Monday, 24 February 2014

Did Allah Create Adam in His Image?







Quote:

Commentary on the hadeeth, “Allaah created Adam in His image”

“ Al-Bukhaari (6227) and Muslim (2841) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah created Adam in His image, and he was sixty cubits tall. When he created him he said, ‘Go and greet that group of angels who are sitting and listen to how they greet you, for that will be your greeting and the greeting of your descendents.’ So he said, ‘Al-salaamu ‘alaykum (peace be upon you),’ and they said, ‘Al-salaamu ‘alayka wa rahmat-Allaah (Peace be upon you and the mercy of Allaah.’ So they added (the words) ‘wa rahmat-Allaah.’ Everyone who enters Paradise will be in the form of Adam, but mankind continued to grow shorter until now.” 
Muslim (2612) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of fights his brother, let him avoid the face, for Allaah created Adam in His image.” 
Ibn Abi ‘Aasim narrated in al-Sunnah (517) that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not say ‘May Allaah deform your face’ [a form of cursing in Arabic], for the son of Adam was created in the image of the Most Merciful.” Shaykh ‘Abd-Allaah ibn al-Ghunaymaan (may Allaah preserve him) said: “This hadeeth is saheeh and was classed as such by the imams and by Imam Ahmad and Ishaaq ibn Raahawayh. Those who classed it as da’eef have no evidence, except for the view of Ibn Khuzaymah, but those who classed it as saheeh are more knowledgeable than him. 
Ibn Abi ‘Aasim also narrated (516) that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you fights let him avoid the face, for Allaah created Adam in the image of His Face.” Shaykh al-Albaani said: its isnaad is saheeh. 
These two hadeeth indicate that the pronoun in the phrase “in His imagerefers to Allaah, may He be glorified. 
Al-Tirmidhi (3234) narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “My Lord came to me in the most beautiful image and said, ‘O Muhammad.’ I said, ‘Here I am at Your service, my Lord.’ He said, ‘What are the chiefs (angels) on high disputing about…’” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi
According to the lengthy hadeeth about intercession, it says, “… then the Compeller (al-Jabbaar) will come to then in an image different than the image in which they saw Him the first time…” Narrated by al-Bukhaari, 7440; Muslim, 182. 
From these ahaadeeth we learn that it is proven that Allaah has an image (soorah in Arabic), in a manner that befits Him, may He be glorified and exalted. His image is one of His attributes which cannot be likened to the attributes of created beings, just as His essence cannot be likened to their essence. 
Shaykh al-Islam Ibn Taymiyah said: “The word soorah (image) in this hadeeth is like all the other names and attributes narrated (in the texts) where the words used may also be applied to created beings, in a limited manner. When these words are applied to Allaah, they carry a unique meaning, such as al-‘Aleem (All Knowing), al-Qadeer (All-Powerful), al-Raheem (Most Merciful), al-Samee’ (All Hearing), al-Baseer (All-Seeing), and such as His creating with His hands, rising above the Throne, etc.” Naqd al-Ta’sees, 3/396 
 Everything that exists must inevitably have a form or image.
 Shaykh al-Islam said: “Just as everything that exists must have attributes that, so too everything that exists by itself must have a form or image. It is impossible for something that exists by itself not to have a form or image.” 
And he said: “There was no dispute among the salaf of the first three generations that the pronoun in the hadeeth refers to Allaah, and it is narrated through many isnaads from many of the Sahaabah. The contexts of the ahaadeeth all indicate that… but when al-Jahamiyyah became widespread in the third century AH, a group began to say that the pronoun refers to something other than Allaah, and this was transmitted from a group of scholars who are known to have knowledge and to follow the Sunnah in most of their affairs, such as Abu Thawr, Ibn Khuzaymah, Abu’l-Shaykh al-Asfahaani and others. Hence they were denounced by the imams of Islam and other Sunni scholars.”   Naqd al-Ta’sees, 3/202 
Ibn Qutaybah (may Allaah have mercy on him) said: “That Allaah should have an image is no stranger than His having two hands, fingers or eyes. Rather those are readily accepted because they are mentioned in the Qur’aan, but this idea (image or form) is regarded as strange because it is not mentioned in the Qur’aan. But we believe in them all, but we do not discuss how any of them are.”  Ta’weel Mukhtalif al-Hadeeth, p. 221 
Shaykh al-Ghunaymaan said: “Thus it is clear that the form or image is like all the other divine attributes. Any attribute which Allaah has affirmed in the Revelation, we must affirm it and believe in it.”  Sharh Kitaab al-Tawheed min Saheeh al-Bukhaari, 2/41 
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: There is a hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) in which he forbids saying “May Allaah deform your face”, and says that Allaah created Adam in His image. What is the correct belief with regard to this hadeeth? 
He replied: 
This hadeeth is proven from the Prophet (peace and blessings of Allaah be upon him), in which he said: “If any one of you strikes (another), let him avoid the face, for Allaah created Adam in His image.” According to another version: “In the image of the Most Merciful.” This does not imply resemblance or likeness. 
What is meant, according to the scholars, is that Allaah created Adam with the ability to hear and see, and to speak when he wants. These are also attributes of Allaah, for He is All-Hearing, All-Seeing, and He speaks when He wants, and He has a Face, may He be glorified and exalted. 
But it does not mean that there is any resemblance or likeness. Rather the image of Allaah is different from that of created beings. What is meant is that He is All-Hearing, All-Seeing, and He speaks when He wants, and He created Adam also able to hear and see, with a face and hands and feet. But man’s hearing is not like Allaah’s hearing, his seeing is not like Allaah’s seeing, his speaking is not like Allaah’s speaking. Rather Allaah has attributes that befit His majesty and might, and man has attributes that befit him, attributes that are finite and imperfect, whereas the attributes of Allaah are perfect, with no shortcomings, infinite and without end. Hence Allaah says (interpretation of the meaning): 
“There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11]  “And there is none co‑equal or comparable unto Him” [al-Ikhlaas 112:4]  So it is not permissible to strike the face or say “May Allaah deform your face”.   End quote. Majmoo’ Fataawa al-Shaykh, 4/226 
Another thing that will help to explain the meaning of this hadeeth is the words of the Prophet (peace and blessings of Allaah be upon him): “The first group to enter Paradise will be in the image of the moon” (Narrated by al-Bukhaari, 3245; Muslim, 2834.” What the Prophet (peace and blessings of Allaah be upon him) meant here is that the first group will be in human form, but because of their purity, beauty and brightness of face they will look like the moon, so they are likened to the moon, but without resembling it. So just because a thing is said to be in the image of a thing it does not mean that it is like it in all aspects. 
The Prophet’s words, “Adam was created in His image” means that Allaah created Adam in His image, for He has a face, an eye, a hand, and a foot, and Adam had a face, an eye, a hand, and a foot… but that does not mean that these things are exactly the same. There is some similarity, but it is not exactly the same. Similarly the first group to enter Paradise are likened to the moon, but they are not exactly the same. This confirms the view of Ahl al-Sunnah wa'l-Jamaa'ah, who say that none of the attributes of Allaah can be likened to the attributes of created beings, without distorting or misinterpreting, or discussing how or likening Him to His creation. 
See Sharh al-‘Aqeedah al-Waasitah by Shaykh Muhammad ibn ‘Uthaymeen, 1/107, 293. 
For more information, see: Sharh Kitaab al-Tawheed min Saheeh al-Bukhaari by Shaykh al-Ghunaymaan, 2/33-98, in which he quotes at length from Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), refuting the misinterpretation of this hadeeth by ahl al-kalaam and those who agreed with them.” 

