The Hadith
عن أنس بن مالك قال: لما ماتت فاطمة بنت أسد بن هاشم أم علي رضي الله عنهما
دخل عليها رسول الله صلى الله عليه وسلم فجلس عند رأسها فقال: ”رحمك الله يا أمي، كنت أمي بعد أمي، تجوعين وتشبعيني، وتعرين وتكسيني، وتمنعين نفسك طيباً وتطعميني، تريدين بذلك وجه الله والدار الآخرة”. ثم أمر أن تغسل ثلاثاً فلما بلغ الماء الذي فيه الكافور سكبه رسول الله صلى الله عليه وسلم بيده، ثم خلع رسول الله صلى الله عليه وسلم قميصه فألبسها إياه، وكفنها ببرد فوقه، ثم دعا رسول الله صلى الله عليه وسلم أسامة بن زيد وأبا أيوب الأنصاري وعمر بن الخطاب وغلاماً أسود يحفرون، فحفروا قبرها، فلما بلغوا اللحد حفره رسول الله صلى الله عليه وسلم بيده وأخرج ترابه بيده، فلما فرغ دخل رسول الله صلى الله عليه وسلم فاضطجع فيه فقال: ”الله الذي يحيي ويميت، وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد، ولقنها حجتها، ووسِّع عليها مدخلها بحق نبيك والأنبياء الذين من قبلي فإنك أرحم الراحمين”. وكبر عليها أربعاً، وأدخلوها اللحد هو والعباس وأبو بكر الصديق رضي الله عنهم.
رواه الطبراني في الكبير والأوسط، وفيه روح بن صلاح، وثقه ابن حبان والحاكم وفيه ضعف، وبقية رجاله رجال الصحيح
It is narrated by Anas bin Malik. He said: When the mother of ‘Ali bin Abu Talib — Fatimah bint Asad bin Hashim — died, Allah’s Messenger (Peace Be Upon Him) called on her and sat down by the head of the bed and said, “O dear mother, may Allah have mercy on you. After my mother, you were the one I regarded as my mother. When I was hungry you fed me to the point of saturation while you yourself remained hungry. Then you helped me put on clothes and instead of eating yourself, you gave me nice things to eat. You did all this for Allah’s pleasure and for a good reward in the Hereafter.” Then he (the Prophet) commanded to bathe her three times. When camphor water was brought, Allah’s Messenger (Peace Be Upon Him) poured some water into his hands. Then Allah’s Messenger (Peace Be Upon Him) took off his shirt and clothed her with it and used his own sheet of cloth as her coffin.Then Allah’s Messenger (Peace Be Upon Him) sent for Usamah bin Zayd, Abu Ayyub al-Ansari and ‘Umar bin al-Khattab and the negro slave to dig up the grave. So they dug her grave. When they reached near the lahd, Allah’s Messenger (Peace Be Upon Him) dug it up and drew the soil out with his own hands. When he finished, Allah’s Messenger (Peace Be Upon Him) entered and lay down in (the grave), and said, “It is Allah Who controls life and death, and He is Ever living and will never die. (O Allah,) forgive my mother—Fatimah bint Asad— and help her answer properly at the time of questioning and through the mediation of Your Prophet (Muhammad) and the former prophets, make her grave capacious.Surely You are infinitely Merciful.” Then he repeated, “God is Great” four times (i.e. led the funeral prayer). Then he, ‘Abbas and Abu Bakr as-Siddiq lowered her into the grave.
Tabarani Mu’jam Al-Ausat Volume 001, Page Number 67-68, Hadith Number 189
Reply
Defects in Chain
1. This Narration is Munqati (discontinue)
2. Rawh ibin Sallah is alone in Narrating it
3. Rawh ibin Sallah is Weak
4. This hadeeth is weak as Scholars of hadeeth say, it is not authentic even according to Ibne Hibban and Hakim
.
