Be aware of fabricated Ahadeeth

[atensari]

 

[atensari]

@atensari ,
I would have loved to reply to your post, but since it is off-topic. You can start
another thread on "Itbah-e-Rasool", what it means according to your view or your
Imam's view. It will be discussed. Here on this topic, you please discuss how it
is possible to fabricate a Hadith, is it still being fabricated or twisted and how it
is not possible to alter Quran, never and never.

Keep jumping from one thread to another, one day you will find the solution of your theories. Meanwhile keep thinking on:

a. Where to find details of Quranic orders if they are not available in Quran Majeed
b. Do Muslims circumcise only because of health and cleanliness or there is other reason too
c. If Makki Quran do not have the order کفو ایدیکم, whom order it was?
d. Surah Muhammad (SAW), which group was demanding an Surah, what was their problem?

 

[babadeena]

[MENTION=6134]atensari[/MENTION],
Your imam is also struggling to justify Hadith, started with word Ateeho, then Sunnat, then x,y,z,
may I ask you that in more than ten to fifteen times the arabic word Hadith has been used in
Quran, why your camp resort to take the shelter of arabic word "atteho" for his.?
Mine theories are crystal clear. I have already given response to your oft-repeated queries,
or should I ask you again that "how the people were offering Salaat, paying Zakat, performing
haj, etc etc. etc. etc. " before Sahi Buhairi and Sahi Muslims came into being. Your imam is also
acknowledging it in video that this was person to person, generation to generation .
Do you agree or disagree that : All disputes/differences in Islamic Ummah are due to
fabrication of Hadiths?????

 

[atensari]

@atensari ,
Your imam is also struggling to justify Hadith, started with word Ateeho, then Sunnat, then x,y,z,
may I ask you that in more than ten to fifteen times the arabic word Hadith has been used in
Quran, why your camp resort to take the shelter of arabic word "atteho" for his.?
Mine theories are crystal clear. I have already given response to your oft-repeated queries,
or should I ask you again that "how the people were offering Salaat, paying Zakat, performing
haj, etc etc. etc. etc. " before Sahi Buhairi and Sahi Muslims came into being. Your imam is also
acknowledging it in video that this was person to person, generation to generation .
Do you agree or disagree that : All disputes/differences in Islamic Ummah are due to
fabrication of Hadiths?????

Not he but your intelligence is struggling to explain the method to perform two Rakats. Your crystal clear theory unable to explain if circumcision is necessary only for health and cleanliness or have other significance too. You know the science of fabricating Hadeeth do reverse engineering and tell us which Hadeeths are fabricated.

Just telling this is wrong is not enough give us solution by listing the fabricated hadeeth , until then we will keep following "fabricated hadeeths" we don't have any other option.

 

[truemuslim]

This an excellent topic, thanks for loading
There is no doubt that all the fight among Muslims is due to these fabricated Hadith.
Most people don't know that science of Hadith and just at the mere mention of word Hadith start to take it as a matter of honor of Islam and take law in their own hands.
One must know thatnmany ahadith were created to justify different opinions of later day Muslims. One must also be understandable of the fact that even the most authenticated Hadith of Imam Bukhari was collected by imam who was not Arab, born 198 years after Hijra and tried his best to collect only authenticated Hadith. Now he looked at close to 300000 Hadith and regarded only about 3000 to be authentic and discarded rest as fabricated. Some of the false Hadith later showed up in later books of Hadith. Today these are cause of ummah fighting with each other.

 

[truemuslim]

Today one must look at Qur'an and discard any Hadith that goes against any teachings of Qur'an. Also any Hadith that adds anew concept to Islam that was not originally present in Quranic teachings must be discarded. This will save ummah from all divisions and sects.

 

[Pakistani1947]

A Brief History Of Hadith Collection And Criticism a Lecture by Dr.Jonathan Brown

A Brief History Of Hadith Collection And Criticism a Lecture by Dr.Jonathan Brown, a Muslim convert, one of current hadith scholars (Assistant Professor of Islamic Studies), he teaches at University of Washington in Seattle.

According to Dr. Brown, "I have never been more impressed with anybody in history in my life than with Muslim hadith scholars. I mean, when I first started studying hadith I was very skeptical, I though it was all made-up and bogus but the more you study it the more you just appreciate the intense brain power of these people."

http://www.youtube.com/watch?v=PjkDvCBI0BE
http://www.youtube.com/watch?v=YE4FFFCgYMo
http://www.youtube.com/watch?v=rnlyWMXTnmI
http://www.youtube.com/watch?v=RDR-k5JqofU
http://www.youtube.com/watch?v=CXVEBXGiXhs
http://www.youtube.com/watch?v=HcAjQnA-tAU
http://www.youtube.com/watch?v=JkKbtpcAPGE
http://www.youtube.com/watch?v=2_0S7KFsgjE
http://www.youtube.com/watch?v=oAQIdAVFMbs
http://www.youtube.com/watch?v=WcRJWdQ8ABI


For those who are interested heres a part of the CV of Dr Jonathan Brown:

CURRENT POSITIONS:

University of Washington, Seattle, Washington
Assistant Professor of Islamic Studies, Department of Near Eastern Languages and Civilizations

Oxford Encyclopedia of the Islamic World
Advisory Editor, 2005-2008

EDUCATION:

University of Chicago, Chicago, Illinois
Ph.D. in Islamic Thought, Department of Near Eastern Languages and Civilizations,
2001-August 2006 with honors
Minor: Modern Middle East History

Center for Arabic Study Abroad (CASA), Cairo, Egypt
Certificate in Arabic language, June 2000-June 2001

Georgetown University, Washington, DC
Bachelor of Arts in History, magna cum laude, May 2000
Minor in Russian Language
Phi Beta Kappa awarded junior year (May 1999)
Completed Certificate in Islam and Muslim-Christian Understanding

LANGUAGES:

Arabic (fluent Classical, Egyptian and Saudi Arabic)
Persian (advanced reading knowledge, fluent s***en)
Urdu (basic)
Epigraphic South Arabian (reading knowledge of Ma’inian, Sabaic and other dialects of ancient South Arabian)
French (fluent reading and speaking)
German (reading knowledge)
AREAS OF SPECIALIZATION & COMPETENCE:

Specialization

History of Islam, Islamic Law, Qur'aan and Hadith, Sufism, Salafi and Wahhabi Islam, Islamic Historiography, Hermeneutic Traditions in Islam, Early Islamic History, Modern Islam.

 

[babadeena]

[MENTION=6134]atensari[/MENTION],
Say yes or No:
ALL DIFFERENCES IN ISLAMIC UMMAH ARE DUE TO HADITHS,
if it is your "No", then read two threads closed by Admn "On Karbela" by Mewish Ali????
If yes, then say it!

 

[Mughal1]

This an excellent topic, thanks for loading
There is no doubt that all the fight among Muslims is due to these fabricated Hadith.
Most people don't know that science of Hadith and just at the mere mention of word Hadith start to take it as a matter of honor of Islam and take law in their own hands.
One must know thatnmany ahadith were created to justify different opinions of later day Muslims. One must also be understandable of the fact that even the most authenticated Hadith of Imam Bukhari was collected by imam who was not Arab, born 198 years after Hijra and tried his best to collect only authenticated Hadith. Now he looked at close to 300000 Hadith and regarded only about 3000 to be authentic and discarded rest as fabricated. Some of the false Hadith later showed up in later books of Hadith. Today these are cause of ummah fighting with each other.

dear truemuslim, imaam bukhaari had a collection of 600000 hadith reports not 300000. also ummah is not fighting just over fabricated ahadith but also due to misinterpretations of quran and hadith. As for what happened to rest of bukhaari ahadith reports, they were passed on to others and that is many of those ahadith found their way into later collections which proves that they were not left out by bukhaari just becaue they were false or weak. Not only that but many of the texts were same by different isnaad or reporting chains.

It seems hadith collectors tried to put in their writings only those ahadith which suited their criterion of subject matter or topic and there they chose the best one they had. They did not write books to put bundles of ahadith together but to convey various aspects of the islamic message.

