weak and fabricated etc). Because the mode of affirmation requires authentication of being established and it can not be used for the those which are not authentic. Else under such situations the man would be considered a liar if he say something” (al Majmu Sharh al Muhazab 1/63)

Comment: So its is clear that it is not authentic according to Muhadditheen because Ibn Qudamah mentioned it with the mode “Yurwa”, Ibn Katheer with “Hikayat al Mashoora”. Nawawi quoted with the mode “ما حكاه”.Secondly this is not Quran and Sunnah, not even saying of Sahabee and Tabiyee, How can it be evidence?

2. Biography of Utbi

a) Here’s al ‘Utbi’s biography from al Dhahabi’s Siyar A’lam al Nubala:
العُتْبِيُّ، مُحَمَّدُ بنُ عُبَيْدِ اللهِ بنِ عَمْرِو بنِ مُعَاوِيَةَ
العَلاَّمَةُ، الأَخْبَارِيُّ، الشَّاعِرُ، المُجَوِّدُ، أَبُو عَبْدِ الرَّحْمَنِ مُحَمَّدُ بنُ عُبَيْدِ اللهِ بنِ عَمْرِو بنِ مُعَاوِيَةَ بنِ عَمْرِو بنِ عُتْبَةَ بنِ أَبِي سُفْيَانَ بنِ حَرْبٍ الأُمَوِيُّ، ثُمَّ العُتْبِيُّ، البَصْرِيُّ. رَوَى عَنِ: ابْنِ عُيَيْنَةَ، وَأَبِي مِخْنَفٍ، وَوَالِدِهِ. وَعَنْهُ: أَبُو حَاتِمٍ السِّجِسْتَانِيُّ، وَإِسْحَاقُ بنُ مُحَمَّدٍ النَّخَعِيُّ وَكَانَيَشرَبُ. وَلَهُ تَصَانِيْفُ أَدَبِيَّاتٌ، وَشُهرَةٌ. مَاتَ: سَنَةَ ثَمَانٍ وَعِشْرِيْنَ وَمائَتَيْنِ
Al Utbi Muhammad bin Obaidullah bin Amr bin Muawiyah
He was Allamah, the one who narrate news, Poet, Al Mujawwid Abu Abdul Rahman Muhammad bin Obaidullah bin Amr bin Muawiyah bin Amr bin Utba bin Abu Sufiyan bin Harb al-Amwi utbi basree. He narrated from Ibn Uaniyah and Abu Mikhnaf and his father. And Abu Hatim Sajistani, Ishaq bin Muhammad an-Nakhaee narrated from him. He was drinker and wrote books

b) This is Biography from Ibne Khilkaan from Wafiyyaatul A’yaan
المعروف بالعتبي، الشاعر البصري المشهور؛ كان أديبا فاضلا شاعرا مجيدا، وكان يروي الأخبار وأيام العرب، ومات له بنون، فكان يرثيهم، وروى عن أبيه وعن سفيان بن عيينة ولوط بن محنف،وروى عنه أبو حاتم السجستاني وأبو الفضل الرياشي وإسحاق بن محمد النخعي وغيرهم، وقدم بغداد وحدث بها وأخذ عنه أهلها، وكان مستهترا بالشراب، ويقول الشعر في عتبة. وكان هو وأبوه سيدين أديبين فصيحين، وله من التصانيف كتاب الخيل وكتاب أشعار الأعاريب وأشعار النساء اللاتي أحببن ثم أبغضن وكتاب الذبيح وكتاب الأخلاق وغير ذلك.

وقال العتبي المذكور: سمعت أعرابيا يقول لرجل: إن فلانا وإن ضحك لك فإن عقاربه تسري إليك، فإن لم تجعله عدوا في علانيتك فلا تجعله صديقا في سريرتك .

ذكره ابن قتيبة في كتاب المعارف وابن المنجم في كتاب البارع وروى له:

