Hazrat Ayub Ansari Ka Roza E Anwar Par Chehra Rakhne Wali Hadees Ki Sehat?

[Ya Mohammadah]

salam 

Ahle hadithon ne is hadees ki sehat par jirah ki hai ...me chahta hun ki is par unko jawab diya jaye...  

 

The Athar

حدثنا أبو العباس محمد بن يعقوب ، ثنا العباس بن محمد بن حاتم الدوري ، ثنا أبو عامر عبد الملك بن عمر العقدي ، ثنا كثير بن زيد ، عن داود بن أبي صالح قال : : ( أقبل مروان يوماًفوجد رجلاً واضعاً وجهه على القبر فأخذ برقبته و قال : أتدري ما تصنع ؟ قال : نعم فأقبل عليه فإذا هو أبو أيوب الأنصاري رضي الله عنه فقال : جئت رسول الله صلى الله عليه و سلم و لم آت الحجر سمعت رسول الله صلى الله عليه و سلم يقول :لا تبكوا على الدين إذا وليه أهله و لكن ابكوا عليه إذا وليه غير أهله .).

 

Translation: Dawud ibn Salih said: " Marwan one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone."I heard the Prophet say: "Do not weep on religion if its people assume its leadership (walyahu), but weep on it if other than its people assume it" [Musnad Ahmed Bin Hanbal 5:466 Hakim said Isnaad is saheeh in Mustadrak 4:520, Hadith # 8571 ]

Reply

al-Hakim did not say this Hadeeth is Saheeh!. but he said Isnaad is saheeh and there is a big difference in these two, proof for this is

Ibn Katheer says:

" الحكم بالصحة أو الحسن على الإسناد لا يلزم منه الحكم بذلك على المتن ، إذ قد يكون شاذاً أو معللاً "

The fact that the isnaad is deemed to be saheeh or hasan does not necessarily mean that the same applies to the text, because it may be shaadhdh (odd) or mu’allal (faulty). [Ikhtisaar ‘Uloom al-Hadeeth (p. 43)]

There are 4 faults in the chain and Text

1. Katheer bin Zaid is Disputed over

2. Dawud bin abi Saleh is Majhul

3. Oddness in Text

4. Against Authentic Ahadith

Proof for above Arguments

1. Katheer bin Zaid is Disputed Over

a) Haafidh Haithamee said after quoting this athar

رواه أحمد والطبراني في الكبير والأوسط وفيه كثير بن زيد وثقه أحمد وغيره وضعفه النسائي وغيره

"It is narrated by Ahmad and Tabrani in Al Kabeer and in Al Awsat and in it Katheer bin Zaid, Ahmad and others declared him reliable whereas Imaam Nasaa'ee and others have declared him to be weak." (Majma'a az-Zawaa'id (5/243).

Imaam Ibn Abee Haatim mentioned regarding Katheer bin Zaid,

سمعت أبى يقول ذلك نا عبد الرحمن انا أبو بكر بن أبى خيثمة فيما كتب الى قال سئل يحيى بن معين عن كثير بن زيد فقال ليس بذاك القوى نا عبد الرحمن قال سئل أبى عن كثير بن زيد فقال صالح ليس بالقوي يكتب حديثه نا عبد الرحمن قال سئل أبو زرعة عن كثير بن زيد فقال هو صدوق فيه لين

"..The manuscript that Abu Bakr ibn Khaithmah wrote with us, in it Yahyaa ibn Ma'een was asked concerning Katheer ibn Zaid to which he replied, "He is not strong." . "My father was asked concerning Katheer ibn Zaid, he replied,"Righteous, but he is not strong, his hadeeth is written".. Abu Zur'ah was asked about him and he said, "Truthful but he has weakness."
(al-Jarh Wa-Ta'deel (7/150).