It is very much possible that a lot of so called fabricated ahadith may well be misunderstood ahadith. Since muslims are busy fighting each other rather than doing the work that needs to be done islam is not well understood today as it was in time of the prophet.

regards and all the best.

 

[Mughal1]

http://www.youtube.com/watch?v=7P12xTgSP-M&feature=related

http://www.youtube.com/watch?v=3Nj-8KynlKc&feature=related

http://www.youtube.com/watch?v=-58ozIsiVTI&feature=related
http://www.youtube.com/watch?v=JpUX-_SbwhM&feature=related
http://www.youtube.com/watch?v=GM6qQMDZMXk&feature=related
http://www.youtube.com/watch?v=wz9AZDfxufc&feature=related

http://www.youtube.com/watch?v=M-GV9_TK3gE&feature=related

http://www.youtube.com/watch?v=dT8_faUmR1w&feature=related

 

[babadeena]

[MENTION=6134]atensari[/MENTION],
my question still hangs for you, Yes or No. and also please give me
one Hadith, that should be agreeable by all believers, it should contain all
the aspects and language/words which we in these days recite. Please
help me to remember that Hadith and it should have to be only one and one
hadith, not in bit and pieces.

 

[atensari]

@atensari ,
Say yes or No:
ALL DIFFERENCES IN ISLAMIC UMMAH ARE DUE TO HADITHS,
if it is your "No", then read two threads closed by Admn "On Karbela" by Mewish Ali????
If yes, then say it!

No, difference in Ummah are due to extreme attitude. Imam Muslim did not declared Bukhari Kafir or Malik said that Shafi is utter nonsense. Hadeeth may give us a few but defined opinions. If Hadeeth are not preserved every intelligent come up his own ideas, as many intelligent as many methods. If Hadeeth did not tell us what is the meaning of "اقیمو صلوہ" Muslims were arguing on did really this means five time prayers of something else.

What do you think is the meaning of اقیمو صلوہ

Mewish Ali - Naam hi kafi hay

 

[babadeena]

[MENTION=6134]atensari[/MENTION],
Extreme attitude is generated when there is ideological and strong difference.
This is due to lack of tolerance. You just for a moment wonder that "we(believers) are not
even agreed over Salaat's way of performing". There is big division and all those
division have one thing in common which is support from Hadiths. I asked you again
and repeat it again: Just imagine that when command from Allah came that "establish
worship", of course Prophet(PBUH) established worship and showed it to his followers.
Now there should have been only one Hadith in which it should have been included
all text and way of establishing the worship. from Fajr to Essha and then the way
of establishing it? You will not find that, if yes, please guide me?

 

[atensari]

@atensari ,
Extreme attitude is generated when there is ideological and strong difference.
This is due to lack of tolerance. You just for a moment wonder that "we(believers) are not
even agreed over Salaat's way of performing". There is big division and all those
division have one thing in common which is support from Hadiths. I asked you again
and repeat it again: Just imagine that when command from Allah came that "establish
worship", of course Prophet(PBUH) established worship and showed it to his followers.
Now there should have been only one Hadith in which it should have been included
all text and way of establishing the worship. from Fajr to Essha and then the way
of establishing it? You will not find that, if yes, please guide me?

Shia are production of which Imam?
Do they have same interpretation of Ayats as Sunni?
Do "Intelligent Class" interpretation of Quran match with pioneers?
Do "Intelligent Class" created unity in Ummah or created another division?
Do Quran go chapter by chapter, topic by topic?

I this lecture yesterday. Doing the same as Jews did when they were asked to slaughter a cow. Which is said is not enough we need more clarification.
Surprisingly he has beard. is it mentioned in Quran? What dimensions are given?

 

[babadeena]

Shia are production of which Imam?
Do they have same interpretation of Ayats as Sunni?
Do "Intelligent Class" interpretation of Quran match with pioneers?
Do "Intelligent Class" created unity in Ummah or created another division?
Do Quran go chapter by chapter, topic by topic?

I this lecture yesterday. Doing the same as Jews did when they were asked to slaughter a cow. Which is said is not enough we need more clarification.
Surprisingly he has beard. is it mentioned in Quran? What dimensions are given?

Let us not detract the topic. Which is on Hadiths (fabricated ones);
BTW if you find any Hadith which I asked, pleased do share.

 

[atensari]

Let us not detract the topic. Which is on Hadiths (fabricated ones);
BTW if you find any Hadith which I asked, pleased do share.

When ever you feel losing either suggest changing thread or got detracted.
Since long I am asking you this list of Hadeeth with reason your team thinks is fabricated, mere claims does not carry any weight.

 

[babadeena]

[MENTION=6134]atensari[/MENTION],
I do not have any list for the simple reason that I do not have time to study them.
My whole time is devoted to Quran and other academic subjects. You please check
the posts 2, 3 by br. simple and peaceful. My contest or point is:
a) Were the Hadiths ever fabricated, yes or no;
b) Why then again in present age one Hadith is Sahi for someone and not sahi for others;
That the reason I asked you give me one and only one Hadith in which our
whole text of salaat is mentioned and that Hadith is agreed by all.

 

[Pakistani1947]

Weak and unauthentic Hadeeths supporting the concept of intimating wasila in invocations in relation dead person

[FONT=Arial,Helvetica] Intimating Wasila Regarding Rank or Status of a Dead Person
Following is the analysis of some narrations which are commonly presented to support the concept of intimating wasila regarding rank or status of a dead person in one's supplication.

Narration no 1 --- Uthman bin Hunaif (Story of the blind man)

On the authority of Uthman bin Hunaif that a blind man came to the Messenger of Allah and asked him to invoke Allah so that he is cured. The Prophet replied that invocation could be postponed if he wanted to since it would be better for him that way or he (Prophet) could supplicate for him (right now). He asked to supplicate. The Prophet ordered him for a well performed ablution and to pray two raka'at and then follow it with the following supplication: " O Allah! I am asking you and I am attending to you with/through Your Prophet Muhammad (s.a.w), the Prophet of mercy. O Muhammad! (s.a.w) I am attending to my Lord through you so my request gets answered. O Allah! Accept his mediation (Prophet's prayer) for me.
[Ref: Ibn Maja 1375, Tirmidhi 3502, Al-Hakim Vol. 1 Hadith 1180 & 1909, Tareekh Al-Kabeer of Bukhari, Vol. 6, Page 209, Hadith no 2192)]

Observation of the Chain of Narrators:

• In Tahzeeb-ut-Tahzeeb by Ibn Hajar it is written that according to Tirmizi Abu Jafar narrating from Umara bin Khuzaima is not Abu Jafar Al-Khatmi
  
• In one edition of Jamay Tirmizi it is recorded that according to Imam Tirmizi, Abu Jafar (in the chain) is not Abu Jafar Al-Khatmi
  
• In another edition it is written that according to Tirmizi Abu Jafar (in the chain) is Abu Jafar Al-Khatmi.
  
• If not Khatmi then the other option is of Abu Jaffar Al-Raazi. Different scholars hold different views about him. Ibn Hajar after summarizing writes that Abu Jafar Raazi is a truthful person but has a bad/weak memory. [Ref: Taqreeb ut Tahzeeb]
  
• Imam Bukhari in His Tareekh Al-Kabeer has mentioned this incident with a chain that mentions Abu Jafar Al-Khatmi, but there is no mention about intimating wasila in that prayer. The words of the prayers mentioned are:
  
  " O Allah! I ask you and attend to you "
• Generally in narrations only Abu Jafar is mentioned thus there is some discrepancy regarding this narrator. However Imam Zahbi has considered this narration correct in Talkhees of Mustadrak. Ibn Taimiyyah and Al-Albani also believe that it is Abu Jafar Al-Khatmi, but both scholars are against the issue of intimating wasila regarding rank or status of a dead person in one's supplication. See their books "Qaidah Al-Jaleelah fi Al-Tawassal Wal-Wasila" by Ibn Taimiyyah and "Al-Tawassul Anwa' wal Ahkam" by Al-Albani. This is because the hadith under discussion does not prove the intimation of wasila regarding rank or status of a dead person in supplication. Let us try to comprehend the "Matan" (text) of the hadith.

