Narration of Malik
al-Dar
Imam
al-Bayhaqi relates
with a sound (sahih) chain: It
is related from Malik
al-Dar, `Umar's
treasurer, that the people suffered a drought during the
successorship of `Umar, whereupon a *man
came to the grave of the Prophet and
said: "O
Messenger of Allah, ask for rain for your Community, for verily they
have but perished," after which the Prophet appeared to him in a
dream and told him: "Go to `Umar and give him my greeting, then
tell him that they will be watered. Tell him: You must be clever, you
must be clever!"
The
man went and told `Umar. The latter said: "O my Lord, I spare no
effort except in what escapes my power!""
Ibn
Kathir cites
it thus from Bayhaqi in al-Bidaya wa al-nihaya and says: isnaduhu
sahih;[25] Ibn
Abi Shayba cites
it in his Musannaf with a sound (sahih) chain as confirmed by Ibn
Hajar who
says: rawa Ibn Abi Shayba bi isnadin sahih and cites the hadith in
Fath al-bari.[26] He identifies Malik al-Dar as `Umar's treasurer
(khazin `umar) and says that the man who visited and saw the Prophet
in his dream is identified as the Companion Bilal ibn al-Harith, and
he counts this hadith among the reasons for Bukhari's naming of the
chapter "The people's request to their leader for rain if they
suffer drought." He also mentions it in al-Isaba, where he says
that Ibn
Abi Khaythama cited
it. [27]"
What
follows is the original Arabic wording of this hadith of tawassul in
Umar ibn al Khattab's time as cited by various major scholars of
Hadith: From
the Musannaf (12/31-32) of ibn Abi Shayba (d. 235
AH)
مُصَنَّفُ
ابْنِ أَبِي شَيْبَةَ >>
كِتَابُ
الْفَضَائِلِ >>
مَا ذُكِرَ
فِي فَضْلِ عُمَرَ بْنِ الْخَطَّابِ
رَضِيَ اللَّهُ عَنْهُ >>
يَا
رَبِّ لَا آلُو إِلَّا مَا عَجَزْتُ
عَنْهُ *
31380
حدثنا أبو
معاوية ، عن الأعمش ، عن أبي صالح ، عن
مالك الدار ، قال :
وكان خازن
عمر على الطعام ، قال :
أصاب الناس
قحط في زمن عمر ، فجاء رجل إلى قبر النبي
صلى الله عليه وسلم فقال :
يا رسول
الله ، استسق لأمتك فإنهم قد هلكوا ، فأتى
الرجل في المنام فقيل له :
" ائت
عمر فأقرئه السلام ، وأخبره أنكم مستقيمون
وقل له : عليك
الكيس ، عليك الكيس "
، فأتى عمر
فأخبره فبكى عمر ثم قال :
يا رب لا
آلو إلا ما عجزت عنه *
دَلَائِلُ
النُّبُوَّةِ لِلْبَيْهَقِيِّ >>
جُمَّاعُ
أَبْوَابِ غَزْوَةِ تَبُوكَ >>
جُمَّاعُ
أَبْوَابِ مَنْ رَأَى فِي مَنَامِهِ
شَيْئًا مِنْ آثَارِ نُبُوَّةِ مُحَمَّدٍ
>> بَابُ
مَا جَاءَ فِي رُؤْيَةِ النَّبِيِّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ فِي >>
مَا
آلُو إِلَّا مَا عَجَزْتُ عَنْهُ *
2974
أخبرنا
أبو نصر بن قتادة ، وأبو بكر الفارسي قالا
: أخبرنا
أبو عمرو بن مطر ، أخبرنا أبو بكر بن علي
الذهلي ، أخبرنا يحيى ، أخبرنا أبو معاوية
، عن الأعمش ، عن أبي صالح ، عن مالك قال
: أصاب
الناس قحط في زمان عمر بن الخطاب ؛ فجاء
رجل إلى قبر النبي صلى الله عليه وسلم
فقال : يا
رسول الله , استسق
الله لأمتك فإنهم قد هلكوا ؛ فأتاه رسول
الله صلى الله عليه وسلم في المنام ؛ فقال
ائت عمر فأقرئه السلام ، وأخبره أنكم
مسقون . وقل
له : عليك
الكيس الكيس .
فأتى الرجل
عمر ، فأخبره ، فبكى عمر ثم قال :
يا رب ما
آلو إلا ما عجزت عنه *
الْإِرْشَادُ
فِي مَعْرِفَةِ عُلَمَاءِ الْحَدِيثِ
لِلْخَلِيلِيِّ >>
مَالِكُ
الدَّارِ
مالك
الدار مولى عمر بن الخطاب الرعاء عنه :
تابعي ,
قديم ,
متفق عليه
, أثنى
عليه التابعون ,
وليس بكثير
الرواية , روى
عن أبي بكر الصديق ,
وعمر ,
وقد انتسب
ولده إلى جبلان ناحية .
