Sanad ilmu imam 4 madzab (tabiuttabi’in)

Bukti Keshahihan Hadits Malik addar (Legalitas Tawassul dan tabaruk dengan Makam nabi Muhammad)

Bukti Keshahihan Hadits Malik addar (Legalitas Tawassul dan tabaruk dengan Makam nabi Muhammad)

Awas Wahabi berusaha mendhaifkan semua hadis0hadis yang tidak sesauai dengan nafsu mereka, terutama hadis hadis tawasul dan tabaruk. Wahabi mengerahkan muhadis palsu (seperti albani) untuk mendaifkan hadis hadis yang shahih!

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 و سلم فقال يا رسول الله استسق لأمتك فإنهم قد هلكوا فأتي الرجل في المنام فقيل له إئت عمر فأقرئه السلام وأخبره أنكم مسقيون وقل له عليك الكيس عليك الكيس فأتى عمر فأخبره فبكى عمر ثم قال يا رب لا آلو إلا ما عجزت عنه

Telah mengabarkan kami Abu Mu’awiyah dari Al A’masy dari Abu Shalih dari Malik Ad Dar ia berkata –ia dahulu adalah bendahara Umar untuk urusan logistik, ia berkata:

Manusia ditimpa kekeringan pada masa Umar bin Khattab, lalu datanglan seorang lelaki ke kuburan Nabi SAW lalu berdoa: “Wahai Rasulullah, mintalah hujan kepada Allah untuk umatmu, sesungguhnya mereka telah binasa.” Lalu lelaki itu didatangi oleh Rasulullah SAW dalam mimpinya. Beliau bersabda, “Datanglah kepada Umar lalu sampaikan salamku untuknya, dan beritahukan kepadanya bahwa kalian akan diberi hujan. Katakan juga: hendaknya kalian bersikap bijaksana, hendaknya kalian bersikap bijaksana.” Lalu lelaki itu mendatangi Umar dan menceritakan apa yang dialaminya tersebut. Umar pun menangis kemudian berkata, “Ya Rabb, aku tidak akan berpaling kecuali dari apa yang aku tidak mampu melakukannya.”

Studi Sanad

Hadis di atas diriwayatkan oleh Ibnu Abi Syaibah dalam Al Mushannaf (Hadits 31.993]), Al Baihaqi dalam Dalailun Nubuwwah (8/91 no. 2974) dan Al Khaliliy dalam Al Irsyad (1/313-314). Tentang riwayat Al Baihaqi, Ibnu Katsir dalam Al Bidayah wan Nihayah (7/105) berkata, “Sanad hadis ini shahih.” Sedangkan tentang riwayat Ibnu Abi Syaibah, Ibnu Hajar dalam Fathul Bari (2/495) berkata, “Ibnu Abi Syaibah meriwayatkan dengan sanad shahih dari riwayat Abu Shalih dari Malik Ad Dar.” Imam Bukhari dalam At Tarikh Al Kabir (7/204 no. 1295) meriwayatkan dari Malik bin ‘Iyadh bagian akhir hadis ini, yaitu perkataan Umar, “Ya Rabb, aku tidak akan berpaling kecuali dari apa yang aku tidak mampu melakukannya.” Imam Qastallani setuju kepadanya dalam kitab al-Mawahib.

Scan Kitab ( Ibnu Abi Syaibah)Mushannaf (Vol 6, Hadits 31.993])

Siapakah Malik addar??

Dalam kitab : Ibnu Sa’ad, at-Tabaqat-ul-kubra, Publish: Maqtabah al-Khanje, al-Qahira
Imam Ibnu Sa’ad mengatakan: “Malik ad-Dar adalah budak yang dimerdekakan oleh ‘Umar bin al-Khattab. Dia melaporkan riwayat dari Abu Bakar as-Siddiq dan ‘Umar, dan Abu Salih Samman melaporkan riwayat  darinya. “Dia perawi yang  dikenal ” [Ibnu Sa’ad, at-Tabaqat-ul-kubra Volume 006, No 12 Halaman, Nomor Narrator.. 1.423]

Dalam kitab : Tajrid Asma ‘al-Shahabah, oleh Imam Dhahabi, Publish: Dar al-Marifah, Beirut Lebanon
Imam Malik berkata tentang Dhahabi ad-Dar, Dia (Malik ad-Dar) adalah budak yang dimerdekakan oleh ‘Umar bin al-Khattab, Ia telah mengambil tradisi dari Abu Bakar as-Siddiq. [Tajrid Asma ‘al-Shahabah, oleh Imam Dhahabi, Volume 002, No 44 Halaman] ——– Fakta bahwa ulama terkenal seperti Imam al-Dhahabi menganggap Malik addar adalah  Sahabat Nabi yang  mulia dengan bukti terhadap orang-orang sezaman  dengannya yang mengetahui Malik al-Dar t! Imam Adzahabi mempunyai banyak bukti dan memasukan Malik al-Dar dalam daftar  Sahababat Nabi.

Dalam Kitab : al-Isabah fi tamyiz-adalah-sahabat – Ibnu hajr Asqalani, Publish: Dar al-Kutub al-Azhar, Misr
Sketsa biografis yang disediakan oleh Ibnu Hajar ‘Asqalani: “Malik bin’ Iyad, seorang budak dibebaskan oleh ‘Umar, dikenal sebagai Malik ad-Dar. Dia telah melihat Nabi Suci (Peace Be Uopn Nya) dan tradisi mendengar dari Abu Bakr. Dia telah mengambil tradisi dari Abu Bakar as-Siddiq ‘Umar Faruq, Mu’adz dan Abu’ Ubaidah, dan Abu Samman dan kedua anak ini (Malik ad-Dar) ‘AWN dan’ Abdullah telah mengambil tradisi darinya. “Dan Imam Bukhari dalam at-Tarikh-ul-kabir, (7:304-5), melalui acuan ke Abu Salih, telah mengakui tradisi dari dia bahwa ‘Umar dilaporkan telah mengatakan selama periode kelaparan: Saya tidak syirik tanggung jawab tapi aku dapat dibuat lebih rendah hati.
Ibnu Abu Khaythamah telah direproduksi tradisi panjang bersama dengan kata-kata (yang kita bicarakan), … dan saya telah menyalin sebuah tradisi yang diriwayatkan oleh ‘Abd-ur-Rahman bin Sa’id bin Yarbu’ Makhzumi dengan mengacu Malik ad-Dar, di Fawa’id Dawud bin ‘Umar dan ad-Dabi disusun oleh Baghawi. Dia mengatakan bahwa suatu hari Umar memanggil saya. Dia memiliki sebuah dompet emas di tangannya, yang memiliki empat ratus dinar di dalamnya. Dia memerintahkan saya untuk membawanya ke Ubaidah Abu ‘, dan kemudian ia menceritakan bagian yang tersisa dari kejadian itu. Ibnu Sa’ad telah menempatkan ad-Dar pada kelompok pertama Penerus antara penduduk asli Madinah Malik dan telah menegaskan bahwa ia telah mengambil tradisi dari Abu Bakar as-Siddiq dan ‘Umar, dan dia dikenal. Abu ‘Ubaidah telah menegaskan bahwa’ Umar telah menunjuknya sebagai wali dari keluarganya. Ketika Utsman diangkat ke kantor khalifah, ia mengangkat dia sebagai menteri keuangan, dan itu adalah bagaimana ia kemudian dikenal sebagai ad-Dar (tuan rumah) Malik.

Dalam Kitab uth-Thiqat Imam Ibnu Hibban, Publish By al-Kutub al-Thamafiyah, Haydarabad Deccan, India

Ibnu Hibban telah membuktikan  kepercayaan dan kredibilitas Malik ad-Dar: Imam Ibnu Hibban Said: Malik bin ‘Iyad ad-Dar Dia telah mengambil riwayat dari Umar Faroq, dan Abu Saleh al-Samman, dan Dia adalah budak yang dimerdekakan oleh’ Umar bin al-Khattab. [Kitab uth-Thiqat Volume 005, No 384 Halaman]

Kesimpulan Hukum

Para ulama bersepakat mengenai bolehnya bertawassul dengan Nabi SAW, baik ketika beliau masih hidup maupun setelah wafat berdasarkan atsar di atas dan hadis-hadis lainnya.

Imam Nawawi berkata mengenai adab ziarah kubur Nabi SAW, “Kemudian orang yang berkunjung itu menghadapkan wajahnya ke arah Nabi SAW lalu bertawassul dengannya dan memohon syafaat dengannya kepada Allah.” (Al Majmu’ 8/274)

Izzuddin bin Abdissalam membatasi kebolehan tawassul ini hanya dengan Nabi SAW saja. Beliau berkata, “Sebaiknya hal ini hanya berlaku untuk Rasulullah SAW saja karena beliau adalah pemimpin Bani Adam (manusia).” (Faidhul Qadir 2/134/135)

As Subki berkata, “Disunnahkan bertawassul dengan Nabi SAW dan meminta syafaat dengannya kepada Allah SWT.” (ibid)

Dalam I’anat at Thalibin (2/315) disebutkan, “Aku telah datang kepadamu dengan beristighfar dari dosaku dan memohon syafaat denganmu kepada Tuhanku.”

Ibnu Qudamah berkata dalam Al Mughni, “Disunnahkan bagi yang memasuki masjid untuk mendahulukan kaki kanan… kemudian anda masuk ke kubur lalu berkata… “Aku telah mendatangimu dengan beristighfar dari dosa-dosaku dan memohon syafaat denganmu kepada Allah.” Demikian pula dalam Asy Syarhul Kabir.

Al Kamal bin Al Humam berkata dalam Fathul Qadir tentang ziarah kubur Rasulullah SAW, “…kemudian dia berkata pada posisinya: Assalamu’alaika ya rasulallah (salam bagimu wahai Rasulullah)… dan memohon kepada Allah hajatnya dengan bertawassul kepada Allah dengan Hadrat NabiNya SAW.”

Pengarang kitab Al Ikhtiyar menulis, “Kami datang dari negeri yang jauh… dan memohon syafaat denganmu kepada Rabb kami… kemudia berkata: dengan memohon syafaat dengan NabiMu kepadamu.”

Hal yang senada juga disebutkan dalam kitab Maraqi Al Falah dan Ath Thahawi terhadap Ad Durrul Mukhtar dan Fatawa Hindiyah, “Kami telah datang mendengar firmanMu, menaati perintahMu, memohon syafaat dengan NabiMu kepadaMu.”

Imam Syaukani berkata, “Dan bertawassul kepada Allah dengan para nabiNya dan orang-orang shalih.” (Tuhfatu Adz Dzakirin karangan Syaukani 37)

Syubhat Beserta Jawabannya

Berikut ini syubhat-syubhat yang beredar tentang hadis Malik Ad Dar beserta jawabannya.

Syubhat pertama: Di dalam riwayat tersebut terdapat perawi mudallis bernama Al A’masy dan dia meriwayatkan hadis tersebut dengan lafal “an” (dari). Padahal, seorang mudallis tidak diterima hadisnya kecuali jika ia berkata “haddatsana” (ia telah memberitahu kami), “akhbarona” (ia telah mengabarkan kami) dan semisalnya, bukan “qola” (ia telah berkata) atau “an” (dari), karena kemungkinan ia mengambil hadis itu dari perawi dhaif sehingga dapat menjadikan hadis itu menjadi lemah sebagaimana telah maklum dalam Mustholahul Hadis.

Jawaban: Benar bahwa Al A’masy adalah seorang mudallis. Akan tetapi, tidak semua ‘an’anahnya ditolak. ‘An’anah Al A’masy dari Abu Shalih diterima dan dianggap muttashil oleh para ulama. Ini adalah satu kekhususan dan keistimewaan ‘an’anah Al A’masy dari Abu Shalih. Oleh karena itu, Imam Bukhari memasukkannya dalam Shahihnya.