رأين الغواني الشيب لاح بعارضي … فأعرضن عني بالخدود النواضر

وكن متى أبصرنني أو سمعن بي … سعين فرقعن الكوى بالمحاجر

فإن عطفت عني أعنة أعين … نظرن بأحداق المها والجآذر

فإني من قوم كريم ثناؤهم … لأقدامهم ضيعت رؤوس المنابر

خلائف في الإسلام، في الشرك قادة … بهم وإليهم فخر كل

He is known as al-U’tubi, a famous poet from the city of Basrah [in Iraq], he was a well respected and praised literary who reported ancestral stories and news of the Arabs. Many of his children passed away before him so he would write poems in their honor. He also narrated from his father and from Sufyan Bin Uýaynah and Lot bin Makhnaf. And from those who narrated from him are Abu Hatim al-Sajistani, Abul Fadl al-Riyashi, Ishaaq bin Muhammad al-Nakh’ie and others. He came to Baghdad and narrated his stories there and the people of Baghdad then reported his narrations. He was reckless with alcohol [i.e. he drinks alcohol] and would recite poems about U’tbah. Both he and his father were masters of eloquent rhetoric and specialized in literature. He authored numerous books; The Book of Horses, The Book of Bedouin Poems, The Book of Poems of Women who fell in love yet their love turned to hate afterward, The Book of al-Dhabeeh [i.e. the sacrifice], The Book of Manners and many more. The previously mentioned U’tubi said, ‘I heard a Bedouin say to a man, ‘There is a person who even when he smiles to your face, his scorpions are heading towards you, so if you do not take him as your enemy in public then at least do not take him as a friend in your heart.’ Ibn Qutaybah mentioned him in the book of ‘al-Ma’aarif’ and Ibn al-Munjim mentioned him in his book Al-Baari’, where he reported the following lines of poetry from him:

The playful girls noticed my grey hair…They therefore turned their blooming cheeks away from me
Whenever they used to hear me or see me…their eyes hurry to fill the holes [of the walls to see me] When some eyes turn away from me….they stare at me with eyes similar to the eyes of dears and wild cows
I am from tribe that are honored and praised…for their sake heads of pulpit have been wasted
They are rulers in Islam and rulers in leaders before commencement of Islam…From them and to them belong every glory and honor…(end)
Comment: The word for alcohol is “khimar” but here scholars used “Sharaab” for alcohol which is also used for drinking alcohol, for example in following hadith the word “sharaab” is used for alcohol.

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنِي اللَّيْثُ، قَالَ حَدَّثَنِي خَالِدُ بْنُ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلاَلٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، عَنْ عُمَرَ بْنِ الْخَطَّابِ، أَنَّ رَجُلاً، عَلَى عَهْدِ النَّبِيِّ صلى الله عليه وسلم كَانَ اسْمُهُ عَبْدَ اللَّهِ، وَكَانَ يُلَقَّبُ حِمَارًا، وَكَانَ يُضْحِكُ رَسُولَ اللَّهِ صلى الله عليه وسلم، وَكَانَ النَّبِيُّ صلى الله عليه وسلم قَدْ جَلَدَهُ فِي الشَّرَابِ، فَأُتِيَ بِهِ يَوْمًا فَأَمَرَ بِهِ فَجُلِدَ، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ اللَّهُمَّ الْعَنْهُ مَا أَكْثَرَ مَا يُؤْتَى بِهِ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ لاَ تَلْعَنُوهُ، فَوَاللَّهِ مَا عَلِمْتُ أَنَّهُ يُحِبُّ اللَّهَ وَرَسُولَهُ ‏”‏‏.‏
Narrated ‘umar bin Al-Khattab: During the lifetime of the Prophet there was a man called ‘Abdullah whose nickname was Donkey, and he used to make Allah’s Apostle laugh. The Prophet lashed him because of drinking (alcohol). And one-day he was brought to the Prophet on the same charge and was lashed. On that, a man among the people said, “O Allah, curse him ! How frequently he has been brought (to the Prophet on such a charge)!” The Prophet said, “Do not curse him, for by Allah, I know for he loves Allah and His Apostle.” (Bukhari Book #81, Hadith #771)

Comment: So when we see the context we can see the scholars were not talking about water, they were talking about drinking alcohol. In short Al-Utbi is Majhool al Haal as well as drinker, plus he used to make false poetry regarding women.

3. The criticism of Imams on this narration

a) Imam al Muhaddith Muhammad bin Ahmad bin Abdul-Haadee (705h to 744 h) said.
” وهذه الحكاية التي ذكرها بعضهم يرويها عن العتبي ، بلا إسناد ، وبعضهم يرويها عن محمد بن حرب الهلالي ، وبعضهم يرويها عن محمد بن حرب عن أبي الحسن الزعفراني ، عن الأعرابي ، وقد ذكرها البيهقي في كتاب شعب الإيمان بإسناد مظلم ، عن محمد بن روح بن يزيد بن البصري ، حدثني أبو حرب الهلالي قال: حج أعرابي فلما جاء إلى باب مسجد رسول الله صلى الله عليه وسلم أناخ راحلته فعقلها ، ثم دخل المسجد حتى أتى القبر ، ثم ذكر نحو ما تقدم
“This incident as some people have mentioned and have narrated it from Utba without a chain, some narrate it from Muhammad bin Harb al-Hilaalee and some from Muhammad bin Harb from Abul-Hasan Za’afaraanee and he from the bedouin arab. Biahaqee has transmitted in Shu’bal Eemaan with a defective chain from Muhammad bin Rooh bin Yazeed Basree who said mentioned to me Abu Harb al-Hilaahee and then he mentioned the narration as above.(as-Saarim al Munkee pg.246)

b) Allamah al Muhaddith Muhammad Basheer Al Sahsawani said
أقول: ليست هذه الحكاية مما تقوم به الحجة.