حدثني محمد
بن أحمد بن عبدوس المزكي أبو بكر النيسابوري
, حدثنا
عبد الله بن محمد بن الحسن الشرقي ,
حدثنا محمد
بن عبد الوهاب قال :
قلت لعلي
بن عثام العامري الكوفي :
لم سمي
مالك الدار ؟ فقال :
الداري
المتطيب . حدثنا
محمد بن الحسن بن الفتح ,
حدثنا عبد
الله بن محمد البغوي ,
حدثنا أبو
خيثمة , حدثنا
محمد بن خازم الضرير ,
حدثنا
الأعمش , عن
أبي صالح , عن
مالك الدار ، قال :
أصاب الناس
قحط في زمان عمر بن الخطاب ,
فجاء رجل
إلى قبر النبي صلى الله عليه وسلم فقال :
يا نبي
الله , استسق
الله لأمتك فرأى النبي صلى الله عليه وسلم
في المنام فقال :
" ائت
عمر , فأقرئه
السلام , وقل
له : إنكم
مسقون , فعليك
بالكيس الكيس "
. قال :
فبكى عمر
, وقال
: يا
رب , ما
آلو إلا ما عجزت عنه يقال :
إن أبا
صالح سمع مالك الدار هذا الحديث ,
والباقون
أرسلوه
وقال
الحافظ أبو بكر البيهقي:
أخبرنا
أبو نصر بن قتادة، وأبو بكر الفارسي قالا:
حدثنا أبو
عمر بن مطر، حدثنا إبراهيم بن علي الذهلي،
حدثنا يحيى بن يحيى، حدثنا أبو معاوية،
عن الأعمش، عن أبي صالح، عن مالك قال:
أصاب الناس
قحط في زمن عمر بن الخطاب، فجاء رجل إلى
قبر النبي صلى الله عليه وسلم.
فقال:
يا رسول
الله استسق الله لأمتك فإنهم قد هلكوا.
فأتاه
رسول الله صلى الله عليه وسلم في المنام
فقال: إيت
عمر، فأقرئه مني السلام، وأخبرهم أنه
مسقون، وقل له عليك بالكيس الكيس.
فأتى
الرجل فأخبر عمر، فقال:
يا رب ما
آلوا إلا ما عجزت عنه.وهذا
إسناد صحيح.
الإصابة
- لابن
حجر
8362[ص:274]
مالك بن
عياض مولى عمر هو الذي يقال له مالك الدار
له إدراك وسمع من أبي بكر الصديق وروى عن
الشيخين ومعاذ وأبي عبيدة روى عنه أبو
صالح السمان وابناه عون وعبدالله ابنا
مالك وأخرج البخاري في التاريخ من طريق
أبي صالح ذكوان عن مالك الدار أن عمر قال
في قحوط المطر يا رب لا آلو إلا ما عجزت
عنه وأخرجه بن أبي خيثمة من هذا الوجه
مطولا قال أصاب الناس قحط في زمن عمر فجاء
رجل إلى قبر النبي صلى الله عليه وسلم
فقال يا رسول الله استسق الله لأمتك فأتاه
النبي صلى الله عليه وسلم في المنام فقال
له ائت عمر فقل له إنكم مستسقون فعليك
الكفين قال فبكى عمر وقال يا رب ما آلوا
إلا ما عجزت عنه وروينا في فوائد داود بن
عمرو الضبي جمع البغوي من طريق عبدالرحمن
بن سعيد بن يربوع المخزومي عن مالك الدار
قال دعاني عمر بن الخطاب يوما فإذا عنده
صرة من ذهب فيها أربعمائة دينار فقال اذهب
بهذه إلى أبي عبيدة فذكر قصته وذكر بن سعد
في الطبقة الأولى من التابعين في أهل
المدينة قال روى عن أبي بكر وعمر وكان
معروفا وقال أبو عبيدة ولاه عمر كيلة عيال
عمر فلما قدم عثمان ولاه القسم فسمى مالك
الدار وقال إسماعيل القاضي عن علي بن
المديني كان مالك الدار خازنا لعمر.
Hafiz ibn Hajar in Fath al Bari (2/495)
وروى
ابن أبي شيبة بإسناد صحيح من رواية أبي
صالح السمان عن مالك الداري -
وكان خازن
عمر - قال
" أصاب
الناس قحط في زمن عمر فجاء رجل إلى قبر
النبي صلى الله عليه وسلم صلى الله عليه
وسلم فقال: يا
رسول الله استسق لأمتك فإنهم قد هلكوا،
فأتى الرجل في المنام فقيل له:
ائت عمر "
الحديث.
وقد
روى سيف في الفتوح أن الذي رأى المنام
المذكور هو بلال بن الحارث المزني أحد
الصحابة، وظهر بهذا كله مناسبة الترجمة
لأصل هذه القصة أيضا والله الموفق.