Observation of Matan (Text of Hadith):
After pondering on the text of this Hadith, considering the chain to be correct, the actual state of episode that comes forth is that one blind Sahabi came to the Prophet and requested him to pray for the return of his eyesight. Prophet offered him two options. One, that he should have patience so it will be better for him.
Second that if he wants the Prophet can pray for him. The Sahabi opted for the second choice thus the Prophet commanded him to make ablution and read two "Rakat Salah" (which in its self is a very big wasila) and then taught him the supplication.
The words in the narration are:
" In nee As-aloka wa-atawajjaho Ilaika be Nabiyyika " Meaning that I ask you (O Allah) and attend to you with or through your Prophet.
And "In nee tawajjahto beka ila Rabbi"
That I attend with or through you (O Prophet) towards my Lord...
According to the sayings of the Prophet (saw) that man did this. And since Prophet said that he would supplicate for him, he must have done so by which his sight came back.
This is the simple gist that is apparent from this Hadith. There is no sign about intimating wasila regarding rank or status of a dead person in one's supplication. The Prophet is wasila in a sense that his prayers and teachings are a source for us by which we can get near to Allah, provided we act upon them. This is what his companion did, he went to the Prophet and through him learnt and supplicated to Allah and Prophet supplicated with him. See the following hadith of Bukhari and Muslim, which throws light upon this concept of wasila. Narrated Abu Musa (r.a), the Prophet said:

" The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rainwater and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (Then that land did not give any benefits). The first is the example of the person who comprehends Allah's religion and gets benefits (from the knowledge) which Allah Ta'ala has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah's guidance revealed through me (he is like that barren land) " [Bukhari - Book of Knowledge, Hadith No.77]
​

Thus regarding the credibility & authenticity of the Hadith of Uthman bin Hunaif, some people might have a difference of opinion. But with regard to the meaning & gist, there is hardly any room for discrepancy.
There are some additions made to the above-mentioned hadith. We need to examine them with respect to their authenticity.

The First Addition:
At the end of the hadith it is written that the Prophet said:
" If there is for you any need (in future), do this (act) " Apparently it seems from this sentence that this matter is not restricted to the time of the Prophet and whenever a need arises, this prayer can be read. But this addition is not correct and one cannot present it as a proof.
The Hadith under discussion has been narrated in many books, but there is no mention of this additional statement in any book. This addition has only been mentioned by Imam Abu Bakar bin Khathima in his "Tareekh" (History) with the chain of narrators as follows:
" Muslim bin Ibrahim haddasana Hammad bin Salamah un Abee Jaffar and so on..."
There are two drawbacks in this chain.

1. Muhadditheen ignored this addition e.g. Imaam Ahmad bin Hambal, Imaam Al-Tirmizi, Imaam Nasai have not mentioned this addition.
   
2. The Hadith has been narrated by four of Abu Jaffar's students: Imaam Sho'bah, Hisham Al-Dastwayee, Hammad bin Salamah & Raoh bin Al-Qasim. But the addition in the last has only been narrated by Hammad bin Salamah; no other student has narrated this addition.

And this is an accepted principle in the science of Hadith that whenever a less "Thiqa" (Trustworthy / Reliable) narrator opposes a more "Thiqa" narrator than him or a group of narrators then the hadith of that narrator will be classified as "Shaaz" (Irregular, Odd, Strange). [Ref: Tadreeb Al-Ravi]
It is accepted that in comparison to Hammad bin Salamah the other three narrators are more "Thiqa" and apart from being more trustworthy and reliable, they are also more in number. That is why this addition is unreliable and weak.

The Second Addition:
The above invocation recommended by the Messenger of Allah to the blind man was used after the life of the Prophet. It has been reported that a man during the time of Uthman Ibn Affan had a request not solved by Uthman, and Uthman did not pay full attention to it in order to accommodate the man's need. The man met Uthman Ibn Hunaif and told him the story of his unanswered request. Uthman Ibn Hunaif ordered him to perform ablution, and then come to the masjid and pray two raka'at and then say the following invocation:
" O Allah I am asking you and I am directing my request to you through Prophet Muhammad (s.a.w), the Prophet of mercy. O Muhammad! (s.a.w) I am asking by your right to my Lord so my question gets answered "
and then say your need and come back to me so I can accompany you. The man did just what he was asked to do, and then, he went to Uthman Ibn Affan's office and met the gate keeper of Uthman. The gate keeper held the man's hand and took him to Uthman. The man reported his need to the Khaleefa (Uthman), and it was answered right away. The man left Uthman's office and then, when he met Uthman Ibn Hunaif, he said to him may Allah reward you for he (Uthman bin Affan) would not look into my question nor dedicate full attention to me until you have spoken to him about it. Uthman bin Hunaif said to the man, By Allah! I have not spoken to him, but I had witnessed the Messenger of Allah when a blind man came to him and complained about loosing his sight. Then Uthman Ibn Hunaif repeated the hadith (see narration no 1) and said: " By Allah we did not leave where we gathered, and went on a long conversation until the man (the blind man) came back to us as though he had suffered no harm with his sight "
[Ref: Tabarani, Mu'jam Al-Kabeer & Al-Sagheer]

Observation of the Chain of Narrators:

• This episode revolves around Abu Saeed Al Makki whose name is Shabeeb bin Saeed. He has narrated this incident from Raoh bin Al-Qasim and Raoh bin Al Qasim narrated from Abu Jafar. Regarding Abu Saeed, scholars of Jarah and Ta'deel (The science of justifying the reliability of an individual or otherwise challenging it and proving it guilty) say that only those of his ahadith will be accepted in which he narrates from Younus bin Yazeed. And narrator who narrates from him should be his son Ahmad. Another condition to accept his narration is that at the time of narrating from Younus bin Yazeed he should not rely solely on his memory but should rather read from the book for narrating. If these two conditions are not met then his narrations will be weak and unacceptable. [Ref: Meezan ul Aitidal and Al-Kamil fid Duafa)
  
• Had this incident been authentic, Umar bin Khattab (r.a) would never have turned away from the methodology of intimating wasila regarding rank or status of a dead person in his supplication. The correct hadith in Bukhari clearly shows that after the death of the Prophet, Umar bin Khattab went to his Uncle Abbas (r.a) in need of invocation for rain. Thus it was clear to him that a prayer or supplication of a living person can be a wasila but not the rank or status of a person who has passed away. After all why would he not intimate wasila of the Prophet after his death and on the contrary go to his uncle for prayers and supplication?
  
• Thus we are justified to say that this episode is weak and unacceptable.

Narration no 2 --- After the death of Fatima (Daughter of Asad)
Anas Ibn Malik Ibn Al-Nadr (r.a) reported that when Fatimah the daughter of Assad died, who took care of the Messenger of Allah during the years he spent at his Uncle's home, and she was the mother of Ali bin Abi Talib, he entered her home and sat close to her head and said: May Allah have mercy on you O mother after my mother, and he praised her, and offered his garment to cover her body with it in the grave and ordered to dig a tomb for her. He also dug the tomb and took out the soil by his own hands and then laid down in it and then said: Allah who gives life and takes it and He lives and dies not. Forgive my mother Fatimah the daughter of Asad and grant her ease at her entryway through right of Your Prophet and the Prophets before me for You are the most compassionate.
[Ref: Tabarani in Mu'jam Al-Kabir, Tabarani in Mu'jam Al-Ausat Vol 1 Hadith 189, Al-Hakim Vol 3 Hadith 4574, Hilyatul Auliya]

Observation of the Chain of Narrators:

• In the narration of Hakim no prayer or supplication is mentioned.
  
• The chain of this narration contains the narrator "Raoh bin Al-Salah" who narrates from Sufyan al-Thauri.
  