Syubhat kedua: Tidak diketahui apakah Abu Shalih pernah mendengar hadis dari Malik Ad Dar atau tidak, karena Malik Ad Dar tidak diketahui kapan tahun wafatnya.

Jawaban: Pernyataan tersebut keliru, sebab penyimakan Abu Shalih dari Malik Ad Dar telah diketahui oleh para ahli hadis. Al Khalili berkata, “Dikatakan bahwasannya Abu Shalih As Sammaan telah mendengar hadis ini dari Malik Ad Dar, dan yang lain mengatakan bahwa ia telah meng-irsal-kannya.” (Al Irsyaad: 1/313). Pernyataan Al Khalili tersebut jelas menunjukkan bahwa penyimakan Abu Shalih dari Malik Ad Dar adalah ma’ruf dan tidak diragukan lagi. Yang diragukan adalah penyimakannya tentang hadis ini, bukan penyimakan secara umum dalam hadis-hadis lain. Perhatikan kata “hadis ini” dalam pernyataan Al Khalili di atas, kata tersebut mengkhususkan keumuman penyimakan Abu Shalih dari Malik Ad Dar dalam hadis-hadis lain. Lagipula, Abu Shalih bukan seorang mudallis yang suka mengecoh orang lain dengan kata “an” untuk hadis yang tidak ia dengar, sebagaimana kebiasaan para mudallisin.

Syubhat ketiga: Abu Shalih membawakannya dengan ‘an’anah, sehingga ada kemungkinan bahwa riwayat tersebut terputus (munqathi’).

Jawaban: Pernyataan itu juga keliru. Kemungkinan terputus itu sangat kecil bahkan mendekati nol, karena Abu Shalih bukan seorang mudallis. Riwayat ‘an’anah dipermasalahkan jika berasal dari perawi yang mudallis. Jadi ‘an’anah Abu Shalih diterima dan dianggap muttashil karena Abu Shalih tsiqoh. Imam Bukhari juga memasukkan ‘an’anah Abu Shalih ke dalam Shahihnya sebagaimana‘an’anah Al A’masy dari Abu Shalih.

Syubhat keempat: Orang yang mendatangi kubur Nabi SAW itu tidak diketahui identitasnya (mubham).

Jawaban: Kemubhaman orang tersebut tidak berpengaruh apa-apa, karena yang menjadi hujjah adalah sikap (taqrir) Umar. Beliau tidak mengingkari perbuatan lelaki tersebut. Seandainya perbuatan itu keliru, pasti Umar sudah mengingkarinya.

Syubhat kelima: Malik Ad Dar bukan termasuk sahabat.

Jawaban: Tidak berpengaruh apakah dia sahabat atau bukan, karena yang menjadi hujjah adalah sikap Umar terhadap perbuatan orang yang menemuinya itu.

Syubhat keenam: Tambahan ziarah ke kuburan Nabi dalam hadis Malik Ad Dar mungkar karena tidak disebutkan oleh Imam Bukhari dalam Tarikhnya.

Jawabnya: Memang tambahan itu tidak disebutkan oleh Imam Bukhari dalam Tarikhnya, namun bukan berarti tambahan itu tidak ada atau mungkar. Imam Bukhari sering meringkas hadis-hadis yang diriwayatkannya, bahkan dalam kitab Shahihnya beliau sering meringkas riwayat yang panjang, lalu menyebutkan selengkapnya di tempat lain. Sedangkan tambahan itu sudah disebutkan dalam riwayat Imam Baihaqi dan Ibnu Abi Syaibah dan sanadnya dinilai shahih oleh Dua Hafizh, yaitu Ibnu Hajar dan Ibnu Katsir. Jadi, tambahan itu shahih. Jika memang tambahan itu munkar, pasti para hafizh sekaliber mereka berdua akan menerangkannya kepada kita.

Syubhan ketujuh: Ibnu Hajar tidak menshahihkan sanad hadis itu secara keseluruhan, melainkan hanya sampai Abu Shalih saja.

Jawaban: Ini adalah sebuah kecerobohan dan tuduhan yang tidak benar terhadap Ibnu Hajar. Pernyataan Ibnu Hajar diselewengkan dari makna sebenarnya. Seandainya sanad itu hanya shahih sampai Abu Shalih saja, pasti pernyataan Ibnu Hajar adalah seperti ini, “… dengan sanad shahih sampai Abu Shalih,” bukan “… dengan sanad shahih dari riwayat Abu Shalih.” Kata “dari riwayat” hanyalah penjelasan mengenai sumber riwayat itu, bukan pembatasan bahwa yang shahih hanya sampai Abu Shalih saja. Berbeda dengan kata “sampai” yang menunjukkan pembatasan. Hal itu maklum diketahui oleh siapapun yang pernah membaca Fathul Bari secara keseluruhan dan mengamati istilah-istilah yang digunakan oleh Ibnu Hajar di dalamnya.

Syubhat kedelapan: Malik Ad Dar adalah majhul karena didiamkan oleh Imam Bukhari dan Abu Hatim Ar Razi dan tidak diketahui kejujuran dan kekuatan hafalannya.

Jawabnya: Tidak semua perawi yang didiamkan oleh kedua imam itu disebut majhul. Ketidaktahuan bukan tanda ketiadaan mutlak. Ketidaktahuan seseorang dikalahkan oleh pengetahuan orang lain. Bahkan biografi perawi bernama Malik Ad Dar itu disebutkan dalam Thabaqat Ibnu Saad dan Ishabah Ibnu Hajar. Mengenai kejujurannya, dua di antara Khulafaurrasyidin, yaitu Khalifah Umar dan Ustman, telah mempercayainya sebagai bendahara logistik. Sungguh keterlaluan jika ada orang yang meragukan sosok yang dipercaya oleh Khalifah kaum muslimin. Jika memang majhul, tidak mungkin Dua Hafizh itu berani menshahihkan sanadnya.

Syubhat kesembilan: Mendatangi kuburan Nabi SAW untuk bertawassul dengan beliau bertentangan dengan syariat Islam yang ma’ruf yang menganjurkan shalat istisqaa’ untuk meminta turunnya hujan.

Jawaban: Tidak ada seorang ulama pun yang menganggap bahwa perbuatan itu bertentangan dengan syariat Islam. Bahkan sebaliknya, para ulama menilainya sebagai amalan yang mustahabb(dicintai). Keterangan selengkapnya mengenai jenis-jenis dan hukum-hukum tawassul, silahkan baca:

lebih dari 20 kitab imam ahlusunnah meriwayatkan hadis hadis shahih tentang tawasul dan tabaruk dengan Nabi setelah wafatnya: lihat di :

https://salafytobat.wordpress.com/category/legalitas-tawasul-bukti-20-scan-kitab-imam-sunni/

Salah satunya:

 Ibnu Katsir Vs Wahabi : Scan kitab Al-Bidayah wa An-Nihayah “Riwayat Shahih Tawasul Sahabat dengan nabi setelah wafat Nabi”

Ini Bukti Tawassul di masa Khalifah Umar bin Khattab radhiallahu ‘anhu, diriwayatkan oleh Ibnu Katsir dalam kitab Al-Bidayah wa An-Nihayah- Jilid 1- Halaman 91 sebagai berikut :

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 : ائت عمر فأقرئه مني السلام وأخبرهم أنهم مسقون ، وقل له : عليك بالكيس الكيس. فأتى الرجل فأخبر عمر ، فقال : يارب ! ما آلو إلا ما عجزت عنه . وهذا إسناد صحيح .

Telah berkata al-Hafidz Abu Bakar al-Baihaqqi: Telah mengkhabarkan kepada kami Abu Nasr ibnu Qatadah dan Abu Bakar al-Farisi, berkata kedua nya: Telah menceritakan kepada kami Abu Umar ibn Mathar, telah menceritakan kepada kami Ibrahim ibn ‘ali al-Zuhli, telah menceritakan kepada kami Yahya Ibn Yahya, telah menceritakan kepada kami Mu’awiyah dari pada al-A’mash, dari pada Abu Sholeh dari pada Malik, beliau berkata :
“Pada zaman kekhalifahan Umar ibnu Khattab, manusia ditimpa kemarau yang panjang, Maka seorang lelaki pergi ke kubur Rasulullah lalu berkata : “Wahai Rasulullah! Mintalah kepada Allah agar menurunkan hujan kepada umatmu kerana mereka semua telah menderita”. Maka Rasulullah datang dalam tidurnya dan bersabda: “Pergilah bertemu Umar dan sampaikan salamku kepadanya, Khabarkanlah kepadanya bahwa mereka semua akan diturunkan hujan. Katakanlah kepadanya Hendaklah kamu bersungguh-sungguh dan bijaksana (dalam mengurusi umat)”. Maka lelaki tersebut menemui umar dan menceritakan kepadanya tentang hal tersebut. Lalu Umar berkata : Wahai Tuhanku! Aku tidak melengah-lengahkan urusan umat kecuali apa yang tidak terdaya aku lakukannya” . Sanad riwayat ini Shohih. [kitab Al-Bidayah wa An-Nihayah- Jilid 1- Halaman 91].

Perhatikan scan kitab di bawah ini :

Lagi 5 Bukti scan kitab Sahabat Nabi -Imam Hambali – Imam Syafii bertawassul dan bertabaruk

1. Shahih Muslim : Sahabat bertabaruk dengan meminum air rendaman jubah Nabi

2. Imam syafii bertawasul dan bertabaruk dengan Imam abu hanifah

3. Imam Ahmad bertawassul dan bertabaruk dengan peninggalan Nabi MUhammad

4.  Tabaruk dan Tawasul pada nabi (Imam adzahabi di kitab Mu’jam kabir)

5. Tabaruk dan tawasul di Kitab Syiar alam nubala (Imam adzahabi)

Berikut bukti buktinya:

 

 

1. Shahih Muslim Karya Imam Muslim bin al Hajjaj (Imam Ahli hadits), dengan syarahnya karya Imam Yahya bin Syaraf an Nawawi.

Berikut ini terjemahan yang diberi tanda:“Dia (Asma’ binti Abi Bakar ash-Shiddiq) mengeluarkan jubah –dengan motif– thayalisi dan kasrawani (semacam jubah kaisar) berkerah sutera yang kedua lobangnya tertutup. Asma’ berkata: “Ini adalah jubah Rasulullah. Semula ia berada di tangan ‘Aisyah. Ketika ‘Aisyah wafat maka aku mengambilnya. Dahulu jubah ini dipakai Rasulullah, oleh karenanya kita mencucinya agar diambil berkahnya sebagai obat bagi orang-orang yang sakit”. Dalam riwayat lain: “Kita mencuci (mencelupkan)-nya di air dan air tersebut menjadi obat bagi orang yang sakit di antara kita”.

Dalam menjelaskan hadits di atas Imam an Nawawi menuliskan:Dalam hadits ini terdapat dalil dalam anjuran untuk mencari berkah dengan peninggalan-peninggalan orang-orang saleh dan dengan baju mereka.

Terimakasih telah mengunjungi situs kami…

2. Imam syafii bertawasul dan bertabaruk dengan Imam abu hanifahTarikh Baghdad Karya al Imam al Hafizh Abu Bakr Ahmad bin Ali; yang lebih dikenal dengan al Khathib al Baghdadi (w 463 H)

Berikut ini adalah terjemahan yang di tandai:

• — dengan sanadnya —- berkata: Aku mendengar Imam asy Syafi’i berkata: Sesungguhnya saya benar-benar melakukan tabarruk (mencari berkah) kepada Imam Abu Hanifah, aku mendatangi makamnya setiap hari untuk ziarah, jika ada suatu masalah yang menimpaku maka aku shalat dua raka’at dan aku mendatangi makam Imam Abu Hanifah, aku meminta kepada Allah agar terselesaikan urusanku di samping makam beliau, hingga tidak jauh setelah itu maka keinginanku telah dikabulkan”.