1. This Narration is Munqati (discontinue)
Hafiz Mubashar Hussain Lahori said
Sufiyan Thawri Died in 161 h and Rawh bin Sallah died is 233 h and there is gap of 74 years in between them…. That’s why this is powerful point that Rawh bin Sallah never heard from Sufiyan Thawri… Ibn Hibban said regarding the narrator (Rawh bin Sallah) Rawh bin Sallah al-Misree narrates from the people of Egypt, Kitab al Thiqqat vol 8 page 244 and Sufiyan Thawri is Kufi, so it is not proven that Rawh bin Sallah wen to egypt, and Imam Al Mizzi did not mentioned him (Rawh bin Sallah) in students of Sufiyan Thawri
Tawassul wa Ist’ianah Part 2 reply to hadith no 6
Defect no: 2 Rawh bin Sallah is alone in narrating this hadith
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a) Tabrani said after quoting this hadith
لم يرو هذا الحديث عن عاصم الأحول إلا سفيان الثوري تفرد به روح بن صلاح
No one narrate this hadeeth from Asim Al ahol except Sufiyan Thawri and Rawh bin Sallah is alone in Narrating this
Al Awsat vol 1 page 68 number 189 (same refrence which they quoted)
b) Abu nuyeem said after quoting this hadeeth
غريب من حديث عاصم والثوري لم نكتبه إلا من حديث روح بن صلاح تفرد به
Hilya tul Auliuyah vol 3 page 121
Both says that Rawh bin sallah is alone in narrating this. So according to those who are making this evidence, They say for creed their should be Mutwatir hadith but not Khabar al wahid so even according to them this is not hujjah.
Defect no: 3 Rawh bin sallah is weak
a) Noor al-din al-Haythami said
وفيه روح بن صلاح وثقه ابن حبان والحاكم وفيه ضعف وبقية رجاله رجال الصحيح
“chain contains Rawh ibn Sallàh whom Ibn Hibbàn and al-Hàkim declared trustworthy although there is weakness in him, and the rest of its sub-narrators are the men of sound hadïth.”[Majma Az Zawaid Vol 9 page 257]
b) Ibn e Adi said
There are rejected Narrations in his some ahadeeth[Al kamil ibn e Adyy vol 6 page 146]
c) Darqutni said
He was weak in hadith[leesan al meezan vol 2 page 465 and al-Mu’talif wal-Mukhtalif (3:1377)]
d) Ibn al-Jawzï said regarding this hadeeth
تفرد به روح بن صلاح وهو فى عدد المجهولين وقد ضعفه ابن عدى
Rawh bin Sallah is Alone in Narrating this who is among unknown people, Ibne Adi weakened him.[al-‘Ilal al-Mutanàhiya page 269 under the Chapter Hadeeth fe Fadhal Fatimah bint Asad]
e) Hafiz Dahabee said regarding this same hadeeth in Talkhees of the book of Ibn e Jozi Al Ilal al Mutanahiya
حديث فى وفاة فاطمة بنت أسد والدة على
فيه: روح بن صلاح واهٍ عن الثورى عن عاصم عن انس
The hadith of death of Fatimah bin Asad the Mother of Ali
In it Rawh bin Sallah is severely weak (who narrates) From Thawri From Asim From Anas ra[Talkhees al Ilal page 91 no: 218]
and Hafiz Dahabee said
There are his Munkar Narrations[Tareekh al Islam 17/160]
f) Ibn Makula said
They (muhadditheen) weakened him in hadeeth [al-Ikmàl (5:15)]
g) Ibn e Yoonas said
قال ابن يونس : رويت عنه مناكير
Rejected narrations are narrated from him[Quoted by Shaykh Al Bani in Silsilah al daeefah no:23 and Ibne Hajar asqalani in Leesan al Meezan 3/110]
h) Abu Bakkar Hafiz Al Baghdadi (d 296 h) said