• Raoh bin Salah is a weak narrator. According to Imaam Al-Darqutni, Ibn Adi, Ibn Younus, Imaam Haithmi, Ibn Makola, Imaam Zahbi & Hafiz Ibn Hajar. [Ref: Al-Kamil fid Duafa, Al-Mughni fid Duafa li-Zahbi, Kitab ul Duafa wal Matrukin li-Ibn Jauzi, Lisan ul Meezan li-Ibn Hajar]
  
• After mentioning this Hadith in Mujam Ausat Imaam Tabarani writes:
  " No one has narrated his Hadith from Asim except Sufiyan Thauri. Whereas Raoh Bin Salah is alone in narrating this "
• Imaam Abu Naeem said the same after mentioning this Hadith, which makes it clear that this Hadith is related by only one "Chain".
  
• From the saying of Imaam Tabrani it is apparent that from the students of Sufyan al-Thauri no one has narrated this Hadith.
  
• If a Muhaddith has a lot of students, then his Ahadith should be widely spread. If an unrecognized student narrates a hadith from his teacher such that other recognized and senior students of the same teacher do not narrate, then that hadith will be doubtful.
  
• In the list of the students of Imaam Sufyan al-Thauri (with data available to me) I have'nt seen Raoh bin al-Salah as his student.
  
• Imaam Ibn Hibban has mentioned that Raoh bin al-Salah only narrates from Ahl-e-Misr (people of Egypt) and Ahl-e-Misr narrate from him. [Al-Thiqat li Ibn Hibban]. However in the chain under discussion Raoh bin al-Salah is narrating from Sufyan al-Thauri who was a Kufi.
  
• This matter is also worthy to note that Sufyan al-Thauri died in 161 Hijrah [Tahzeeb-ut-Tahzeeb] whereas Raoh bin al-Salah died in 233 Hijrah [Meezan ul Aitidal], meaning that there was a difference of 72 years between their deaths. This drops a hint about a possible missing link in the chain.
  
• Additional information about this narrattion can be looked up in Majma Al-Zawaid, Kitab Al-Manaqib, Chapter Manaqib Fatima Bint Asad, hadith no 15399 and Al-Ilal All-Mutanahiyah Page 433 by Ibn Jauzi.

Narration no 3 --- After Adam committed the sin
On the authority of Umar bin Al-Khattab (r.a) that the Prophet said: When Adam committed the sin he raised his head to the Throne and said, I ask You through the right of Muhammad (s.a.w) for your forgiveness. Allah asked Adam, How do you know Muhammad (s.a.w) when I have not created him. He (Adam) said: O' Allah! After you created me and breathed into me your soul I raised my head and saw written on the Throne " There is no god but Allah and Muhammad is the Messenger of Allah ". I then came to know that you would not put anyone's name next to Yours except the one who is most dear to you in your creation. Allah said: You have said the truth O Adam! Indeed he is most dear to me among the creation. Invoke me through his right. Indeed I have forgiven you. And if there was no Muhammad (s.a.w), I would not have created you."
[Ref: Mustadrak Al-Hakim Vol 2 Hadith 4228 and Baihaqi in Dalail Al-Nabuwwah Vol.5, Page 489]

Observation of the Chain of Narrators:

• This narration is weak because of two narrators. They are Abdul Rahman bin Zaid bin Aslam who is weak as is evident in the books of rijaal and Abdullah bin Muslim Fihri who is Majhool i.e. not enough data is available to know who he is. See Lisan ul Meezan and Meezan ul Aitidal for details.
  
• The narrator before Fihri is Abdullah bin Muslim bin Rushaid. Ibn Hibban mentioned that he was accused of fabricating ahadith. He used to fabricate ahadith upon Lais, Malik and Ibn Lhiya. His ahadith should not be written. Ibn Hajar in Lisan ul Meezan (Page 360 Vol.3) hinted that Abdullah bin Muslim bin Rushaid and Abdullah bin Muslim Al-Fihri, might be the same person.
  
• Regarding Abdul Rahman bin Zaid, Ibn Hibban said that he brought about changes in ahadith without having enough knowledge about them. So much so that Mursal ahadith narrated by him have been made Marfoo and Mauqoof ahadith to Musnad. For this reason it was thought that he should be left out.
  
• Imam Zahbi declared this hadith "Batil" (False). See Talkhees Al-Mustadrak and Meezan ul Aitidal.
  
• Hafiz Ibn Hajar declared it false in Lisan ul Meezan.
  
• Imam Bayhaqi mentioned this in Dalail Al-Nabuwwah and he said Abdul Rahman bin Zaid is weak, Ibne-e-Kathir in Tareekh Al-Bidaya wa Al-Nihaya acknowledged it.
  
• Sheikhul Islam Ibn Taimiyyah says in "Qaidah Al-Jaleelah fi Al-Tawassal Wal-Wasila": Narrating of this hadith by Imam Hakim is such an act that has been disapproved of. According to Ibn Taimiyyah, Muhadditheen agree upon the weakness of Abdul Rahman bin Zaid. Ibn Jauzi also has the same opinion.
  
• Imam Hakim says in Al-Madkhal Ila Ma'rifah Al-Saheeh min Al-Saqeem that Abdul Rahman bin Zaid bin Aslam narrated "Maudoo" fabricated ahadith from his father. Abu Naeem said the same thing.
  
• According to Ali bin Madeeni and Ibn Saad Abdul Rahman bin Zaid is extremely weak.
  
• According to Imam Tahawi Abdul Rahman's ahadith are considered weak among the muhadditheen.
  
• Allama Haithmi also held it weak. See Majma al-Zawaid
  
• The hadith is narrated on the authority of Umar bin Khattab (r.a). Had it been authentic, Umar (r.a) would never have turned away from this methodology of supplicating with wasila in relation to rank or status of a dead person. But the correct hadith in Bukhari clearly shows that after the death of the Prophet, Umar bin Khattab went to his Uncle Abbas (r.a) in need of invocation for rain. If he actually narrated the above mentioned hadith then why did he not intimate wasila of the Prophet after his death and on the contrary went to his uncle for his prayers and supplication?
  
• Quran itself describes the method by which Adam (p.b.u.h) repented, Allah said:
  
  Then learnt Adam from his Lord words of inspiration, and His Lord turned towards him; for He is Oft-Returning, Most Merciful [Al-Quran 2:37]
  ​
  The words are mentioned in Quran in Surah Al-A'raf. They said:
  
  Our Lord! we have wronged our own souls. If You will not forgive us and bestow upon us Your Mercy, we shall certainly be lost [Al-Quran 7:23]
  ​

Narration no 4 --- Poem of Sawad bin Qarib
It has been reported that Sawad bin Qarib recited in front of the Messenger of Allah the following poem:

I bear witness that there is no Lord but Allah
And that you are secure from all that overpowers
And that you are, among messengers, the closest (Wasila)
Towards Allah, O son of the most generous, most elegant And the Prophet of Allah did not oppose to the poem.
[Ref: Mustadrak Al-Hakim Vol.3 Hadith 6558, Dalail Al-Nabuwwah lil-Bayhaqi Vol.2 Page 31, Tabarani in Al-Kabeer hadith no 6475]

Observation of the Chain of Narrators:

• In this chain, Uthman bin Abdul Rahman Al-Wuqasi is the narrator who has been criticized and is considered weak. [Ref: Meezan ul Aitidal]
  
• Among Muhadditheen this hadith is extremely weak. Imam Zahbi has declared it "Munkar" (denied) in his books and says it is weak. See Al-Seerah Al-Nabawiyyah, Talkhees al-Mustadrak in which it is labelled as "Munqatay" (discontinued chain). Even Imam Abu Bakar bin Haithmi has declared it weak in Majma Al-Zawaid (Vol.8 Page 253).

