بسم الله الرحمن الرحيم
Contents
1. The Hadeeth of Shubah which was in the life of Prophet peace be upon him.
2. The Athar of Man in Need.
3. The Chains of this athar in Dalaail an-Nabuwwah al Bayhaqi.
4. The Claim that No one among the muhadditheen considered this athar as weak
5. Aqeedah of Imam al Bayhaqi
6. Regarding Text of this athar
The Hadeeth of Shubah which was in the Life of Prophet peace be upon him.”
a) Ibn Majah narrated the following wordings in Salat al Hajah
It is reported by Ahmad and others with an authentic chain of narration from ‘Uthmaan ibn Hanaif: “That a blind man came to the Prophet (peace be upon him) and said, “Supplicate to Allaah that He should cure me.” So he said, If you wish I will supplicate for you and if you wish I will delay that, for that is better (and in a narration: and if you wish have patience and that is better for you). So he said, “Supplicate to Him.” So he ordered him to make wudoo, and to make wudoo well, and to pray two rak’ahs, and to supplicate with this du’aa, (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me)”. [Sunan Ibn Maja Book 5, Hadith 1385]
b. Imam Tirmidhee mentioned this under
(( كتاب الدعوات عن رسول الله صلى الله عليه وسلم ))
Book on Supplications of Prophet peace be upon him
The words of Tirmidhee are
Uthman bin Hunaif narrated that a blind man came to the Prophet and said:
“Supplicate to Allah to heal me.” He said: “If you wish I will supplicate for you, and if you wish, you can be patient, for that is better for you.” He said: “Then supplicate to Him.” He said: “So he ordered him to perform Wudu and to make his Wudu complete, and to supplicate with this supplication: ‘O Allah, I ask You and turn towards You by Your Prophet Muhammad, the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, so O Allah so accept his intercession for me [Jami` at-Tirmidhi 3578]
Comment: Imam Tirmidhee understood that it was Tawassul of Supplication, not the dhaat as seen in the chapter made by him.
2. Imam al Haakim also quoted this under
(( كتاب الدعاء والتكبير والتهليل والتسبيح والذكر ))
“The book of ad-Dua watTakbeer wat Tahleel wat-Tasbeeh wal-Dhikr”
and
(( كتاب صلاة التطوع ))
“Kitab Salaat al Tutoo”
Comment: Imam al Hakim understood that it was Tawassul of Supplication, not the dhaat as seen in the chapter made by him.
3. Imam al-Bayhaqi narrated under the chapter of supplications of Prophet peace be upon him
(( جماع أبواب دعوات نبينا صلى الله عليه وسلم المستجابة في الأطعمة والأشربة ، وبركاته التي ظهرت فيما دعا فيه ، وغير ذلك من دعواته على طريق الاختصار فلا سبيل إلى نقل جميعها لما فيه من الإكثار ))
Comment: Imam al-Bayhaqi understood that it was Tawassul of Supplication, not the dhaat as seen in the chapter made by him.
4. Ibn Kathir mentioned in Dalail al Nabuwwah [al Bidaya wal Nihaya 6/161]
5. Imam bukhari mentioned this hadith in his tareekh al kabeer with the rout of Hammad bin Salmah and Shobah
عثمان بن حنيف الأنصاري رضي الله تعالى عنه قال شهاب حدثنا حماد بن سلمة عن أبي جعفر الخطمي عن عمارة بن خزيمة بن ثابت عن عثمان بن حنيف أتى أعمى النبي صلى الله عليه وسلم فقال أدع الله تعالى أن يرد بصري قال أو أدعك قال لا يا أدع الله قال ثلاثا ثم قال توضأ وصل ركعتين وقال اللهم إني أسألك وأتوجه إليك ففعل فرد بصره وقال علي حدثنا عثمان بن عمر سمع شعبة عن أبي جعفر المديني سمع عمارة بن خزيمة بن ثابت عن عثمان بن حنيف وقال بن المثنى حدثنا معاذ بن هشام قال حدثني أبي عن أبي جعفر يزيد بن عمير أو عمير بن يزيد عن أبي إمامة بن سهل رضي الله تعالى عنه عن عمه وقال عبد المتعال بن طالب حدثنا بن وهب عن أبي سعيد عن روح بن القاسم عن أبي جعفر المديني عن أبي إمامة بن سهل بن حنيف عن عمه عثمان بن حنيف رضي الله تعالى عنه هو المدني عامل عمر على العراق بقي إلى زمن معاوية
Shahab said Hammad bin Salmah narrated to me from Abu Jafar al Khatmee from Ammarah bin Khuzaimah bin Thabit from Uthman bin Hunayf that a blind man came to Rasool Allah peace be upon him and said: Pray to Allah so that my eyes will be cured. He peace be upon him said: Should I not pray? (i.e. be patient and Allah will reward you) The blind man said three times Pray to Allah. He peace be upon him said make Wudhoo and pray two Rakah and say “O Allah, I ask of You and I turn my face towards You” He did that and his eyes were cured. [Tareekh al Kabeer:2192]
Then Imam al Bukhari mentioned the chain of narrators, of hadith and the story as well, he did not even mentioned the text of the story of Man in need.
.