• Disebutkan bahwa di sana (komplek makam Imam Abu Hanifah) terdapat makam salah seorang anak Sahabat Ali bin Abi Thalib, dan banyak orang menziarahinya untuk mendapatkan berkah di sana.

• Imam Ibrahim al Harbi berkata: “Makam Imam Ma’ruf al Karkhi adalah obat yang mujarab”.

Dalam lembaran scan ke tiga disebutkan beberapa riwayat yang menyebutkan bahwa di komplek pemakaman tempat Imam Abu Hanifah dikuburkan (Kufah) terdapat salah salah seorang anak cucu dari Imam Ali bin Abi Thalib yang sering dijadikan tempat ziarah dan mencari berkah oleh orang-orang Islam.

3. Imam Ahmad bertawassul dan bertabaruk dengan peninggalan Nabi MUhammad

Bukti adanya tawassul dalam kita Al-Ishnaf, kitab fiqh madzhab Hanabilah karya Syaikhul Islam al-Imam al-’Allamah al-Faqih al-Muhaqqiq ‘Alauddin Abul Hasan ‘Ali bin Sulaiman al-Mawardiy al-Hanbaliy
 

 

4. Mu’jam asy Syuyukh Karya adz Dzahabi : Imam Ahmad bertawasul dan bertabaruk dengan peninggaln Nabi

Kitab : Mu’jam asy Syuyukh

Karya adz Dzahabi; salah seorang murid Ibnu Taimiyah

 

 

Ini terjemah yang ditandai:

 

“Imam Ahmad pernah ditanya tentang mengusap makam nabi dan menciumnya; dan beliau melihat bahwa melakukan perkara itu bukan suatu masalah (artinya boleh)”.

 

“Jika dikatakan: Bukankah para sahabat tidak pernah melakukan itu? Jawab: Karena mereka melihat langsung Rasulullah dan bergaul dengannya, mereka mencium tangannya, bahkan antar mereka hampir “ribut” karena berebut sisa/tetesan air wudlunya, mereka membagi-bagikan rambut Rasulullah yang suci pada hari haji akbar, bahkan apa bila Rasulullah mengeluarkan ingus maka ingusnya tidak akan pernah jatuh kecuali di atas tangan seseorang (dari sahabatnya) lalu orang tersebut menggosok-gosokan tangannya tersebut ke wajahnya”.

 

“Tidakkah engkau melihat apa yang dilakukan oleh Tsabit al Bunani?, beliau selalu mencium tangan Anas ibn Malik dan meletakannya pada wajahnya, beliau berkata: Inilah tangan yang telah menyentuh tangan Rasulullah. Perkara-perkara semacam ini tidak akan terjadi pada diri seorang muslim kecuali karena dasar cintanya kepada Rasulullah”.

5. Tabaruk di Kitab : Syiar Alam Nubala (Imam adzahabi)

Karya adz Dzahabi; salah seorang murid Ibnu Taimiyah, yang seringkali menjadi rujukan Wahabi

 

 

 

 

Ini terjemah yang ditandai:

 

“Abdullah bin Ahmad (anak Imam Ahmad ibn Hanbal) berkata: Saya telah melihat ayahku (Imam Ahmad ibn Hanbal) mengambil sehelai rambut dari rambut-rambut Rasulullah, lalu ia meletakan rambut tersebut di mulutnya; ia menciuminya. Dan aku juga melihatnya meletakan rambut tersebut di matanya, dan ia juga mencelupkan rambut tersebut pada air lalu meminumnya untuk tujuan mencari kesembuhan dengannya.

Aku juga melihat ayahku mengambil wadah (bejana/piring) milik Rasulullah, beliau memasukannya ke dalam dalam air, lalu beliau minum dari air tersebut. Aku juga melihatnya meminum dari air zamzam untuk mencarikesembuhan dengannya, dan dengan air zamzam tersebut ia mengusap pada kedua tangan dan wajahnya.

 

Aku (adz Dzahabi) katakan: Mana orang yang keras kepala mengingkari Imam Ahmad?? Padahal telah jelas bahwa Abdullah (putra Imam Ahmad) telah bertanya kepada ayahnya sendiri (Imam Ahmad) tentang orang yang mengusap-usap mimbar Rasulullah dan ruang (makam) Rasulullah; lalu Imam Ahmad menjawab: “Aku tidak melihat itu suatu yang buruk (artinya boleh)”. Semoga kita dihindarkan oleh Allah dari faham-faham sesat Khawarij dan para ahli bid’ah”.

9 Scanned Books : Live after Death : Mereka Yang Hidup setelah Mati (Para nabi dan wali : Menjawab Salam – shalat – berdoa – jasad utuh etc di dalam kuburnya)

Daftar scan kitab: 

1. Tafsir-ul-Qur’an al-Azim, Ibn Kathir : Sahabat yang meninggal menjawab dari dalam kuburnya

2. Sunan al-Kubra , Imam al-Bayhaqi : Jasad Shahabat Masih utuh setelah setahun dikubur

3. Tafsir Mafatih al-Ghayb, by Imam Fakhr ud-Deen ar-Razi

4. Mirqat al-Mafatih Sharah Mishqat, Mullah Ali Qari

5. al-Albani, in Silsilat al-ahadith al-sahihah : Para Nabi Shalat didalam kuburnya.

6. Hayat ul-Anbiyah Imam al-Bayhaqi: Para Nabi Shalat dalam kuburnya

7. Fath ul Bari ba-Sharah Sahih al-Bukhari : Hadits Aisyah : Orang Mati (orang kafir)  tidak bisa mendengar , Hadits Ibnu umar : orang mati (mukmin /shalih) bisa mendengar

8. Imam Sakhawi’s ‘al-Qawl al-Badi’ : Nabi Muhammad Melihat Musa as. shalat didalam kuburnya, bertemu para Nabi di Baitul Maqdis dan di langit.

9. Sharah ush-Shifah -Mullah Ali Qari: Nabi Muhammad melihat dan mendoakan orang yang bershalawat kepadanya

1. Tafsir-ul-Qur’an al-Azim, Ibn Kathir : Sahabat yang meninggal menjawab dari dalam kuburnya

Ibn Kathir menulis: Ibnu Asakir meriwayatkan dalam biografi Amr Ibn Jamah: “Seorang muda yang biasa datang ke Masjid untuk beribadah.  Suatu hari seorang wanita dengan niat buruk mengundangnya ke rumahnya Ketika ia berada di rumahnya, ia membacakan.. sebuah ayat dari Al-Qur’an (إن ٱلذين ٱتقوا إذا مسهم طئف من ٱلشيطن تذكروا فإذا هم مبصرون) dengan suara keras dan pingsan dan meninggal karena takut kepada Allah, orang-orang berdoa dipemakamannya dan menguburkannya.. “Umar (semoga Allah berkenan dengan dia) bertanya: ‘Di mana bahwa anak muda yang sering datang ke Masjid untuk beribadah? “Mereka menjawab: “Dia meninggal dan kami menguburkannya ‘Umar (semoga Allah berkenan dengan dia) pergi ke kuburnya dan memanggilnya dan membacakan ayat dari Al-Qur’an:”. Tapi bagi orang yang ketakutan untuk berdiri di hadapan Tuhannya ada dua surga ‘(Sura al-Rahman, 46) pemuda menjawab dari kuburnya’ Sesungguhnya Allah telah memberi saya dua surga ‘[Tafsir Ibnu Katsir Volume 006, No 496 Halaman, Under 7: 202]

Ibn Kathir writes: Ibn Asakir narrated in biography of Amr Ibn Jamah: “A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house. When he was in her house, he recited a verse from the Qur’an (إِنَّ ٱلَّذِينَ ٱتَّقَوْاْ إِذَا مَسَّهُمْ طَـٰئِفٌ مِّنَ ٱلشَّيْطَـٰنِ تَذَكَّرُواْ فَإِذَا هُم مُّبْصِرُونَ) loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. ‘Umar (may Allah be well pleased with him) asked: ‘Where is that young individual who used to come to the Mosque for his prayers?’ They replied: ‘He passed away and we have buried him’. ‘Umar (may Allah be well pleased with him) went to his grave and called out to him and recited a verse from the Holy Qur’an: ‘But for him who fears to stand before his Lord there are two Paradises’ (Sura al-Rahman, 46) The young man replied from his grave ‘Indeed Allah has given me two Paradises’ [Tafsir Ibn Kathir Volume 006, Page No. 496, Under 7:202]

2. Sunan al-Kubra , Imam al-Bayhaqi : Jasad Shahabat Masih utuh setelah setahun dikubur

Sunan al-Kubra Baihaqi, Publish: Dar al-Kutub al-Ilmiyah, Beirut, Lebanon

Jabir bin Abdullah mengatakan bahwa pada pertempuran hari Uhud, seseorang dimakamkan bersama dengan ayah saya, saya tidak senang tentang hal ini, saya mengambil ayah saya (memindahkan jasad) mengeluarkanna a dan dimakamkan di tempat lain, Jabir bin Abduallah mengatakan bahwa saya mengambil (jasad) ayah saya setelah tahun (dikubu) kami dapati setiap bagian dari tubuh baik-baik saja dan sempurna seperti sebelumnya ‘, Imam Baihaqi mengatakan dari Sanad lain. Jabir bin Abdullah mengatakan bahwa saya dikuburkan seseorang bersama dengan ayah saya, sehingga beberapa hajat datang ke padaku, dan setelah enam bulan, saya mengambil jasadnya,kami dapati rambut, jenggot semua bagian lain dari tubuh adalah seperti sebelumnya’. [Sunan al-Kubra, Baihaqi, Volume 004, Bab No 141, Halaman No 95, Hadis Nomor 7.076-7.077]

Jabir bin Abdullah says that on the day battle of Uhad a person was buried along with my father, i wasnt happy on this, i took my father out and buried at another place, Jabir bin Abduallah says that i took my father our and except the year ‘every part of the body was fine and perfect as before’, Imam Bayhaqi says from another Sanad. Jabir bin Abdullah says that I buried a person along with my father, so some thing came into my heart, and after six months i took it out, ‘except only a few hairs of beard all other parts of body was as before’. [Sunan al-Kubra, Bayhaqi, Volume 004, Chapter No. 141, Page No. 95, Hadith Number 7076-7077]

3. Tafsir Mafatih al-Ghayb, by Imam Fakhr ud-Deen ar-Razi, Publish by Dar al Fiqar, Beriut, Lebanon

4. Mirqat al-Mafatih Sharah Mishqat

Mirqat al-Mafatih Sharah Mishqat, Mullah Ali Qari, Publish: Dar al-Kutub al-ILmiyah, Beirut/Lebanon
Mullah Ali Qari on Hadhir o Nadhir: [And he (Nuh) shall reply, ‘Muhammad and his Community’] This means that his Community is witness while he vouches for them, but his mention came first out of reverence (للتعظيم). It not Ba’eed (i.e. impossible) that the Prophet (Peace be upon him) is himself witness for Nuh, since it is a context of help and Allah Most High said [When Allah made (His) convenant with the Prophets] until He said [you shall believe in him and you shall help him] (3:81). In this there is a remarkable warning that the Prophet (Peace be upon him) “IS PRESENT AND WITNESSING” in the Greatest Inspection (وفيه تنبيه نبيه أنه حاضر ناظر في ذلك العرض الأكبر), when the Prophets are brought, Nuh being the first, and the latter’s witnesses are brought, namely, this Community. [Mirqat al-Masabih Sharah Mishqat, Mullah Ali Qari Volume 010, Page No. 210, Published by Dar al-Kutub al-ILmiyah]