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To understand this narration, one must first recall a fundamental aspect of Islamic belief, namely the transcendence of Allah Most High and His complete dissimilitude from created things. This is decisively conveyed within the Qur’an itself when it states, “There is nothing whatsoever like Him,” (42: 11) and also by the foremost theological texts of our tradition.
Among the interpretations that the scholars gave for this narrative were:
1. That the word “image” here refers to “attributes”, such as hearing, seeing, knowledge, and so forth. Thus, Adam (Allah bless him) was created possessing attributes that Allah has also described Himself with, although the attributes of the former, as is evident, are contingent and relative while the attributes of Allah are eternal and absolute.
2. That the word “image” is understood based on another variant of this narration, narrated by Imam Muslim, whereby the Prophet (Allah bless him and grant him peace) said, “When one of you attacks [or “strikes” as per another narration] his brother then avoid his face for Allah created Adam in his image.”

The attached particle “his” is interpreted as referring back to “brother” and not to “Allah”.
3. That what is meant by Adam (Allah bless him) being created in “his image” is a direct creation that did not take place through the passage of embryological stages. Further, it indicates that Adam (Allah bless him) was characterized by the same “image” or form on earth as he was in paradise, without any change until his death.

[Bajuri, Tuhfat al-Murid; Bayhaqi, Kitab al-Asma’ wa’l Sifat]

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Did Allah Create Adam in His Image?




PDF: Here


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Quote: “ The Prophet’s words, “Adam was created in His image” means that Allaah created Adam in His image, "FOR HE HAS A FACE, AN EYE, A HAND, AND A FOOT, and Adam had a face, an eye, a hand, and a foot… but that does not mean that these things are exactly the same.
"THERE IS SOME SIMILARITY,
BUT IT IS NOT EXACTLY THE SAME"

^Sharh al-‘Aqeedah al-Waasitah by Shaykh Muhammad ibn ‘Uthaymeen, 1/107, 293.
 End Quote. Fatwa No: 20652


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Although the whole of the passage is absurd and pathetic i.e. comparing Allah to Adam (alaih salam), but what on earth does the sentence mean when they say:

"There is "SOME" similarity,
but its not exactly the same!!"