c) Imaam Nasaa'ee said, "Katheer ibn Zaid is weak” (Kitaab adh-Dhu'afaa Wal-Matrookeen no: 505)

d) Ibne Jozi Mentioned Katheer bin Zaid In his Kitab Adh Dhuafa wal Matrukeen vol 3 page 22 no: 2786

e) Ibne Hibban mentioned him in Thiqqat 7/354

Moreover there are some who authenticated him including Imam Ahmad

f) Ibn e Hajar Asqalani Said

صدوق يخطىء

suquq, make Mistakes [At taqreeb page 459]

2. Dawud bin abi Saleh is Majhul

The chain contains Dawood bin abi Saaleh,

a) Hafiz ad-Dahabee said regarding him

داود بن ابى صالح حجازى لا يعرف له عن ابى ايوب الانصارى روى عنه الوليد بن كثير فقط

Dawood bin abi saleh hijazi is Not Known . he narrates from Abu Ayyub al ansari and from him only waleed bin katheer narrates" [Mizaan al-Aitedaal vol page 9 no: 2618]

Imam Manawi Quoted this hadeeth in Faydh Al Qadeer and said

قال الهيثمي عقب عزوه لأحمد والطبراني : فيه كثير بن زيد وثقه أحمد وغيره وضعفه النسائي وغيره رواه سفيان بن حمزة عن كثير بن زيد عن المطلب بن عبد الله بن حنطب بدل داود اه ، وكثير بن زيد أورده الذهبي في الضعفاء وقال : ضعفه النسائي وقبله غيره وداود بن أبي صالح قال ابن حبان : يروي الموضوعات

Al-Haythami stated, after noting that this narration had been documented by Ahmad and al-Tabarani: ‘In the chain of narrators there is Katheer bin Zayd who was credited by Ahmad and others whereas al-Nasaie and others discredited him. This narration was reported by Sufyan bin Hamazah from Katheer bin Zayd from al-Muttalib bin Abdillah bin Hantab instead of Dawud.’ Al-Dhahabi listed Katheer bin Zayd amongst the weak narrators and said: ‘He was acknowledged as weak by al-Nasaie and Dawud bin abi Salih, Ibn Hibban said: ‘He narrated fabricated narrations.’[Faydh Al Qadeer 6/387]

c) Shaykh Shoaib Al Aranaoot said

Chain is weak Due to Jahalah of Dawud bin abi Saleh and Katheer bin Zayd who is disputed over [Tehqiq Shoaib aranoot Musnad Ahmad vol 38 page 558 no: 23585]

d) Ibn Hajar Haytamee (the sufi) said
«الحديث المذكور ضعيف، وعلى تسليم صحته، فيجوز أن يكون السلف أجمعوا على ذلك بعد انقراض الصحابة رضي الله عنهم، على أنه مذهب صحابي، وليس إجماعاً سكوتياً كما هو ظاهر»
This hadith mentioned is weak....[Haashiya al-Aydah page 502 Maktabatul Salafiya Madeena al Munawwarah] 

3. Oddness in Text

And regarding text of this athar Abu Ayyub Al Ansari ra Died in 50, 51, 52 or 55 h in the era of Muawiyah ra and the narration clearly indicates that the grave of Prophet peace be upon him was is in public and seen by whoever pass by while, but we all know that the grave of the Prophet peace be upon him is actually located in the Hujrah of Aisha Ra so clearly it has some obvious oddness

4. Against Authentic Ahadith

Imam Hythamee quoted these ahadith right after this weak athar of Abu Ayyub al Ansaree in Majma Az Zawaid which are as follows

باب قوله‏:‏ لا تجعلن قبري وثناً

5846- عن أبي هريرة قال‏:‏ قال رسول الله صلى الله عليه وسلم‏:‏

‏"‏لا تجعلن قبري وثناً لعن الله قوماً اتخذوا قبور أنبيائهم مساجد‏"‏‏.‏

رواه أبو يعلى وفيه إسحاق بن أبي إسرائيل وفيه كلام لوقفه في القرآن وبقية رجاله ثقات‏.‏

Chapter Saying Do not turn my grave into an idol.

