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Abdullah Ibn Ummar supplicated to the Messenger of God (S.A) after his demise
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Abdullah Ibn Ummar supplicated to the Messenger of God (S.A) after his demise

 

In the name of God

Abdollah Ibn Ummar supplicated to the Messenger of God (S.A) after his demise

Introduction:

Investigation into the tradition’s documents:

The first method (two documents) : Abu Saeed from Abdollah Ibn Ummar

The second method: Al- Hasim Ibn Hanash

The third method: Abdorrahman Ibn Saad

The fourth method: Aman Same Ibn Ummar

The fifth method: Abu Abid from Ibn Ummar

The sixth method: Abdoljabbar Ibn Saeed from Ibn Ummar

Reporting tradition in the form of Morsal or from other books of the Sunnis’s sources:

The flaws of the tradition’s documents:

The outline of the documents;

Investigation into the reasons of the tradition:

1.                       Argumentation to the phrase “ O, Muhammad”

2.                       Argumentation to the phrase “       " ا د ع

The flaws of the tradition’s document:

 

The flaws of the tradition’s argumentation:

 

The outline of the reasons:

 

The results:

 

Introduction:

 

All the Muslims from early Islamic period until the sevenths century have collectively agree that imploring and resorting to the Divine Authorities after their death and blessing to their works are permissible and all Muslims were performing this issue; but the emergence of Ibn Taymiyah Harrani and the vast publicities of the Islam enemies led to the emergence of the doubts in this issue.

 

The Muslim clergies resisted against this diverging thought by referring to the verses of the Quran, true Sunnah of the Messenger of God (peace be upon him and his households) and the performance of Sahabah and Tabein. This viewpoint was completely wiped out from society until in the twelfth and thirteenth centuries, the Satan out braved from the area of Najd and once again, the diverging viewpoint of Ibn Taymiyah and now more strongly through the leadership of Muhammad Ibn Abd Al- Vahhab was revived. Undoubtedly, by making doubt in the issue of the permissibility of resorting to Aemmah and so forth, Ibn Taymiyah aimed to demote the status of those magnanimous persons; therefore, defending the status of the Messenger of God and his households and other Divine Authorities, is the duty of all Muslims and we try to perform our responsibility in this article.

 

To prove the cancellation of Vahabiat thought, numerous reasons can be found in Shia and Sunni’s books but they cannot be discussed here completely. In this article, one document has been refereed.

 

Abdollah Ibn Ummar Ibn Khattab is one of those persons, believing in imploring and resorting to the Messenger of God (peace be upon him and his households).

According to authentic tradition quoted extensively in the sources of the Sunnis, one day, the foot of Abdollah Ibn Ummar went into spasm. Somebody taught him to implore your most beloved person healing your foot. He supplicated to the Messenger of God (peace be upon him and his households) and immediately his foot was improved.

 

This tradition proves properly that imploring the Divine Authorities and those nearest to God and call of those honorable persons to the blessed and exalted God is permissible and the viewpoint of Vahhabiat is an invalid one and against the definite Sunnah of the companions of the Messenger of God (peace be upon him and his households).

 

An investigation into the documents of the tradition:

In the books of the Sunnis, this tradition has reported by at least six different methods, among them, four documents are authentic according to viewpoint of the Sunnis and the knowledge principles of their dignitaries.

The first method (by using two documents): Abu Saeed from Abollah Ibn Ummar

 

باب ما يقول إذا خدرت رجله

168 حدثنى محمد بن إبراهيم الأنماطي وعمرو بن الجنيد بن عيسى قالا ثنا محمود بن خداش ثنا أبو بكر بن عياش ثنا أبو إسحاق (عمرو بن عبد الله بن عبيد) السبيعي عن أبي سعيد قال كنت أمشي مع ابن عمر رضي الله عنهما فخدرت رجله فجلس فقال له رجل أذكر أحب الناس إليك فقال يا محمداه فقام فمشى.

 

It has been reported from Abu Saeed saying that : we were crossing our path, suddenly his foot went into spasm ( became paralyzed) and sat on the ground. A person told him: implore your most beloved person (so that he would help you). He said: O, Muhammad! Help me. Then, he stood and continued his way. 

Al- Dinoori Al- Shafei, famous as Ibn Al- Sani, Ahmad Ibn Muhammad Ibn Ishagh (died in 364 H) , Amal Al- Yum and Laylah, vol 1, p141, researcher: Kosar Alberni, publisher: Dar Al- Ghebleh Lelsaghafah Al- Islamiyah and the Institute of Quranic Sciences- Jaddeh/ Beirut.