Of course it is kufr to say there is some similarity. It is in plain contradiction to several statements in the Qur’aan, let alone sound reason.
The meaning of “his image”in the hadiith referred to is known from the context of the hadiith in which a slave had been beaten in the face. The Prophet (sall-Allaahu 3alayhi wa sallam) forbade such beating, i.e. to the face.
He (sall-Allaahu 3alayhi wa sallam) explained why, stating that Allaah created Adam in the same image as the slave. So the pronoun “his” in “his image” is referring to the slave, not to Allaah.
It means that the human face is respected in the religion and cannot be beaten without a valid reason.
It boggles the mind how the author explicitly affirms similarity. What an ugly kufr it is. It shows a profound ignorance of the Creator. Actually, in the same text the author admits that he is committing tashbiih, he just doesn’t like being called “mushabbih” (someone who makes tashbiih). He encourages his students therefore to use the word “tamthiil” instead of “tashbiih”, which means the same.

Those people who say there is only One Creator, either say that He is something with a shape or not.

Those who say He has a shape are very silly. I think you can understand why. Just remember what we said about the donkey drawing. We said that the donkey needs a drawer to draw its shape. So anything with a shape needs someone to give it shape. When they say that God has a shape, they are saying that He needs a creator. This means that He would be a creation, and not the Creator.
Christians and Jews believe that the creator has a shape, because it says in their book:
God created man in his own image, in the image of God he created man; male and female he created them.”
As you know, image means shape. Another word they use for shape is limit, which is the word wahabis use – don’t let them fool you. What they are saying then, even if they do not admit it, is that God needs a creator. By saying no to this, they become just like the atheist with the donkey drawing. They will be saying that some simple shape must have someone give it its shape, but that the human shape does not. This is because they believe that god has a human shape, but was not given it.
So the Creator definitely does not have a shape.
Muslims do not believe that Aļļaah has a shape, so He does not need a creator. As you can see, Muslims have the only logical belief about Aļļaah.
You should also understand that the human that draws donkeys is not creating the drawing. This is because the human is weak. He was created by Aļļaah, and after being created, all the movements of his body is a different shape. Even when his little finger moves, this is a different shape from before moving it. He could not have moved it if Aļļaah did not create that new shape. This means that the drawing he did was created by Aļļaah, because Aļļaah created the drawer’s movements.
This means it was Aļļaah that created the drawing, and that the drawer was only moving by movements created by Aļļaah. Yes, it is true that you can usually move your finger when you want, but that does not mean you created the movement.
If you think about it, you do not know how you made your finger move. You do not know what muscle is working, or how you get your muscles to work. There are many things that happen in the body when you move your finger you do not control, such as millions of little parts of each muscle contracting, electricity coming from your brain to make them move, and many other things. This tells you clearly that it is Aļļaah that controls those things, and not you, so it is Aļļaah that creates your movement, and not you [2].
Taken from:

For children: “How can we know that all other religions than Islam are incorrect when there are so many?”

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Excerpt from 
`Uthman Ibn Sa`id al-Darimi al-Sajzi's 
book:
al-Naqd `ala al-Jahmiyya


Page, 25:
"He created Adam by touching him (Masisan)."
Read More: Here

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PSEUDO-SALAFI BIGOT SAYS:


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Saturday, 22 February 2014

Farewell House of Mawlid



Farewell House of Mawlid

Birth Place Of Beloved Prophet Muhammad (Sallallahu Alaihe Wasallam) In Makkah Is Now Facing Direct Threat From Wahhabis.



Eradicating the House of his Mawlid

You tried and continue to try - as if it were your goal in life - to destroy the last remnant of the historical vestiges of the Messenger of Allah (Sallallahu Alaihe Wasallam), namely the noble place where he was born.


This house was razed then changed into a cattle market, then some pious people used ruse to transform it into a library which became "Maktabat Makka al-Mukarrama."

You began to pry at that place with evil stares and vengeful threats, trying to entrap it with the official departments. You openly requested that it be destroyed and have shown hostility to the authorities, pressing them hard to effect such destruction after the decision taken to that effect by the organization of your major scholars a few years ago. I have an explicit taped recording of this decision.



But the Custodian of the Two Sanctuaries, King Fahd - the prudent and wise man who is aware of next-worldly consequences - ignored your request and froze it indefinitely.



Alas, for shame!

Such disrespect and disloyalty against this noble Prophet(Sallallahu Alaihe Wasallam) by whom Allah Most High brought us out and yourselves and your ancestors into light!