6. The words of Tareekh Ibn Abi Khaythama with the rout of Hammad bin salmah are
اللهم فشفعني في نفسي، وشفع نبيي في رد بصري، وإن كانت حاجة فافعل مثل ذلك، فرد الله عليه بصره
O Allah accept my intercession for myself and accept the intercession of my Prophet, (Prophet peace be upon him said) Whenever you have any need do the same, His eyes were cured by Allah.” [see Kitab al Waseelah of Ibn Taymiyyah]
This proves that It was not Tawassul of Dhaat rather tawassul of Prayer. Prophet peace be upon him clearly said whenever you have any need do the same. i.e. Come to me and I will pray for you, you will do wudu, pray two rakah and supplicate for yourself. Allah will cure you. And Prophet peace be upon him advised after his death go to Abu Bakr ra, another hadeeth states Allah support this Ummah because of the supplication, the Salah, and the sincerity of the weak ones
Following are the proof
1. A woman came to the Prophet who ordered her to return to him again. She said, “What if I came and did not find you?” as if she wanted to say, “If I found you dead?” The Prophet said, “If you should not find me, go to Abu Bakr.” [Sahih Bukhari Volume 5, Book 57, Number 11]
2. Narrated Abu Darda’:
سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ” ابْغُونِي الضُّعَفَاءَ فَإِنَّمَا تُرْزَقُونَ وَتُنْصَرُونَ بِضُعَفَائِكُمْ ” . قَالَ أَبُو دَاوُدَ زَيْدُ بْنُ أَرْطَاةَ أَخُو عَدِيِّ بْنِ أَرْطَاةَ .
I heard the Messenger of Allah (صلى الله عليه وسلم) say: Seek for me weak persons, for you are provided means of subsistence and helped through your weaklings. [Sunan Abi Dawud 2594]
3. It was narrated from Mus’ab bin Sa’d, from his father, that he thought he was better than other Companions of the Prophet . The Prophet of Allah (صلى الله عليه وسلم) said:
” إِنَّمَا يَنْصُرُ اللَّهُ هَذِهِ الأُمَّةَ بِضَعِيفِهَا بِدَعْوَتِهِمْ وَصَلاَتِهِمْ وَإِخْلاَصِهِمْ ” .
“Rather, Allah support this Ummah because of the supplication, the Salah, and the sincerity of the weak ones.” [Sunan an-Nasa’i 3178]
Comment: These ahadeeth are proof that Allah help us through the dua of weak ones, after death of Prophet peace be upon him we should ask pious to pray for us.
Not a Single early Muhaddith said this hadeeth proves “TAWASSUL BI JAAH AN-NABI”, and those (like Shawkani ra) considered this hadeeth as a proof for twassul than it is already cleared in our articles that he was staunch against asking help from dead and his doing tawassul is different from the extremists. (Note that extremists hate him from the core.)
7. Fatwa of Imam al Izz bin Abdus Salam
He said regarding this hadeeth
إنه لا يجوز التوسل إلى الله تعالى إلا بالنبي إن صح الحديث
“It is not allowed to ask Allah with tawassul accept the Prophet (peace be upon him and no other Prophet and wali) If this hadith is authentic. [ تحفة الأحوذي – المباركفوري – ج ٠١ – الصفحة ٥٢]
And Izz bin Abdus Salam said in his fatawa
“If this hadith is authentic then it is specific for the Prophet peace be upon him only, who was leader of children of Adam, Asking Allah by giving him Qasam (i.e. O Allah I ask you by so and so) is not allowed for others among the Prophets, Angels, Auliyah ” [Fatawa Sultan al-Ulama p 126-127 fatwa no. 102]
Comment: The Muhaqqiq Abdul Rahman bin Abdu Fattah quoted the hadith of Tirmidhee in footnotes. Imam al Izz bin Abdus Salam said it is only allowed for Prophet peace be upon him ONLY IF THE HADITH IS AUTHENTIC. This is again against Extremists who ask Allah by saying Ya Gawth al Adam madad thinking that he will ask Allah for them. Whereas, Ahlus Sunnah believe Tawassul through Prophet peace be upon him means Tawassul through Iman, Love and obedience to Prophet peace be upon him.
The Athar of Man in Need
Imam Tabrani has narrated an incident that a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him. the man went to Uthman bin Hunaif (ra) and complained to him about the matter- so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak’ats and then say : “O Allah!, I ask you and turn to you through our Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn through you to my lord, that He fulfil my need” and mention your need. Then come so that I can go with you [to the caliph Uthman] So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. ‘Uthman asked, “What do you need?” and the man mentioned what he wanted, and Uthman accomplished it for him …(till the end of hadith)
Majma az Zawaid Volume No. 2, Hadith # 3668
Reply
The chain of this athar is Abu Saeed Al Makki whose name is Shabeeb bin Saeed. He has narrated this incident from Raoh bin Al-Qasim and Raoh bin Al Qasim narrated from Abu Jafar.
Regarding Abu Saeed, scholars of Jarah and Ta’deel say that only those of his ahadith will be accepted in which he narrates from Younus bin Yazeed. And narrator who narrates from him should be his son Ahmad.