This story is not evidence [ صيـانة الإنسـان من وسوسة الشيخ دحلان page 255]

c) Shaykh Nasir ud Din Al Bani said this is fabricated in his Beautiful book Tawassul Anwa wal Ahkam

4. The Claim that Ibne Kathir, an-Nawawi, al-Qurtubi, Ibn Qudamah etc mentioned this story in their books. It shows that they agree with this athar of Utbi

Reply to this is that no where Ibne Kathir and others Authenticated this athar, but he said it is Mashur Hikayah. And we say Hikayah can be weak and Fabricated.
5. The creed of those scholars who mentioned this story.

a) Creed of Ibne Kathir

Under 4:64 Ibn Kathir said before quoting the story of al Utbi
{ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوۤاْ أَنفُسَهُمْ } الآية، يرشد تعالى العصاة والمذنبين إذا وقع منهم الخطأ والعصيان أن يأتوا إلى الرسول صلى الله عليه وسلم، فيستغفروا الله عنده، ويسألوه أن يستغفر لهم، فإنهم إذا فعلوا ذلك، تاب الله عليهم، ورحمهم، وغفر لهم، ولهذا قال: { لَوَجَدُواْ ٱللَّهَ تَوَّاباً رَّحِيماً }
(If they (hypocrites), when they had been unjust to themselves,) directs the sinners and evildoers, when they commit errors and mistakes, to come to the Messenger , so that they ask Allah for forgiveness in his presence and ask him to supplicate to Allah to forgive them. If they do this, Allah will forgive them and award them His mercy and pardon. This is why Allah said,(they would have found Allah All-Forgiving (One Who forgives and accepts repentance), Most Merciful).
(end quote)

So the saying of Ibn Kathir is different, because he said ask Allah for forgiveness “IN HIS (peace be upon him) PRESENCE” and we know that Prophet peace be upon him is not present, neither any other Prophet is present as said by Ibn Kathir in the commentary of following verse.

Allah says: And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshiped beside the Beneficent? (43:45)

Commentary of Ibn e kathir says
قال مجاهد في قراءة عبد الله بن مسعود رضي الله عنه: (واسأل الذين أرسلنا إليهم قبلك رسلنا). وهكذا حكاه قتادة والضحاك والسدي عن ابن مسعود رضي الله عنه، وهذا كأنه تفسير لا تلاوة، والله أعلم. وقال عبد الرحمن بن زيد بن أسلم: واسألهم ليلة الإسراء؛ فإن الأنبياء عليهم الصلاة والسلام جمعوا له، واختار ابن جرير الأول، والله أعلم.

Mujahid said that `Abdullahbin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad Dahak and as-Suddi from Ibn Mas`ud, may Allah be pleasedwith him. Yet this appears to be an explanation rather than an alternate version of recitation. so meaning is that ask to those people to whom these messengers were sent, abdul rehman said ask to the anbiya, meaning in the night of meraj and Ibn Jaeeer at-Tabri holds the first opinion (end quote)
It is Clearly Refuting the stance that we can ask anbiya in this world because Ibne Kathir and at-Tabri knew, that it is impossible for Prophet peace be upon him to ask anbiya in this world (other then a miracle) so they preferred first opinion. When it is impossible for Prophets then how can it be possible for lay people?

Now Explicit Sayings of Ibn Kathir himself

1) Hafidh Ibn Katheer said
وقد ذكر الحافظ بن عساكر في ترجمة أحمد بن كثير وقال إنه كان من الصالحين أنه رأى النبي صلى الله عليه وسلم وأبا بكر وعمر وهابيل، أنه استحلف هابيل ان هذا دمه فحلف له وذكر أنه سأل الله تعالى أن يجعل هذا المكان يستجاب عنده الدعاء فأجابه إلى ذلك وصدقه في ذلك رسول الله صلى الله عليه وسلم وقال إنه وأبا بكر وعمر يزورون هذا المكان في كل يوم خميس وهذا منام لو صح عن أحمد بن كثير هذا لم يترتب عليه حكم شرعي والله أعلم
Hafidh Ibne Asakir mentioned in the Biography of Ahmad bin Katheer that he (Ibn Asakir) said he (Ahmad bin Katheer) was among the Pious People and he saw Prophet peace be upon him,Abu bakr, Umar and Habeel in the dream. They (Prophet peace be upon him, Abu Bakr and Umar) asked Habeel to swore that this is his blood (i.e. the place of his death), and He (Habeel) swore, And he mentioned: He (Habeel) asked Allah to make this place (the place where he was killed), the place where the dua is answered and Prophet peace be upon him accepted his truthfulness and He said: (that he saw) Abu Bakr and Umar visiting that place on every thursday. (Ibn Kathir said): If this dream is proven from Ahmad bin Katheer then the rulings of Shariy`ah can not be made through this dream. [Al Bidaya Wal Nihaya vol 1 Page 105 and 106]