An investigation into the document:

1.     Writer of the book: Ahmad Ibn Muhammad Ibn Ishagh Al- Dinoori famous as Ibn Al- Sani:

 

Zahabi says about him:

 

ابن السني الامام الحافظ الثقة الرحال أبو بكر أحمد بن محمد بن إسحاق بن إبراهيم بن اسباط الهاشمي الجعفري مولاهم الدينوري المشهور بابن السني وجمع وصنف كتاب يوم وليلة وهو من المرويات الجيدة

 

Ibn Sani was the leader and trustworthy and the one knowing Quran by heart ( he knew one hundred thousand Hadeeth). He collected and composed the book of “ Day and Night”, one of the best tradition’s books.

 

Al- Zahabi Al- Shafei, Shamsoddin Abu Abdollah Ibn Ahmad Ibn Osman (died in 748 H). Seir Aalam Al- Nabla, vol 16, p 25, researcher: Shoaib Al- Arnaoot, Muhammad Naim Al- Arfasosi, publisher: Al- Resalah Institute- Beirut, the eighth print, 1413 H.

 

Abu Yaali Ghazvini praises him in his book Al- Ershad in the following way:

 

وأبو بكر أحمد بن محمد بن إسحاق بن السني الدينوري قاضي الري اتفقوا على حفظه وإتقانه ويعتمد على قوله في الجرح والتعديل وكتابه في السنن مرضي.

All the clergies accept collectively his powerful memory and his stability and trust in his words with regard to Jarh and Tadil. His book in the field of Sonan is favored by the clergies.

 

Al- Khalili Al- Ghazvini, Abu Yali Al- Khalil Ibn Abdollah Ibn Ahmad (died in 446 H), Al- Ershad in familiarity with the clergies of Hadeeth, vol 1, p 436, researcher: D. Muhammad Saeed Ummar Edris, publisher: Al- Roshd Maktab- Al- Riyadh, the first print, 1409 H.

 

2.     Muhammad Ibn Ibrahim Al- Namati:

 

Zahabi says about him:

 

ابن نيروز الشيخ المسند الصدوق أبو بكر محمد بن إبراهيم بن نيروز البغدادي الأنماطي.

 

 

Seri Aalam Al- Nabla, vol 15, p 8.

 

2/1. Ummar Ibn Janid Ibn Isa

 

Probably the name of this person refers to Isa Ibn Amro Ibn Jonaid not considered as a trustworthy person in the books of the Sunnis and in fact his is unknown; but because of the confession of Zahabi amd Abuyali and also the Imamat of Ibn Sani with regard to dignitaries, he is a trustworthy person; anyway, another narrator is considered as a trustworthy person in this group and the obscurity of this narrator is no longer able to impair the authenticity of this tradition.

 

3.      Mahmood Ibn Khaddash:

 

Zahabi says about him:

 

محمود بن خداش الإمام الحافظ الثقة أبو محمد الطالقاني

 

Seir Aalam Al- Nabla, vol 12, p 179.

 

Ibn Hajar also says about him:

 

محمود بن خداش بكسر المعجمة ثم مهملة خفيفة وآخره معجمة الطالقاني نزيل بغداد صدوق من العاشرة مات سنة خمسين وله تسعون سنة ت عس ق.

 

Al- Asghalani Al- Shafeii, Ahmad Ibn Ali Ibn Hajar Abulfazl (died in 852H), Taghrib Al- Tahzib, vol 1, p 522, No 6511, researcher: Muhammad Avamah, publisher: Dar Al- Rashid- Syria, the first print, 1406- 1986.

 

4.     Abu Bakr Ibn Ayyash:

 

He is the narrator of Sahih Bokhari; Zahabi says about him:

 

أبو بكر بن عياش بن سالم الأسدي الحناط الكوفي، المقريء، العابد، أحد الأئمة الكبا

 

Al- Zahabi Al- Shafei, Shamsoddin Abu Abdollah Ibn Ahmad Ibn Osman (died in 748), the history of Islam and Vafiyat of Mashahir and Aalam, vol 13, p 494, researcher: D. Ummar Abossalam Tadmari, publisher: Darolketab Al- Arabic- Lebanon/ Beirut, the first print, 1407 H- 1987 M.

 

 

5.     Abu Ishaq Al- Sabeii

 

He belongs to the group of the narrators of Sahih Bokhari and Sahih Muslim; Ibn Hajar says about him:

 

الستة عمرو بن عبد الله بن عبيد ويقال علي ويقال بن أبي شعيرة أبو إسحاق السبيعي ولد لسنتين من خلافة عثمان قاله شريك عنه روى عن علي بن أبي طالب والمغيرة بن شعبة وقد رآهما... وقال بن معين والنسائي ثقة... وقال العجلي كوفي تابعي ثقة... وقال أبو حاتمثقة وهو أحفظ من أبي إسحاق الشيباني وشبة الزهري في كثرة الرواية واتساعه في الرجال

 

 

Al- Asghalani Al- Shafeii, Ahmad Ibn Ali Ibn Hajar Abulfazl (died I 852 H), Tahzib Al- Tahzib, vol 8, p 56, No 100, and publisher: Dar Al- Fekr- Beirut, the first print, 1404- 1984 M.