And in this hadeeth this criteria is not fulfilled and proof for our claim is as follows:
Here is whole Criticism and tadeel on Shabeeb bin Saeed
a) Hafidh Al Mizzi Mentioned in Tahdeeb al Kamal
Shabeeb bin Sa’eed at-Tameemi al-Khabti Abu Sa’eed al-Basri the father of Ahmed bin Shabeeb: He narrated from: Abaan bin Taghlab, Abaan bin Abi Ayaash, Ruh bin Al Qasim, Shu’ba bin Hajjaj, Muhammad bin Umar bin Alqama bin Waqas, Yahya bin Abi Anbasa and Yunus bin Yazid, From him narrated: his son Ahmed bin Shabeeb bin Sa’eed, Zayd bin Bashr al-Hadhrami, ABDULLAH BIN WAHB, Yahya bin Ayoob al-Misri, Ali bin Mudayni said He is Reliable and he is from the companions of Yunus bin Yazid, he went on trip for trade to Egypt and his “BOOK IS SAHIH” and from him wrote his son Ahmed. Abu Zara’ said: There is “NO HARM IN HIM” Abu Hatim said: He had book of Yunus bin Yazid and he (Shabeeb) is Saleh al hadith and there is no harm in him, Imam Nasai’i said: There is “NO HARM IN HIM” , Imam Abu Ahmed bin Adi said: Shabeeb had the Nuskha of Zuhri which had (narrations) from Yunus, the ahadith from him through Zuhri are fine and Ibn Wahb narrated Manakeer reports from him. , Ibn Hibban mentioned him in “THIQAAT” [Tahdheeb ul Kamaal vol 12 page 362 no: 2690]
.
b) Adh-Dhahabee said in al-Meezaan al aitedaal about shabeeb:
“Sudooq Yaghrab, Ibn ‘Adiyy mentions him in his Kaamil and said: “He has a written manuscript copy of hadeeth from Yoonus ibn Yazeed which is fine. Ibn Wahb narrated Manakeer reports from him. Ibn al-Mudayni said: Shabeeb bin Saeed is Reliable: He used to go to Egypt for trade and his book (written narrations) are reliable and are written down from him by his son Ahmad. and from him Narrated Abdullah bin Wahb. Ibn ‘Adiyy said: “Shabeeb sometimes made slips and errors when he narrated from memory. I hope that he did not do this intentionally. Then when his son Ahmad narrates from him with the ahaadeeth of Yoonus, then it is as if it is a different Yoonus, meaning: he makes them good.”[Meezan ul aitedaal vol 2 no: 3658]
c) Haafidh Ibn hajar Asqalani in at-Taqreeb said
2739 – شبيب بن سعيد التميمي الحبطي بفتح المهملة والموحدة البصري أبو سعيد لا بأس بحديثه من رواية ابنه أحمد عنه لا من رواية بن وهب
“There is no harm in his those ahadeeth when they are narrated from him by his son Ahmad, but not when narrated from him by Ibn Wahb,”(end)
d) Ibn Abee Haatim says
سمعت أبى يقول ذلك وسألته عنه فقال كان عنده كتب يونس بن يزيد وهو صالح الحديث
(Abu Hatim said) He had book of Yunus bin Yazid and he is Saleh in hadeeth.[al-Jarh wat-Ta’deel,(1359)]
So when he narrates from his books then he narrates well, but when he narrates from his memory he makes mistakes.
e) Imam Abu Nasr Kalabazi (323h – 398 h) said:
شبيب بن سعد حدث عن يونس بن يزيد، روى عنه ابنه أحمد في الاستقراض ومناقب عمر مفرداً وفي غير موضع مقروناً
Shabeeb bin sad, He narrates from Yunas bin Yazeed and his son Ahmad narrates from him in al Istaqraadh and Manaqib of Omar only, and in other places he is used Maqroonan [Rijaal Saheeh al Bukhari by Imam Abu Nasr page 350 with the tehqeeq of Abdullah al Laithi dar al Marifah]
Maqroonan means he is used with others, i.e. to support not for evidence
f) Hafidh Ibn Hajar Asqalani concluded by saying I say
أخرج البخاري من رواية ابنه عنه عن يونس أحاديث، ولم يخرج من روايته عن غير يونس، ولا من رواية ابن وهب عنه شيئاً
Bukhaaree brings his ahaadeeth which were reported from him by his son, which he himself reports from Yoonus, but he does not bring anything which he himself reports from other than Yoonus, and he does not quote anything which Ibn Wahb reports from him.”[Muqaddimah al fathul bari /الفصل التاسع/حرف الشين]
g) Shaykh Al albani said in Ahkam Anwa (his famous book on tawassul) after quoting the statement of Ibne Hajar asqalani
So here He (Ibne hajar) Rahimullah, gives an indication that criticism is valid about Shabeeb when he is reporting from other than Yoonus, even if they are things which his son Ahmad reports from him. (end)
Narrations of Shabeeb in Bukhari
These are the narrations in Bukhari from Shabeeb and Bukhari narrated only those of his ahdith where he is narrating from Yunus and from him his son ahmad narrated.
1:
وجدت في كتاب صحيح البخاري الجزء 1 صفحة 75
172 – وقال أحمد بن شبيب حدثنا أبي عن يونس عن ابن شهاب قال حدثني حمزة بن عبد الله عن أبيه قال
Y كانت الكلاب تبول وتقبل وتدبر في المسجد في زمان رسول الله صلى الله عليه وسلم
2:
وجدت في كتاب صحيح البخاري الجزء 2 صفحة 509
1339 – وقال أحمد بن شبيب بن سعيد حدثنا أبي عن يونس عن ابن شهاب عن خالد بن أسلم قال
Y خرجنا مع عبد الله بن عمر رضي الله عنهما فقال أعرابي أخبرني قول الله { والذين يكنزو
3
وجدت في كتاب صحيح البخاري الجزء 2 صفحة 842
2259 – حدثنا أحمد بن شبيب بن سعيد حدثنا أبي عن يونس قال ابن شهاب حدثني عبيد الله بن عبد الله بن عتبة قال قال أبو هريرةرضي الله عنه
4.