Mirqat al-Mafatih Sharah Mishqat, Mullah Ali Qari, Publish: Dar al-Kutub al-Ilmiyah, Beirut / Lebanon
Mullah Ali Qari pada Hadhir o Nadhir: [Dan dia (Nuh) akan menjawab, ‘Muhammad dan Masyarakat nya’] Ini berarti bahwa masyarakat itu adalah saksi sementara ia vouches untuk mereka, tetapi menyebutkan nya datang pertama keluar dari hormat (للتعظيم). Ini tidak Ba’eed (yaitu mustahil) bahwa Nabi (saw) adalah dirinya saksi untuk Nuh, karena merupakan konteks bantuan dan Allah Swt mengatakan [Ketika Allah membuat (Nya) Convenant dengan Nabi] sampai Dia mengatakan [Anda harus percaya kepada-Nya dan Anda akan membantunya] (3:81). Dalam hal ini ada peringatan yang luar biasa bahwa Nabi (saw) “hadir dan menyaksikan” dalam Inspeksi Greatest (وفيه تنبيه نبيه أنه حاضر ناظر في ذلك العرض الأكبر), ketika Nabi dibawa, Nuh menjadi yang pertama, dan saksi yang terakhir dibawa, yaitu Komunitas ini. [Mirqat al-Masabih Sharah Mishqat, Mullah Ali Qari Volume 010, No 210 Halaman, Diterbitkan oleh Dar al-Kutub al-Ilmiyah]

5. al-Albani, in Silsilat al-ahadith al-sahihah: Para Nabi Shalat dalam kuburnya

(al-anbiya’u ahya’un fi quburihim yusallun) “The Prophets are alive in their graves, praying to their Lord” [al-Albani, in Silsilat al-ahadith al-sahihah Volume 02, Page No. 187, Hadith Number 621]

(al-anbiya’u ahya’un fi quburihim yusallun) “Para nabi yang hidup di kuburan mereka, shalat/berdoa kepada Tuhan mereka” [Al-Albani, di Silsilat al-hadis al-sahihah Volume 02, Halaman No 187, Hadis Nomor 621]

6. Hayat ul-Anbiyah Imam al-Bayhaqi: Para Nabi Shalat dalam kuburnya

Anas bin malik melaporkan: Rasulullah (saw) mengatakan: Para nabi yang hidup di kuburan mereka, shalat/berdoa kepada Tuhan mereka. [Baihaqi, Hayat ul-Anbiyah, Page No 003] – (1) FN: Imam Suyuthi mengatakan dalam Jami al-Saghir Abu Ya’la melaporkan Anas bin Dikisahkan dengan ‘marfu’ Muhadith Banyak yang mengatakan itu adalah suara Malik. (saihih)

Anas bin malik reported: Allah’s Messenger (Peace Be Upon Him) said: The Prophets are alive in their graves, praying to their Lord. [Bayhaqi, Hayat ul-Anbiyah, Page No. 003] – (1) FN: Imam Suyuti said in Jami al-Saghir Abu Ya’la reported Anas bin Malik Narrated with ‘marfu’ Many Muhadith said it is sound. (shahih)

7. Fath ul Bari ba-Sharah Sahih al-Bukhari : Hadits Aisyah : Orang Mati (orang kafir)  tidak bisa mendengar , Hadits Ibnu umar : orang mati (mukmin /shalih) bisa mendengar

Imam Ibnu hajr Asqalani (rah) pada hadits Aisyah (ra dengan dia) ‘Orang mati tidak bisa mendengar kita’ [Bukhari Volume 005, Buku 059, Hadis Nomor 316, Online]: [dhukira]: telah disebutkan dalam Isma ‘Ilis narasi, katanya:’ mencapai Aisyah ‘[anna ayishata Balagah-ha] namun saya tidak tahu siapa wartawan [mubalig] adalah. Namun, dia [Ismailiyah] memiliki laporan lain dari mana ia disimpulkan bahwa urwah yang telah meriwayatkan hal ini. [Wahil]: ketakutan, teror. juga telah dilaporkan sebagai ‘wahal’ tetapi yang terkenal adalah ‘wahil’, itu salah baik dalam makna dan juga salah dalam tegang. Jika dibaca ‘wahal’ artinya: [dia] ketakutan, pelupa, pengecut dan memprihatinkan. [Fazia wa nasiya wa wa jabuna qalaqa] Farabi, Az’hari, Ibn al-qatta’a, Ibnu faris, Qabisi dan orang lain telah mengatakan: ‘wahaltu ilayh’ [aku takut / khawatir tentang hal itu] dengan fat’hah; ‘ahil’ dengan kasrah dan wahlan dengan sukun.That adalah ‘ketika keraguan Anda condong ke arah yang’ Qali dan Jawhari mengatakan: ‘dan Anda berarti [sesuatu] selain itu dan ibn al-qatta’a telah menambahkan lebih.’ … …. (Catatan penerjemah:.. Ini adalah argumen linguistik yang tidak masuk akal ketika diterjemahkan, Imam Ibnu hajr yang membahas perbedaan dalam penggunaan sangat tidak relevan dengan diskusi kita, tetapi diterjemahkan di sini untuk tetap konsisten) ……… [Dia berkata: “yaitu, ketika mereka dikirim ke neraka ‘]: Wartawan di sini adalah Urwah. Dia mencoba untuk menjelaskan apa yang Aisha (ra dengan dia) berarti dan menunjukkan bahwa negasi dalam ayat Alquran: “Anda tidak dapat membuat orang mati mendengar ‘diturunkan dan dibatasi [muqayyad] untuk periode setelah mereka [musyrik ] yang dimasukkan ke dalam api neraka. Dan di sini tidak ada konflik dalam penolakan Aisyah (ra dengan dia) dan penegasan dari Ibnu Umar [bahwa orang mati mendengar] karena hal ini telah diklarifikasi dan dijelaskan dalam bab tentang pemakaman. [Al-janayiz]
Namun, setelah satu narasi ini membuktikan bahwa Aisha (ra dengan dia) membantah [pendengaran seperti orang mati] secara absolut, karena dia bersikeras bahwa hadits itu dalam kata-kata ‘sesungguhnya, mereka akan mengetahui’ dan bahwa Ibn Umar keliru [wahma] ketika ia mengatakan ‘mereka akan mendengar. “Baihaqi berkata:’ pengetahuan tidak meniadakan mendengar ‘Ayat ini kemudian menjelaskan bahwa’ mereka tidak dapat dibuat untuk mendengar ketika mereka mati ‘tapi kemudian Allah memberi mereka kehidupan dan kemudian mereka mendengar ‘menurut Qatadah. [Juga] Umar dan putranya bukanlah satu-satunya yang telah melaporkan peristiwa ini [dari mereka yang tewas dalam badr ditangani], bahkan Abu Tal’aah setuju dengan mereka karena kami telah dijelaskan sebelumnya. Tabarani memiliki laporan ketat dikonfirmasi [isnadin sahih] meriwayatkan dari Ibnu Masud mirip dengan yang satu ini. [Fath ul Bari Volume 007, No 303 Halaman]

Ada laporan serupa diriwayatkan dari Abdullah Ibnu Sidan dan dalam laporan itu adalah memiliki kata-kata ini: “mereka [sahabat] berkata, ‘O’ Rasulullah (saw) mereka [yang mati] mendengarnya? ‘Dia menjawab ‘mereka mendengar seperti yang Anda dengar, tetapi mereka tidak dapat menjawab’ Dalam [buku] al-Maghazi [kampanye] oleh Ibnu Is’haq ada yang luar biasa [jarang, Gharib] narasi dilaporkan oleh Ibn Yunus Bukayr melalui rantai yang sah [isnadin jayyid ] dari Aisha (ra dengan dia) yang mirip dengan narasi oleh Abu Thalhah dan [tambahan,] mengandung: “Anda tidak mendengar apa yang saya katakan lagi dari mereka [yang mati] lakukan ‘dan [imam] Ahmed telah [juga] melaporkan ini dengan rantai baik dikonfirmasi [isnadin hasan] dan jika hal ini dipertahankan, maka seolah-olah dia ditarik dari posisi mantan penolakan sebagaimana terbukti dari sahabat ini [dalam laporan] karena ia tidak menyaksikan bahwa acara [dari badr, sedangkan Umar melakukan]. Ismailiyah mengatakan: tidak ada keraguan bahwa Aisha (ra dengan dia) memiliki ketajaman otak, kecerdasan, koleksi besar narasi dan wawasan yang mendalam [al-ghaws fi ghawamidi’l ilm] dalam ilmu yang tak tertandingi , tapi tetap saja, bahkan dia tidak bisa membantah laporan sebuah narator handal [dalam hal ini Umar dan putranya] kecuali dengan narasi serupa yang dapat membuktikan, baik pencabutan, eksklusivitas atau ketidakmungkinan laporan bertentangan. [Naskhihi, takhsisihi, istihalatihi] sehingga tidak mungkin untuk mendamaikan [bertentangan] laporan penolakan dan penegasan dirinya, kecuali seperti di atas [bahwa dia ditarik dari posisi mantan] Juga ayat ‘sesungguhnya, Anda tidak dapat membuat orang mati mendengar’ tidak tidak bertentangan dengan perkataan-Nya (saw): “. Sesungguhnya, sekarang mereka mendengar ‘karena’ membuat seseorang mendengar ‘[al-Isma’a] adalah untuk memberikan suara di telinga pendengar. Dan itu adalah Allah tala yang membuat mereka mendengar dengan membuat suara nabi-Nya untuk mencapai ears.And mereka mengenai apa yang dia [Aisha] mengatakan dalam laporannya ‘sesungguhnya mereka tahu’ dia tidak akan menegasikan laporan lain jika dia mendengar dari yang satu ini. Suhaiyli mengatakan bahwa ‘hal ini terbukti dari permintaan dari teman-temannya, bahwa dasar dari laporan yang sangat merupakan kejadian yang tidak biasa dan mukjizat Rasulullah (saw), ketika mereka bertanya kepadanya: “Anda mengatasi orang yang mati dan busuk ‘dan ia menjawab kepada mereka [seperti yang disebutkan dalam hadits di atas] Jadi, jika mereka bisa’? tahu ‘dalam keadaan itu, tentu mereka dapat mendengar? ini dimungkinkan oleh telinga eksternal mereka – menurut komentator sebagian besar – atau oleh telinga hati mereka. Mereka yang mengatakan bahwa ‘pertanyaan diarahkan jiwa dan tubuh’ menggunakan hadits ini sebagai bukti mereka. Dan orang-orang yang membantah mereka berkata: ‘pertanyaan ditujukan hanya untuk jiwa, karena’ pendengaran ‘bisa baik oleh telinga eksternal atau oleh telinga hati. [Ekspresi khas arab] dan ada tidak tetap lingkup apapun untuk argumen lebih lanjut [lam yabqa fihi’l hujjah] saya katakan [Ibnu hajr]: jika ini adalah sebuah keajaiban dari Rasulullah (saw), tidak benar untuk menggunakan ini sebagai bukti untuk [generik] soal mempertanyakan [di kuburan] Para penafsir Alquran [ahlu’t ta-wil] telah berbeda pada siapa yang dijelaskan oleh kata ‘mati’ dalam ayat tersebut: ‘ Sesungguhnya Anda tidak dapat membuat orang mati mendengar. “Demikian pula, ada perbedaan yang digambarkan oleh ‘orang-orang dalam kuburan’ Aisyah (ra dengan dia) disimpulkan oleh makna yang jelas dan membawanya sebagai prinsip untuk menjelaskan. mengatakan dari [Rasulullah] “Anda tidak mendengar lagi apa yang saya katakan, daripada yang mereka lakukan. ‘itulah yang kebanyakan ahli katakan [tentang penolakan Aisha]. Hal ini juga mengatakan bahwa ‘orang mati’ dan ‘orang-orang di kuburan’ adalah metafora [Majaz] yang menggambarkan orang-orang kafir. yaitu, meskipun mereka masih hidup, mereka menyerupai orang mati. Jika itu terjadi, maka ayat ini tidak dapat digunakan sebagai bukti untuk apa Aisha (ra dengan dia) dinegasikan. (Allah Ta’la a’lam) [Fath ul Bari Volume 007, Halaman 304]

english:

Imam Ibn Hajr Asqalani (rah) on hadith Aisha (may Allah be pleased with her) ‘The dead cannot hear us’ [Bukhari Volume 005, Book 059, Hadith Number 316, Online]: [dhukira] : it has been mentioned in Isma’ilis narration, he says: ‘it reached Aisha’ [anna ayishata balagha-ha] however i don’t know who the reporter [muballigh] is. however, he [isma’ili] has another report from which it is inferred that it is urwah who has reported this. [wahil]: fright, terror. it has also been reported as ‘wahal’ but that which is well-known is ‘wahil’; it is wrong both in meaning and also incorrect in tense. If it is read ‘wahal’ it means: [he is] terrified, forgetful, cowardly and apprehensive. [fazia wa nasiya wa jabuna wa qalaqa] Farabi, Az’hari, Ibn al-qatta’a, Ibn faris, Qabisi and others have said: ‘wahaltu ilayh’ [i was scared/apprehensive about it] with the fat’hah; ‘ahil’ with kasrah and wahlan with sukun.That is ‘when your doubt inclines towards that’ Qali and Jawhari said: ‘and you mean [something] other than that and ibn al-qatta’a has added more.’……. (Translator’s note: this is a linguistic argument which doesn’t make much sense when translated; Imam Ibn Hajr is discussing differences in usage. quite irrelevant to our discussion but translated here to remain consistent.)……… [He said: ‘that is, when they are sent to hell’]:The reporter here is úrwah. He is trying to explain what Aisha (may Allah be pleased with her) meant and indicates that the negation in the qur’anic verse: ‘you cannot make the dead hear’ is relegated and restricted [muqayyad] to the period after they [polytheists] are put in hellfire. And here there is no conflict in the denial of Aisha (may Allah be pleased with her) and the affirmation of ibn Umar [that the dead hear] as this has been clarified and explained in the chapter on funerals. [al-janayiz]
However, the narration after this one proves that Aisha (may Allah be pleased with her) denied [such hearing of the dead] in absolute terms, since she insisted that the hadith was in the words ‘verily, they shall know’ and that Ibn Umar was mistaken [wahma] when he said ‘they shall hear.’ Bayhaqi said: ‘knowledge does not negate hearing’ The verse is then explained that ‘they cannot be made to hear when they are dead’ but then Allah gave them life and then they heard’ according to qatadah. [also] Umar and his son are not the only ones who have reported this event [of those killed in badr being addressed]; even Abu Tal’aah agrees with them as we have described earlier. Tabarani has a rigorously authenticated report [isnadin sahih] narrated from Ibn Masud similar to this one. [Fath ul Bari Volume 007, Page No. 303]

There is a similar report narrated from Abdullah Ibn Sidan and in that report it is has these words: ‘they [companions] said, ‘O’ Messenger of Allah (Peace Be Upon Him) do they [the dead] hear?’ he replied ‘they hear as you hear, but they cannot reply’ In [the book] al-maghazi [campaigns] by Ibn Is’haq there is an exceptional [uncommon, gharib] narration reported by Yunus Ibn Bukayr through a valid chain [isnadin jayyid] from Aisha (may Allah be pleased with her) that is similar to the narration by Abu Talha and [additionally,] it contains: ‘you do not hear what i say anymore than they [the dead] do’ and [imam] Ahmed has [also] reported this with a well authenticated chain [isnadin hasan] and if this is retained, then it is as if she retracted from her former position of denial as proven from these companions [in these reports] because she had not witnessed that event [of badr, whereas Umar did] . Isma’ili says: there is no doubt that Aisha (may Allah be pleased with her) had the perspicacity, intelligence, a vast collection of narrations and a deep insight [al-ghaws fi ghawamidi’l ilm] in the sciences which is unrivalled; but still, even she cannot refute a report of a reliable narrator [in this case Umar and his son] except with a similar narration that can prove, either the abrogation, exclusivity or the impossibility of the contradicting report. [naskhihi, takhsisihi, istihalatihi] therefore it is impossible to reconciliate [contradictory] reports of her denial and her affirmation except as above [that she retracted from her former position] Also the verse ‘verily, you cannot make the dead to hear’ does not contradict his saying (Peace Be Upon Him): ‘verily, now they hear.’ because ‘to make someone hear’ [al-Isma’a] is to deliver the sound in the ear of the hearer. And it is Allah tala who makes them to hear by making the voice of His prophet to reach their ears.And regarding what she [Aisha] said in her report ‘verily they know’ she would not have negated the other report if she had heard of this one. Suhaiyli said that ‘it is evident from the query of his companions, that the basis of the very report is an unusual occurrence and a miracle of Messenger of Allah (Peace Be Upon Him), when they asked him: ‘do you address a people who are dead and rotten?’ and he replied to them [as mentioned in the hadith above] So, if they can ‘know’ in that state, certainly they can hear? this is possible by their external ears – according to a most commentators – or by the ears of their heart. Those who say that ‘the question is directed towards the soul and the body’ use this hadith as their proof. And those who refute them say: ‘the question is addressed only to the soul; because ‘hearing’ can be either by external ears or by the ears of the heart. [expression peculiar to arabic] and there does not remain any scope for further argument [lam yabqa fihi’l hujjah] I say [Ibn Hajr]: if this was a miracle of Messenger of Allah (Peace Be Upon Him), it is not correct to use this as a proof for [the generic] matter of questioning [in the grave] The qur’anic exegetes [ahlu’t ta-wil] have differed on who is described by the word ‘dead’ in the verse: ‘verily you cannot make the dead to hear.’ Similarly, there is difference on who is described by ‘those in the graves.’ Aisha (may Allah be pleased with her) inferred by the obvious meaning and took it as the principle to explain the saying of [Messenger of Allah] ‘you do not hear anymore what i say, than they do.’ that is what most scholars say [about Aisha’s denial]. It is also said that ‘the dead’ and ‘those in graves’ is a metaphor [majaz] that describes the disbelievers. that is, even though they are alive, they resemble the dead. If that is the case, then this verse cannot be used as evidence for what Aisha (may Allah be pleased with her) negated. (Allah Ta’la knows best) [Fath ul Bari Volume 007, Page 304]

8. Imam Sakhawi’s ‘al-Qawl al-Badi’ : Nabi Muhammad Melihat Musa as. shalat didalam kuburnya, bertemu para Nabi di Baitul Maqdis dan di langit.

Imam Sakhawi ‘al-Qawl al-Badi’ – (Kalmi Nuskha) Jamiyah al-Riyadh

Abu Zar dan Malik Hadis pada Miraj membuktikan bahwa Nabi Muhammad (saw) bertemu kelompok Nabi (As) di langit, Anda (Muhammad S.a.w) berbicara dengan mereka dan mereka (saw) berbicara dengan Anda (Nabi Muhammad s.a.w), ini semua adalah benar (shahih) dan mereka tidak kebingungan tentang dimana saja, Rasulullah (saw) melihat Musa (saw) dan lain-lain di kuburan mengerjakan  salah, kemudian dia (Nabi Muhammad saw) melihat Musa (saw) dan para Nabi lainnya (saw) di Bayt-ul-Muqadas, maka Nabi (saw) dibawa ke langit, maka Nabi (Perdamaian Jadilah setelah Nya) juga melihat mereka di langit seperti Rasulullah (saw) melihat mereka di kuburan demikian kehadiran nabi (saw) di tempat-tempat yang logis setelah mereka meninggal.

Imam Sakhawi’s ‘al-Qawl al-Badi’ – (Kalmi Nuskha) Jamiyah al-Riyadh

Abu Zar and Malik’s Hadith on Miraj proves that Prophet Muhammad (Peace Be Upon Him) met group of Prophets (Peace Be Upon Him) on sky, You (Peace Be Upon Him) talked to them and they (Peace Be Upon Him) talked to You (Peace Be Upon Him), this all is sound (sahih) and their is no confusion about it any where, Messenger of Allah (Peace Be Upon Him) saw Musa (Peace Be Upon Him) and others in graves offering Salah, then He (Peace Be Upon Him) saw Musa (Peace Be Upon Him) and other Prophets (Peace Be Upon Him) at Bayt-ul-Muqadas, then Holy Prophet (Peace Be Upon Him) was taken to the skies, then Prophet (Peace Be Upon Him) also saw them in the skies just as Messenger of Allah (Peace Be Upon Him) saw them in the graves so does the presence of Prophets (Peace Be Upon Him) at those places was logical after they died.

9. Sharah ush-Shifah -Mullah Ali Qari: Nabi Muhammad melihat dan mendoakan orang yang bershalawat kepadanya

(Jika tidak ada orang yang hadir di rumah maka salah satu harus membaca Shalawat : Damai sejahtera bagimu, wahai Rasulullah dan rahmat Allah dan berkah) . Saat melakukan syarah ini Mullah Ali Qari (rah) menulis: “Artinya, karena ruh (Nabi Muhammad Saw. ), hadir (melihat dari dalam kuburnya) di rumah kaum muslimin (yg bershalawat kepadanya). [Mullah Ali Qari, Sharah ush-Shifah, Volume 002, No 117 Halaman]

(If nobody is present in the house then one should say: Peace be upon you O Messenger of Allah and Allah’s Mercy and blessings) while doing Sharh of this Mullah Ali Qari (rah) writes: “Meaning, because his (Peace Be Upon Him) soul, is present in the house of the Muslims. [Mullah Ali Qari, Sharah ush-Shifah, Volume 002, Page No. 117]

Legality of Tawassul /inter mediation : Part 4 (6 of 21 scanned kitab: Attawasul (Al bani) – Tahdib uttahdib (Ibnu Hajar atsqalani) – Athiqat (Ibn Hibban) – Syu’abul Iman (Al baihaqi) – Bidayah Wannihayah (Ibnu Katsir) – Al adzkar (Annwawi))

1	At-Targheeb wa-Tarheeb, by Imam al-Mundhiri
2	Al Hisn ul Haseen, by Imam al-Hafidh Abi al Khayr Muhammad Ibn al Jazri (Rahimuhullah)
3	Tabarani Mu’jam al-Ausat
4	Tafsir Imam Qurtubi, al-Jami li Ahkam al-Quran
5	Siyar al A’lam wa al Nubalah
6	Musnad Ahmad bin Hambal
7	Tuhfah uth-Dhakireen
8	Sunan Darimi
9	Ibn Kathir, Tafsir-ul-Qur’an al-azim
10	al-Musannaf Ibn Abi Shaybah
11	Dala’il un Nubuwwah
12	Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi
13	Tafsir Ruh ul Ma’ani
14	al-Madkhal, Imam Abu Abdullah Ibn al-Haaj al-Maliki
15	al-Mu’jam al-Kabir, Imam Tabarani
16	at-Tawassul, anwa‘uhu wa ahkamuhu – Nasir Albani
17	Tahdhib ut-Tahdhib – Ibn Hajr Asqalani
18	Kitab uth-Thiqat Imam Ibn Hibban
19	Shua’b ul Iman by Imam Bayhaqi
20	Bidayah wannihayah – Ibnu katsir
21	Al adzkar – Imam Annawawi

at-Tawassul, anwa‘uhu wa ahkamuhu – Nasir Albani

at-Tawassul, anwa‘uhu wa ahkamuhu – Nasir Albani, Publish: Maqtaba al-Nashar, Riyahd/Saudia Version 2001