It is our ittefaaq that we will not write ahadeeth of three people, a) Ali bin hasan al Sami, b) Rawh bin Sallah and c) Abdul Mun`im bin basheer from the people of egypt [Sawalaat al Burqani as Sagheer no: 20]
i) Hafidh Shawkani said
حديث فاطمة بنت أسد ضعيف فيه روح بن صلاح المصري وهو ضعيف
Hadeeth of Fatimah bint Asad is weak In it Rawh bin Sallah Al misree is weak[Al Durr Al Nazeed fe Ikhilaas Kalima tul Tawheed page 64]
j) Shaykh Nasir ul din Al bani weakened this hadeeth in Daeefa no: 23
k) Shaykh Zubair Ali Zai weakened in Majallah al hadith no: 76 page 11 and 122
l) Shaykh Abdul Rahman Dosaree also said this hadeeth is weak by saying
( هذا الحديث لا يصح دراية فـإن صيغة متنه وركاكـة ألفاظه وما فيه من المبالغة مما يدل على عـدم ثبوته ، زيادة على غرابته وما في سنده من الضعف الذي تكلم عليه المؤلف )(end)
4. Claim that according to Ibne Hibban and Imam Hakim this hadeeth is Authentic
Soofis rely on Ibne Hibban and Hakim that according to Ibn e Hibban and Hakim Roh bin Sallah is trustworthy
Note that Ibne Hibban and Hakim are Mutasahil as said by Muhadditheen 2ndly even if these people are so rigid then see the Hukam of Ibne Hibban on Sufiyan Thawri and Rawh bin Sallah (Narrators of this hadeeth)
Ibn Hibban said regarding Rawh bin Sallah
“روح بن صلاح من أهل مصر، يروي عن يحيى بن أيوب وأهل بلده. روى عنه محمد بن إبراهيم البوشنجي وأهل مصر”
Rawh bin Sallah who is from the people of Egypt, Narrated from Yahya bin Ayoob and from the people of his city, Muhammad bin Ibraheem al Bawshanji and people of egypt narrated from him [Kitab al Thiqqat vol 8 page 244]
Ibne Hibban said “he narrates from the people of his city and Yahya bin Ayoob” but here we can see he is narrating from Sufiyan Thawri who was Kufi not Egyptian, so even according to Ibne Hibban hadeeth is weak.
Ibn e Hibban said regarding Sufiyan Thawri (2nd narrator)
و أمّا المدلسون الذين هم ثقات و عدول فإنا لا نحتج باخبارهم الا ما بينوا السماع في ما رووا مثل الثوري و الاعمش و أبي اسحاق و أضرابهم
(الاحسان المجلد 1 الصفحة 161
Those Mudallis narrators who are reliable Adil but we take only those narrations from them in which they do tasreeh of sama like Sufiyyan thawri, Amash and Abu ishaq.(end)
So even according to Ibne Hibban hadeeth is not Authentic because here Sufiyan thawri is narrating from (An) and Mudallis is not Hujjah in his tadlees
And now Hakim Neshapoori said regarding Sufiyan Thawri
He(Sufiyan) did tadlees from majhooleen.(Muarifat Al Uloom Al Hadith page 105)
It is mentioned in Irshad al-Sari that Suffiyan is mudallis and (un anah) of mudallis is not acceptable.(Irshad Al Sari 1/286)
Related Links
English
see the reply of Fourth Had e e t h :
http://abdurrahman.org/tawheed/tawassul-albaani.htm#Doubts{ecb01613692258d40e800a99e4d746e5d13d05ec98d2e9f5c1cfefb6e9fee158}20Raised{ecb01613692258d40e800a99e4d746e5d13d05ec98d2e9f5c1cfefb6e9fee158}20and{ecb01613692258d40e800a99e4d746e5d13d05ec98d2e9f5c1cfefb6e9fee158}20their{ecb01613692258d40e800a99e4d746e5d13d05ec98d2e9f5c1cfefb6e9fee158}20Rebuttal
Tawassul: Islamic vs. bid’ah
http://www.islamqa.com/en/ref/3297/
Arabic
http://www.saaid.net/muslm/6.htm#(4)
http://www.almjhol.com/showpost.php?p=127&postcount=8