be with god: 01/30/21

A man came to the Prophet ﷺ and asked, "Can you give me some short and concise advice?"
He ﷺ replied, "When you stand up to pray, then pray as if you are about to depart from this world. And never say anything that you will have to apologize for tomorrow. And stop desiring what is in other people's possessions" [Reported by Aḥmad in his Musnad].

In this succinct and beautiful hadith, we are told three amazing pieces of advice. 

Firstly, to pray with a spiritual awareness. Quality over quantity. Be conscious of who you're praying to, and humble your spirit before you humble your head. 

Secondly, monitor your manners. Control your speech. Temper your anger. Never do or say something that you yourself will regret. 

Lastly, be content with what you have, and eliminate greed from your heart. Don't be obsessed about other people's possessions. That will ensure you live a more peaceful life. 

Three separate areas of advice, yet when put together form the perfect synthesis of this amazing faith. 

Religion. Manners. Self-growth. 

May Allah guide us to perfection in all of these areas!

الأحاديث النبوية في ذم العنصرية الجاهلية - عربي - عبد السلام بن برجس آل عبد الكريم

الأحاديث النبوية في ذم العنصرية الجاهلية - عربي - عبد السلام بن برجس آل عبد الكريم: الأحاديث النبوية في ذم العنصرية الجاهلية : كتاب جمع فيه مؤلفه - رحمه الله -، اثنين وعشرين حديثًا نبويًا في ذم العنصرية والتفاخر بالأنساب، والكتاب من تقريظ فضيلة الشيخ صالح الفوزان - أثابه الله -، وتقديم الشيخ عبد الحق التركماني - أثابه الله -.

الشيخ عبد الباسط عبد الصمد | سورة المائدة والنبأ والشمس | تسجيلات سوريا

Refutation of a Weak hadith used to promote calling through waseelah of dead righteous slaves of Allah.

Sufism is NOT Islam

‏١٥‏ س

Refutation of a Weak hadith used to promote calling through waseelah of dead righteous slaves of Allah. 
“The Messenger of Allah said: ‘Whoever leaves his house for the prayer and says: ‘Allahumma inni asa’luka bi-haqqis-sa’ilina ‘alaika, wa as’aluka bi-haqqi mamshaya hadha, fa inni lam akhruj asharan wa la batran, wa la riya’an, wa la sum’atan, wa kharajtu-ttiqa’a sukhtika wabtigha’a mardatika, fa as’aluka an tu’idhani minan-nari wa an taghfira li dhunubi, Innahu la yaghfirudh-dhunuba illa Anta. (O Allah, I ask You by the right that those who ask of You have over You, and I ask by virtue of this walking of mine, for I am not going out because of pride or vanity, or to show off or make a reputation, rather I am going out because I fear Your wrath and seek Your pleasure. So I ask You to protect me from the Fire and to forgive me my sins, for no one can forgive sins except You),’ Allah will turn His Face towards him and seventy thousand angels will pray for his forgiveness.” [Sunan Ibn Maja hadeeth no. 778]

Some people claim that because of this hadeeth tawassul through auliyah and Prophet peace be upon him is allowed.

Response:

a) Imam Nawawi said its weak in Kitab al Adhkaar hadeeth no. 83 and 84

b) Allamah Mughlataai al Hanafi (689 h – 762 h) said
“The chain of this hadeeth is weak” [Sharah Ibn Majah by Mughlataai al Hanafi 1/1294 and the Muhaqqiq of the book also declared it weak]

c) Hafidh Munzari said:
رواه ابن ماجه بإسناد فيه مقال وحسنه شيخنا الحافظ أبو الحسن رحمه الله –
Narrated by Ibn Maja with a chain about which contention is done and My Shaykh Hafidh Abul Hasan Rahimullah said its Hasan [at-Targheeb wal-Tarheeb 2487]

d) Busayri (762 h-240 h) said:
هَذَا إِسْنَادٌ ضَعِيفٌ لِضَعْفِ عَطِيَّةَ ، وَالرَّاوِي عَنْهُ . رَوَاهُ ابْنُ مَاجَةَ فِي سُنَنِهِ ، عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ يَزِيدَ بْنِ إِبْرَاهِيمَ التُّسْتَرِيِّ ، عَنْ فُضَيْلٍ ، فَذَكَرَهُ ، دُونَ قَوْلِهِ حَتَّى يَفْرُغَ مِنْ صَلَاتِهِ ، وَلَمْ يَقُلْ : ” وَكَّلَ اللَّهُ بِهِ ” . لَكِنْ رَوَاهُ ابْنُ خُزَيْمَةَ فِي صَحِيحِهِ مِنْ طَرِيقِ فُضَيْلِ بْنِ مَرْزُوقٍ ، فَهُوَ صَحِيحٌ عِنْدَهُ .
This chain is weak due to the weakness of Atiyah and narrator (narrating) from him. Ibn Majah narrated this in his Sunan…. Narrated by Ibn Khuzaima in his Saheeh with the rout of Fuzayl bin Marzooq which is saheeh with him. [Ittehaaf al khayrah al Mahrah 2/32 no. 979]