Narration no 5 --- Whoever goes out of his home to pray
On the authority of Abu Saeed (r.a) that the Messenger of Allah said: Whoever gets out of his home to perform prayers and says,
" O Allah! I ask you through Right of the Callers on You and I ask you through right of my walk for Your sake for I have not come out as an exhibitionist nor as an arrogant (personality) nor for dissimulation and neither to seek (worldly) fame. I have come out to seek refuge from Your Anger (annoyance) and to seek Your Contentment. So I ask you to protect me from (Hell) Fire and to forgive my sins for there is no forgiver of sins but You "
Allah will come to him with His Face and seventy thousand angels will seek forgiveness for him.
[Ref: Ibn Maja Kitab Al-Masajid wal Jama'at, Hadith No.770 and Musnad Ahmad Hadith No.10729]

Observation of the Chain of Narrators:

• This hadith is weak because of two narrators. One is Fuzail bin Marzooq and the other Atiyya Al-Aufi.
  
• Regarding Fuzail there is some controversy, so lets just leave that discussion to avoid a lengthy argument.
  
• Regarding Atiyya Aufi, Hafiz Ibn Hajar after summarizing writes in his Taqreeb ut Tahzeeb that he is truthful but makes many mistakes. Moreover he is a Shia and a Mudallis (one who conceals the defect(s) of the person from whom he hears).
  
• See Tahzeeb-ut-Tahzeeb for sayings of various scholars who hold him a weak narrator. Even Imam Zahbi in Meezan ul Aitidal has labelled him as weak.
  
• Those who call him reliable are less in number and have opposed the majority.
  
• Atiyya is a Mudallis and in this narration he is narrating from Abu Saeed Khudri (r.a) by using the mode "UN". Those who are familiar with the science of rijaal are well aware that the narration of a Mudallis is not accepted if he narrates by saying "UN" (because "UN" means that the Mudallis is just mentioning the name of a narrator who narrated something, he does not clarify if he has heard from the narrator himself or from some other person who is concealed). He has to say something that confirms his hearing from the narrator from whom he is narrating. In this way the reliability of the narrator will not be concealed anymore. This procedure is important to rule out the possibility of suspicion especially when it already exists about a narrator. Atiyya Aufi is one amongst those.
  
• Information about his Tadlees is important to mention here so as to rule out the suspicion. Ibn Hibban mentioned in "Al-Duafa", that Atiyya heard many ahadith from Abu Saeed Khudri. After Abu Saeed's death he was in the company of "Kalbi". He used to secure the sayings of Kalbi when Kalbi ascribed something towards the Prophet. Moreover Kalbi had kept his kuniyah as "Abu Saeed" and Atiyya used to narrate from him. When people asked Atiyya about the person from whom he was narrating, he replied that it was Abu Saeed. People got confused thinking that it is Abu Saeed Khudri but according to Atiyya it was Kalbi. Kalbi himself is an extremely weak narrator and was known for speaking lies. For details regarding Kalbi (Muhammad bin Saaib Al-Kalbi), see Tahzeeb-ut-Tahzeeb and Meezan ul Aitidal.
  
• Some say that since in this narration he has mentioned that it is Abu Saeed Khudri, thus there should be no suspicion. But the fact is that suspicion is still there, because we don't know whether the mentioning of Abu Saeed Khudri is by Attiya or by a narrator who got confused and made a mistake. We just read that people got confused in Atiyya's narrations when he said he narrated from Abu Saeed. [Ref: Al-Duafa]
  
• Hence the hadith under discussion cannot be accepted as correct.

Narration no 6 --- Drought at the time of Ayesha (r.a)
On the authority of Abu Al-Jawza Aus bin Abdullah: The people of Medina experienced a terrible drought and thus complained to Aishah (r.a). She asked them to make a hole in the grave of the Messenger of Allah which faces towards the sky, in such a way that there is no ceiling between the hole and the sky. They did (as instructed) and said that rain was showered upon them until the grass grew and camels fattened upto the extent that they were on the verge of tearing up with fat (present beneath their skins). So the year was named the year of 'Fatq' (To rip open, since it was a productive and a very beneficial year)
[Ref: Darmi Vol.1 Hadith No.92]

Observation of the Chain of Narrators:

• The narrator narrating from Aisha (r.a) is Abu Al-Jauza. His name is Aus bin Abdullah. Although he is Thiqah but his narrations from Aisha (r.a) are controversial. Imam Bukhari mentioned that his meeting with Aisha (r.a) is not established. [Ref: Al-Kamil Al-Duafa Vol.2 Page 107 and Tahzeeb ut Tahzeeb)
  
• Narrating from Abu Al-Jauza is Amr bin Malik. His narration from Abu Al-Jauza is insecure. [Ref: Tahzeeb ut Tahzeeb]
  
• Narrating from Amr bin Malik is Saeed bin Zaid. Among many scholars he is considered weak [Ref: Al-Kamil, Meezan ul Aitidal and Tahzeeb ut Tahzeeb)
  
• Narrating from Saeed bin Zaid is his student Abu Al-Nauman Muhammad bin Al-Fazal who is Thiqah but suffered from bad memory during later part of his life (Tahzeeb-ut-Tahzeeb). So for authenticity it must be clear when Imam Darmi heard from him? In his early life hood or later part!
  
• If the year was named Fatq that means that it must be a well-known incident and many people should have been narrating it. So why is it that it is only mentioned in Ibn Maja through only one chain of narrators?
  
• With this data available, it is not wise enough to present this narration as an evidence for the topic under discussion.

Narration no 7 --- Drought at the time of Umar (r.a)
People experienced a drought during the rightly guided caliph Umar bin Al-Khattab (r.a). A man came to the grave of the Messenger of Allah and said: O Messenger of Allah! Invoke (Allah) for rain for your Ummah as they have been ruined (by not having rain). So a man came in his dream who asked him to go to Umar (r.a) and convey to him his Salam and to tell him that they will be provided with rain...
[Ref: Ibn Abi Shaiba Vol.6, Page 359, Hadith No 31993]

Observation of the Chain of Narrators:

• In the chain of Ibn Abi Shaiba, the name of the person who went to the tomb is not mentioned. Thus that person is unknown (Majhool).
  
• Narration of Saif bin Umar Al-Tamimi (in Fatooh) mentions that the person who went to the tomb was Bilal bin Harith Al-Muzni but Saif himslef is a weak narrator. See Tahzeeb-ut-Tahzeeb.
  
• In this chain of Ibn Abi Shaiba, A'mash is narrating from Abi Salih. He is a Mudallis and is narrating by using the mode "UN". This is not acceptable. See the discussion under narration no 5 for more details about Tadlees and the mode "UN".
  
• Moreover this incident revolves around Malik Al-dar (Malik bin Ayadh) whose complete details are not known (Majhool). See Ibn Abi Hatim's Jarah wat Ta'deel [4/1 P213 or Vol.8 P213]. No commentary about his reliability is given. The only person who narrated from Malik is Abu Salih Al-Samman as mentioned by Ibn Abi Hatim Al-Razi.
  
• Hafiz Munzari in Targheeb (2/41-42), Haithmi in Majma Al-Zawaid (3/125) and Albani in his book of Wasila agree that Malik Al-dar (Malik bin Ayadh) is Majhool.
  
• Moreover the View of Umar (r.a) has already been mentioned under the commentary of narration no.1.

Narration no 8 --- Deeds presented to Prophet after his death
Part 1: On Authority of Abdullah bin Masood (r.a), Prophet said, There are Allah's angels who travel on land and convey to me my Ummah's Salaam.
[Ref: Nasai, Musnad Ahmad, Musnad Al-Bazzar]
Part 2: My life is better for you. You do new deeds and you are instructed to do so. And my death is also better for you. Your deeds will be presented before me. I will praise Allah about those deeds that I see righteous and I will seek forgiveness for you regarding those that I see evil.
[Ref: Musnad Al-Bazzar - Kashf ul Astar]

Observation of the Chain of Narrators:

• The first part is correct but the second one is weak.
  