What shamelessness in his presence the Day we come to drink from his blessed Basin! Alas, woe and misery for a Sect that hates its Prophet whether in word or in deed, holding him in contempt and trying its best to eradicate his traces!



Yet Allah Most High says to us: {Take as your place of worship the place where Ibrahim stood (to pray)} (2:125).

And He said, bestowing on the Israelites the gifts of Talut, Musa, and Harun: {And their Prophet said unto them: Lo! the token of his kingdom is that there shall come to you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Musa and the house of Harun left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) you are believers} (2:248).

The Ulema of Quranic commentary said that these vestiges consisted in the staff of Musa - upon him peace-, his sandals, etc.1

Read also, if you like, the sound and authentic hadiths that pertain to the physical and personal relics of the Prophet and the true concern of the Companions - Allah be well-pleased with them - over them as mentioned in the pages of Sahih al-Bukhari. 

There is enough evidence {for him who has a heart or gives ear with full intelligence} (50:37) and ample provision for those who think and reflect.

1 "The Beast shall come out and with her is Sulayman's seal-ring and Musa's rod..." Narrated from Abu Hurayra by al-Tirmidhi (hasan gharîb) and Ahmad.

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Quote:
Saudi Binladin Group, proposes that it be razed to make way instead for the imam’s residence and an adjacent presidential palace.
The Saudi royal family are adherents of the Wahabi faith, an austere interpretation of Islam that has served as the kingdom’s official religion ever since the al-Sauds rose to power across the Arabian Peninsula in the 19th century.
The kingdom’s rulers, who deny Mohamed was born in what is known as the House of Mawlid, are opposed to preserving relics of the Prophet because they say it encourages shirq, the sin of worshipping idols other than God.” Here

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House of Mawlid




Today
(Red Circle see Top right hand corner)

Tomorrow
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THE HORRORS OF MODERN
ISLAMIC ARCHITECTURE
&


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House of Mawlid
Click on image to Enlarge ^
(House of Mawlid RED Square- ^)


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UPDATE

House of Mawlid
Pictures taken April 2014




Updated-Nov 2014
ADHM


Thursday, 20 February 2014

The Narration of Al Utbi



The Narration of Al Utbi

Imam an-Nawawi (RA ) said:
ثم يرجع إلى موقفه الاول قبالة وجه رسول الله صلى الله عليه وسلم ويتوسل به في حق نفسه ويستشفع به إلى ربه سبحانه وتعالى ومنأحسن ما يقول ما حكاه الماوردي والقاضي أبو الطيب وسائر أصحابنا عن العتبي مستحسنين له قال (كنت جالسا عند قبر رسول الله صلى الله عليه وسلم فجاء أعرابي فقال السلام عليك يا رسول الله سمعت الله يقول (ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما) وقد جئتك مستغفرا من ذنبي مستشفعا بك إلى ربي
Translation: (The pilgrim) should turn towards the face of the Messenger of Allah (صلى الله عليه وسلم) and make him a means (tawassul) for the sake of himself and also seek his intercession (shafa'at) towards reaching God. 

In this regard “THE BEST OF SAYINGS” is the Hikayat of Imam al-Marwadi (rah) and Qadhi Abu at-Tayb (rah) and “ALL MY OTHER ASHAAB (I.E. SHAWAFI) also narrate it by considering it HASAN/RECOMMENDED (مستحسنين له)the narration of Utbi
 i.e. A Bedouin who visited the Prophet's grave and sat beside it said: Peace unto you O Messenger of Allah, I have heard Allah has said:
Had they, when they had wronged themselves, come to you and asked Allah's forgiveness and the Apostle had asked forgiveness for them, they would certainly have found Allah Most-Propitious, Most-Merciful. (Holy Qur'an 4: 64).
Therefore, I have come to you for forgiveness of my sins and seeking your intercession with Allah
[Imam an-Nawawi in Al-Majmu', Volume No. 8, Page No. 274]

This beautiful explanation by Imam an-Nawawi (rh) proves without any shadow of doubt that great Muhaditheen (hadith masters) not only authenticated this very report but also considered the action as Mustahab (recommended).
We ask the Wahabis not to consider themselves superior to classical Hadith masters especially likes of Imam an-Nawawi (rah) who is unanimously agreed to be the best commentator of Sahih Muslim and a leading authority in Shafi'i school.
Plus many other legendary scholars whom they themselves revere very highly for example Hafidh Ibn Kathir and others (whom we shall cite in this article later on), they have also used it as conclusive proof. We shall not go in detail about Sanad of this report because when Muhaditheen authenticated it then even if Wahabiyyah find some so called D'af (weakness) today it will stand as null and void according to us Ahlus Sunnah wal Jamm'ah because the Muhaditheen knew the so called Da'f better than us but they did not deny it.