Narrated by Anas RAThe Messenger of Allah (sallallahu ‘alayhi wa sallam) said:

“ O Allah, do not turn my grave into an idol. May the curse of Allah be upon those who take the graves of their Prophets as places of worship.” And is narrated by Abu Yala and in it Ishaq bin abi israil and there is kalam on him لوقفه في القرآن and remaining Narrators are Trustworthy.

5847- وعن علي بن الحسين أنه رأى رجلاً يجيء إلى فرجة كانت عند قبر الرسول الله صلى الله عليه وسلم فيدخل فيها فيدعو فنهاه فقال‏:‏ ألا أحدثكم حديثاً سمعته من أبي عن جدي عن رسول الله صلى الله عليه وسلم قال‏:‏

‏"‏لا تتخذوا قبري عيداً ولا بيوتكم قبوراً فإن تسليمكم يبلغني أينما كنت‏"‏‏.‏

رواه أبو يعلى وفيه حفص بن إبراهيم الجعفري ذكره ابن أبي حاتم ولم يذكر فيه جرحاً وبقية رجاله ثقات‏.‏

‘Narrated by Ali ibn al-Husayn (may Allaah be pleased with him) that he saw a man entering through a gap at the grave of the Prophet (peace and blessings of Allaah be upon him), and making du’aa’. He told him not to do that and said, “Shall I not tell you a hadeeth that I heard from my father from my grandfather from the Messenger of Allaah (peace and blessings of Allaah be upon him)? ‘Do not take my grave as a place of festivity (which you visit repeatedly) and do not take your houses as graves. Send blessings upon me for your greeting will reach me no matter where you are.’ It is narrated by Abu Yala and in it Hafs bin Ibraheem al Jafiri Ibne Abi hatim mentioned him and did not quoted Jirha and rest of the Rijaal are trustworthy(end quote from Majma az zawaid)

This Hadith is also in Abu dawud with different chain

‏حدثنا ‏ ‏أحمد بن صالح ‏ ‏قرأت على ‏ ‏عبد الله بن نافع ‏ ‏أخبرني ‏ ‏ابن أبي ذئب ‏ ‏عن ‏ ‏سعيد المقبري ‏ ‏عن ‏ ‏أبي هريرة ‏ ‏قال ‏

‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏لا تجعلوا بيوتكم قبورا ولا تجعلوا قبري ‏ ‏عيدا ‏ ‏وصلوا علي فإن صلاتكم تبلغني حيث كنتم ‏

Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: Do not make your houses graves, and do not make my grave a place of festivity. But invoke blessings on me, for your blessings reach me wherever you may be. (Abu Dawood Book #10, Hadith #2037 and al Albani Authenticated it)

Ibne Abdul Hadee said Regarding this hadeeth

وَالْحَدِيث حَسَن جَيِّد الْإِسْنَاد وَلَهُ شَوَاهِد كَثِيرَة يَرْتَقِي بِهَا إِلَى دَرَجَة الصِّحَّة . قَالَهُ الشَّيْخ الْعَلَّامَة مُحَمَّد بْن عَبْد الْهَادِي رَحِمَهُ اللَّه . ‏

This hadeeth is Hasan, with Jayyid Chain and with so many Shawahid which lift it to the Daraja of Saheeh. [Awn al Mabood Sharah Sunan Abi Dawood under the commentary of this hadeeth]

Commentries of Muhadditheen on this hadeeth

a) Imam Al Madeenah Al Munawwarah Shaykh Salah al Budayr said

Indeed, having intention of worshipping Allaah at the grave of a Prophet or a saint is a means leading to Shirk. That is why making supplications at the graves – including that of the Prophet saws – is forbidden. Aboo Ya’laa and Ad-Diya Al-Maqdisee reported that ‘Alee Ibn Husayn saw a man who used to enter an opening that is at the Prophet’s grave and make supplications there. He forbade him from doing that and told him.” Let me narrate to you a hadeeth I heard from my father on the authority of my grandfather that the Messenger of Allaah saws said,

  “Do not turn my grave into a place of festival, nor turn your houses to graves [whereby you do not pray in them]. Invoke blessings on me, for your invocation of peace and blessings on me reaches from wherever you may be.”