Nasir Albani writes: Imam Ahmad reported with sound chain: narrated by ‘Uthmān bin Hunayf: That a blind man called on the Holy Prophet (صلى الله عليه وآله وسلم) and said to him: ‘(O Messenger of Allah,) pray to Allah to give me solace’. The Prophet (صلى الله عليه وآله وسلم) said: ‘if you wish, I will stall it and this is better for you.’ He said: ‘you should pray for me to Him.’ So he asked him to perform the ablution: ‘perform the ablution thoroughly well and then offer two cycles of optional prayer and beseech Allah with this supplication: “O Allah, I appeal to You, and submit to You through the mediation of the merciful Prophet Muhammad. O Muhammad, through your mediation I submit myself to My Lord to have my need granted. O Allah, acknowledge his intercession in my favour.” and accept my supplication also in my favour.”
Uthmān bin Hunayf says: I swear by Allah that we had neither left the company nor had we carried on a long conversation that the man entered (with his sight fully restored) and it seemed as if he had never been blind.
Ibn Majah, Hakim and Dhahabi have declared it a sound (sahih) tradition while Tirmidhi graded it hasan (fair) sahih, gharib (unfamiliar or rare).

Tahdhib ut-Tahdhib – Ibn Hajr Asqalani

Tahdhib ut-Tahdhib – Ibn Hajr Asqalani, Publish: al-Risalah, Beirut/Lebanon

Imam Ibn Hajr Asqalani proving Yahyah Bin Yahya research said this proves Imam Ibn Hajr and Imam Hakim (rah) Belief (aqida) that going to tombs of Awliyas and asking through their Intercession is allowed. Ibn Hajr (rah) Writes: Imam Hakim (rah) said that he heard Abu Ali Nishapori that he said that I was in extreme depression that I saw Prophet (Peace Be Upon Him) in my dream he said that go to grave of Yahya bin Yahya (rah) and do Istaghfar and ask for help through his Intercession your problem will be solved. Abu Ali Nishapori said I did like that and my problem was solved in the morning. [Ibn Hajr, Tahdhib ut-Tahdhib Volume 004, Page 398]

Kitab uth-Thiqat Imam Ibn Hibban

Kitab uth-Thiqat Imam Ibn Hibban, Publish By al-Kutub al-Thamafiyah, Haydarabad Deccan, India

Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times …” (مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين) [Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411]

Shua’b ul Iman by Imam Bayhaqi, Publish: Maqtabah ar-Rashad, Riyadh/Saudia

[Hadith Number 3879] Abu Ishaq al-Qarshi (ra) narrates that there was a man with us in Madina. Whenever he used to see any bad deed which he was not capable of stop with his hand, he used to go to the grave of Prophet (Peace be upon him) and say: O the inhabitants of Qabr i.e. Prophet and Sahaba (Abu Bakr and Umar) and our helpers please look towards our state. — [Hadith Number 3880] Abu Harb Hilali (ra) narrates that one Arabi performed Hajj and then came to the door of Prophet’s Mosque. He tied his camel there and enter the mosque till he reached the grave of Prophet (Peace be upon him). He stood at the feet of Prophet (Peace be upon him) and said: Peace be upon you O Prophet, then he offered greetings to Abu Bakr and Umar (Ridhwan Allaho Ajmain), he then turned towards the Prophet again and said:   …O Messenger of Allah, May my parents be taken ransom for you, I have come in your court because I am filled with sins and mistakes, so that I can make you a waseela infront of Allah so that you can intercede for me, because Allah has said in his Book: And We have not sent any Messenger but that he must be obeyed by the Command of Allah. And, (O Beloved,) if they, having wronged their souls, had come to you imploring the forgiveness of Allah and the Messenger (blessings and peace be upon him) had also asked forgiveness for them, then (owing to this mediation and intercession) they would certainly have found Allah Most Relenting, Ever-Merciful. (Quran 4/64)” Then he turned towards a big group of Sahaba while saying: O best of those who are buried in deep””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!” [Shuab ul Iman Volume 006, Page No. 60 Hadith Number 3879-80]

Majorrity Scholers took this report as proof in Tawassul which means it is accepted (Maqbool). and Allah Knows Best.

 

Ibnu Katsir Vs Wahabi : Scan kitab Al-Bidayah wa An-Nihayah “Riwayat Shahih Tawasul Sahabat dengan nabi setelah wafat Nabi”

Ini Bukti Tawassul di masa Khalifah Umar bin Khattab radhiallahu ‘anhu, diriwayatkan oleh Ibnu Katsir dalam kitab Al-Bidayah wa An-Nihayah- Jilid 1- Halaman 91 sebagai berikut :

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 : ائت عمر فأقرئه مني السلام وأخبرهم أنهم مسقون ، وقل له : عليك بالكيس الكيس. فأتى الرجل فأخبر عمر ، فقال : يارب ! ما آلو إلا ما عجزت عنه . وهذا إسناد صحيح .

Telah berkata al-Hafidz Abu Bakar al-Baihaqqi: Telah mengkhabarkan kepada kami Abu Nasr ibnu Qatadah dan Abu Bakar al-Farisi, berkata kedua nya: Telah menceritakan kepada kami Abu Umar ibn Mathar, telah menceritakan kepada kami Ibrahim ibn ‘ali al-Zuhli, telah menceritakan kepada kami Yahya Ibn Yahya, telah menceritakan kepada kami Mu’awiyah dari pada al-A’mash, dari pada Abu Sholeh dari pada Malik, beliau berkata :
“Pada zaman kekhalifahan Umar ibnu Khattab, manusia ditimpa kemarau yang panjang, Maka seorang lelaki pergi ke kubur Rasulullah lalu berkata : “Wahai Rasulullah! Mintalah kepada Allah agar menurunkan hujan kepada umatmu kerana mereka semua telah menderita”. Maka Rasulullah datang dalam tidurnya dan bersabda: “Pergilah bertemu Umar dan sampaikan salamku kepadanya, Khabarkanlah kepadanya bahwa mereka semua akan diturunkan hujan. Katakanlah kepadanya Hendaklah kamu bersungguh-sungguh dan bijaksana (dalam mengurusi umat)”. Maka lelaki tersebut menemui umar dan menceritakan kepadanya tentang hal tersebut. Lalu Umar berkata : Wahai Tuhanku! Aku tidak melengah-lengahkan urusan umat kecuali apa yang tidak terdaya aku lakukannya” . Sanad riwayat ini Shohih. [kitab Al-Bidayah wa An-Nihayah- Jilid 1- Halaman 91].

Translate :

It has been said al-Haafiz Abu Bakr al-Baihaqqi: Has narrated to us Qatadah and Abu Nasr ibn Abu Bakr al-Farisi, said both his: Has told us Abu Umar ibn Mathar, had told us Ibrahim ibn ‘Ali al-Zuhli , had told us Yahya Ibn Yahya, Mu’awiyah had told us of the al-A’mash, from the Abu Sholeh from Malik, he said:
“In the days of the Caliphate of Umar ibn al-Khattab, a long drought struck humans, then a man went to the tomb of the Prophet and said:” O Messenger of Allah! Ask God for the rain to Your people becaise they have suffered . “Then the Prophet came to him and said: “Go and greet Umar met him, Tell to  him that they would all be down rain. You shall say to him earnestly and wisely (in care of the people) “. Then the man met Umar and told him about it. Then Umar said: O my Lord! I do not neglect the affairs of the people but what I can not do it “”. Sanad is Saheeh history. [book Al-Bidayah wa An-Nihayah-Volume 1 – Page 91].

Perhatikan scan kitab di bawah ini :

Al  Adzkar – Imam An nawawi Rah.

Imamuna an-Nawawi rahimahUllah dalam kitabnya “al-Adzkar” ,(Publisher : Darul Tawzi’ wannasyrul islamiyah –  Maidnusayyidah zainab, tahun 1999 Masihi, Bab Ziarah ke Makam Nabi Saw., halaman 192 193, di mana Imam an-Nawawi menulis:-Daripada Imam al-‘Utbi di mana dia telah berkata: ” Adalah aku satu ketika duduk di samping kubur Junjungan Nabi s.a.w., maka telah datang seorang A’raabi ( ‘Arab dusun @ penduduk kampung) mengucapkan salam kepada Junjungan Nabi s.a.w. dengan katanya:

“Salam kesejahteraan bagimu, wahai Rasulullah, aku telah mendengar Allah ta`ala berfirman:

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوۤاْ أَنْفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُواْ ٱللَّهَ
وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللَّهَ تَوَّاباً رَّحِيماً

[Dan kalaulah mereka ketika menganiayai diri mereka sendiri (dengan membuat dosa dan kesalahan) datang kepadamu (wahai Nabi) lalu memohon ampun kepada Allah, dan Rasulullah juga memohon ampun untuk mereka, tentulah mereka mendapati Allah Maha Penerima taubat, lagi Maha Mengasihani.]

Dan aku telah mendatangimu dalam keadaan memohon keampunan dari segala dosaku dan mengharapkan syafaatmu kepada Tuhanku.”Lalu dia melantunkan beberapa bait syair seperti berikut:-

يا خير من دفنت بالقاع اعظمه * فطاب من طيبهن القاع و الأكم
نفسي الفداء لقبر انت ساكنه * فيه العفاف و فيه الجود و الكرمWahai manusia terbaik bersemadi dalam bumi jasadnya
Maka harumlah lembah dan bukit dengan keharumannya
Jiwaku jadi tebusan kubur yang engkau penghuninya
Dalamnya ada (pribadi) yang suci, pemurah lagi mulia

Al-‘Utbi meneruskan ceritanya: “Kemudian, dia berpaling meninggalkan maqam Junjungan Nabi s.a.w., tiba-tiba dua mataku mengantuk, lalu aku bermimpi melihat Junjungan Nabi s.a.w. dalam tidurku dan baginda bersabda kepadaku: “Wahai ‘Utbi, segera pergi berjumpa si A’rabi itu dan khabarkan berita gembira kepadanya bahawa Allah telah mengampuninya.

http://www.islamieducation.com/en/tawassul-intermediation/tawassul-1-shuab-ul-iman-by-imam-bayhaqi.html

Legality of Tawassul /inter mediation : Part 3 (5 of 21 Scanned Kitab of Dala’il un Nubuwwah (imam mundhiri) – Syarah Tirmidzi (Abdur Rahim al-Mubarakfoori)- Tafsir Ruh ul Ma’ani (Al ghazali) – al-Madkhal ( Ibn al-Haaj al-Maliki) – al-Mu’jam al-Kabir (Imam Tabarani)]