Imam ibn Abdal Barr in al-Isti’ab (2/464) under the biography of Umar ibn al Khattab (ra) said:
وروى أبو معاوية عن الأعمش عن أبي صالح عن مالك الدار قال: أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال: يا رسول الله استسق لأمتك فإنهم قد هلكوا.
---
Note: All
of these Imams narrated it and not one
of them weakened it let
alone said it leads to Shirk as some of
the innovators of this
age claimed!
In
fact Imam ibn Hajar and Imam ibn Kathir explicitly declared
its Isnad to be Sahih. Ibn Kathir in his recently published: Jami
al-Masanid (1/223) - Musnad Umar - declared it as: "Isnaduhu
Jayyid Qawi: ITS CHAIN OF
TRANSMISSION IS GOOD AND STRONG!"
Let
the pseudo-Salafiyya take
note - that this is the ruling of ibn Kathir in
2 places, and he was associated with Ibn
Taymiyya.
Part 1
Response to al-Albani's Objections
al-Albani
:" Firstly:
We do not accept that this story is authentic since the reliablity
and precision of Maalik ad-Daar is
not known, and
these are two principle conditions necessary for the authenticity of
any narration, as is affirmed in the science of hadeeth. Ibn Abee
Haatim mentions him in al-Jarh wa-Ta'deel (4/1/ ) and does not
mention anyone who narrates from him except Abu Saalih. So this
indicates that he is unknown,
and this is further emphasized by the fact that Ibn Abee Haatim
himself, who is well known for his memorization and wide knowledge,
did not quote anyone who declared him reliable, so
he remains unknown.
Then this does not contradict the saying of al-Haafidh (Ibn Hajar):
'...with an authentic chain of narration, from the narration of Abu
Saalih as-Samaan...' since we say: It is not declaration that all of
the chain of narration is authentic (saheeh), rather only that it is
so up to Abu Saalih. If that were not the case then he would have
begun: 'From Maalik ad-Daar ... and its chain of narration is
authentic.' But he said it in the way that he did to draw attention
to the fact that there was something requiring investigation in it.
The scholars say this for various reasons. From these reasons is that
they may not have been able to find a biography for some narrator(s)
and therefore they would not permit themselves to pass a ruling of
authenticity without certainity and cause others to think it
authentic and to use it as a proof. So what they would rather do in
such a case is to quote the part requiring further examination, which
is what al-Haafidh (rahimahullah) did here. It is also as if he
indicates the fact that Abu Saalih as-Samaan is alone in reporting
from Maalik ad-Daar, or that
he is unknown,
and Allah knows best. So
this is a very fine point of knowledge which will be realized only by
those having experience in this field.
What we have said is also aided by the fact that al-Haafidh
al-Mundhiree reports another story from the narration of Maalik
ad-Daar, from 'Umar in at-Targheeb (2/41-42) and says after it:
'at-Tabaraanee reports it in al-Kabeer. Its narrators up to Maalik
ad-Daar are famous and reliable, but
as for Maalik ad-Daar then I do not know him.'
The same is said by al-Haythamee in Majma' az-Zawaa'id
(3/125)."
THE
RESPONSE:
Mālik
ad-Dār has
related: The
people were gripped by famine during the tenure of ‘Umar (bin
al-Khattāb). Then a Companion walked up to the Prophet’s grave and
said, “O Messenger of Allah, please ask for rain from Allah for
your Community who is in dire straits.” Then the Companion saw the
Prophet in a dream. The Prophet said to him, “Go over to ‘Umar,
give him my regards and tell him that the rain will come to you. And
tell ‘Umar that he should be on his toes, he should be on his toes,
(he should remain alert).” Then the Companion went over to see
‘Umar and passed on to him the tidings. On hearing this, ‘Umar
broke into a spurt of crying. He said, “O Allah, I exert myself to
the full until I am completely exhausted.”[26]
Ibn
Kathīr has confirmed the soundness of its transmission in al-Bidāyah
wan-nihāyah (5:167).
Ibn
Abū Khaythamah narrated it with the same chain of transmission as
quoted by Ibn Hajar ‘Asqalānī in al-Isābah fī tamyīz-is-sahābah
(3:484), while the latter writes in Fath-ul-bārī (2:495-6): “Ibn
Abū Shaybah transmitted it with a sound chain of transmission and
Sayf bin ‘Umar Tamīmī has recorded it in al-Futūh-ul-kabīr that
the dreamer was a Companion known as Bilāl bin Hārith Muzanī.”
Qastallānī has remarked in al-Mawāhib-ul-laduniyyah (4:276) that
Ibn Abū Shaybah has narrated it with a sound chain of transmission
while Zurqānī has supported Qastallānī in his Commentary
(11:150-1).
It is quite surprising that some people have
tried to dub even this soundly transmitted tradition as weak and,
therefore, lacking the sinews to face a rigorously probing analysis,
though this is far from the truth.
They
have marshalled in their favour the following
objections:
First
objection:
One
of its narrators is A‘mash who
is a Mudallis.