• The weak narrator is Abdul Majeed bin Abdul Aziz bin Abi Rawwad who has been criticized by the Muhadditheen. According to Ibn Hibban he is Matrook (Discarded). Imam Bukhari mentioned him in Book Al-Duafa. [Ref: Al-Majrooheen, Al-Duafa As-Sagheer, Al-Kamil fid Duafa]
  
• Abdul Majeed has narrated from Sufyan Al-Thauri. The first part narrated by Abdul Majeed has also been narrated by about ten other students of Sufyan Al-Thauri which also include some senior Imams like Abdul Rahman bin Mahdi, Ibn e Al-Qattan, Abdullah bin Mubarak etc. But except for the first part no one narrated the second one (For details see Al-Dua Wa Manzilatuhu min Al-Aqeedah Al-Islamiyyah). It seems that Abdul Majeed is alone in narrating this narration. Thus even if his weakness as mentioned before is ignored, this narration would still come under the category of Shaaz (Rare), which is one type of weakness.
  
• Imam Bazzar after narrating has hinted towards the weakness of this narration. See Kashf ul Astar.
  
• If it is considered that Abdul Majeed is not weak, as is the opinion of some scholars, even then the soundness of his narration will be at the lowest grade. Hafiz Ibn Hajar after summarizing the data says that Abdul Majid was truthful but made many mistakes and was a Murji (Sect that beilieved that faith is enough for salvation of a person. They deferred doing deeds/acts) [Taqreeb & Tahzeeb ut Tahzeeb]. Note how this narration supports and augments his Mazhab. Therefore this grade of a narration cannot be taken for any matter of aqeedah especially when it supports the erroneous mazhab of Abdul Majeed.

Narration no 9 --- Supplication for remembering The Quran
Abu Al-Sheikh Al-Isphahani mentioned in his book Sawab Al-Aamaal a narration, which has the following substance:
Once Abu Bakar Siddique (r.a) came to Allah's Apostle and complained about his difficulty in remembering the Quran. Allah's Apostle taught him a prayer, which had words like, O Allah! I ask you through your Prophet Mohammad (s.a.w) and your Khalil Ibrahim and so on by names of other Prophets.

Observation of the Chain of Narrators:

• This is a fabricated narration according to Muhadditheen.
  
• Abdul Malik bin Haroon bin Untarah is extremely weak and is known for fabricating ahadith. [Ref: Al-Duafa As-Sagheer, Al-Kamil, Meezan ul Aitidal]
  
• In this narration Abdul Malik bin Haroon is narrating from his father Haroon bin Untrah. Regarding Haroon Imam Al-Darqutni says he is Matrook ul Hadith (Discarded). [Ref: Kitab Al-Duafa wal Matrukin]
  
• Imam Ibn Jauzi, Ibn Taimiyyah, Al-Suyuti, Ibn Iraq etc. considered this narration as fabricated. [See Al-Mauduat Li Ibn Jauzi Vol. 3 Page 436, Qaidah Al-Jaleelah li Ibn Taimiyyah, Al-La-Aali Al-Masnuah lis Suyuti and Tanzeeh Al-Shariah]

Narration no 10 --- Prayer to learn The Quran and other sciences
A narration is mentioned in Kitab ud Dua of Imam Tabarani on authority of Abdullah bin Abbas (r.a). The substance of the narration is that Allah's Apostle taught a prayer to learn Quran along with other sciences. The words of the prayer are O Allah! I ask you through your Prophet and Messenger Mohammad (s.a.w) and through Ibrahim (a.s) and so on by names of other Prophets. It is even mentioned that one should write the prayer on a clean glass vessel with rain water, honey and Za'fran (Safron) and drink this in the morning and keep three fasts and open the fast with the same and also to read this prayer after Fard prayers.

Observation of the Chain of Narrators:

• This narration is also fabricated.
  
• It revolves around a narrator Musa bin Abdul Rahman Al-San'Aani who has been criticized by scholars.
  
• Imam Ibn Adi called him Munkar ul Hadith, Ibn Hibban called him Dajjal and Imam Zahbi called him Dajjal (Liar) and Halik (Perishable / Destructible). [Ref: Al-Kamil fid Duafa, Al-Mughni fid Duafa, Lisan ul Meezan]

Narration no 11 --- Tafseer of Surah Al-Baqarah Verse 89
An incident is nararted on authority of Abdullah bin Abbas (r.a) for the Tafseer of Surah Al-Baqara's verse No 89. The substance of the incident is that Jews of Khaibar and Polytheists of Ghatfan were at war and Jews decided to supplicate by intimating wasila of Muhammad (s.a.w) in their invocation so that they would win. Thus they supplicated, O Allah! We ask you through the right of your Prophet Muhammad (s.a.w) and so on... which made them won the war.
[Ref: Mustadrak Hakim Vol 2 Hadith 3042, Dalail Al-Nabuwwah lil Baihaqi]

Observation of the Chain of Narrators:

• This narration is also extremely weak or may even be fabricated
  
• The chain revolves around Abdul Malik bin Haroon bin Untrah. And we have just gone over the details of this weak narrator along with his father in narration number nine.
  
• Imam Hakim writes about Abdul Malik in his book Al-Madkhal that he used to narrate fabricated ahadith from his father.
  
• After reading his statement above, it is surprising why he has mentioned this narration in his Mustadrak! He explains the reason of drawing out of this narration because of some necessity in illustrating the Tafseer. But Imam Zahbi and Ibn Hajar do not accept this reasoning.
  
• Imam Zahbi says, " There is no need to narrate it since Abdul Malik is Matrook (Discarded) and Halik (Perishable / Destructible) " [Talkhees Al-Mustadrak]
  
• Hafiz Ibn Hajar says, "If Yahya bin Ma'een declares some narrator as a Liar, then what is the need of drawing out his hadith for Istadrak (to gather ahadith upon the conditions of Bukhari and Muslim which were not mentioned in those books), in the two Saheeh (i.e. Bukhari & Muslim). He says that this is just a lame excuse! " [Al-Dua wa Manzilatuhu]
  
• Thus it shows that this narration is not fit enough to be presented as a proof for the topic under discussion.

Narration no 12 --- What to say if a riding animal runs away
A hadith was reported by Ibn Masood (r.a) that the Messenger of Allah said: If someone's pack or riding animal escapes away in a desert (or wilderness), he should say: "O servants of Allah! Help stop my animal". For Allah has (servants) present in the land who will stop (the animal) for you.
[Ref: Tabarani 1/81/3 and Musnad Abu Ya'la 1/254]

Observation of the Chain of Narrators:

• The narrator Maroof bin Hassan in the chain is not reliable. In Meezan ul Aitidal it is mentioned that according to Ibn Adi he is Munkar ul Hadith. Ibn Abi Hatim heard from his father that Maroof bin Hassan was Majhool (Jarah wat Ta'deel Vol.8 P323). Even Imam Haithmi does not consider him reliable.
  
• There is an Inqita (discontinuation of chain) between Ibn Buraidah and Ibn Masood as mentioned by Hafiz Ibn Hajar. Ibn Alan copied this in Sharah Al-Azkar.
  
• Albani considered this narration weak. See Silsilah Al-Daeefah, hadith no 655.

Narration no 13 --- What to say if something is lost
According to a narration in Tabarani, If anyone amongst you loses something or he wants to seek help and he is in a land where no one accompanies him. He should say "O Allah's Servants! Help me. O Allah's Servants! Help me. No doubt Allah has servants which we cannot see.
[Ref: Tabarani Al-Kabeer 1/55/6]

Observation of the Chain of Narrators:

• Abdul Rahman bin Shareek narrating from his father is weak.
  
• In Taqreeb Hafiz Ibn Hajar says that Abdul Rahman bin Shareek is truthful but makes mistakes.
  
• Ibn Hibban in Al-Thiqat says he sometimes makes mistakes.
  
• Abu Hatim has called him weak "Wahi ul Hadith", As mentioned by Ibn Abi Hatim in Jarah wat Ta'deel.
  
• Haithmi in "Majma" also says that some narrators in this chain are weak.
  
• Abdul Rahman bin Sharik's father is also weak. Hafiz Ibn Hajar says he was truthful but made many mistakes. His memory also suffered after he became the judge of Kufa.
  