 

 

 And also Zahabai says about him:

 

 

أبو إسحاق السبيعي. عمرو بن عبد الله بن ذي يحمد وقيل عمرو بن عبد الله بن علي الهمداني الكوفي الحافظ شيخ الكوفة وعالمها ومحدثها... وكان رحمه الله من العلماء العاملين ومن جلة التابعين... وهو ثقة حجة بلا نزاع...

 

Seir Aalam Al- Nabla, vol 5, ps 392-394.

 

                                                                                                                          6.  Abu Saeed:

 

According to the Mashayekh of Abu Isaq Sabeii, two persons can be trusted; Abu Saeed Abdorrahman Ibn Abzi, who is a companion and he doesn’t need to be trusted; and Abu Saeed Mahlab Ibn Zalim Ibn Saregh; his sister, Akna , the daughter of Abi Safreh, who is younger than him and is considered as Sahabiyah; and it is highly probable that he is a companion.

 

Al- Asbahani, Abu Naeem Ahmad Ibn Abdollah (died in 430 H), familiarity with Sahabah, vol 6, p 3404, according to the program of Al- Kabir Al- Jame.

 

But the Sunnis clergy have emphasize in his trustworthiness.

 

5671 المهلب بن أبي صفرة الأمير أبو سعيد الأزدي عن بن عمر وسمرة وعنه سماك وأبو إسحاق صدوق دين شجاع.

 

 

Al- Zahabi Al- Shafeii, Shamsoddin Abu Abdollah Muhammad Ibn Ahmad Ibn Osman (died in 748 H), Al- Kashef Fi Marefah Man Lah Tradition Fi Al- Kotob Al- Senah, vol 2, p 300, No 5671, researcher: Muhammad Avamah, publisher: Dar Al- Gheblah Lelsaghafah Al- Islamiyah, Olov Institute- Jaddah, the first print, 1413 H- 1992 M.

 

The result:

 

This tradition has been quoted by two documents which all the narrators of its first document, are trustworthy according to the opinions of the Sunnis. Irrespective of this issue, the total of the traditions of the book in which this tradition has been mentioned has been approved by two dignitaries of the Sunnis clergies including Abu Yali and Zahabi and it is not necessary to prove the document of its traditions.

 

The second method: Al- Heisam Ibn Hanash

 

This tradition has quoted from Heisam in two forms: Masnad and Morsal:

 

The first report:

 

170 حدثنا محمد بن خالد بن محمد البردعى ثنا حاجب ابن سليمان ثنا محمد بن مصعب ثنا إسرائيل عن أبي إسحاق عن الهيثم بن حنش قال كنا عند عبد الله بن عمر رضي الله عنهما فخدرت رجله فقال له رجل أذكر أحب الناس إليك فقال يا محمد صلى الله عليه وسلم قال فقام فكأنما نشط من عقال.

 It has been reported from Heisam Ibn Hanash that: we were crossing a way together with Abdollah Ibn Ummar. His foot went into spasm (became paralyzed) and sat on the ground. A person told him: implore your most beloved person (to help you). He said: O, Muhammad! Then he stood as if he was released from a trap.

Al- Dinoori Al- Shafei famous as Ibn Al- Sani, Ahmad Ibn Muhammad Ibn Isaq (died in 364 H), Amal Al-Yum and Al- Laylah, vol 1, p 141, researcher: Kosar Al- Berni, publisher: Dar Al- gheblah Lelsaghafah Al- Islamiyah and the Institute of the Sciences of Quran – Jaddeh/ Beirut.

An investigation into its document:

1.     Ahmad Ibn Muhammad Ibn Isaq Al- Dinoori Ibn Al- Sani:

In the former tradition of the writer of the book, the authenticity or trustworthiness of the writer of the book were proved and also the confessions of Zahabi and Abu Yali to the authenticity of all traditions of this book were mentioned; so it is not necessary to repeat them.

2.      Muhammad Ibn Khalid Ibn Muhammad Al- Bardei:

Ibn Hajar says about him: 

محمد بن خالد بن يزيد البردعي أبو جعفر نزيل مكة... وقال مسلمة بن قاسم كان شيخا ثقة كثير الرواية وكان ينكر عليه حديث تفرد به وسالت العقيلي عنه فقال شيخ صدوق لا بأس به ان شاء الله

Lesan Al- Mizan, vol 5, p 153, No 519, the name of the writer: Ahmad Ibn Ali Ibn Hajar Abulfazl Al- Asghalani Al- Shafei (died in 852), publisher: scientific Institute for the Magazines- Beirut- 1406- 1986, the third print, researcher: Daerah Al- Moarref Al- Nezamiyah- Al- Hanad.   