Reply:
Though
A‘mash is a Mudallis, his tradition is popular for two reasons
whether its soundness is proved or not:
1. A‘mash is regarded
as a second-grade Mudallis, and this is a class of Mudallis from whom
our religious leaders recorded traditions in their authentic books.
Therefore, it is proved that this tradition narrated by A‘mash is
accepted.
2. If we accept this tradition only on the basis of
its transmission by A‘mash, as is the practice in the case of
third-grade or even lower-grade Mudallis, even then the tradition by
A‘mash is likely to retain its popularity as he has copied it from
Abū Sālih Dhakawān Sammān. Imam Dhahabī comments: “When A‘mash
begins a tradition with the word ‘an (from) there is a possibility
of imposture and deception. But if he relates it from his elders like
Ibrāhīm, Ibn Abū Wā’il, Abū Sālih Sammān, etc., then it is
presumed to possess sound linkage (ittisāl).[27] In
addition, Imam Dhahabī has also described him as trustworthy
(thiqah).
*[comment: please
see also the clarification from sidi Abul Hasan on the issue
of al-A'mash posted
below]
Second
objection:
Albānī
in his book at-Tawassul, ahkāmuhū
wa anwa‘uhū observes, “I
do not acknowledge it authentic because the credibility and memory of
Mālik ad-Dār is not known and
these are the two basic criteria for any authentic narrator of
traditions. Ibn Abū Hātim Rāzī in Kitāb-ul-jarh wat-ta‘dīl
[4/1/213(8:213)], while discussing Mālik ad-Dār, has not mentioned
any narrator except Abū Sālih who has accepted any tradition from
him, which shows that he is unknown. It is also supported by the fact
that Ibn Abū Hātim Rāzī, who himself is a leading figure of Islam
and a memorizer of traditions, has not mentioned anyone of them who
has pronounced him trustworthy (thiqah). Similarly Mundhirī has
remarked that he does not know him while Haythamī in his
Majma‘-uz-zawā’id, has supported his observation…”
Reply:
This
objection is refuted by the biographical details which Ibn
Sa‘d (d.230ah)
has furnished while discussing him among the second-grade Medinan
Successors:
Malik
al-Dar: `Umar ibn al-Khattab's freedman. He narrated from Abu Bakr
and `Umar. He was known. [28]
In
addition, this objection is also cancelled by Khalīlī’s (d.445
ah) comment on Māik ad-Dār:
Malik
al-Dar: muttafaq `alayh athna `alayhi al-tabi`un -- He is agreed upon
(as trustworthy), the Successors have approved highly of
him [29]
Besides,
the biographical sketch provided by Ibn
Hajar ‘Asqalānī also
serves to neutralize this objection:
"Malik
ibn `Iyad: `Umar's freedman. He is the one named Malik al-Dar. He has
seen the Prophet and has heard narrations from Abu Bakr al-Siddiq. He
has narrated from Abu Bakr and `Umar, Mu`adh, and Abu `Ubayda. From
him narrated Abu Salih al-Saman and his (Malik's) two sons `Awn and
`Abd Allah...Bukhari in his Tarikh narrated through Abu Salih Dhakwan
from Malik al-Dar that `Umar said during the period of drought: "O
my Lord, I spare no effort except in what escapes my power!" Ibn
Abi Khaythama also narrated it in those words but in a longer
hadith:The people suffered a drought during the time of `Umar,
whereupon a man came to the grave of the Prophet and said: "O
Messenger of Allah, ask Allah for rain for your Community." The
Prophet appeared to him in a dream and told him: "Go, see `Umar
and tell him: You will be watered, and: You must put your nose to the
grindstone (`alayk al-kaffayn)!" (The man went and told `Umar.)
Then `Umar wept and exclaimed: "O my Lord, I spare no effort
except in what escapes my power!"We have also narrated in the
Fawa'id of Dawud ibn `Amr and al-Dabbi compiled by al-Baghawi in the
narration of `Abd al-Rahman ibn Sa`id ibn Yarbu` al-Makhzumi from
Malik al-Dar: he said: "`Umar ibn al-Khattab summoned me one
day. He had with him a purse of gold containing four hundred dinars.
He said: "Take this to Abu `Ubayda," and he mentioned the
rest of the story.Ibn Sa`d mentioned him (Malik al-Dar) in the first
layer of the Successors among the people of Madina and said: "He
narrated from Abu Bakr and `Umar, and he was known." Abu `Ubayda
said of him: "`Umar put him in charge of the dependents in his
household. When `Uthman succeeded him, he put him in charge of
financial allotments and he was then named Malik of the
House."Isma`il al-Qadi related from `Ali ibn al-Madini: "Malik
al-Dar was `Umar's treasurer."" [30]
Ibn
Hibbān has
attested to the trustworthiness and credibility of Mālik ad-Dār in
Kitāb-uth-thiqāt (5:384). [31]
Now if
Mundhirī and Haythamī insist that they do not know Mālik ad-Dār,
it means that they have not asserted anything about his credibility
or lack of credibility. However there are traditionists of great
repute like Imam Bukhārī, Ibn Sa‘d, ‘Alī bin Madīnī, Ibn
Hibbān and Ibn Hajar ‘Asqalānī who know him. Ibn Hajar ‘Asqalānī
has even mentioned him in Tahdhīb-ut-tahdhīb (7:226; 8:217).