وجدت في كتاب صحيح البخاري الجزء 3 صفحة 1351
3493 – حدثني أحمد بن شبيب بن سعيد قال حدثني أبي عن يونس قال ابن شهاب أخبرني عروة أن عبيد الله بن عدي بن الخيار أخبره أن المسور بن مخرمة وعبد الرحمن بن الأسود بن عبد يغوث قالا
Y ما يمنعك أن تكلم
5.
وجدت في كتاب صحيح البخاري الجزء 4 صفحة 1712
4384 – وقال أحمد بن شبيب بن سعيد حدثنا أبي عن يونس عن ابن شهاب عن خالد بن أسلم قال
Y خرجنا مع عبد الله بن عمر فقال هذا قبل أن تنزل الزكاة فلما أنزلت جعلها الله طهرا للأموال
[ ر 1339 ]
6.
وجدت في كتاب صحيح البخاري الجزء 4 صفحة 1782
4480 – 4481 – وقال أحمد بن شبيب حدثنا أبي عن يونس قال ابن شهاب عن عروة عن عائشة رضي الله عنها قالت
Y يرحم الله نساء المهاجرات الأول لما أنزل الله { وليضربن بخمرهن على
7.
وجدت في كتاب صحيح البخاري الجزء 5 صفحة 2407
6213 – وقال أحمد بن شبيب بن سعيد الحبطي حدثنا أبي عن يونس عن ابن شهاب عن سعيد بن المسيب عن أبي هريرة أنه كان يحدث
Y أن رسول الله صلى الله عليه وسلم قال ( يرد علي يوم ا
8.
وجدت في كتاب صحيح البخاري الجزء 5 صفحة 2368
6080 – حدثنا أحمد بن شبيب حدثنا أبي عن يونس . وقال الليث حدثني يونس عن ابن شهاب عن عبيد الله بن عبد الله بن عتبة قال أبو هريرة رضي الله عنه
Y قال رسول الله
Comment: As we can see all the 8 narrations found in Saheeh Bukhari has the chain
Ahmed bin Shabeeb–Abi (his father Shabeeeb bin Saeed)–Younus bin Yazeed!
and Not any other chain, Further Ibn Hajr defends that this is the only chain in Bukhaari
Shaykh Al bani said
So this speech means that the ahaadeeth of this narrator Shabeeb are all right with two conditions
That they are narrated from him by his son Ahmad, and
That Shabeeb is narrating from Yoonus.
Further weakness is the presence of conflicting reports from Ahmad ibn Shabeeb. The hadeeth is also reported by Ibn as-Sunnee in ‘Amalul-Yawm wal-Laylah (p.202) and by al-Haakim (1/526) byway of three chains from Ahmad ibn Shabeeb without any mention of the attached story(after the death of Prophet peace be upon him). It is likewise reported by ‘Awn ibn ‘Umaarah al-Basree: Rawh ibn al -Qaasim narrated to us with it. This is reported by al-Haakim. Then even though this narrator ‘Awn is weak, yet still his narration is to be given precedence over the narration of Shabeeb because he is agreed with in it by Shu’bah and Hammaad ibn Salamah, from Aboo Ja’far al – Khatamee. So in conclusion this story is weak and contrary to what is authentically reported due to three reasons:
(i)The weakness of the memory of the one who is alone in reporting it;
(ii)and the conflicting reports from him and;
(iii)his contradicting those reliable narrators who do not mention it in the
hadeeth.(end)
The Chains of this athar in Dalaail an-Nabuwwah al Bayhaqi.
2417 – أخبرنا : أبو سعيد عبد الملك بن أبي عثمان الزاهد ، رحمه الله ، أنبأنا : الإمام أبو بكر محمد بن علي بن إسماعيل الشاشي القفال ، قال : ، أنبأنا : أبو عروبة ، حدثنا : العباس بن الفرج ، حدثنا : إسماعيل بن شبيب ، حدثنا : أبي ، عن روح بن القاسم ، عن أبي جعفر المديني ، عن أبي أمامة بن سهل بن حنيف : أن رجلاًً كان يختلف إلى عثمان بن عفان (ر) في حاجته ، وكان عثمان لا يلتفت إليه ولا ينظر في حاجته ، فلقي عثمان بن حنيف فشكى إليه ذلك ، فقال له عثمان بن حنيف : إئت الميضأة فتوضأ ، ثم إئت المسجد فصل ركعتين ، ثم قل : اللهم إني أسألك وأتوجه إليك بنبيك محمد (ص) نبي الرحمة ، يا محمد إني أتوجه بك إلى ربي فتقضي لي حاجتي ، وإذكر حاجتك ، ثم رح حتى أرفع ، فإنطلق الرجل وصنع ذلك ، ثم أتى باب عثمان بن عفان (ر) ، فجاء البواب ، فأخذ بيده فأدخله على عثمان ، فأجلسه معه على الطنفسة ، فقال : إنظر ما كانت لك من حاجة ، ثم أن الرجل خرج من عنده فلقي عثمان بن حنيف ، فقال له : جزاك الله خيراً ما كان ينظر في حاجتي ولا يلتفت إلي حتى كلمته ، فقال عثمان بن حنيف : ما كلمته ولكني سمعت رسول الله (ص) وجاءه ضرير فشكى إليه ذهاب بصره فقال له النبي (ص) : أوتصبر ؟ ، فقال : يا رسول الله ، ليس لي قائد ، وقد شق علي ، فقال : إئت الميضأة فتوضأ ، وصل ركعتين ثم قل : اللهم ، إني أسألك وأتوجه إليك بنبيك نبي الرحمة ، يا محمد إني أتوجه بك إلى ربي فيجلي لي ، عن بصري ، اللهم شفعه في وشفعني في نفسي قال عثمان : فوالله ما تفرقنا طال بنا الحديث حتى دخل الرجل كان لم يكن به ضرر ، وقد رواه أحمد بن شبيب ، عن سعيد ، عن أبيه أيضاً بطوله ، أخبرنا : أبو علي الحسن بن أحمد بن إبراهيم بن شاذان ، أنبأنا : عبد الله بن جعفر بن درستويه ، حدثنا : يعقوب بن سفيان ، حدثنا : أحمد بن شبيب بن سعيد ، فذكره بطوله ، وهذه زيادة الحقتها به في شهر رمضان سنة أربع وأربعين ، ورواه أيضاً هشام الدستوائي ، عن أبي جعفر ، عن أبي أمامة بن سهل ، عن عمه وهو عثمان بن حنيف.