Of course, in the books of the Sunnis dignitaries, other persons can be found with the same name; but because he has quoted this tradition from Hajib Ibn Soleiman in his book “ Amal Al-Yum and Laylah”, it can be proved that he is Muhammad Ibn Khalid Ibn Yazid Bardaee reporting tradition from Hajib Ibn Soleiman in another books.

 فسمعت ثنية العقاب ثنا محمد بن خالد بن يزيد البردعي بمكة حدثنا حاجب بن سليمان ثنا خالد بن عمرو.

Al- Jorjani, Abdollah Ibn Adi Ibn Abdollah Ibn Muhammad Abu Ahmad (died in 365 H), Al- Kamel Fi Zoafa Al- Rejal, vol 3, p 31, researcher: Yahya Mukhtar Ghazavi, publisher: Dar Al- Fekr- Beirut, the third print, 1409 H- 1988 M.

3.      Hajib Ibn Soleiman:

 

Zahabi says about him:   

حاجب بن سليمان ابن بسام الحافظ الرحال أبو سعيد المنبجي... وعنه النسائي ووثقه

Seir Aalam Al- Nabla, vol 12, p 520. 

4.      Muhammad Ibn Mosab

 

Ibn Hanbal says about him in Tahzib Al-kamal:

قلت لأحمد: تحدث عنه، أعني القرقساني؟ قال: نعم. وَقَال عَبد الله بن أحمد بن حنبل: سمعت أبي، وذكر محمد بن مصعب، فقال: لا بأس به وحَدَّثَنَا عنه بأحاديث.

 Al- Mazi, Abulhajjaj Usef Ibn Zaki Abdorrahman (died in 742 H), Tahzib Al- Kamal, vol 26, p 461, researcher: D. Bashar Avad Maroof, publisher: Al- Resalah Institute- Beirut, the first print, 1400 H- 1980 M.

Ibn Hajar says about him: 

محمد بن مصعب بن صدقة القرقسائي... صدوق كثير الغلط.

Taghrib Al- Tahzib, vol 1, p 507, No 6302. 

And even Al- Bani says about his tradition:

792 - حديث صحيح ورجاله ثقات رجال الشيخين غير محمد بن مصعب وهو القرقسائي وهو صدوق كثير الغلط كما في التقريب وإنما صححت الحديث لأن له شواهد كثيرة سأذكر بعضها قريبا

 

Zalal Al- Jannah by Al- Bani, No 792.

 

. قلت: و هذا إسناد جيد في الشواهد، رجاله ثقات، رجال الشيخين، غير محمد بن مصعب - و هو القرقساني - قال الحافظ: " صدوق كثير الغلط ". قلت: و لحديثه هذا شواهد كثيرة تدل على أنه قد حفظه.

 

Al- selselah Al- Sahihah, vol 5, p 630

 

قلت: و هذا إسناد رجاله ثقات رجال الشيخين غير محمد بن مصعب و عبد الملك بن محمد، ففيهما ضعف من قبل حفظهما، لكن الحديث جيد بمتابعة أحدهما للآخر

 

 

Al- selselah Al- Sahihah, vol 5, p 101

 

Therefore, this document should not be rejected because of the existence of the narrator, Muhammad Ibn Mosab; because this tradition has reported by other methods.

 

 

5.     Israeal Ibn Musa:

 

He is the narrator of Sahih Bokhari and Ibn Hajar says about him:

إسرائيل بن موسى أبو موسى البصري... ثقة من السادسة خ

 

Taghrib Al- Tahzib, vol 1, p 104, No 400.

 

6.     Abu Isaq:

 

He is Amru ibn Abdollah Ibn Abid Al- Sabei and the narrator of Bokhari and Muslim who was studied in the first document.

 

7.     A- Heisam Ibn Hanash

 

Ibn Haban has refered to his name in the book “ Saghat”:

 

الهيثم بن حبيش النخعي يروى عن بن عمر روى عنه أبو إسحاق الهمداني وسلمة بن كهيل

 

Al- Taymimi Al- Basti, Abu Hatam Muhammad Ibn Haban Ibn Muhammad (died in 354 H), Al- Seghat, vol 5, p 5965, No 5967, researcher: Seyyed Sharafoddin Ahmad, publisher: Dar Al- Fekr, the first print, 1395 H- 1975 M.

 

The result:

 

Being mentioned in the book “ Amal Al- Yum and Laylah”, this tradition has been accepted by Zahabi and Abu Yali.

 

The second report:

 

Ibn Taymiyah has used this report in his book “Al- Kalam Al- Tayb”:

 

 

 

 

 

 

 



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