e) Ibn Hajar Asqalani

He declared the chain of Bilal ra to be very weak and he agreed with Imam an-Nawawi and said:
هذا حديث واه جدا
This hadeeth is very weak [Takhreej ahadeeth al Adhkaar 1/267]

But he went against Imam an-Nawawi on the hadith of Abu Saeed al Khudri and said This hadeeth is Hasan. Imam Nawawi declared Atiyah to be weak but Ibn Hajar said he was Daif but Sudooq fee Nafsihi.

Why Hafidh declared the hadeeth to be Hasan? The answer is given by him, He said:
وقد رويناه في كتاب الصلاة لأبي نعيم وقال في روايته عن فضيل بن مرزوق عن عطية قال ” حدثني ” أبو سعيد فذكره
It is narrated in Kitab al Salaah of Abi Naeem, in that narration the chain is from Fudheel bin Marzooq from Atiyah who said The hadeeth is narrated to me by Abu Saeed.. [Takhreej Kitab al Adhkaar page 269]

Now here Ibn Hajar rahimullah is trying to say that Atiyah said (Haddathanee) so the aiteraaz of tadlees is gone but Note that Ibn Hajar himself declared him weak in Tabqaat al Mudalliseen and mentioned him in FOURTH Tabqa not even third. He said
عطية بن سعد العوفي الكوفي تابعي معروف ضعيف الحفظ مشهور بالتدليس القبيح
Atiyah bin Sad al Oofi al Kufi, Famous Tabiyee, Weak in Memory, Famous for the worst type of Tadlees [Tabqaat al Mudalliseen, Fourth Martaba page 50]

Ibn Hajar said regarding fourth Tabqa of Mudalliseen
من اتفق على أنه لا يحتج بشيء من حديثهم الا بما صرحوا فيه بالسماع لكثرة تدليسهم على الضعفاء والمجاهيل كبقية بن الوليد
It is agreed upon that their hadeeth can not be taken as an evidence unless they mention their hearing, they used to do Tadlees from weak and Unknown narrators many times. [Tabqaat al Mudalliseen 1/14]

He used to do worst type of tadlees. That he used to narrate the ahadeeth from Abu Saeed al Kalbi (who was Kazzab) but he just used to mention his kuniyah (Abu Saeed) to make people feel as if he is narrating from a sahabi Abu Saeed al Khudri ra. This is called worst type of tadlees. Proof for that is following

Imam Ahmad said:
هو ضعيف الحديث . بلغني أن عطية كان يأتي الكلبي فيأخذ عنه التفسير ، وكان يكنيه بأبي سعيد ، فيقول : قال أبوسعيد
” He is weak” and ” It reached me that Atiya used to come to Al-Kalbi and ask him about Tafseer, and he used to give him the Kunyah of Abu Saeed, and then he would relate: Abu Saeed said” [al iLal no. 1306] Ibn Hiban said:

سمع من أبي سعيد الخدري أحاديث فلما مات أبو سعيد جعل يجالس الكلبي ، ويحضر قصصه ، فإذا قَالَ الكلبي : قَالَ رسول الله : بكذا فيحفظه ، وكناه أبا سعيد ، ويروي عنه ، فإذا قيل له من حدثك بهذا ؟ فيقول : حدثني أبو سعيد ، فيتوهمون أنه يريد أبا سعيد الخدري ، وإنما أراد به الكلبي ، فلا يحل الاحتجاج به ، ولا كتابة حديثه إلا على جهة التعجب ، ومات عطية سنة سبع وعشرين ومائة.
سمعت مكحولا ، يقول : سمعت جعفر بن أبان ، يقول : ابن نمير ، يقول : قَالَ لي أبو خالد الأحمر : قَالَ لي : الكلبي.
قَالَ لي عطية : كنيتك بأبي سعيد ، قَالَ : فأنا أقول : حدثنا أبو سعيد
” He heard from Abu Saeed hadiths and when he died he used to sit to Al-Kalbi, so if Al-Kalbi said: The Messenger of Allah –sala Allahu Alyhi Wa Salaam- said such and such he would memorize it and he gave him the kunya of Abu Saeed and narrated from him. So if it is said to him: Who narrated this to you? He would say: Abu Saeed narrated this to me. So they (i.e those who inquired) would think that he meant Abu Saeed Al-Khudri, when in reality he meant Al-Kalbi.” And “It is not permissible to write his narrations except for being amazed about it.” And then he related from Khaled Al-Ahmar that he said: ” Al-Kalbi told me: Atiya told me: I have given you the kunya of Abu Saeed so I say: Abu Saeed narrated to us.” [Kitab al Majroheen 2/176]