source: http://www.islaam.net/main/display.php?id=390&category=23

Imam Malik said

Its in -Jami’ li’l-Bayan by Ibn Rushd

" سئل مالك رحمه الله تعالى عن الغريب يأتي قبر النبي كل يوم ، فقال : ما هذا من الأمر ، وذكر حديث : ( اللهم لا تجعل قبري وثنًا يُعبد )

Imam Malik (may Allah have mercy on him) was asked about a stranger who comes to the grave of the Prophet (peace and blessings of Allah be upon him) each day. He said, ‘That is not right,’ and quoted the hadith, ‘O Allah, do not make my grave an idol that is worshipped.’”[al-Jami’ li’l-Bayan by Ibn Rushd Classed as sahih by al-Albani in Tahdhir al-Sajid min Ittikhadh al-Qubur Masajid, p. 24-26.]

So these are explicit statements from Prophet peace be upon him and this weak athar of Abu Ayyub ra is against them

The Claim that Dahabee Authenticated this weak Athar

Some says Dahabee Authenticated this athar, this is false claim as Dahabee himself said Dawub bin abi Saleh is Not Known, Following is a proof that when ad-Dahabi remain silent on authentications of al Haakim in his Talkhees that does not mean he is with al Haakim always.
 

It is attributed to Ibn Abbas ra that he said:

سبع أرضين في كل أرض نبي كنبيكم، وآدم كآدم، ونوح كنوح، وإبراهيم كإبراهيم، وعيسى كعيسى

There are seven earths, in every earth there is a Prophet like your Prophet, A person Adam like Adam, a person Nuh like Nuh and a person Eesa like Eesa (May Allah be pleased with them all) [al Haakim authenticated the chain in 2/493 and ad-Dahabi did not say anything in Talkhees al Mustadrak]

 

But Hafidh ad-Dahabi said in al Uluw 

وهذه بلية تحير السامع كتبتها استطرادا للتعجب، وهو من قبيل اسمع واسكت

This weird thing makes a hearer puzzled, I wrote it to express ta`ajub [al Uuw 1/593]

 

This is also a proof silence of ad-Dahabi in Talkhees al Mustadrak does not mean he agreed with al Haakim always. And in this case (the ather of Abu Ayyub ra) ad-Dahabi clearly said Dawud is unknwon.

And Fatwa of Dahabee is also a proof that Sahaba never did this act, He said:

فإن قيل : فهلا فعل ذلك الصحابة ؟! قيل : لأنهم عاينوه حيا وتملوا به وقبلوا يده وكادوا يقتتلون على وضوئه واقتسموا شعره المطهر يوم الحج الأكبر ، وكان إذا تنخم لا تكاد نخامته تقع إلا في يد رجل فيدلك بها وجهه ، ونحن فلما لم يصح لنا مثل هذا النصيب الأوفر ترامينا على قبره بالالتزام والتبجيل والاستلام والتقبيل ، ألا ترى كيف فعل ثابت البناني ! كان يقبل يد أنس بن مالك ويضعها على وجهه ويقول : 

يد مست يد رسول الله صلى الله عليه وسلم.
If it is argued, ‘But the Companions did not do such an act (i.e. kissing the grave)?’ the answer will be that they accompanied him personally; they had the privilege of seeing him, kissing his hands, competing with one another for the leftover water from his ablution, and divided his blessed hair among themselves on the Farewell Hajj. When he, sallallaahu ‘alayhi wa sallam, spat, the spittle would fall in the hand of one of them who would rub it on his face. Since we have been denied such a privilege and the tremendous fortune of sharing in this, we throw ourselves at his grave to embrace, revere, touch, and kiss it. Do you not see what Thaabit Al-Bunaani did? He would kiss the hand of Anas ibn Maalik, place them on his face, and say, ‘This is a hand that had touched the hand of the Messenger of Allaah, sallallaahu ‘alayhi wa sallam.’” [Mojam al Shuyukh 1/73]

So for Imam ad-Dahabee not a single companion touched the grave of Prophet peace be upon him, not even Abu Ayyub al Ansaree ra. Yes ad-Dahabi said it is okay to kiss the grave of Prophet peace be upon him, and that is for reverence not for tabarruk.