It
is shocking to learn that Albānī gives weight to the opinion of
those who do not know Mālik ad-Dār and prefers them to those who
know him. Albānī has discarded the traditions of Mālik bin ‘Iyād
who is popularly known by the title “ad-Dār” while the great
Companions appointed him as their minister because they relied on his
trustworthiness. He was even given the portfolio of finance minister,
an office that requires honesty, integrity and a huge sense of
responsibility. On the contrary, Albānī gives credence to the
traditions of those who enjoyed a much lower status than Mālik
ad-Dār. The following examples support my contention:
1. He
has pronounced Yahyā bin ‘Uryān Harawī as hasan (fair) in
Silsīlat-ul-ahādīth-is-sahīhah (1:49). His argument is based on
the statement made by Khatīb Baghdādī in Tārīkh Baghdad (14:161)
in which he declares Yahyā bin ‘Uryān Harawī as a traditionist
of Baghdad.
This statement is quite transparent.
Khatīb Baghdādī has argued neither in favour of nor against Yahyā
bin ‘Uryān Harawī. His stance is neutral, as he has not tried to
establish the stature of his narrations. He has not labelled them as
authentic or inauthentic. In spite of his posture of neutrality, it
is quite surprising that Albānī has called him fair
(hasan).
2. Abū
Sa‘īd Ghifārī has also been pronounced a fair narrator in
Silsilat-ul-ahādīth-is-sahīhah (2:298). After stating that he is
no longer unknown because two narrators have acknowledged traditions
from him, he writes, “So he is a Successor. A group of those who
have committed the traditions to memory have verified the
authenticity of his traditions. Therefore, ‘Irāqī has declared
the traditions attributed to him as authentic (isnāduhū jayyid),
and there is no harm in it. This gave me a sense of satisfaction and
I felt deeply contented.”
The
question is why has he tried to discriminate between Abū Sa‘īd
Ghifārī and Mālik ad-Dār?
3. Sālih
bin Khawwāt has also been pronounced credible in
Silsilat-ul-ahādīth-is-sahīhah (2:436) because a group of people
has relied on his traditions, and Ibn Hibbān has mentioned him in
Kitāb-uth-thiqāt.
While,
according to our research, Ibn Hajar ‘Asqalānī has
described him as an acceptable narrator in Taqrīb-ut-tahdhīb
(1:359) and has also stated that he belonged to the eighth category
of Successors. If an eighth-grade narrator is being described as
credible, what justification is there to pronounce a first-grade
Successor as un-credible? The discrimination seems to be rooted more
in prejudice than reason.
Therefore, the silence of Ibn
Abū Hātim Rāzī is hardly an argument against the unknown stature
of Mālik ad-Dār because his silence is based on lack of evidence
about the narrator. Thus the absence of evidence and reasoning does
not reflect the unknowingness of the narrator, which his silence
neither explains nor indicates towards any definite interpretation.
On the contrary, it opposes any attempt to establish the
unknowingness of the narrator. There are a number of narrators about
whom Ibn Abū Hātim Rāzī has remained silent though other scholars
have argued about them and the books on tradition and related issues
are riddled with similar examples.
Third
objection:
There
is a suspicion of discontinuance between Abū Sālih Dhakawān Sammān
and Mālik ad-Dār.
Reply:
This
suspicion is a fallacy, as it has no basis in reality. In its
rejection, it is sufficient to say that Abū Sālih like Mālik
ad-Dār was a native of Medina and he has reported
traditions from the Companions. Therefore, he is not an impostor and
a fraud. It may also be noted that only contemporaneity is an
adequate guarantee for the connection of transmission as Imam Muslim
has mentioned the consensus in the Preamble (muqaddimah) of his
as-Sahīh.
Fourth
objection:
There
is no justification for the soundness of this tradition because it
entirely depends upon a person whose name has not been spelled out.
Only in the tradition narrated by Sayf
bin ‘Umar Tamīmī,
he has been named Bilāl and Sayf has declared him as a weak
narrator.
Reply:
This
objection is also groundless, because justification does not depend
on Bilāl but on ‘Umar bin al-Khattāb’s act. He did not prevent
Bilāl from performing his act; on the contrary, he acknowledged it.
He rather himself cried and said: ‘my Creator, I do not shirk
responsibility but I may be made more humble.’ Therefore the person
visiting the grave, whether he is a Companion or a Successor, does
not affect the soundness of the tradition.