• The chain is Munqatay (Discontinued) too. Inqita is between Utba and Ibn Ali.
  
• Hafiz Ibn Hajar in Takhreej ul Azkar has called this chain Munqatay.
  
• Haithmi in "Majma" says that Yazid bin Ali did not reach Utba.
  
• Ibn Ali according to Albani's research is Zaid and not Yazid. In that case we find that Utba bin Ghazwan died in 20 Hijrah and Zaid bin Ali was born 60 years after his death i.e. in 80 Hijrah. Hence the link is not established between them.
  
• Ref for Utba: Tahzeeb-ut-Tahzeeb Vol5 Page 462, Taqreeb ut Tahzeeb Vol 1 Page 388, Jarah wat Ta'deel Vol 6 Page 373
  
• Ref for Zaid bin Ali: Tahzeeb-ut-Tahzeeb Vol 3 Page 233, Taqreeb ut Tahzeeb Vol 1 Page 192
  
• Albani considered this narration weak. See Silsilah Al-Daeefah, hadith no 656.

Ascribing Towards Scholars and Imams

• Some people quote what Ibn Hajar Maki in his book "Sawa'ik Al-Muhriqa" (P180) mentioned that Imam Shafi made supplication through the rank of Ahl Al-bait in a poem with the following passage:
  Ahl Al-Bait are my resource and to it they are my means
  I hope tomorrow by their love
  I receive the scroll leaf of my deeds on my right hand This is mentioned in his book without any sanad thus authenticity cannot be checked.
  
• An incident mentioned in Tareekh-e-Baghdad is ascribed towards Imam Shafi that he used to go to Imam Abu Hanifa's grave whenever he was in need of something and used to supplicate there and so on... This incident is not only weak but is a falsehood. The narrator Umar bin Ishaq bin Ibrahim is Majhool. He is unkown in the books of rijaal. Ibn Taimiyyah in his book Iqtiza As-Sirat Al-Mustaqeem after mentioning this incident says that it is "Batil" (falsehood). He says that cherishing the graves is Makrooh (disliked) as is evident from the books of Imam Shafi. He mentioned that Imam Shafi saw graves of other Prophets and Sahaba in Hijaz, Yemen, Shaam, Iraq and Egypt. If what he used to do with Abu Hanifa's grave is true than what stopped him to do the same with these graves especially when people buried in them were superior in rank as compared to Imam Abu Hanifa. Thus he declares this incident false.
  
• It is said that while accepting the Hadith of Adam (as mentioned before in Narration No 3) Imam Malik said to Abu Jafar Mansoor; "This is the wasila of Prophet and his father Adam". The narrator narrating this is Ibn Hamid who has been criticized about his speaking lies by many scholars. So obviously this narration cannot be accepted.
  
• An overall and comprehensive study of "Seerah" of the Companions of Prophet, Tabaieen and Scholars show that they had no concept of intimating wasila regarding rank or status of a dead person in their supplication.
  
• Abu Hanifa says: "I consider it Makrooh to seek from Allah by presenting a wasila of anyone other than Him (Allah)" [mentioned in Durr-e-Mukhtar and other books of Ahnaf]. His students Imam Abu Muhammad and Abu Yousuf also agree with him.

Stories and events like these do not serve as evidence even if they are true because evidence and daleel is only what Allah and His Prophet say and allow.

C O N C L U S I O N

• Narrations supporting the concept of intimating wasila in invocations in relation to rank or status of a dead person are weak and unauthentic. They cannot serve as solid evidence.
  
• Recognized concept of Wasila is by doing good deeds, by intimating Names and Qualities of Allah during invocation or with supplication of a living person, all of which are supported by Quran and Hadith and are free from controversy.
  
• And when it is said that Prophet is a wasila then it is in the sense that his prayers and teachings are a source for us by which we can get near to Allah, provided we act upon them. Narrated Abu Musa (r.a), the Prophet said:
  
  " The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rainwater and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (Then that land did not give any benefits). The first is the example of the person who comprehends Allah's religion and gets benefits (from the knowledge) which Allah Ta'ala has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah's guidance revealed through me (he is like that barren land) " [Bukhari - Book of Knowledge, Hadith No.77]
  ​
• For those who are not familiar with the science of rijaal and are still confused, would at least agree that at the very least this matter is extremely controversial and doubtful. For them (and every Muslim) the correct practice is to leave the doubtful things. This is according to an authentic hadith mentioned in Bukhari, Muslim and other books. Narrated Al-Nauman bin Bashir (r.a); I heard Allah's Apostle (s.a.w) saying:
  
  " Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pastures) of someone else and at any moment he is liable to get in it. (O People!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoiled the whole body gets spoiled. And that is the Heart." [Bukhari - Book of Faith, Hadith No.50]
  ​

This is what we know and Surely Allah Knows The Best

source

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[TruPakistani]

Imam Bukhari (194 - 265)​

By: Shaykh al-Hadth `Allma Ghulm Rasl Sa`d
Translated by: `Allmah Ishfaq Alam Qadri and M. Iqtidar​