If still these people are stubborn as we know they always are then they should continue reading this article as we have established from overwhelming absolutely sahih hadiths the permissibility rather fairness of Tawassul.

Important Note: We have also noticed that Wahabi sect only revolves around Ibn Taymiyyah al-Mujasmi and his fanatic students like Ibn Abdul Hadi to refute the Ahlus Sunnah on this report (This proves that Wahabis do taqlid in Aqida whereas we rely on many many great scholars who proved this incident as recommended). Ibn Abdul Hadi actually revealed to the world that he along with his master used to cuss and bad-mouth the scholars frequently.
The very title of his book is pathetic and proves like bright sun that Imam as-Subki - Rahimuhullah - had destroyed Ibn Taymiyyah's ideology completely

Ibn Abdul Hadi named the book as Sarim al Munki fi radd ala Subki , he filled it with cusses and pseudo rebuttals just in fanatic love of Ibn Taymiyyah whereas on the other hand Ibn Abdul Hadi even tried to prove circulating around the grave of Ibn Taymiyyah as an act of Angels -Naudhobillah !!! (see: Al-Uqud Ad-Durriyyah, 1/434), this proves that he loved his master more than Prophet Muhammad - صلى الله عليه وسلم - This is why Allah made Shifa us Siqaam by Imam as-Subki the best ever book written on topic of Tawasssul and Istighatha (seeking help) and there has been no match to it ever since!
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The incident of the Bedouin has also been recorded by the following:
1. Bayhaqi in Shu‘ab-ul-Imaan (Volume no: 3, Page no:495-496, Hadith No#4178) Click here for Scanned Page (130) 
2. Ibn Qudamah in al-Mughni- (Book : Kitab Al Hajj Chapter : Wa Yustahabbu Ziyarat Qabr An NABI SAW Volume : 5 Page : 465) 
Click here for Scanned Page (131) 
3. Ibn ‘Asakir in Tahdhīb tarikh Dimashq al-kabir popularly known as Tarikh/Tahdhib Ibn ‘Asakir as quoted by Imam as-Subki in Shifa’-us-siqam fī ziyaat khayr-il-anam (pp. 46-7).
4. Tafsir al-Bahr al-Muheet by Imam Abu Hayyan al-Andalusi (3/282, Dar al Fikr edition) or Book : Tafseer bahr Al Muheet Volume : 3 Page : 269 Under : Sorat An Nisa Ayat number 64 Click here for Scanned Page (132) 
5. Imam al-Mutaqi al-Hindi in Kanz ul Amaal (1/714 #10422) or Book : Tafseer bahr Al Muheet Volume : 3 Page : 269 Under : Sorat An Nisa Ayat number 64 Click here for Scanned Page (133) 
6. Imam al-Nawawi again in his al-Majmu' (8/202-203)
7. Ibn Hajar Haythami in al-Jawhar-ul-munazzam (p. 51).
And many others, plus none of these Imams called it shirk or Bidah.

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Had there been a hint of shirk in such practice then they would have never ignored to refute it, let alone citing it in category of recommended deeds.  Also you will be surprised to know that the poetry found in this narration of Utbi was even inscribed on the windows of Masjid al-Nabawi (The Prophet's Mosque - Peace and blessings be upon him). 

Shaykh Sayyid Yusuf al-Rifai

Rebukes these Evil Cults by writing:
"You take advantage, every year, of the opportunity of maintaining, polishing, and refurbishing the Prophetic Mosque in order to eliminate many of the emblems of Islam [still] found in the inner hall of the Mosque such as historical vestiges and praises of the Prophet, peace and greetings be upon him. You painted over many of the verses of al-Busayri's poem on the Prophetic Mantle (al-Budra), you have also tried to cover up the famous two verses-- inscribed on the windows of the Mosque- quoted in the Story of al-'Utbi as mentioned by Ibn Kathir in his Tasfir:
"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!"
If the custodian of the Two Sanctuaries- King Fahd - had not stopped you when the news reached him then ordered you to restore them as they were…!

But what is the reason for this disrespect and obstruction of your most noble Prophet, peace and greetings be upon him, the means of access between you and your Lord? 
What has transpired between you and him? You seem to have forgotten His saying,
 Those who vex the messenger of Allah, for them there is a painful doom [9:61]

and

 Lo! Those who malign Allah and His messenger, Allah has cursed them in the world and the Hereafter, and has prepared for them the doom of the disdained.  [33:57]
[Shaykh Sayyid Yusuf al-Rifai, Advice to the Ulama of the Najd, Chapter of Erasing Poetry in Praise of the Prophet]


This narration has been accepted for hundreds of years and was even inscribed by the Ahle Sunna Wa Jamaat on the windows of the Prophetic Mosque until the Evil Wahhabi Najdi cult took over it and have begun the destruction of all the heritage and any writings that go against their Evil Aqeedah!