Imam ad-Dahabi also said

. ألا ترى الصحابة من فرط حبهم للنبي صلى الله عليه وسلم قالوا : ألا نسجد لك ؟ فقال : لا .

فلو أذن لهم لسجدوا له سجود إجلال وتوقير لا سجود عبادة كما قد سجد إخوة يوسف -عليه السلام - ليوسف .

وكذلك القول في سجود المسلم لقبر النبي صلى الله عليه وسلم على سبيل التعظيم والتبجيل لا يكفر به أصلا بل يكون عاصيا ، فليعرّف أن هذا منهي عنه ، وكذلك الصلاة إلى القبر

Don't you see that the Companions, in the excess of their love for the Prophet, asked him: "Should we not prostrate to you?" and he replied no, and if he had allowed them, they would have prostrated to him as a mark of utter veneration and respect, not as a mark of worship,just as the The prostration done to Yusuf (a.s) by his brothers was not prostration of worship. The prostration of the Muslim to the grave of the Prophet is for the intention of respect and reverence. One is Not doing Kufr because of it whatsoever but he is being disobedient . Let him therefore be informed that this is forbidden. Similarly in the case of one who offers Prayer towards the grave." [imam Dhahabi in Mu`jam al-Shuyukh, Volume No.1, Page No. 55]

Note: Here Dahabee did not say it is shirk because the person was not seeking help from the grave or the person in Grave, Dahabee ra himself said

ولجهلة المصريين فيها اعتقاد يتجاوز الوصف، ولايجوز مما فيه من الشرك، ويسجدون لها، ويلتمسون منها المغفرة
And among the  ignorance of the Egyptians  they have characteristics that transgresses their belief  , and this is not  permissible , and it consists of shirk , and prostrating to her grave and seeking isthighfar from her and like that of idol worshipers[seyar Ailam Nubala 10/106]

 

 

 

[Khalil Rana]

اس حدیث کی صحت پر اعتراض کا جواب

کتاب رفع المنارہ میں دیا گیا ہے، یہ کتاب عربی میں ہے

اس کا اُردو ترجمہ بھی میرے پاس ہے،مگر اَب مل نہیں رہا

 

[M Afzal Razvi]

Muhadseen ne is hadees ko sahih kaha hy.

 

 .  

[Kafeel Ahmed]

Assalam O Alaikum

es link wali hadees par ek Ghair Muqallid ny aitraz kiya hai aur esey mauzoo kaha hai. lehaza agr koi mujhe eski sehat k mutalliq iinfo dey sakay to apki bht meherbani hogi aur eske scan pages bhi upload kardijiyega.

shukriya


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[Khalil Rana]

جناب کفیل صاحب

عرض ہے کہ جس غیر مقلد کا آپ نے ذکر کیا ہے کہ اُس نے اس حدیث کو موضوع یعنی گھڑی ہوئی بتایا ہے

آپ کا یہ حق بنتا ہے کہ اُس سے اس حدیث کےموضوع ہونے کی تصدیق کرائیں

اگر موضوع ہونے کی تصدیق نہ کرے تو وہ یہ مانے کی میں نے حدیث پر موضوع ہونے کا الزام لگایاہےاور میری یہ غلطی ہے۔

تاریخ دمشق میں اس روایت کو محشی نےمنکر لکھا ہے اور اس کے ایک راوی کو مجہول بتایاہے۔

عرض ہے کہ منکر روایت اور مجہول راوی سے حدیث موضوع نہیں ہوتی ، ضعیف ہوتی ہے، اور ضعیف 

حدیث فضائل میں معتبر ہے۔ اس کے علاوہ اس روایت کو امام رازی نے بھی تفسیر کبیر میں نقل کیا ہے۔

 

[Ayesha Fatima]

kia Hazrat Abu Ayub Ansari Radhi Allah hu Anhu wali Ahadees ki behs main jo pages diay gae hen un ka urdu tarjuma mil skta he