source: http://www.sonnaonline.com/Hadith.aspx?HadithID=625922
1st chain is
– أخبرنا : أبو سعيد عبد الملك بن أبي عثمان الزاهد ، رحمه الله ، أنبأنا : الإمام أبو بكر محمد بن علي بن إسماعيل الشاشي القفال ، قال : ، أنبأنا : أبو عروبة ، حدثنا : العباس بن الفرج ، حدثنا : إسماعيل بن شبيب ، حدثنا : أبي ، عن روح بن القاسم ، عن أبي جعفر المديني ، عن أبي أمامة بن سهل بن حنيف :
Response:
Some people said Imam al Bayhaqi considered this narration as authentic, but this is wrong because Imam al Bayhaqi said:
وَأَصْلُ مَذْهَبِنَا أَنَّا لا نَقْبَلُ خَبَرَ الْمَجْهُولِينَ ، حتَّى يُعْرَفُوا بِالشَّرَائِطِ الَّتِي تُوجِبُ قَبُولَ خَبَرِهِمْ
Our True madhab is that we do not accept the narration of UNKNOWN people, Unless they are known by the conditions which oblige us to accept their narration [Qiraat Khalf al Imam page 152]
No where Imam al Bayhaqi said “This Athar is saheeh” rather he mentioned the chain of narrators and following are the unknown and weak narrators in it.
a) Ismaeel bin shabeeb is unknown, we can not find his tarjuma in any of the book, and if he is إسماعيل بن شبيب ابن شيبة الطائفي Ismaieel bin Shabeeb ibn shayba taaifi then Hafiz Ibne Hajar said in Lisaan al Meezan he is severely weak, Nisai said Munkir al hadith, Uqayli said he narrated munkir and unproven ahadeeth,
b) If he is any other Ismaeel bin Shabeeb then he is unknown because no one mentioned him in Shabeeb’s students, neither he is mentioned in any of the book of Rijaal. i.e. He is Majhool alAyn whose name is mentioned, but only one narrator narrates from him.
Note: Mastoor or Majhool al Haal (He is one from whom two narrators narrates or more, and he is not declared trustworthy) is also weak according to Majority [see Nukhba tul Fikr of Ibn Hajar asqalani and Imam ash-Shafiee’s quote in Ikhtilaaf al Hadeeth page 45]
c) There is even Idhtiraab in it the chain because in the chain of Tabrani and Abu Nuyeem this is the story narrated by Uthman bin Hunaif, whereas in the chain of Bayhaqi this is the story from Abu Umama Sahl bin Hunayf. [see the book Tauheed e Khalis by Shaykh Badi ud din ar-Rashidi page 620]
d) who is father of Ismaeel? we need a proof that Shabeeb had another son with the name of Ismaeel other than Ahmad. If he is any other Shabeeb than he is Majhool or if he is same Shabeeb bin Saeed then the criteria of accepting his hadeeth is that, only those of his ahadith will be accepted in which he narrates from Younus bin Yazeed. And narrator who narrates from him should be his son Ahmad. [see start of the article again]
2nd chain وقد رواه أحمد بن شبيب ، عن سعيد ، عن أبيه أيضاً بطوله
Response:
Saeed is unknown in this chain and who is father of saeed? we need authentications of these two narrators from muhadditheen.
3rd chain
أخبرنا : أبو علي الحسن بن أحمد بن إبراهيم بن شاذان ، أنبأنا : عبد الله بن جعفر بن درستويه ، حدثنا : يعقوب بن سفيان ، حدثنا : أحمد بن شبيب بن سعيد
Response:
This is not complete chain who is narrating from Ahmad bin shabeeb bin saeed? 2ndly if this is same chain then again same is the criteria i.e
Shabeeb should narrate from Younas not from any other.
The Claim that No one among the muhadditheen considered this athar as weak
Reply
a) Nu’maan Ibn Mahmood Al-Aloossi said in his book Jalaa’ Al-‘Aynayn Fi Muhaakamat Al-Ahmadayn commented on this narration:
وأما ورود هذا الحديث عن عثمان بن حنيف في زمن أمير المؤمنين عثمان ففي سنده مقال.