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Who is Al-’Utbi? 

The Narration of Al-'Utbi 

He is Muhammad ibn Ubaydullah ibn ‘Amru ibn Mu’awiyah ibn ‘Amru ibn Utbah ibn Abi Sufyan Sakhr ibn Harb.
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He was from the most eloquent of men, a companion of narrations, and a narrator of literature. He reported from his father and from Sufyan ibn ‘Uyaynah.
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Taqiyud-Din As-Subki reports the narration that we are soon to go over in his Shifaa’ As-Siqaam regarding the visiting of the grave of the Nabi (sallallahu ‘alayhi wa sallam). He reports this narration with his chain.  (See Futuhaat Ar-Rabbaaniyah 5/39 )
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The narration of Al-’Utbi is probably not known to many English speaking Muslims.
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The Ascetic, Defender of the Sunnah, Mountain of Knowledge, Known as the Second Imam Ash-Shafi’i, the Reviver of Islam in his time, The Mujaahid, The Hafidh of Hadith, Abu Zakariya Yahya ibn Sharaf, known best as “Imam An-Nawawi” recorded in his tome, Al-Adhkaar (الاذكار) the following story from
Al-’Utbi:
“As I was sitting by the grave of the Prophet, a Bedouin Arab came and said: “Peace be upon you, O Messenger of Allah! I have heard Allah saying: “If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful” (4:64), so I have come to you asking forgiveness for my sin, seeking your intercession with my Lord.”
Then he began to recite poetry:
O best of those whose bones are buried in the deep earth,
And from whose fragrance the depth
and the height have become sweet,
May I be the ransom for a grave which thou inhabit,
And in which are found purity, bounty and munificence!
Then he left, and I slept and saw the Nabi (Sallallāhu ‘alayhi wa Sallam) in my sleep. He said to me: “Yā `Utbi, run after the Bedouin and give him glad tidings that Allah has forgiven him.” [End Quote. To also read the online version click here.]

The scans are taken from the published print from Mu’asasah ‘Ulum Al-Qur’an (Beirut) and Dar Al-Qiblah Lil-Thiqafat Al-Islamiyyah, Jeddah pages 284-285, with the editing of Subay’ Hamzah Hakimi.

Imam An-Nawawi placed this narration below the chapter titled,
 “Chapter: Regarding Visiting the Grave of Rasulullah (‘alayhis salaam) and its Remembrances (adhkaar)”.

The publisher “Dar-Al-Huda” from Riyadh, Saudia Arabia changed “Grave” to “Masjid” so as to make it seem one is not to visit the Prophet(s) grave. 
Furthermore, they intentionally changed the text and words of 
Imam An-Nawawi when he said,
 فصل” في زيارة قبر رسول الله (ص) وأذكارها : اعلم أنه ينبغي لكل من حج أن يتوجه إلى زيارة رسول الله (ص ) سواء كان ذلك طريقه أو لم يكن فإن زيارته (ص ) من  أهم القربات وأربح المساعي وأفضل الطلبات

Dar-Al-Huda
changed these words to what is clear tahreef:

 (فصل” في زيارة مسجد رسول الله (ص) اعلم أنه يستحب من أراد زيارة مسجد رسول الله      (ص ) أن يكثر من الصلاة عليه (ص
This is simply one example of their distorting the Adhkar as was pointed out by Shaykh Mahmud Sa’id Mamduh in his Rafa’ Minaara.

Let us talk further regarding the narration of Al-Utbi. 

Some groups will say that this narration has no chain, and is thus weak. 

I have personally not found a chain for this narration, but for the student of knowledge, this is of no major concern. Hundreds, if not thousands, of scholars from all madh-habs have recorded this narration just as Imam An-Nawawi (radhiya Allahu Anhu) did. They used this narration as support that our righteous Muslim Sunni forefathers implemented this action of Al-’Utbi. 

Some examples of great scholars other than Imam An-Nawawi were:

Ibn Qudaamah Al-Maqdisi in his magnum opus Al-Mughni, the great Hanbali work. 

He transcribed this narration beneath his chapter, “Chapter on Visiting the Grave of the Prophet.” Click here to see the quotation yourself. 

Ibn Kathir in his Tafsir, in which he prefaces the narration with:
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وَقَدْ ذَكَرَ جَمَاعَة مِنْهُمْ الشَّيْخ أَبُو مَنْصُور الصَّبَّاغ فِي كِتَابه الشَّامِل الْحِكَايَة الْمَشْهُورَة عَنْ الْعُتْبِيّ
“And a group [of scholars], amongst them Ash-Shaykh Abu Mansur As-Sabbaagh in his treatise “Ash-Shaamil” mentioned the well known story from Al-’Utbi…” 
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Click here to read the tafsir yourself.  