Comment: Extreme sufis would use this dream for their false aqaaid. Whereas, Ibn Kathir clearly rejected the idea of Innovative tawassul and travelling to the places i.e. trees, graves etc for the acceptance of the dua.
Ibne Katheer said under the Biography of Sayyiyadah Nafeesah in Al Bidaya wal Nihayaوالذي ينبغي أن يعتقد فيها ما يليق بمثلها من النساء الصالحات، وأصل عبادة الأصنام من المغالاة في القبور وأصحابها، وقد أمر النبي بتسويه القبور وطمسها، والمغالاة في البشر حرام(rough)The AITEQAAD(creed) of people regarding her is not applicable for righteous women like her, The Origon of Idol worship is Ghuloo for graves and owners of graves(the person who is in the grave), Thats why Prophet peace be upon him ordered to level and Obliterate the graves, Making Ghuloo for any Man is Haram.http://ar.wikisource.org/wiki/البداية_والنهاية/الجزء_العاشر/وفاة_السيدة_نفيسة
b) Ibne Kathir said under the Biography of Sayyiyadah Nafeesah in Al Bidaya wal Nihaya
والذي ينبغي أن يعتقد فيها ما يليق بمثلها من النساء الصالحات، وأصل عبادة الأصنام من المغالاة في القبور وأصحابها، وقد أمر النبي بتسويه القبور وطمسها، والمغالاة في البشر حرام
ومن زعم أنها تفك من الخشب ( هكذا ) أو أنها تنفع أو تضر بغير مشيئة الله فهو مشرك.رحمها الله وأكرمها.)

The AITEQAAD(creed) regarding her is not applicable for righteous women like her, The Origin of Idol worship is Exaggeration for graves and people of graves(the person who is in the grave), That is why Prophet peace be upon him ordered to level and Obliterate the graves, and Exaggerating for any Man is Prohibited, It is alleged.. (whoever think) they can benefit or harm without the will of Allah is Mushrik. (end quote)

Comment: Ibn Kathir did Talkhees of the book of Ibn Tamiyah “Radd al Bukri”. It is refutation of Noor al Din alBukri ash-Shafiee on the issue of Istegatha through dead. Ibn Kathir went with the opinions of Ibn Tamiyah on the issue of Istegatha and the name of Talkhees is “Talkhees Kitab al Istegatha”.

3) Ibn Kathir said regarding alBukri (the one who went against Ibn Taymiyah on the issue of Istigatha)
الشيخ الإمام الزاهد نور الدين أبو الحسن علي بن يعقوب بن جبريل البكري المصري الشافعي، له تصانيف، وقرأ مسند الشافعي على وزيرة بنت المنجا، ثم إنه أقام بمصر، وقد كان في جملة من ينكر على شيخ الاسلام ابن تيمية، أراد بعض الدولة قتله فهرب واختفى عنده كما تقدم لما كان ابن تيمية مقيما بمصر، وما مثاله إلا مثال ساقية ضعيفة كدرة لا طمت بحرا عظيما صافيا، أو رملة أرادت زوال جبل، وقد أضحك العقلاء عليه، وقد أرا السلطان قتله فشفع فيه بعض الأمراء، ثم أنكر مرة شيئا على الدولة فنفي من القاهرة إلى بلدة يقال لها: ديروط، فكان بها حتى توفي يوم الاثنين سابع ربيع الآخر، ودفن بالقرافة، وكانت جنازته مشهورة غير مشهودة، وكان شيخه ينكر عليه إنكاره على ابن تيمية، ويقول له أنت لا تحسن أن تتكلم.
Shaykh Imam Zaahid Noor al din Abul Hasan bin Yaqoob bin Jibreel al Bukri al Misree ash Shafiee, He wrote books, He recited Musnad ash-Shafiee in front of Wazeerah bint al Manja. Then he resided in egypt. He is in those who are against Shykh al Islam Ibn Tamiyah as a whole. Some of the people of power wanted to kill him and he ran away and took shelter from him (Ibn Tamiyah) as it is mentioned earlier, because Ibn Tamiyah lived in Egypt. His (al Bukri) example is like weak canal who wants to slap Pure and Great Ocean (Ibn Tamiyah), or like the sand (al Bukri) who wants to remove Mountain (Ibn Tamiyah). He made the wise people laugh at him. Sultan wanted to kill him but some of the Umaraa favoured him, Then he rejected somethings of the state and he was thrown out from al Qaahirah to the city called Dewroot. He was there untill he died on Monday 7th of Rabi ul Akhir. He was buried in Qurafa. His funereal was famous but not seen. His teacher used to reject him due to going against Ibn Tamiyah. He said You do not talk good [Al Bidaya wal Nihaya vol 14 page 136]