بل قال بعضهم : إن أمارات الوضع لائحة عليه ، فكيف يعارض به الكتاب و السنة وعمل الصحابة ؟ وهل سمعت أحداً منهم جاء إلى قبره الشريف فطلب منه ما لا يقدر عليه إلا الله تعالى ؟ وهم حريصون على مثل هذه المثوبات لا سيما والنفوس مولعة بقضاء حوائجها ؟ .
There is something wrong about the chain of narrators of this narration reported by ‘Uthmaan Ibn Hunaif, at the time of the reign of the caliphate ‘Uthmaan Ibn ‘Affaan, may Allah be pleased with him. Some scholars even say that the signs of fabrication are apparent in it, so how can this narration be acted upon while it contradicts the Book of Allaah, the Sunnah of the Prophet and the actions of the companions ? Did you hear that anyone of them came to the grave of the Prophet and asked him about that which only Allaah is capable of, while they were very keen to have their needs fulfilled and to attain the highest rewards?'(end quote taken from Islamweb)
b) Imam bukhari mentioned the hadith in his tareekh al kabeer with the rout of Hammad bin Salmah and Shobah
قال شهاب حدثنا حماد بن سلمة عن أبي جعفر الخطمي عن عمارة بن خزيمة بن ثابت عن عثمان بن حنيف أتى أعمى النبي صلى الله عليه وسلم فقال أدع الله تعالى أن يرد بصري قال أو أدعك قال لا يا أدع الله قال ثلاثا ثم قال توضأ وصل ركعتين وقال اللهم إني أسألك وأتوجه إليك ففعل فرد بصره وقال علي حدثنا عثمان بن عمر سمع شعبة عن أبي جعفر المديني سمع عمارة بن خزيمة بن ثابت عن عثمان بن حنيف وقال بن المثنى حدثنا معاذ بن هشام قال حدثني أبي عن أبي جعفر يزيد بن عمير أو عمير بن يزيد عن أبي إمامة بن سهل رضي الله تعالى عنه عن عمه وقال عبد المتعال بن طالب حدثنا بن وهب عن أبي سعيد عن روح بن القاسم عن أبي جعفر المديني عن أبي إمامة بن سهل بن حنيف عن عمه عثمان بن حنيف رضي الله تعالى عنه هو المدني عامل عمر على العراق بقي إلى زمن معاوية
Shahab said Hammad bin Salmah narrated to me from Abu Jafar al Khatmee from Ammarah bin Khuzaimah bin Thabit from Uthman bin Hunayf that a blind man came to Rasool Allah peace be upon him and said: Pray to Allah so that my eyes will be cured. He peace be upon him said: Should I not pray? (i.e. be patient and Allah will reward you) The blind man said three times Pray to Allah. He peace be upon him said make Wudhoo and pray two Rakah and say “O Allah, I ask of You and I turn my face towards You” He did that and his eyes were cured. [Tareekh al Kabeer:2192]
Then Imam Bukhari mentioned all the chains of this hadith, he did not even mentioned the story of man in need, he just mentioned its chain which is weak according to him as indicated by Ibn Hajar asqalani. Plus the dua in this version is short.
c) Hafiz Munzari also said Tabrani authenticated the hadith, not the athar.
Munzari mentioned the hadith first and then the story of man in need, He never said this athar is sahih rather he only relied on the authentication of at-Tabrani which was on the hadith, not for the athar. [Targheeb Wat Tarheeb Chapter : Salat Al Hajah Volume : 1 Page : 242]
d) Hafidh Ibn Hajar al-Asqalani
Ibn Hajar did Ikhtisaar of Targheeb Wat Tarheeb of Munzari and he only mentioned the hadith in the life of Prophet peace be upon him, and he throwed the narration of man in need out of the book [Ikhtisaar of Targheeb wat Tarheeb Chapter of Salat al Hajah]
see the scan of page 61 and 62:
https://ia800900.us.archive.org/BookReader/BookReaderImages.php?zip=/21/items/waq5420/5420_jp2.zip&file=5420_jp2/5420_0060.jp2&scale=4&rotate=0
https://ia800900.us.archive.org/BookReader/BookReaderImages.php?zip=/21/items/waq5420/5420_jp2.zip&file=5420_jp2/5420_0061.jp2&scale=4&rotate=0
The reason why Ibn Hajar throwed this narration out of the book is the same mentioned before. i.e. He said
أخرج البخاري من رواية ابنه عنه عن يونس أحاديث، ولم يخرج من روايته عن غير يونس، ولا من رواية ابن وهب عنه شيئاً
Bukhaaree brings his ahaadeeth which were reported from him by his son, which he himself reports from Yoonus, but he does not bring anything which he himself reports from other than Yoonus, and he does not quote anything which Ibn Wahb reports from him.”[Muqaddimah al fathul bari /الفصل التاسع/حرف الشين]
And this criteria is not in the athar of Man in need. So, Ibn Hajar did not even mentioned this in the book.
e) Ibn Tamiyah criticised this in Qaidah al Jaleelah
f)Hafiz Tabrani only said Hadith is saheeh, he did not say this athar (after the Prophet peace be upon him passed away) is sahih.
This is what Hafidh Tabrani said after narrating hadeeth.