Imam Al-Baaji reports this narration in his Sunan As-Saaliheen. 

Imam Ath-Tha’labi narrates it in his Tafsir, as well as others.

It is true that this narration is not a proof in itself. It is a supporting proof, and the ettiqutte displayed therein was used to teach the Muslim masses by the great jurists. This is the reason I have presented it for you all.


Utbi's poem


Utbi's poem as found in this narration is inscribed on the Tomb of Blessed Prophet(s)


 ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفافوفيه الجود والكرم  

Here
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"O best of those whose bones are buried in the deep earth,"
يا خير من دفنت بالقاع أعظمه
"And from whose fragrance the depth and the height have become sweet,"
فطاب من طيبهن القاع والأكم
"May I be the ransom for a grave which thou inhabit,
 نفسي الفداء لقبر أنت ساكنه
"And in which are found purity, bounty and munificence!"
فيه العفاف وفيه الجود والكرم
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*Shaykh Yusuf al-Rifa'i said:


"22. Erasing Poetry in Praise of the Prophet, peace and greetings be upon him

You take advantage, every year, of the opportunity of maintaining, polishing, and refurbishing the Prophetic Mosque in order to eliminate many of the emblems of islam [still] found in the inner hall of the Mosque such as historical vestiges and praises of the Prophet, peace and greetings be upon him. You painted over many of the verses of al-Busayri's poem on the Prophetic Mantle (al-Burda 24 you have also tried to cover up the famous two verses-- inscribed on the windows of the Mosque- quoted in the Story of al-'Utbi as mentioned by Ibn Kathir in his Tasfir: 
"O best of those whose bones are buried in the deep earth,
and from whose fragrance the depth and height have become sweet!
May I be the ransom for a grave in which you dwell,
where one finds purity, bounty and munificence! 25

 If the custodian of the Two Sanctuaries- King Fahd - had not stopped you when the news reached him then ordered you to restore them as they were…! But what is the reason for this disrespect and obstruction of your most noble Prophet, peace and greetings be upon him, the means of access between you and your Lord? What has transpired between you and him? You seem to have forgotten His saying,

"Those who vex the messenger of Allah, for them there is a painful doom" [9:61]
and
"Lo! Those who malign Allah and His messenger, Allah has cursed them in the world and the Hereafter, and has prepared for them the doom of the disdained" [33:57]
23. Asking to Demolish The Green Dome
You allowed a man by the name of Muqbil ibn Hadi al-Wadi'I- known through his books and tapes for his propensity to insult and disparage those of the Ulema who disagree with him, those who call unto Allah, and the pious of this Community of Islam - to produce some research at the end of his studies at the Islamic University of Madina titled "About the Dome Built over the Grave of the Messenger, peace and greetings be upon him" sponsored by Shaykh Hammad al-Ansari. 
In this paper he demands openly and without shame that the Noble Grave be brought out of the Mosque, deems the presence of the Grave and Noble Dome there major innovation, and asks that they both be destroyed! On top of this you granted him high marks na da passing grade!
Do you honor those who challenge the Messenger of Islam, the Beloved of Allah, the Mercy to the Universes and His Intimate Friend? Then this man directed hundreds of his followers, imitators, and their kind among those influenced by your School, bearing arms, to destroy and unearth the graves of the pious Muslims in Aden, Yemen, a few years ago 26 . They roamed the land spreading corruption and ruin, digging up the graves of the dead with picks and spades until they brought out the bones of some of the dead and blind dissension. We heard they even used dynamite in some places! All this is a part of the record of your deeds."



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-Imam Qurtubi (rah) on Tawassul:

روى أبو صادق عن علي قال : قدم علينا أعرابي بعدما دفنا رسول الله صلى الله عليه وسلم بثلاثة أيام , فرمى بنفسه على قبر رسول الله صلى الله عليه وسلم وحثا على رأسه من ترابه ; فقال : قلت يا رسول الله فسمعنا قولك , ووعيت عن الله فوعينا عنك , وكان فيما أنزل الله عليك " ولو أنهم إذ ظلموا أنفسهم " الآية , وقد ظلمت نفسي وجئتك تستغفر لي . فنودي من القبر إنه قد غفر لك .
Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days after burying the Prophet (Peace Be Upon Him) The Araabi did come and did throw himself on the grave of the Prophet (Peace Be Upon Him), he took the earth and threw 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] 

Quran states:
وَلَمَّا جَآءَهُمْ كِتَـبٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَـفِرِينَ

Translation: And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith. (2:89)



Imam Qurtubi related the tradition through Ibn ‘Abbas: The Jews of Khaybar were often at war with the Ghatafan (tribe). When they confronted each other (in battle) the Jews were defeated. They attacked again, offering this prayer, “(O Lord,) we beg You through the mediation of the Unlettered Prophet (Peace Be Upon Him) about whom You have promised us that you will send him to us at the end of time. Please help us against them.”