Comment: So, for Ibn Kathir the stances of al Bukri against Ibn Tamiyah are false. Ibn Tamiyah was pure ocean the mountain and al Bukri who supported Istegatha is a small dirty canal and a sand againt mountain. Own sayings of Ibne Kthir is different, Quoting something in book never means the author agrees with it.

He also said al-Bukri was stopped to give fatwa and thrown out from the city
وذلك لاجترائه وتسرعه على التكفير والقتل والجهل الحامل له على هذا وغيره.
This was because he dared to (give fatawa on) takfeer and killing very early and his ignorance was the reason behind this [AlBidaya wal Nihaya vol 14 page 89]

Comment: This is the same attitude of brailwis in Pakistan. They did takfir of everyone who do not agree with them.

4) Ibn Kathir said regarding pious people:
“Allah describes the Muttaqin, His pious servants, whom He promised tremendous rewards, (Those who say: “Our Lord! We have indeed believed”) in You, Your Book and Your Messenger. (so forgive us our sins) because of our faith in You and in what You legislated for us. Therefore, forgive us our errors and shortcomings, with Your bounty and mercy, (and save us from the punishment of the Fire.)” [Tafsir Ibn Kathir 2/23 under 3:16]

He only allowed legislated tawassul, See also Aqeedah of Ibn Kathir and grave worship here:

b) Creed of Imam Ibn Qudama


Ibn Qudama (may Allaah be pleased with him) said:
In the case of one who is deceased, it is permissible to do it on his behalf without permission, whether it is obligatory or voluntary, because the Prophet (peace and blessings of Allaah be upon him) enjoined Hajj on behalf of the deceased, and it is known that permission cannot be sought from the deceased. [Al-Mughni (3/95)] Ibn Qudama says the following:
اللهم إنك قلت وقولك الحق : { ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما } . وقد أتيتك مستغفرا من ذنوبي ، مستشفعا بك إلى ربي ، فأسألك يا رب أن توجب لي المغفرة ، كما أوجبتها لمن أتاه في حياته ، اللهم اجعله أول الشافعين

O ALLAH You spoke and your word is true”And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have found Allah the Granter of repentance, extremely Merciful”(Surah an-Nisa verse 64) I came to you after I have had asked for forgiveness of my sins and seeking your intercession with your Lord. So I ask you, O Allah! To grant me your forgiveness, just as you granted it for those who came to him when he was alive. O Allah! Make him the first of all intercessors…”[alMughni Vol 3 Kitab al-Hajj]

It is clear that Ibn Qudama is making du’a to Allah directly, and there is absolutely nothing wrong with this, let alone it be bid’a or Shirk. For more information see this: http://www.ahlalhdeeth.com/vbe/showthread.php?t=14758

Ibn Qudama Hanbalee said
” ولا يستحب التمسح بحائط قبر النبي صلى الله عليه وسلم ولا تقبيله قال أحمد : ما أعرف هذا . قال ابن الأثرم : رأيت أهل العلم من أهل المدينة لا يمسون قبر النبي صلى الله عليه وسلم, يقومون من ناحية فيسلمون ”

It is not recomended to touch the wall of the grave of Prophet peace be upon him nor kiss it. Ahmad said ‘I do not know this. ibn Al-Athram said: I have seen The people of knowledge from Madeena, they would not touch the grave. They would simply stand to the side and send Salam[See also Kashaf al Qina 2/139]

Comment: This proves that leave a side asking help from auliyah and prophets in homes and masajid, even on the grave it is recommended to say Salam, rather than saying “O Abdul Qadir help me or O Prophet help me”

Imam Ibn Qudama Hanbalee said
ولأن تخصيص القبور بالصلاة عندها يشبه تعظيم الأصنام بالسجود لها ، والتقرب إليها ، وقد روينا أن ابتداء عبادة الأصنام تعظيم الأموات ، باتخاذ صورهم ، ومسحها ، والصلاة عندها .