1	At-Targheeb wa-Tarheeb, by Imam al-Mundhiri
2	Al Hisn ul Haseen, by Imam al-Hafidh Abi al Khayr Muhammad Ibn al Jazri (Rahimuhullah)
3	Tabarani Mu’jam al-Ausat
4	Tafsir Imam Qurtubi, al-Jami li Ahkam al-Quran
5	Siyar al A’lam wa al Nubalah
6	Musnad Ahmad bin Hambal
7	Tuhfah uth-Dhakireen
8	Sunan Darimi
9	Ibn Kathir, Tafsir-ul-Qur’an al-azim
10	al-Musannaf Ibn Abi Shaybah
11	Dala’il un Nubuwwah – imam mundhiri
12	Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi
13	Tafsir Ruh ul Ma’ani
14	al-Madkhal, Imam Abu Abdullah Ibn al-Haaj al-Maliki
15	al-Mu’jam al-Kabir, Imam Tabarani
16	at-Tawassul, anwa‘uhu wa ahkamuhu – Nasir Albani
17	Tahdhib ut-Tahdhib – Ibn Hajr Asqalani
18	Kitab uth-Thiqat Imam Ibn Hibban
19	Shua’b ul Iman by Imam Bayhaqi
20	Bidayah wannihayah – Ibnu katsir
21	Al adzkar – Imam Annawawi

Dala’il un Nubuwwah – Imam al mundhiri

Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi

[Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 36]

Imam Qadhi Shawkani’s  writes: Regarding what those who forbid tawassul to Allah through the Prophets (Peace Be Upon Him) and the Saint’s cite to support their position, such as Allah’s sayings: “We only worship them in order that they may bring us nearer” (39:3) and “Do not call on any other god with Allah, or you will be among those who will be punished” (26:213) and “Say: Call on those besides Him whom ye fancy; they have no power to remove your trouble from you or to change them. Those unto whom they cry seek for themselves the means of approach to their Lord, which of them shall be the nearest; they hope for His mercy and fear His wrath: for the wrath of thy Lord is something to take heed of” (17:57) These verses are irrelevant. Rather: they support exactly the reverse of what the objectors to tawassul claim, since the verses are related to another issue.To wit: the verse “We only worship them in order that they may bring us nearer” explicitly states that they worship them for that purpose, “whereas the one who makes Tawassul through a scholar, for example, never worships him, but knows that he has a special distinction (maziyya) before Allah for being a carrier of knowledge; and that is why he uses him as a means”. Similarly irrelevant to the issue is Allah’s saying: “Do not call on any other god with Allah.” This verse forbids that one should call upon another together with Allah, as if saying: “”O Allah and O So-and-so.” However, the one who makes tawassul through a scholar, for example, never calls upon other than Allah. He only seeks a means to Him through the excellent works that one of His servants achieved, just as the three men in the cave who were blocked by the rock used their good works as a means to have their petition answered”. Similarly irrelevant to the issue is Allah’s saying: “Those unto whom they cry…” for it refers to people who call upon those who cannot fulfill their request, at the same time not calling upon Allah Who can; whereas one who makes tawassul through a scholar, for example, never called except upon Allah, and none other besides Him. The above shows the reader that these objectors to tawassul are bringing forth evidence that is irrelevant to the issue at hand. Even more irrelevant is their citing of the verse: “The Day when no soul shall have power to do anything for another: for the Command, that Day, will be all with Allah.” (82:19) For that noble verse contains nothing more than the fact that Allah alone decides everything on the Day of Judgment, and that none other will have any say at that time. However, the maker of tawassul through one of the Prophets (Peace Be Upon Him) or one of the scholars, never believes that the one through whom he makes tawassul is in partnership with Allah on the Day of Judgment! Whoever believes such a thing in relation to a Prophet or non-Prophet is in manifest error. Equally irrelevant is their objection to tawassul by citing the verses: “Not for you is the decision in the least” (3:128) “Say: I have no power over over good or harm to myself except as Allah wills” (7:188) for these two verses are explicit in that the Prophet (Peace Be Upon Him) has no say in Allah’s decision and that he has no power to benefit or harm himself in the least, let alone someone else: but there is nothing in those two verses to prevent Tawassul through him or any other of the Prophets or Friends of Allah or scholars. Allah has given His Prophet (Peace Be Upon Him) the Exalted Station (al-maqam al-mahmud) — the station of the Great Intercession (al-shafa`a al-`uzma), and He has instructed creation to ask for that station for him and to request his intercession, and He said to him: “Ask and you shall be granted what you asked! Intercede and you shall be granted what you interceded for!” And in His Book He has made this dependence on the fact that there is no intercession except by His leave, and that none shall possess it except those whom He pleases… (Continued on page 37)
Equally irrelevant is their adducing as proof against tawassul: “And admonish your nearest kinsmen” (26:214) Whereupon the Prophet (Peace Be Upon Him) said: “O So-and-so son of So-and-so, I do not have any guarantee on your behalf from Allah; and O So-and-so daughter of So-and-so, I do not have any guarantee on your behalf from Allah.” For in the preceding there is nothing other than the plain declaration that he cannot benefit anyone for whom Allah has decreed harm, nor harm anyone for whom Allah has decreed benefit, and that he does not have any guarantee from Allah from any of his close relatives, let alone others. [Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi Volume 10, Page 37]

 

al-Madkhal, Imam Abu Abdullah Ibn al-Haaj al-Maliki

al-Madkhal, Imam Abu Abdullah Ibn al-Haaj al-Maliki, Publish: Dar al-Turath, Qahira
Great Muhadith of 7th Century Imam Abu Abdullah Ibn al-Haaj al-Maliki write a complete Chapter on visiting Awliyah and Saliheen he Writes: Student (muta-lim) should visit Awliyas and Saliheen and go to see them as seeing them makes the heart alive just as earth becomes alive due to rain, by seeing them the hearts which are stones are turned soft, because they remain present in the Bargah of Allah who is merciful, He never rejects their worship or intentions, and those who attend their Mehfils and those who identity them and those who love them, this is because they are mercy after Allah and his Prophet (Peace Be Upon Him) which remains open for his men, so any one who has these qualities then people should be quick to receive blessing from such people because people who meet these personalities get the blessing knowledge and memory which cannot be explained, you will know that due to same maani one can see alot of people who got perfection in knowledge and ecstasy, Any one who respects these blessings never gets away from mercy and Barakah, but condition is that the person who should be visited for a look should obey the Sunna’h and protect it and show it from his actions. [Ibn al-Haaj, al-Madkhal Volume 002, Page No. 139]

al-Mu’jam al-Kabir, Imam Tabarani

al-Mu’jam al-Kabir, Imam Tabarani, Publish: Maqtaba Ibn Taimmiyah, Qahira

Narrated Maymuna the Mother of the believers said: “The Messenger of Allah Muhammad (upon him blessings and peace), was sleeping with me one night and he got up to make ablution and pray. I heard him say during his ablution in the dead of night: [(Labbayka labbayka labbayka) – [like this,] three times – then: (nus.irta nus.irta nus.irta) [like this,] three times. When he came out, I asked him, “Messenger of Allah, I heard you say, during your ablution, ‘In your service!’ three times, and ‘To your defense!’ three times, as if you were addressing someone. Was there someone with you?” He replied: “This was the poetry champion (rajiz) of the Banu Ka`b” – one of the sub-tribes of the Khuza`a – “invoking my aid (yastas.rikhunî) and asserting that the Quraysh had helped the Banu Bakr against them.
The latter had allied themselves with the Quraysh the day of the Hudaybiya truce while the Khuza`a had allied themselves with the Prophet Muhammad (upon him blessings and peace), and he became duty-bound to defend them. The support of the Quraysh for the Banu Bakr against the Khuza`a was therefore a violation of their truce with the Messenger of Allah, upon him blessings and peace. This incident was the catalyst for the conquest of Makka and, immediately afterwards, he prepared himself to enter it and conquered it. [al-Mu’jam al-Kabir, Imam Tabarani Volume 023, Page 433-4, Hadith Number 1052]

 

Legality of Tawassul /inter mediation : Part 2 (5 of 21 Scanned Kitab of Musnad Ahmad bin Hambal – Tuhfah uth-Dhakireen (Assawkani) – Sunan Darimi – Tafsir Ibn Katsir – al-Musannaf Ibn Abi Shaybah)

1	At-Targheeb wa-Tarheeb, by Imam al-Mundhiri
2	Al Hisn ul Haseen, by Imam al-Hafidh Abi al Khayr Muhammad Ibn al Jazri (Rahimuhullah)
3	Tabarani Mu’jam al-Ausat
4	Tafsir Imam Qurtubi, al-Jami li Ahkam al-Quran
5	Siyar al A’lam wa al Nubalah
6	Musnad Ahmad bin Hambal
7	Tuhfah uth-Dhakireen
8	Sunan Darimi
9	Ibn Kathir, Tafsir-ul-Qur’an al-azim
10	al-Musannaf Ibn Abi Shaybah
11	Dala’il un Nubuwwah
12	Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi
13	Tafsir Ruh ul Ma’ani
14	al-Madkhal, Imam Abu Abdullah Ibn al-Haaj al-Maliki
15	al-Mu’jam al-Kabir, Imam Tabarani
16	at-Tawassul, anwa‘uhu wa ahkamuhu – Nasir Albani
17	Tahdhib ut-Tahdhib – Ibn Hajr Asqalani
18	Kitab uth-Thiqat Imam Ibn Hibban
19	Shua’b ul Iman by Imam Bayhaqi
20	Bidayah wannihayah – Ibnu katsir
21	Al adzkar – Imam Annawawi

Musnad Ahmad bin Hambal

Front Cover Musnad Ahmad bin Hambal, Publish: Dar al-Hadith al-Qahira Misr
Hakim declared that it fulfils the requirements of authentic traditions as demanded by Bukhari and Muslim, while Dhahabi has also called it sahih (sound). It is attributed to Dawud bin Abu Salih. He says: one day Marwan came and he saw that a man was lying down with his mouth turned close to the Prophet’s grave. Then he (Marwan) said to him, “Do you know what are you doing?” When he moved towards him, he saw that it was Abu Ayyub al-Ansari. (In reply) he said, “Yes (I know) I have come to the Messenger of Allah (Peace Be Upon Him) and not to a stone. I have heard it from the Messenger of God (Peace Be Upon Him) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent. [Ahmad bin Hambal with a sound chain of transmission in his Musnad Volume 017, Page No. 42-43, Hadith Number 23476]

Tuhfah uth-Dhakireen

Tuhfah uth-Dhakireen, Front Cover, Publish Dar al-Kitab al-Arabi, Beirut, Lebanon

Qadhi Shawkani (rah) Writes: I says this hadith is proof for Intercession of Prophets (Peace Be Upon Him) narrated by Imam Tirmidhi, Imam Nisa’I, Imam Ibn Maja, Imam Ibn Khuzaimah in his Sahih, and Hakim said hadith is correct on Bukhari and Muslim conditions. Narrated By ‘Uthman ibn Hunayf, that a blind man came to the Prophet (Peace Be Upon Him) and said, “I’ve been afflicted in my eyesight, so please pray to Allah for me.” The Prophet (Peace Be Upon Him) said: “Go make ablution (wudu), perform two rak’as of prayer, and then say: “Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O Muhammad (Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight. on Tawasuul on Saint’s that hadith is a proof which is present in Bukhari in which Umar took Tawassul of Abbas and said that we take your Intercession after Prophet (Peace Be Upon Him). [Tuhfat uth-Dhakireen Page No. 37]

Imam Qadhi Shawkani (Salafi Scholer) on Tawassul: O Allah! Verily I ask you, and turn to you through your Prophet Muhammad (Peace Be Upon Him) the Prophet of Mercy, O Muhammad verily I turn towards my Lord through you to my Lord in this need of mine, to fulfill it, O Allah intercede/cure this! This hadith has been extracted by Tirmidhi, al-Hakim in his Mustadrak and Nisa’I, and it is from the hadith of Uthman bin Hanif may Allah be pleased with him. He said a blind man came to the Messenger of Allah (Peace Be Upon Him) and said: O Messenger of Allah Pray for me! He (Peace Be Upon Him) said: If you wish I will pray for you, but if you wish, you have been patient and this is better for you. He preferred to be supplicated for. The Messenger (Peace Be Upon Him) instructed him to make Wudu and to make a perfect Wudu – Nisai’s narration adds in some of the reports (turuq) to make Wudu and pray two Rakah and then the supplication (as above). [Tuhfah al-Dhakireen Page No. 137]