Ibn ‘Abbas adds: whenever they faced the enemy, they offered this prayer and defeated the Ghatafan (tribe). But when the Prophet (Peace Be Upon Him) was sent, they denied (him). 

So Allah the Exalted revealed the verse: “And before that they themselves had (prayed) for victory (through the mediation of the last Prophet Muhammad (Peace Be Upon Him) and the Book revealed to him) over the disbelievers,” that is, through your mediation, O Muhammad.  [Tafsir Qurtubi, al-Jami li Ahkam al-Quran, Volume:2, Page No. 89-90, Under the Verse 2:89]
Click here for Scanned Page (4)
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It is related from Anas, "If there was a drought, 'Umar ibn al-Khattab would askal-'Abbas ibn 'Abdu'l-Muttalib to do the rain prayer. He would say, 'O Allah we would seek intercession with You by Your Prophet and we would ask you for rain, now we seek intercession with You by the uncle of our Prophet, so give us rain!'" He added, "And they were given rain."

References:
1) Sahih Bukhari Book:Al istasqa Chapter: Suaal An Nas Al Imam Alistasqa iza Qahatu Page : 245 Hadith number :1010 Click here for Scanned Page (157)
2) Sahih Bukhari Book:Fadail e Ashaab An NABI SAW Chapter: Zikr Al Abbas Bin Abdul Muttalib R.A Page :914 Hadith number : 3710 Click here for Scanned Page (157)
3) Imam Ibn e Hibban, Sahi ibn e Hibban, Book : As Salah Chapter : Salat Al Istasqa Volume :7 Page :110-111 Hadith number: 2861 Click here for Scanned Page (158)
4) Imam Tabrani Book : Mu'jam Al Ausath Volume : 3 Page : 49 Hadith number : 2437 Click here for Scanned Page (159)
5) Ibn e Khuzimah , Sahih Ibn e Khuzimah, Book: As Salah Chapter: Istihbaab Al istasqa Bi Ba'd Qarabat An NABI (663) Volume: 2   page: 337-338 Hadith number : 1421 Click here for Scanned Page (160)
6) Imam Bayhaqi r.a, Sunan al Kubra, Volume : 3 Page : 491 Hadith number : 6427 Click here for Scanned Page (161)

Sheikh ul Islam Imam Ibn Hajr al Asqalani (rah) explains the Tawassul hadith of Umar (RA) and Abbas (RA)[Above one] in his great Fath al Bari as:
اللهم إنه لم ينزل بلاء إلا بذنب , ولم يكشف إلا بتوبة , وقد توجه القوم بي إليك لمكاني من نبيك
Translation: "O Allah, truly no tribulation descends except because of sins, nor is lifted except upon repentance. The people have turned to you by means of me BECAUSE OF MY POSITION IN RELATION TO YOUR PROPHET
Imam Ibn Hajr al Asqalani (rah) also explains in his great Fath al Bari:
إن رسول الله صلى الله عليه وسلم كان يرى للعباس ما يرى الولد للوالد , فاقتدوا أيها الناس برسول الله صلى الله عليه وسلم في عمه العباس واتخذوه وسيلة إلى الله
Translation: Prophet(Peace Be Upon Him) used to take Al-Abbas(RA) like a son considers his father. O People You should also follow the Prophet (Peace Be Upon Him) incase of Al-Abbas(RA) and make him an Intercessor to Allah.
Imam Ibn Hajr al Asqalani (rah) explains in the same passage that:
ويستفاد من قصة العباس استحباب الاستشفاع بأهل الخير والصلاح وأهل بيت النبوة , وفيه فضل العباس وفضل عمر لتواضعه للعباس ومعرفته بحقه
Translation: “From the story of 'Abbas it follows that seeking intercession through the pious, the righteous and the Ahlul Bait (family of the Prophet) is praiseworthy
Reference: Fathul Bari Sharah Sahi Bukhari, Page : 577 Under Hadith number :1010 of Sahi bukhari Click here for Scanned Page (162)

Imam Subki r.a said under this hadith:
From this incidence we infer that, it is permissible to take Tawasul of all Righteous people. Infact no muslim ever rejected this, only those people who where from different sect[Innovators in religion] rejected Tawasul.
Reference: As Shifa As Siqam Page : 377 Click here for Scanned Page (163)
More Proofs/Evidence: Here
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Also read Ibn Kathir

[Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64]


 (SALLALLAHU ALAIHE-E-WA-SALLAM)
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