The gist
of the discussion is that the tradition related by Mālik ad-Dār is
sound, as I have stated in the earlier part of my exposition.
Muhammad bin ‘Alawī al-Mālikī writes: “All those people who have made reference to this tradition or narrated it or reproduced it in their books have never labelled it disbelief or infidelity. They have not questioned the substance of the tradition and it has been mentioned by a scholarly person of high level like Ibn Hajar ‘Asqalānī who has confirmed it as a soundly transmitted tradition. Therefore his confirmation needs no apology in view of his highly distinguished stature among the hadith-scholars.” [32]
This
tradition establishes the following principles:
1. Visiting
graves with the intention of mediation and seeking help.
2. It
is valid to visit the grave of a pious dead person during the period
of one’s trials and tribulations to seek help from him because if
this act were invalid, ‘Umar would surely have forbidden that
person to do so.
3. The
Prophet’s appearance in the dream of the person who visited his
grave and to give him good tidings, argues in favour of the fact that
it is quite valid to seek help from non-Allah and the dead because if
it were invalid, it would have been impossible for the Prophet not to
have forbidden that person to do so.
4. Validation
of the mode of address “O Messenger of Allah (yā rasūl Allah)”
even after his death.
5. Call
for help and the act of intermediation dates back to the early
ages.
6. The
holy personality of the Prophet is a fountain of guidance even after
his death.
7. The
head of the state is responsible for administrative matters. The Holy
Prophet , in spite of being the chief of prophets, did not break the
state channel and, as a visible demonstration of his sense of
discipline, he commanded the man visiting his grave to see the head
of the state.
8. The
man visiting the grave implored his help through the instrumentality
of the Ummah. This shows the Prophet’s immeasurable love for the
Community of his followers.
9. Justification
for making the Ummah as a source for seeking his
help.
10. Justification
for making non-prophet a means of help in the presence of the
Prophet صلى الله عليه وآله وسلم
11. Anyone
who strengthens his link with the Holy Prophet is rewarded by his
sight and is showered with his blessings.
12. The
Holy Prophet , even after his death, is aware of the weakness of his
Ummah or anyone of its rulers and he issues different commands for
removing these flaws.
13. To
seek guidance from Allah’s favourites.
14. The
acknowledgement of the Prophet’s commands by the Companions after
his death as just and truthful.
15. Imposition
of commands received in dreams on others.
16. When
intermediation was discussed in the presence of ‘Umar bin
al-Khattāb, he did not forbid it; rather he cried and responded to
it acknowledging it as valid.
17. ‘Umar
bin al-Khattāb’s love for the Holy Prophet that he incessantly
cried as someone mentioned the Holy Prophet(s)
---
NOTES:
[26]. Related by Ibn Abū Shaybah in al-Musannaf (12:31-2#12051); Bayhaqī, Dalā’il-un-nubuwwah (7:47); Ibn ‘Abd-ul-Barr, al-Istī‘āb fī ma‘rifat-il-ashāb (2:464); Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (p.130); ‘Alā’-ud-Dīn ‘Alī, Kanz-ul-‘ummāl (8:431#23535); and Abū Ya‘lā Khalīl bin ‘Abdullāh Khalīlī Qazwīnī in Kitāb-ul-irshād fī ma‘rifat ‘ulamā’-il-hadith (1:313-4), as quoted by Mahmūd Sa‘īd Mamdūh in Raf‘-ul-minārah (p.262).
[27]. Dhahabī, Mīzān-ul-i‘tidāl (2:224).
[28]. Ibn Sā‘d, at-Tabaqāt-ul-kubrā (5:12).
[29]. Abū Yā‘lā Khalīl bin ‘Abdullāh Khalīlī Qazwīnī, Kitāb-ul-irshād fī ma‘rifat ‘ulamā’-il-hadith, as quoted by ‘Abdullāh bin Muhammad bin Siddīq al-Ghumārī in Irghām-ul-mubtadī al-ghabī bi-jawāz-it-tawassul bi an-nabī (p.9).
[30]. Ibn Hajar ‘Asqalānī, al-Isābah fī tamyīz-is-sahābah (3:484-5).
[31]. Mahmūd Sa‘īd Mamdūh, Raf‘-ul-minārah (p.266). Ibn Hajar ‘Asqalānī also mentioned in his Tahdhīb-ut-tahdhīb (7:226; 8:217).
[32].
Muhammad bin ‘Alawī al-Mālikī, Mafāhīm yajib an tusahhah
(p.151). ]
---
It
has already been mentioned above that Ibn
Hajar considered Malik
al-Dar (RA) to
be a sahabah when
he stated:
" Malik
ibn `Iyad: `Umar's
freedman. He is the one named Malik
al-Dar. He
has seen the Prophet and
has heard narrations from Abu Bakr al-Siddiq. He has narrated from
Abu Bakr and `Umar, Mu`adh, and Abu `Ubayda. From him narrated Abu
Salih al-Saman and his (Malik's) two sons `Awn and `Abd
Allah...