The special treatment of graves by means of praying by them is similar to the veneration of idols by prostrating oneself before them and wishing to draw near to them. And it is narrated that idol worship began initially by praising the dead by taking their pictures and wiping them and praying over them.
[Al Mughni, Kitab al-Janaiz Vol 2 page 193]

He also said:
وَيَنْبَغِي ان تكون شريعتهم غير شَرِيعَة مُحَمَّد صلى الله عَلَيْهِ وَسلم وَدينهمْ غير دين الْإِسْلَام لِأَن دين الْإِسْلَام هُوَ الَّذِي جَاءَ بِهِ مُحَمَّد صلى الله عَلَيْهِ وَسلم وَهَذَا إِنَّمَا جَاءَ بِهِ الْأَشْعَرِيّ وَإِن رَضوا هَذَا واعترفوا بِهِ خَرجُوا عَن الْإِسْلَام بِالْكُلِّيَّةِ
For sure their Shareeah is not the Shareeah what Muhammad peace be upon him brought and their religion is other than Islam, since Islam is what Muhammad Sallahu alaihiwasallam came with and as far as they are concerned its what Ashari has come with , and if what Ashari has come with is accepted and agreed , then they are out of Islam completely [Hikayah tul Munazirah fil Quran ma Baz Ahlul Bidah by Abdullah bin Ahmad bin Muhammad al Maqdasee]

c) Creed of al Qurtubi.
These people quotes from Tafsir al-Qurtubi that

Its related from Abu Sadiq (ra) that Imam Ali (ra) said: “Three days after burying the Prophet (Peace Be Upon Him) arab did came and did throw himself on the grave of the Prophet (Peace Be Upon Him), took the earth and throw it on his head. He said: “Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me.” After that a call from the grave did came: “Theres no doubt, you are forgiven!” [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]

Comment: From this athar some people claim that this was the aqeeda of Imam al Qurtubi, but that is false because the narration is fabrication and no where al-Qurtubi authenticated it.

Scholars on this narration:

1. Muttaqi al Hindi quoted this naration in Kanzul Ummal and said:
قال في المغني: الهيثم بن عدي الطائي متروك
(ad-Dahabi) said in al Mughni: al Haytam bin Adi al Taai is Matrook (rejected). [Kanz ul Ummal 4322]

2. as-Suyuti mentioned this narration in Jaam`e al Ahadeeth and said:
قال في المغني: الهيثم بن عدي الطائي متروك
It is mentioned in al Mughni: al Haytam bin Adi al Taai is rejected. [Jaam`e al Ahadeeth 31/241]

3. Imam Ibn Abdul Hadi said
وقد وضع لها بعض الكذابين إسناداً إلى علي بن أبي طالب رضي الله عنه كما سيأتي ذكره .

Some liars have even raised the chain to Alee bin Abee Taalib (as-Saarim al Munkee pg.246)
on page 247 he says

“وفي الجملة : ليست هذه الحكاية المنكورة عن الأعرابي مما يقوم به حجة وإسنادها مظلم ”

This story mentioned from al Arabi is not evidence, its chain is Dark”(end)

Note that Ibne Abdul Hadi was a Muhaddith and Imam as said by Ibne kathir,Dahabee and others,

Ibn kathir RA said regarding him

“الشيخ الإمام العالم العلامة الناقد البارع في فنون العلم، حصل من العلوم ما لا يبلغه الشيوخ الكبار، وتفنن في الحديث والنحو والتصريف والفقه والتفسير والأصلين والتاريخ

The shaykh the Imam The scholar …..[Al Bidaya wal Nihayah 14/237]

He also said:

His father told me when Ibn Adul Hadi was dying his last words were the Shahadah

أشهد أن لا اله الا الله وأشهد ان محمد رسول الله‏. اللَّهُمَّ اجْعَلْنِي من التَّوَّابِينَ، وَاجْعَلْنِي من المُتطَهِّرِينَ

[Al Bidaya wal Nihaya 14/237]

Ibn e Nasir ud din damashqi said.
قال ابن ناصر الدين الدمشقي: الشيخ الإمام العلامة الحافظ الناقد ذو الفنون عمدة المحدثين متقن المحررين.

Al shaykh Al Imam Al Allamah Al Hafidh…[Al Radd Al Wafir vol 1 page 29]

Now see own sayings of al-Qurtubi,
i) He said
قوله تعالى: { فَٱدْعُوهُ بِهَا } أي ٱطلبوا منه بأسمائه؛ فيطلب بكل ٱسم ما يليق به، تقول: يا رحيم ارحمني

The saying of Allah {so call on Him by them} means ask by the names. Ask the similar thing by every name like Ya Raheem Arhamni [Tafsir al Qurtubi 7/327 under 7:180]


Comment: He only allowed the Jaiz Tawassul in his own statements. He even went against asking help from Pious and Prophets.

ii) He said
فدل هذا على أن الدعاء هو العبادة. وكذا قال أكثر المفسرين

‘Your Lord said: Call upon Me, and I will respond to you!’, this proves that invocation is the act of worship, and this is what most of the mufassirin are upon’. [Tafsir al Qurtubi under 40:60]

iii) Al- Qurtubi also said under the verse

([035:014] If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your “Partnership”. and none, (O man!) can tell thee (the Truth) like the One Who is acquainted with all things.)