That is why the Muhaqqiq of Takhreej al Adhkaar said in footnotes:
The hadeeth is not Hasan.. Hafidh Himself said regarding Fadheel bin Marzooq. Truthful who had some Awhaam, This is Jarah Mufassir, And Atiyah used to do Tadlees al Shuyukh. He used to narrate from al Kalbi whose kuniyah was Abu Saeed and people may think its Abu Saeed al Khudri. The hearing of Atiyah is not useful from Abu Saeed. There should be al Khudri after Abu Saeed in Hearing. This is narrated by Ibn Abi Shayba in al Musannif (10/211-212) from Waki from Fadheel in a moquf way from Abu Saeed, This is fault it does not make hadeeth Hasan. [Takhreej al Adhkaar 1/268]

Hafidh himself said regarding the chain عَنْ عَطِيَّةَ، عَنْ أَبِي سَعِيدٍ “An Atiyah An Abi Saeed”
وفيه عطية بن سعد العوفي وهو ضعيف وأعله أبو حاتم والبيهقي وعبد الحق وابن القطان بالضعف والاضطراب
Athiyah bin Sad al Oofi is weak in the chain, Abu Hatim, Bayhaqi, Abdul Haq and Ibn al Qattan declared it with weakness and Idhteraab [Talkhees al Habeer 3/69 hadeeth no. 1203 dar al Kutub Al Ilmiyah]

He again said regarding Atiyah bin Sad al Oofi in at-Taqreeb:
صدوق يخطىء كثيراً ، وكان شيعياً مدلساً ، من الثالثة
Sudooq who makes many mistakes, He was Shia Mudallis of third category[at-Taqreeb no. 4249]

Note: Ad-Dahabee said regarding Atiyah al Oofi:
تابعي مشهور ، مجمع على ضعفه
Famous Tabiyee, There is consensus on his weakness [Al Mughni fe al Duafa 2/62]

Same is said by Ibn al Jawzi in [al Modhuaat 1/386]

and Ibn Malaqqan in [al Badaar al Maneer 5/313]

Ibn Hazam said same in [al Muhalla 10/309]

In short
Hafidh Himself said Atiyah al Oofi is weak so how can this hadeeth be Hasan?
Hafidh said Atiyah declared his hearing but in reality Atiyah did worst tadlees as he only said “Haddathanee Abu Saeed”, He must have said Haddathanee Abu Saeed al Khudree.
It seems that Hafidh changed his stance regarding Atiyah because in at-Tabqaat al Mudalliseen he mentioned atiyah in fourth Tabqah and in at-Taqreeb he said he is in third Tabqa. He declared one of his hadeeth to be Hasan and other hadith to be weak.

f) Hafidh al Iraqee

He declared the chain of this hadeeth to be Hasan in Takhreej ahadeeth al Ihya vol 1 page 384

But his son said My father (al Iraqee) Rahimullah said in Sharah at-Tirmidhee
وعطيه مشاه يحيى بن معين فقال فيه صالح ولكن ضعفهما الجمهور
Yahya bin Maeen said regarding Attiya that he is saleh But Majority of them declared him weak [Tarh at-Tasreeb li Ibn al Iraqi 3/41-42]

Note: “Saleh” according to Yahya means Atiyah`s hadeeth can be written for shawahid, as he himself said regarding Atiyah al Oofi
ضعيف إلا أنه يكتب حديثه
Daif but his hadeeth is written [al Kamil Ibn Adi 5/369]

g) Ibn Tamiyah said:

وهذا الحديث هو من رواية عطية العوفي عن أبي سعيد وهو ضعيف بإجماع أهل العلم وقد روي من طريق آخر ،

وهو ضعيف أيضا

This hadeeth is narrated by Atiyah al Oofi from Abu Saeed al Khudri who was weak with the consensus of people of knowledge. There is another rout but that is also weak [Qaidah al Jaleela fi at-Tawassul wal Waseela page 215]

He also said:

فإن كان من كلام النبي صلى الله عليه وسلم فهو من هذا الباب لوجهين:

أحدهما: لأن فيه السؤال لله تعالى بحق السائلين، وبحق الماشين في طاعته، وحق السائلين أن يجيبهم، وحق الماشين أن يثيبهم، وهذا حق أوجبه الله تعالى، وليس للمخلوق أن يوجب على الخالق تعالى شيئاً. ومنه قوله تعالى (6: 54) : {كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ} ، وقوله تعالى (30: 47) : {وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ} ، وقوله تعالى (9: 111) : {وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنْجِيلِ وَالْقُرْءَانِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ}

If this hadith is the saying of Prophet peace be upon him then it is from this (tawassul which is allowed) chapter by two ways:

First: It is asking Allah by the right of those who ask Allah and those who follow him. The right of those who ask is that Allah answer them and The right of those who are following (Allah) is that Allah gives them thawab. This right (on his slaves) has been taken by Allah himself because the creation can not make something wajib on Allah. as Allah says {your Lord has written mercy for Himself} (6:54) and {and it was incumbent upon Us to help the believers} (30:47) and {It is a promise in truth which is binding on Him in the Tawrah and the Injil and the Qur’an. And who is truer to his covenant than Allah} (9:111) [Qaidah al Jaleelah page 215]

h) Allama Sindhee Hanafi said:
هذا إسناده مسلسل بالضعفاء عليه وهو العوفي وفضيل بن مرزوق والفضل بن الموفق كلهم ضعفاء لكن رواه ابن خزيمة في صحيحه من طريق فضيل بن مرزوق فهو صحيح عنده .

This chain has many weak narrators, Al Oofi, Fudayl bin Marzooq, Al Fazal bin Mawfiq all of them are weak. Ibn Khuzaima narrated in his Saheeh with the rout of Fudayl bin Marzooq which is saheeh with him [Hashiya Ibn Majah under hadeeth no. 778]

He also said

قوله ( بحق السائلين عليك )

أي متوسلا إليك في قضاء الحاجة وإمضاء المسألة بما للسائلين عندك من الفضل الذي يستحقونه عليك بمقتضى فضلك ووعدك وجودك وإحسانك ولا يلزم منه الوجوب المتنازع فيه عليه تعالى لكن لإيهامه الوجوب بالنظر إلى الأفهام القاصرة يحترز عنه علماؤنا الحنفية ويرون إطلاقه لا يخلو عن كراهة وسيجيء

(rough translation)
The saying (by the right that those who ask of You have over You) means I ask You to fulfill my need and hardships by the means of the Fadhl which you provided them with your Ihsaan, promise and pleasing. The disputed type of (Aqsaam ilAllah) is not necessary to be meant with these words (of hadith), rather the dull minded people have understood this (meaning of aqsaam iLallah), that is why Our Scholars of Ahnaf avoid this and according to them using these words in general are Makrooh [Hashiya al-Sindhee Ibn Maja under the hadeeth no. 778]

i) Shaykh Shoaib al Aranoot said
The chain is weak like the previous one, it is reported moquf which is similar to it.. This hadith is reported by Ibn Maja (778) with the rout of al Fadhl bin al Mawfiq, at Tabrani narrated in ad-Dua (421), Ibn al Sanni narrated in “Amal al Yawm wal Layl” (84) with the rout of Abdullah bin Saaleh al Ijli, all of them are from Fudhay bin Mardhooq.

Reported by Ibn Abi Shayba 10/211 from Waki bin al Jarrah from Fudhayl in a Moquf way. Abu Hatim said in “al-Ilal” 2/184 Moquf is similar to it.

The corroborating rout of this hadeeth mentioned by ibn al Sanni in Amal al Yawm wal Layl no. 83 should not be taken as rejoice, because in this chain al Waza bin Nafe al Uqaylee is Munkir al Hadeeth according to al Bukhari, and Nisaee said Matrook.

as-Sandee said:’
“The saying (by the right that those who ask of You have over You) means I ask You to fulfill my need and hardships by the means of the Fadhl which you provided them with your Ihsaan, promise and pleasing. The disputed type of (Aqsaam ilAllah) is not necessary to be meant with these words (of hadith), rather the dull minded people have understood this (meaning of aqsaam iLallah), that is why Our Scholars of Ahnaf avoid this and according to them using these words in general are Makrooh” [Musnad Ahmad vol 17 page 248 hadeeth no. 11156 ]

Conclusion:

This hadith is weak according to majority and some of them declared the chain to be hasan, And even if it is Hasan then it does not prove any kind of tawassul through Auliyah after their blessed death rather it is proving allowed type of tawasul which goes with Quran as mentioned by Shaykh ul Islam Ibn Tamiyah, as-Sandee and Shaykh al Aranoot.

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