يروه عن روح بن القاسم إلا شبيب بن سعيد أبو سعيد المكي وهو ثقة وهو الذي يحدث عن بن أحمد بن شبيب عن أبيه عن يونس بن يزيد الأبلي وقد روى هذا الحديث شعبة عن أبي جعفر الخطمي واسمه عمير بن يزيد وهو ثقة تفرد به عثمان بن عمر بن فارس بن شعبة والحديث صحيح وروى هذا الحديث عون بن عمارة عن روح بن القاسم عن محمد بن النكدر عن جابر رضي الله عنه وهم فيه عون بن عمارة والصواب حديث شبيب بن سعيد
“No one reports it from Rawh ibn al-Qaasim except Shabeeb ibn Sa’eed, Aboo Sa’eed al-Makkee and he is reliable. He is also the one whom Ahmad ibn Shabeeb narrates from, narrating from his father, from Yoonus ibn Yazeed al-Aylee. This hadeeth is also reported from Shu’bah from Aboo Ja’far al-Khatamee, whose name is ‘Umayr ibn Yazeed, and he is reliable. It is reported from Shu’bah only by ‘Uthmaan ibn ‘Umar ibn Faaris, and the hadeeth is Saheeh. and this hadeeth is narrated from OWN BIN AMARAH from Roah Bin al qasim from Muhammab bin Alinkdr from jabir radhi Allah anho.. (end)
Comment
One can see here Tabrani is talking about 3 chains
1 From shabeeb bin saeed
2 From Shubah(after mentioning that he said hadeeth is sahih)
3 From Own bin amarah.
Hafidh Tabrani never said hadeeth is sahih after mentioning chain no: 1(it is the chain of story of man in need after death of Prophet) but he said after chain 2(which is the chain of blind man in the life of Prophet). Then Tabrani mentioned 3rd chain as Shaykh Al Bani said in his book on Tawassul
“At-Tabaraanee only declared the hadeeth (of uthman bin hunaif when Prophet was in front of blind man) authentic, not the story (of man in need after the death of Prophet) So this is a clear statement that what he was talking about was the same hadeeth as that reported by Shu’bah,and Shu’bah did not narrate the story, so there is no proof for them in his words.(end)
Al Hafidh Ibn Hajar asqalani RA said regarding at-Tabrani and others
بل أكثر المحدثين في الأعصار الماضية من سنة مائتين وهلم جراً إذا ساقوا الحديث بإسناده اعتقدوا أنهم برئوا من عهدته
In fact most of the muhadditheen after the era of 200 h mentioned ahadith with chains, according to them they were acquitted of the charge [Lisan al Meezan under the Tarjumah of Suleman bin Ahmad bin Ayyub Tabrani 3/75]
This is a proof that Tabrani pointed out weakness of this athar as he did not say the athar is saheeh rather he only said hadeeth is saheeh, he mentioned the chain of the athar and said shabeeb is trustworthy, which the muhadditheen also agree but when? it is when he narrates from Yunas and Ahmad bin Shabeeb narrates from him. Tabrani accepted this criticism of scholars on Shabeeb that is why he did not say Athar is saheeh, rather only mentioned the chain of nrrators.
Same Imam at-Tabrani relates from Ubadah bin Sāmit that a hypocrite used to bother the companions of the Prophet (pbuh). One some of the companions said, “Let us go and beseech the Prophet’s aide to help us against this hypocrite. Upon hearing this Prophet (pbuh) said, “Indeed, no one beseeches me for help, but should only beseech Allah.
Imam Haythamee said
رواه الطبراني ، ورجاله رجال الصحيح غير ابن لهيعة ، وهو حسن الحديث .
Narrated by at-Tabrani and its narrators are the narrators of Saheeh, except Ibn Lahiya who is good in hadith.
http://www.islamweb.net/newlibrary/display_book.php?bk_no=87&ID=3366&idfrom=17499&idto=17521&bookid=87&startno=21
Comment: Even though the authenticity of above hadith is disputed, but why don’t they take authentications of Haythamee rahimullah in this case? Surely they will come up with their own interpretations.
g) Imam al Haythami said after mentioning the story
قلت روى الترمذي وابن ماجه طرفا من آخره خاليا عن القصة ، وقد قال الطبراني عقبه : والحديث صحيح بعد ذكر طرقه التي روي بها .
I say: Narrated by Tirmidhi and Ibn Majah in which the story in the end is not mentioned, Tabrani said the HADITH is Sahih after mentioneg the routs. [Majma az-Zawaid chapter of Salat al Hajah 3668]
Comment: Even Haythami ra was aware the story is not authentic that is why he only relied on the authenticity of the hadith.