He commented
ثم يجوز أن يرجع هذا إلى المعبودين مما يعقل؛ كالملائكة والجن والأنبياء والشياطين؛ أي يجحدون أن يكون ما فعلتموه حقاً، وأنهم أمروكم بعبادتهم؛
كما أخبر عن عيسى بقوله:
{ مَا يَكُونُ لِيۤ أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ
This is Possible that this ayah is for Angels,Jinn, Prophets and Satan they will Reject What have you done and they (will reject that they) told them to worship them, Like EESA ALEH SALAM will say (It was not for me to say what I had no right (to say).


iv) He said

و «يبتغون» يطلبون من الله الزلفة والقربة، ويتضرعون إلى الله تعالى في طلب الجنة، وهي الوسيلة.
They find seeking nearness to Allah. And they request Allah for Paradise by weaping and This is al-Waseelah [Tafsir al-Jame Ahkam al-Quran under Surah al-Israa verse 57]

Comment: So for him invocation is worship and if one calls Prophets and pious after their blessed death this is worship. He only talk about asking directly from Allah by his attributes and requesting Him by weaping. NO INNOVATIVE TAWASSUL or Istigatha.

d) Creed of an-Nawawi
Some of the people quote the following saying of Imam an-Nawawi where he said regarding the one who went for Hajj and visit the grave of Rasool Allah peace be upon him

ثم يرجع إلى موقفه الاول قبالة وجه رسول الله صلى الله عليه وسلم ويتوسل به في حق نفسه ويستشفع به إلى ربه سبحانه وتعالى
He should turn towards the face of the Messenger of Allah (صلى الله عليه وسلم) and make him a means for the sake of himself and also seek his intercession (shafa’at) towards reaching God. [Imam an-Nawawi in Al-Majmu’, Volume No. 8, Page No. 274]

Comment: Now here He did not mentioned what should a person say at the grave for tawassul? But still they say see he said Tawassul through the Prophet peace be upon him is allowed, but let us see another quote of an-Nawawi where he mentioned How should a person make tawassul at the grave..

Explicit sayings of an-Nawawi.

a) He said regarding the one who visits the grave of Prophet peace be upon him Under the chapter
فصل فى زيارة قبر رسول الله صلى الله عليه وسلم وأذكارها
“Section regarding Visit to the grave of the Messenger of Allah peace be upon him, and the Dhikr made there”

وليقلْ‏:‏ اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ صلى اللّه عليه وسلم ما رزقْتَهُ أوْلِياءَكَ وأهْلَ طَاعَتِكَ واغْفِرْ لي وارْحمنِي يا خَيْرَ مَسْؤُول

One should say,”O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the Grave of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked” [Imam Nawawi in Kitab ul Adhkaar, Page No. 261]

Comment: This dhikr at the grave of Rasool Allah peace be upon him is explicit proof that an-Nawawi only allowed tawassul through the righteous deeds as visiting the grave of Prophet peace be upon him is one of the righteous deed as said by Shaykh ul Islaam Imam Ibn Taymiyyah raihmahullah
وإن كان المسافر إلى مسجده يزور قبره صلى الله عليه وسلم، بل هذا من أفضل الأعمال الصالحة
If a traveler goes to Masjid (alNabvi) then he should visit the grave of Prophet صلى الله عليه وسلم rather it is from the best of actions. [Majmu’a Fatwaa Ibn Taymiyyah 27/330]

Comment: In short, an-Nawawi only allowed Jaiz type of tawassul which is against the tawassul of brailwiyah.

b) Imam an-Nawawi said

ومن خطر بباله أن المسح باليد ونحوه أبلغ في البركة فهو من جهالته وغفلته؛ ألن 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) Imam an-Nawawi said regarding the athar of Umar ra and Al Abbas ra:
يستحب أن يستسقى بالخيار من أقارب رسول الله صلى الله عليه وسلم وبأهل الصلاح من غيرهم ، وبالشيوخ والضعفاء والصبيان والعجائز وغير ذوات الهيئات من النساء ودليله ما ذكره المصنف
It is Mustahab to ask from the pious relative of Prophet peace be upon him and other pious people, The Shuyukh, The Weak ones, The Children, Old Women to ask Allah for rain, the evidence for this is mentioned by the Author. [al Majmoo Sharah al Muhzab 5/73]

These are the clear and explicit statements of Imam an-Nawawi, Brother should quote all the quotes rather than taking one quote of the scholar and challenge people of Sunnah.