Sidi
Abul Hasan has also brought to light that the Hafiz of Hadith and
famed Historian: Shamsud-Din al-Dhahabi (d. 748 AH) has listed Malik
ibn Iyad as
a Sahaba in his Tajrid Asma al-Sahaba, which was printed in
Hyderabad, India, in the year 1315 AH - i.e. more than 100 years
ago.
In
addition, Malik
al-Dar has
been listed as being a Sahabi by
Imam Ibn Hajar's student: Imam
Taqiud-Din Ibn Fahd al-Makki (d.
871 AH) in his Mukhtasar
Asma al-Sahaba.
This has been found from the Al-Azhar manuscript.
Malik al-Dar being listed as a Sahabi: Larger scans can be reviewed HERE
Malik ibn Iyad in Tajrid Asma al-Sahaba of al-Hafiz Shamsud-Din al-Dhahabi (d. 748 AH):
Sidi Abul Hasan goes on to mention:
The fact that these 3 well known scholars: al-Dhahabi, Ibn Hajar and Ibn Fahd listed Malik al-Dar in specific works mentioning those they considered to be noble Sahaba is a proof against those contemporaries who deem Malik al-Dar to be unknown! Such Imams must have surely possessed some definitive evidence to list Malik al-Dar as a Sahabi.
It may also be mentioned that since Ibn Kathir (the contemporary of al-Dhahabi) declared the Malik al-Dar narration to be authentic, then he too must have considered Malik to be at least Thiqa (trustworthy), if not a Sahabi.
Sidi
Abul Hasan also
mentioned HERE (slight
editing by me) regarding the following statement
of al-Albani : "Thirdly: Even
if the story were authentic there would still be no proof in it for
them since
the man (i.e.
who came to the grave) in
the story is himself not named, and therefore unknown.
The fact that he is named as Bilaal
ibn al-Haarith in
the narration of Sayf is
worthless since Sayf is Sayf ibn 'Umar at-Tameemee, and the scholars
of hadeeth are agreed that he is weak. Indeed Ibn Hibbaan says about
him: 'He reports fabricated things from reliable narrators, and they
say that he used to fabricate hadeeth.'"
.....the
narration has a Sahih Isnad as: Ibn Hajar and before him: Ibn Kathir
explicitly declared in 2 different books.
Thirdly,
the narration with Isnads back to Malik al-Dar are found in Bayhaqi's
Dala'il al-Nubuwwa and collected before him by Ibn Abi Khaythama and
Ibn Abi Shayba as we know. It was also collected with its Isnad by
Abu Ya'la al-Khalili in his Irshad. Not
one of these Imams of Hadith questioned the text or isnad for its
authenticity or it being a route to shirk as
the Wahhabi's
think!
Without
Isnad, it was mentioned in shorter forms by: Ibn Abdal Barr in his
al-Isti'ab and al-Bukhari in his Ta'rikh al-Kabir (under Malik
al-Dar) - these two Imams didn't attack his narration in any
form.
Fourthly, Sayf
ibn Umar - no
doubt he was problematic -
BUT, Imam
ibn Hajar al-Asqalani in
his Taqreeb
al-Tahdhib (no. 2724) said
that he was "Da'eef
fil Hadith Umda fil Ta'rikh..."
Meaning: "Weak
in Hadith, a PILLAR in HISTORY.."
Hence: Since
the narration from Malik al-Dar is not a Hadith but
an Athar (report) from a Tabi'i - this would be
regarded as a Historical report from the time of
Umar (ra) - This is why Ibn Hajar accepted it, and I have
just been looking a little bit deeper into this and have noted
that Sayf's narration - naming explicitly
the fact that the Sahabi who went to the blessed Qabr - Bilal
ibn Harith al-Muzani, was also mentioned by these
famous Historians and well regarded Muhaddithin:
Ibn
Kathir in his al-Bidaya
Ibn al-Athir al-Jazari in his al-Kamil
fi al Ta'rikh
Abu Ja'far al-Tabari in his Ta'rikh(see under the
year 18 AH)
Hence, since Sayf is reporting
this as a Historical report - the likes of Imam ibn Hajar accepted
his narration that it was Bilal al-Muzani
(ra) - so this is just another ploy by the Wahhabiyya to
reject his historical report. If it was a Hadith -
then Sayf's narration
would be rejected!
[comment: please
read also the related answer to the Fourth
Objection posted above]
---
QUESTION: I was wondering what you could tell me about Sayf b. Umar. He is a primary source for Imam al-Tabari's material in his Tarikh. What is his reliability and all of the other necessary info.
Reply of Dr. GF Haddad:
Sayf ibn `Umar Al-Asadi al-Tamimi al-Dabbi al-Kufi (d. ca. 178) met the Tabi`in and was a "chronicler" (akhbari) as opposed to a muhaddith historian and the author of al-Ridda, Futuh al-Buldaan, al-Fitnatu wal Jamal and other historical works.