Regarding Text of this athar
It clearly says “a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him”
Shaykh Al bani Said
This is a sentence in the story which if an intelligent and wise person who knows about the virtues of the Companions was to consider he would find it a further proof of the weakness and incorrectness of the story. It is the saying that the rightly-guided Caliph ‘Uthmaan, radiyallaahu ‘anhu, had not used to take any notice of that mans need and would ignore it! So how does this agree with what is authentically reported from the Prophet (peace be upon him ) that the angels used to feel shy from ‘Uthmaan, and with what is well-known about him, radiyallaahu ‘anhu, that he used to treat the people with kindness, gentleness and goodness? All of this causes us to further doubt that this story took place, since it shows oppression which totally conflicts with his behaviour and manner, radiyallaahu ‘anhu.(end)
Final word even for the sake of an argument, we consider this athar to be authentic than, the intention is to recite that dua in the same original words. Like we recite in the tashahud Assalamu alika Ayyu Han-Nabbiyu (Pece be upon you O Prophet) as it is proven from Omar ra, No where Omar ra meant he is directly talking with Prophet peace be upon him, as it is cleared from himself when he said “O Allaah, we used to beseech You by means of (the du’aa’ of) Your Prophet for rain and You would give us rain; now we beseech You by means of (the du’aa’ of) the paternal uncle of Your Prophet, so grant us rain.”[Bukhari].In fact some sahaba and tabiyeen after the death of Prophet peace be upon him even changed the words “Assalamu Alan-Nabbiyu” (Peace be upon Prophet). without Khitab
as Shaikhul-Islaam Ibn Taymiyyah said
في الحديثين بِمَعْنَى وَاحِدٍ ثم قال يا محمد يا رسول الله إني أتوجه بك إلى ربي في حاجتي لِيَقْضِيَهَا اللهم فشفعه في فطلب من الله أن يَشْفَعُ فِيهِ نَبِيُّهُ وقوله يا محمد يا نبي الله هَذَا وَأَمْثَالُهُ نِدَاءً
Saying Ya Muhammad , Ya Rasoolullah , O Muhammad I have turned by means of you to my Lord in this need of mine, so that it may be fulfilled for me O Allah accept his Shafaah on my behalf is request from Allah by the Prophets intercession and saying Ya Muhamad , Ya Nabiyallah , and similar types of calls.
يَطْلُبُ بِهِ اسْتِحْضَارِ الْمُنَادِي في القلب فَيُخَاطَبُ لِشُهُودِهِ بِالْقَلْبِ كما يقول المصلي السلام عليك أيها النبي ورحمة الله وبركاته
by which one makes the one called present in the heart, and he addresses him by witnessing him by the heart, as the praying person says: “Peace be upon you O Prophet, and the mercy of Allah and His benediction
والإنسان يفعل مثل هذا كثيرا يُخَاطَبُ مَنْ يَتَصَوَّرُهُ فِي نَفْسِهِ إنْ لَمْ يَكُنْ فِي الْخَارِجِ مَنْ يَسْمَعُ الْخِطَابَ
And the human being does such a lot, he addresses those he conceives in his mind, even if there is no one outside his mind that listens to this address.”
Aqeedah of Imam al Bayhaqi
a) Imam al-Bayhaqi narrated this under the chapter of supplications of Prophet peace be upon him
(( جماع أبواب دعوات نبينا صلى الله عليه وسلم المستجابة في الأطعمة والأشربة ، وبركاته التي ظهرت فيما دعا فيه ، وغير ذلك من دعواته على طريق الاختصار فلا سبيل إلى نقل جميعها لما فيه من الإكثار ))
He did not say Chapter of Istigatha through Prophet peace be upon him.
b) Imam al Bayhaqi mentioned the athar of Umar ra where he asked Al Abbas ra to ask Allah for rain under the chapter
باب الاستسقاء بمن ترجى بركة دعائه
Chapter of asking someone to invoke Allah for rain whose dua has a hope of Barakah.
c) He was also against seeking refuge from creation, he said:
وَقُلْ رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيـطِينِ – وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ) وقال عزوجل فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَـنِ الرَّجِيمِ) ولا يصح أن يستعيذبمخلوق من مخلوق ، فدل أنه استعاذ بصفة من صفات ذاته ، وأمر أن يستعاذ بصفة من صفات ذاته ، وهي غير مخلوقة كما أمره الله تعالى أن يستعيذ بذاته ، وذاته غير مخلوق
And it is not correct that the creation would seek refuge from other creation, This verse is the evidence that one who seeks refuge should seek refuge from the attributes of Allah, And He (Allah) ordered that seek refuge from the attributes of him, His attributes are not creation like Allah orderd to seek refuge from his dhaat and his dhaat is not creation[Asma wal siffat page 183]
Lastly Muhammad b. ‘Abd al-Wahhab said
For some scholars to allow tawassul through the righteous, or for some to restrict it to the Prophet – SallAllahu ‘alaihi wa-sallam, while majority of the scholars forbidding and disliking it; these issues are from fiqhi issues. Even though the correct opinion in our view is the majority opinion that it is disliked, we still do not censure one who practises it (tawassul), for there is no censuring in issues of ijtihad. However, our censure of one who calls upon the creation, is greater than the censure of one who calls upon Allah Ta’ala (alone); for he travels to the grave beseeching, next to al-Sheikh ‘Abd al-Qadir or others, seeking the alleviation of calamities, aiding the grief-stricken, attaining the desirables; where is this all from one who calls upon Allah, purifying His religion for Him, not calling upon anyone besides Allah, except that he says in his supplication: I ask you by Your Prophet, messengers, or the righteous servants, or travels to Ma’ruf’s grave or others’ to supplicate there, yet only supplicates to Allah, purifying the religion for Him, how is this relevant to what concerns us here?
(Shaykh Abu az-Zubair quoted from Fatawa wa masa’il al-Sheikh Muhammad b. ‘Abd al-Wahhab page 41)
Conclusion
We are justified to say that this Athar is weak and unacceptable and If Sahih then its not Hujjah for Soofis because they need Mutwatir hadeeth to make aqeedah.
Related Links
a) Very nice answer http://www.islamtomorrow.com/wasila/2.asp#1
b) see reply to this weak athar by Shaykh Nasir ud Din Al bani
c) Ghimari tried to authenticate this athar but Muhaddith of Madeenah Shaykh Hammad al-Ansaree refuted him in “Tohfa tul Qari fe Radd al-Ghimari. Download it from here