d) The great sudent of Imam an-Nawawi in fiqh Qadhi Sadr ud din al Jafri also did al Istesqa through recommended sunnah other than innovative way as Ibn Kathir mentioned:
وفي هذا اليوم نودي بالبلد بصوم الناس لأجل الخروج إلى الاستسقاء، وشرع في قراءة البخاري وتهيأ الناس ودعوا عقيب الصلوات وبعد الخطب، وابتهلوا إلى الله في الاستسقاء، فلما كان يوم السبت منتصف صفر، وكان سابع نيسان، خرج أهل البلد برمتهم إلى عند مسجد القدم، وخرج نائب السلطنة والأمراء مشاة يبكون ويتضرعون. واجتمع الناس هنالك وكان مشهدا عظيما، وخطب بالناس القاضي صدر الدين سليمان الجعفري وأمن الناس على دعائه، فلما أصبح الناس من اليوم الثاني جاءهم الغيث بإذن الله ورحمته ورأفته لا بحولهم ولا بقوتهم، ففرح الناس فرحا شديدا وعم البلاد كلها ولله الحمد والمنة وحده لا شريك له.
This day it was announced in the city that people should fast and come to pray salat al Istesqa and read al Bukhari. The people accepted and supplicated after the sermons and prayers. And invoked to Allah in al Istasqa. When Saturday came on 15th of Safar which was 17th of April, the people of city came to masjid al qadam, Deputy of sultan and leaders also came in submission. People gathered and it was a great sight. Qadhi Sadr ud din bin Sulaiman al Jafri gave sermon and the people said Ameen to his prayers. Next day Allah with his mercy sent rain, not because of their power. People became very happy and it was rained in all the cities All praise and gratitude be to Allah alone with no partner[Al Bidaya wal Nihaya 14/ 112]

Note: Qadhi Sadr ud din al Jafri who prayed was student of Imam an-Nawawi in fiqh [Al Bidaya wal Nihaya 14/142] No one went to the grave of Auliyah, or asked help from dead, neither student of an-Nawawi said we should go to the graves and ask with their waseelah.

e) Last but not the least, Imam an-Nawawi said right after quoting the narration of Atbi:
لا يجوز أن يطاف بقبره صلى الله عليه وسلم ويكره إلصاق الظهر والبطن بجدار القبر ، قاله أبو عبيد الله الحليمي وغيره ، قالوا : ويكره مسحه باليد وتقبيله ، بل الأدب أن يبعد منه كما يبعد منه لو حضره في حياته صلى الله عليه وسلم . هذا هو الصواب الذي قاله العلماء وأطبقوا عليه ، ولا يغتر بمخالفة كثيرين من العوام وفعلهم ذلك ، فإن الاقتداء والعمل إنما يكون بالأحاديث الصحيحة وأقوال العلماء ، ولا يلتفت إلى محدثات العوام وغيرهم وجهالاتهم .
‘Circumambulation to the grave of Prophet peace be upon him is not allowed, and it is Disliked to touch the wall of the grave with back and stomach, Abu Obaidullah al Haleemi and others said that, they said: It is disliked to touch it with hands and kissing it, Rather good manners are One should be far from the grave, as he would do if he were in the Prophet’s peace be upon him lifetime. This is the right opinion, as the scholars say Do not be deceived by the practice of the many of the common folks, as the following and practice should be upon AUTHENTIC AHADEETH and the sayings of the scholars, no attention should be paid to the common folks, others and ignorants [Imam an-Nawawi in Al-Majmu’, Volume No. 8, Page No. 275]

Comment: See how they hide the statements of an-Nawawi? OWN stance of Imam an-Nawawi is different from the brailwiyah
6. Logical Argument
For the sake of argument even if it is sahih then its not fulfilling the criteria of the tawassul which soofis practice, i.e

First consider yourself to be a hypocrite (because 4:64) is about Hypocrites and then Go to the Grave of Prophet peace be upon him then make tawassul. But here we can see people ask help from Prophet peace be upon him in their Homes and in Masajid and everywhere, but this athar (which is actually not evidence) is about only at the Grave of Prophet peace be upon him.

7. Conclusion

This Athar is Fabricated
Even if they consider it to be authentic then it is not evidence for them because it is not Quran, Hadeeth or Saying of any Sahabi
Even if they Consider this to be authentic then it is not fulfilling the criteria of tawassul of soofis.
8. Related Articles

a).See beautifully explained and misconceptions regarding this athar


Detailed Article in Arabic with the name of الشهاب السني في إثبات ضعف حديث العتبي : أو إتمام الكلام على حديث الأعرابي by Shaykh ‘Abu ‘Umar ad-Dusaree

source: http://www.forsanelhaq.com/showthread.php?t=112408

b). Tawassul: Islamic vs. bid’ah