It was also extracted by Ibn Maja , and al-Hakim in his mustadrak who stated that it is [authentic] according to the criterion of the two shaykhs (Muslim and Bukhari) and his narration had the addition: so he supplicated with this Dua and he arose and was able to see. Tirmidhi said the Hadith is Hasan Sahih (good and authentic) and we know this narration through this channel only from the Hadith of Abu Jafar and that is not al-Khatmi, these and other Imams have authenticated this narration, Nisa’I is alone in mentioneing the prayer, but Tabarani agreed with him and in mentions the same in some of his reports (turuq) it reports. In the narration there is [evidence] of the permissibility of Tawassul (taking a means) through the Messenger of Allah (saw) to Allah azza wa-jal with the firm belief that the only active agent (Faa’il) is Allah, for verily He alone is the giver and the preventer, what He wishes, is, and what He does not wish never can be. [Tuhfah al-Dhakireen Page No. 138]

Sunan Darimi

Front Cover Sunan Darimi, Dar al-Mughni, Riyadh, Saudia Arabia

Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty. [Sunan Darimi Volume 001, Page 227, Hadith Number 093] Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence. [Shifa’-ul-fu’ad bi-ziyarat khayr–il-‘ibad Page No.153]

Ibn Kathir, Tafsir-ul-Qur’an al-azim

Ibn Kathir, Tafsir-ul-Qur’an al-azim Volume 004, Page No. 140, Under the Verse 4:64

Imam Ibn Kathir on Tawassul: Many have stated this tradition. One of them is Abū Mansūr Sabbagh who writes in his book al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “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.” Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. [Ibn Kathir, Tafsir-ul-Qur’an al-azim Volume 004, Page No. 140, Under the Verse 4:64]

al-Musannaf Ibn Abi Shaybah

Front Cover, al-Musannaf Ibn Abi Shaybah, Publish by Maqtabah ar-Rashid, Riyadh, Saudia Arabia

Malik ad-Dar has related: The people were gripped by famine during the tenure of ‘Umar (bin al-Khattab). 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 (Peace Be Upon Him) in a dream. The Prophet (Peace Be Upon Him) 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.” [al-Musannaf Ibn Abi Shaybah Volume 011, Page No. 118, Hadith Number 32538]

http://www.islamieducation.com/en/tawassul-intermediation/tawassul-10-al-musannaf-ibn-abi-shaybah.html

Legality of Tawassul : Part 1(5 of 19 Scanned Kitab of Attarghib watargheeb (Imam al mundhiri) – Al Hisn ul Haseen(Ibn al Jazri ) – Mu’jam al-Ausat (imam Tabarani) – Tafsir Imam Qurtubi al-Jami li Ahkam al-Quran – Siyar al A’lam wa al Nubalah (Adzahabi)

1	At-Targheeb wa-Tarheeb, by Imam al-Mundhiri
2	Al Hisn ul Haseen, by Imam al-Hafidh Abi al Khayr Muhammad Ibn al Jazri (Rahimuhullah)
3	Tabarani Mu’jam al-Ausat
4	Tafsir Imam Qurtubi, al-Jami li Ahkam al-Quran
5	Siyar al A’lam wa al Nubalah
6	Musnad Ahmad bin Hambal
7	Tuhfah uth-Dhakireen
8	Sunan Darimi
9	Ibn Kathir, Tafsir-ul-Qur’an al-azim
10	al-Musannaf Ibn Abi Shaybah
11	Dala’il un Nubuwwah
12	Abdur Rahim al-Mubarakpori, Tuhfatul Ahwazi ba-Sharah Tirmidhi
13	Tafsir Ruh ul Ma’ani
14	al-Madkhal, Imam Abu Abdullah Ibn al-Haaj al-Maliki
15	al-Mu’jam al-Kabir, Imam Tabarani
16	at-Tawassul, anwa‘uhu wa ahkamuhu – Nasir Albani
17	Tahdhib ut-Tahdhib – Ibn Hajr Asqalani
18	Kitab uth-Thiqat Imam Ibn Hibban
19	Shua’b ul Iman by Imam Bayhaqi

 

At-Targheeb wa-Tarheeb, by Imam al-Mundhiri

Imam Tabrani has narrated an incident that a person repeatedly visited Uthman bin Affan (ra) concerning something he needed but Uthman paid no attention to him. The man went to Uthman bin Hunaif (ra) and complained to him about the matter- [Note: this was after the death of the Prophet and after the caliphates of Abu Bakr and Umar ] so Uthman bin Hunaif said : “Go to the place of Wudu, then come to the Masjid, perform two Rak’ats and then say :“O Allah I ask of you and I turn my face towards you “BY VIRTUE OF THE INTERCESSION OF MUHAMMAD THE PROPHET OF MERCY” “”YA MUHAMMAD”” (Peace be upon him) I have turned to my lord “by virtue of your intercession concerning this need of mine so that it may be met… Then come so that I can go with you [to the caliph Uthman].”
So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. ‘Uthman asked, “What do you need?” and the man mentioned what he wanted, and Uthman accomplished it for him …
Imam Mundhiri (rah) said: Imam Tabarani after narrating it said “THIS HADITH IS SAHIH” [At-Targheeb wa Tarheeb, Page No. 129 in the chapter of Salaat al Hajah] Note: Imam al-Haythami (rah) also accepted the authentication of Imam Tabrani in his Majma az Zawaid Volume No. 2, Hadith # 3668

Al Hisn ul Haseen, by Imam al-Hafidh Abi al Khayr Muhammad Ibn al Jazri (Rahimuhullah)

Adaab ad-Dua (i.e. Etiquettes of making dua).. Translation: One should ask Allah through the “WASEELA (Intercession)” of Anbiya and Pious servants of Allah… (towards the end Imam Ibn Jazri said) After completing the dua one should wipe his face with his hands [Al Hisnul Hiseen, Page No. 25]

Tabarani Mu’jam al-Ausat

Tabarani Mu’jam al-Ausat Front Cover Publish: Dar al Haramain, al-Qahira

Narrated by Umar bin al-Khattab Allah’s Messenger (Peace Be Upon Him) said: When Adam committed the error, he submitted (to Allah): O Lord, I beg You to forgive me through the mediation of Muhammad. Then Allah said: O Adam! How did you recognize Muhammad as I have not created him yet? He replied: O Lord, when You created me with Your divine hand and breathed Your soul into me, I raised my head and saw ‘la ilaha illallahu Muhammad-ur-rasulullah (“There is no god but Allah, Muhammad is Allah’s Messenger”)’ inscribed on each pillar of the Throne. I discovered that with Your name, the name of only such a person can be associated who is Your most beloved of all the creatures. At this Allah said: O Adam, you have said it correctly. Of all the creatures I love him the most. Now when you offered your prayer through his mediation, I forgave you. And if Muhammad were not there, I would not have created even you. [Tabarani Mu’jam Al-Ausat Volume 006, Page No. 313-314, Hadith Number 6502]

Imam Bulqini also declares this tradition “sound” in his Fatawa. Imam Subki confirms Hakim’s authentication in [Shifa-us-siqam fi ziyarat khayr-il-anam Page No. 120-1]

It is narrated by Anas bin Malik. He said: When the mother of ‘Ali bin Abu Talib — Fātimah bint Asad bin Hāshim — died, Allah’s Messenger (Peace Be Upon Him) called on her and sat down by the head of the bed and said, “O dear mother, may Allah have mercy on you. After my mother, you were the one I regarded as my mother. When I was hungry you fed me to the point of saturation while you yourself remained hungry. Then you helped me put on clothes and instead of eating yourself, you gave me nice things to eat. You did all this for Allah’s pleasure and for a good reward in the Hereafter.” Then he (the Prophet) commanded to bathe her three times. When camphor water was brought, Allah’s Messenger (Peace Be Upon Him) poured some water into his hands. Then Allah’s Messenger (Peace Be Upon Him) took off his shirt and clothed her with it and used his own sheet of cloth as her coffin.Then Allah’s Messenger (Peace Be Upon Him) sent for Usamah bin Zayd, Abu Ayyub al-Ansari and ‘Umar bin al-Khattab and the negro slave to dig up the grave. So they dug her grave. When they reached near the lahd, Allah’s Messenger (Peace Be Upon Him) dug it up and drew the soil out with his own hands. When he finished, Allah’s Messenger (Peace Be Upon Him) entered and lay down in (the grave), and said, “It is Allah Who controls life and death, and He is Ever living and will never die. (O Allah,) forgive my mother—Fatimah bint Asad— and help her answer properly at the time of questioning and through the mediation of Your Prophet (Muhammad) and the former prophets, make her grave capacious. Surely You are infinitely Merciful.” Then he repeated, “God is Great” four times (i.e. led the funeral prayer). Then he, ‘Abbas and Abu Bakr as-Siddiq lowered her into the grave. [Tabarani Mu’jam Al-Ausat Volume 001, Page Number 67-68, Hadith Numver 189]

Mahmud Sa‘id Mamduh graded it hasan (fair) in his [Raf‘-ul-minarah Page No.147-8]

Tafsir Imam Qurtubi, al-Jami li Ahkam al-Quran

Tafsir Imam Qurtubi, al-Jami li Ahkam al-Quran, Publish: al-Resalah, Beirut, Lebanon

Imam Qurtubi (rah) on Tawassul: “Abu Sadiq has reported it from ‘Ali. A villager came to see us three days after the burial of the Holy Prophet (Peace Be Upon Him). He placed himself near the Prophet’s grave, sprinkled its earth over his body and said: ‘O Messenger of Allah (Peace Be Upon Him), you said and we have heard it from you. You received commands from Allah and we received commands from you, and one of these divine commands is wa law annahum idh zalamu anfusahum. It is true that I have wronged myself, therefore, you should pray for my forgiveness.’ (In response to the villager’s act of imploring) he was called out from the grave: ‘there is no doubt that you have been forgiven.’” [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64] —- Abdullah Abdul al Muhsin Said: This hadith is narrated by Abu Sadiq (ra), Do you think that whos full name is Abu Sadiq Hu al Awazi al Kufi (ra), Abdullah bin Najiz said: Sadduq (Truthful), and This Hadith is Mursil (Jayyid)

Imam Qurtubi (rah) on Istigatha: Ibn Abbas (ra) said: “When the jews of khaybar was in war with the Creed of Gatfan, they was defeated and after they did say: “Allahumma! We want you to help us for your Nabi which you will send in the end of times.” they did win against them, and every time they did fight against them, they did use this Dua and did win.” [Tafsir Qurtubi, al-Jami li Ahkam al-Quran, Volume 002, Page No. 89-90, Under the Verse 2:89] —— The Dalil here is, that Allah did accept their Dua before Rasulullah was send. That means, that Allah did not destroy them or did damn them cause of the Tawassul, he did damn them because they did not accept Rasulullah when he did came.

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 002, Page No. 89-90, Under the Verse 2:89]

Siyar al A’lam wa al Nubalah

Front Cover, Siyar al A’lam wa al Nubalah, Publish: al-Resalah, Beirut, Lebanon

 Imam Dhahabi (rah) narrates: Once there was a drought in Samarqand, People tried their best, some said Salah al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (rah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [Siyar al A’lam wa al Nubalah, Volume 012, Page No. 469]