In hadith he was declared weak by Yahya ibn Ma`in, Ya`qub ibn Sufyan, al-Nasa'i, and Abu Dawud. Abu Hatim said he was "discarded, of the same type as al-Waqidi." Al-Daraqutni said he was discarded. Ibn Hibban even said he was accused of hidden heresy (zandaqa) and forgery, charges which Ibn Hajar rejected as outlandish in al-Taqrib where he merely grades him as da`if, while Dr. Nur al-Din `Itr in his notes on al-Dhahabi's Mughni says: "There is no proof of any zandaqa in him, rather, the narrations from him indicate the contrary."
Al-Tirmidhi narrates from him the hadith: "When you see those who insult my Companions, say: The curse of Allah be on the evil you do!" which al-Tirmidhi then grades "disclaimed" and he describes Sayf as unknown.
Al-Dhahabi in al-Mughni fil-Du`afa' said he was "discarded by agreement" and, in Tarikh al-Islam, said "he narrated from Jabir al-Ju`fi, Hisham ibn `Urwa, Isma`il ibn Abi Khalid, `Ubayd Allah ibn `Umar, and many unknowns and chroniclers."
Yet,
he is considered not only reliable but "eminently reliable"
in history, as shown by Ibn Hajar's grading in the Taqrib: "Da`if
fil-hadith, `umdatun fil-tarikh," notwithstanding the
acrimonious dissent of Shu`ayb al-Arna'ut and Bashshar `Awwad Ma`ruf
in their Tahrir al-Taqrib.
Indeed, he a primary
source for al-Tabari in his Tarikh, Ibn Hajar in his Isaba, and Ibn
Kathir in his Bidaya while Ibn `Abd al-Barr cites him in al-Isti`ab
as does al-Sakhawi in Fath al-Mughith. Even al-Dhahabi cites him
often in his Tarikh al-Islam.
Follow up Questions:
[1] I was wondering, sidi, if you could explain the reasoning behind why and how a specific narrator who is discarded or weak in hadith can be considered "eminently reliable" when it comes to history?
What were the reasons behind Sayf's weakness in narrating hadith as opposed to historical events?
[2] is the identification of the "unknown man" as hadhrat bilal ra by sayf ibn umar al-tamimi in the malik al-dar narration considered a historical report?
Reply of Dr. GF Haddad:
Those who questioned the `adl of al-Waqidi and Sayf were dismissed.The issue here is dabit vs. non-dabit. You know well we can have honest people who do not have a clue what dabt requires.
Imam Malik mentioned that he met 70 extremely honest shuyukh in Madina but he did not narrate from a single one of them because they were nescient in hadith transmission.
Now, take
someone who does have a clue but given the abundance of things he
transmits he makes so many mistakes that he becomes
similarly discardable.
Now make him so erudite, so researched, so full of gems that it is simply impossible to discard him altogether. This is the case with al-Waqidi and Sayf.
These scholars would go to the actual sites of battles and look for descendents and interview them one by one for stories. Hence the large number of "unknowns" in their chains. Yet, when it comes to purely historical details such as whether a certain Sahabi was a Badri or not, they might even best al-Bukhari and Muslim.
And yes, the identification of the Sahabi in Malik al-Dar's report as Bilal ibn al-Harith al-Muzani [NOT Bilal ibn Rabah al-Habashi, in case that is whom the respondent meant by "Hadrat Bilal"] is definitely a historical clue. Allah Most High be well-pleased with them all.
[End
of Dr. GF Haddad's words]
---
*Sidi Abul Hasan also mentioned: These people have also come off with claims that the narartor in the Isnad: al-A'mash may have made Tadlees - that is not clarifying how he received his report from: Abu Salih, since A'mash sometimes made Tadlees. He used the term: An (from) - which is not a very clear way to show how the narration was received by him.
The
answer to this is the fact that A'mash using "An"
- from Abu Salih is not considered as tadlees - because Imam
al-Bukhari in his Sahih accepted this type of route, as did: Ibn
Hajar and Ibn Kathir.
Some others have claimed that Abu
Salih al-Samman may not have heard from Malik al-Dar - another
mistake on their part- for al-Khalili and Ibn Sa'd clarified that he
did!
Much of what I said has been answered by Shaykh
Mamduh - for al-Albani and his
colleagues like: Abu Bakr al-Jaza'iri and Hammad al-Ansari - showed
fanaticism and weakness in the Science of Hadith - when they took on
the correct grading of the likes of Ibn Kathir and Ibn Hajar.
Also, al-Albani deliberately misinterpreted Ibn Hajar's words - when claiming that Ibn Hajar authenticated it only up to Abu Salih al-Samman!.....
For
further details on this narration please consult:
Shaykh Mahmud Mamduh's
Reply to al-Albani
on his weakening a narration on Tawassul
---
Also
Reply to “Abu Alqama” and his
Nefarious Attacks on a
Narration from Malik al Dar