After the Sahbah al-kirm, Imm al-Bukhr ranks as the most eminent of those pious people who have conferred endless bliss upon the Ummah of the Holy Prophet sallallhu `alayhi wa sallam. The greatest evidence of this is the book of Ahdth an-Nabaw he compiled, commonly known as Sahh al-Bukhr. It is universally acknowledged as the most authentic book after the Holy Qur'n. So long as their is one Muslim left on the Earth, the blessings of Imm Bukhr will have a place in his or her mn and Islm. Let us briefly examine below a short survey of his life and works.
His Early Years
Imm al-muhaddithn Hadrat Imm Ab `Abdullh Muhammad ibn Ism`l al-Bukhr was born on the 13th of the Islmic month of Shawwl, 194AH, in the famous city of Bukhara, of the land "beyond the canal" - present day Uzbekistan -. The father of Imm Bukhr, Ism`l ibn Ibrhm ibn Mughrah al-Ja`f, was a great muhaddith and ascetic from whom he inherited his characteristics of literary zeal and excellence. During infancy his father passed away and his mother took on the entire responsibility of bringing him up. Imm Bukhr became blind at a young age. He had recourse to many famous and skilled doctors of his time but their treatments made no difference. His mother was a pious worshipper and a righteous woman. She cried out for help in the court of Allh the Almighty, for her child and begged for the restoration of his eyesight. At last, "the river of mercy flowed over her," and Almighty Allh accepted her invocation. One night, she visited Ibrhm `alayhis-salm in a dream and was told, "Allh has restored the sight of your son because of your intense and beautiful invocations." In the morning, as Imm Bukhr got up from his bed, glimmers of light reached out into his eyes.
Primary Education and Interest in Hadth
When Imm Bukhr reached the age of ten and after acquiring his elementary education, Almighty Allh inserted the interest in the science of Ahadth into his heart and he obtained admission in the Hadth class of Bukhara. He obtained his educations after vigorous study. A year later, he had such a good retention of the text and chains of transmission of Ahdth, that sometimes teachers got their corrections from him. Imm Bukhr had been acquiring religious education with competance and swiftness and at the tender age of sixteen, he had completely learnt by heart the books of `Abdullh ibn al-Mubrak, al-Wak` and other learned companions of al-Imm Ab Hanfa radiyallhu `anhum.
The Visit to the Haramayn and the Commencement of His Ahdth Compilation
At the age of eighteen, He visited Makkah accompanied by his mother and elder brother, Ahmad ibn Ism`l. After performing the pilgrimage, his brother returned with the company of his mother, but Imm Bukhr stayed there for further education. Meanwhile, he wrote a book called, Qady as-Sahbah wat-Tbi`n. After this he went to Madnah al-munawwarah to compile the famous book of Asm` ar-rijl (Names of men of transmission) called, Trkh al-kabr, while sitting by the tomb of the Holy Prophet sallallhu `alayhi wa sallam during moonlight hours. Immediately after completing this, a series of imitations had begun. Muhammad ibn Ysaf al-Furyb said that at the time he had copied Trkh al-kabr, Imm Bukhr did not yet have any facial hair.
Imm Bukhr travelled to cities far and wide for the transmission of Ahdth and had gained immense knowledge while sitting far from his own country for several years. He stated himself, "To seek knowledge, I travelled to Egypt and Syria twice, Basra four times, spent six years at the Hijz and left for Kufa and Baghdad on so many occasions accompanied by Muhaddithn."
His Remarkable Memory
Imm Bukhr was a man with a very strong memory. When we look at his memory, it is as if his body from head to toe stored it. Seeing his memory, the memory of Ab Hurayrah radiyallhu `anhu is rekindled in the hearts of Muslims. Hashid ibn Ism`l states that in his childhood: "Imm Bukhr used to go with us to the Scholars of Basra to listen to Ahdth. All of us used to write Ahdth down, except Imm Bukhr. After sixteen days, we thought about it and we condemned Imm Bukhr saying that, 'you had wasted so many days work by not writing down Ahdth.' Imm Bukhr asked us to bring our notes to him. So we all brought our notes, upon which Imm Bukhr began to read Ahdth one by one from the top of his head until he narrated to us more than fifteen thousand! Hearing these, it seemed that Imm Bukhr was reteaching us all of the Ahdth we had noted."
Muhammad ibn Azhar Sajistn says: "I used to go to Sulaymn ibn Harab accompanied by Imm Bukhr for listening to Ahdth. I used to write the Ahdth, but Imm Bukhr wouldn't. Somone said to me, 'Why doesn't Imm Bukhr note the Ahdth down?' I told him, 'if you missed any Hdth in writing, you could obtain it from the memory of Imm Bukhr.'"
Imm Bukhr's memory could be understood by knowing that if he glanced through a book, it would be committed to memory instantly. In his early period of acquiring knowledge, he memorised seventy thousand Ahdth and later in his life, this figure reached three hundred thousand. Of these, one hundred thousand were sahh (rigorously authenticated) and two hundred thousand were not sahh (hasan, da`f, etc). Once he went to Balkh and the inhabitants desired that he should recite one Hadth from each of his shaykhs. Then he orated from one thousand Shaykhs one thousand Ahdth.
Sulaymn ibn Mujhid says: "One day I was present in the company of Muhammad ibn Salm Baykand. Muhammad ibn Salm said, 'If you had come earlier, I would have shown you the child who has seventy thousand Ahdth in his memory.' Sulaymn stood up from his company and started looking for Imm Bukhr. Shortly he found him and asked, 'Are you the one who has committed seventy thousand Ahdth to memory?' Imm Bukhr replied, 'I have learnt more Ahdth than this by heart. I even know the place of birth, death and residence of most of those companions from whom the Ahdth are narrated."
His Extraordinary Intellect
Along with his extraordinary memory, he also had a very sharp intellect. He did not depend on pen and paper as much as he relied on his mind and memory. People examined the capabilities of Imm Bukhri in the science of Hadth repeatedly but he always remained successful as a result of Allh's gift of intellegence and superb memory.
Hfiz Ahmad ibn `Ad describes: "When the people of Baghdad had learnt that Imm Bukhr was due to arrive there, the Muhaddithn of Baghdad decided to test him by changing the text and chains of transmission of one hundred Ahdth. They joined the chain of one Hadth with the text of another and attached the chain of this Hadth with the text of the prior. Like this, they mixed up the text and chains of transmission of one hundred Ahdth and gave these to people who would test Imm Bukhr with these.
"When Imm Bukhri arrived at Baghdad, the people held a gathering in his honour, in which most of the Ulam, nobles and public were present. One person stood up according to the plan and asked a question regarding a Hadth with its altered chain of transmission. Upon this, a second person stood up and recited in similar manner. Like this, the people completed the hundred Ahdth and awaited Imm Bukhr's reply. He said that he had not apprehended those Ahdth. When he saw that everyone had finished asking questions, he stood up and described the chain of transmission of the first Hadth read and then gave its correct chain. Like this, he detailed the faulty chains on the Ahdth of all one hundred set up by the scholars. He had given the correct chains of transmission to every Hadth. When he finished, the entire audience was full of praise and recognition of the superiority and greatness of Imm Bukhr."
Hfiz Abul-Azhar relates: "Once four hundred Muhaddithn had gathered in the city of Samarqand to test Imm Bukhr. They did this by mixing up the transmissions of Syria with the transmissions of Iraq and the transmissions of Iraq with the transmissions of Syria. Similarly, they inserted the transmissions of the Haram (Makkah) into the ones of Yemen and vice versa. They did this to Imm Bukhri for seven days, but could not mislead him in text or transmission a single time. He had comprehensive knowledge in the science of Hadth - all of the routes of a Hadth were in his eyes if one with many chains was found. So Imm Bukhr had a good view of all of them. In that age, no one had more command over the different ways of transmission than Imm Bukhr."
Ysuf ibn Ms Marz states: "I was sitting in the central mosque of Basra when I heard a voice saying, 'O seeker of knowledge, Imm Muhammad ibn Ism`l has arrived. Whoever wants to receive Ahdth from him should present himself in his company.'" Marz says: "I saw a thin, weak young man near the pillar who was praying salt with extreme humbleness and humility and that was Imm Bukhr. As soon as the announcement was made, curious people from all directions began to gather around."
Glimpses of his private life
1. Self sufficiency:
The father of Imm Bukhr, Muhaddith Ism`l ibn Ibrhm was enormously rich and Imm Bukhr had inherited a huge share of his wealth. He used to give his wealth on the basis of silent partnership (e.g. if a person is in possession of a shop, the profits are shared equally, but only one partner does all the work). Ab Sa`d Bakr ibn Munr states: "Once Ab Hafs sent some goods to Imm Bukhr and when traders learnt of this, they came and offered five thousand dirhams. He told them, 'Come in the evening.' A second group of traders came and offered ten thousand dirhams, but he told them, 'I have already made an agreement with someone else. Ido not want to change my intention for the sake of ten thousand dirhams.'"
2. Simplicity and humbleness:
From the point of view of his character, Imm Bukhr was a simple and hard working person. He would fulfill his own needs by himself. Despite having a lot of wealth and status, he always kept the minimum number of servants required and never indulged himself in this matter. Muhammad ibn Htim Warrq, who was one of his main disciples, says: "Imm Bukhr was establishing an inn near the city of Bukhara and was placing the bricks with his own hands. I came forward and said 'Leave the laying of the bricks for this building to me.' But he replied, 'On the day of judgement, this act will be of benefit to me.'"
Warrq goes on to say: "When we accompanied Imm Bukhr on a journey, he would gather us in one room and would stay by himself in a separate room. Once I saw Imm Bukhr get up between fifteen and twenty times during the night and every time, he lit the lamp with his own hands. He took some Ahdth out, marked them and then placed his head on his pillow and laid on his couch. I said to him, 'Why did you go through all this trouble during the night, when you could have woken me up [so that I could help you].' He replied, 'You are young and are in need of sound sleep and I did not want to disturb your sleep.'"
3. Generosity
Just as he was generous with this wealth, he was also greatly generous with his heart. Sometimes, he would give three thousand dirhams as a donation in one day. Warrq says that Imm Bukhr's earnings were five hundred dirhams per month and he would spend all of it on his students.
4. Abstention (Zuhd)
Imm Bukhr kept himself away from all worldly desires and temptations. Sometimes, in his quest for knowledge, he passed his time eating dried grass (hay). Usually he would eat only two or three almonds in a whole day. Once he became ill and the doctors told him, "Your intestines have become dry because you have been eating dried leaves." It was at that moment that Imm Bukhr told the doctor that he had been eating dried leaves for forty years and during this span of time he never even touched any kind of curry.
5. Fear of Allh
He was bestowed with the highest rank of piety and righteousness. He feared Allh very much inwardly and outwardly. He prevented himself from backbiting and suspicion and always respected the rights of others. Bakr ibn Munr relates that Imm Bukhr said, "I am hopeful that when I meet my Lord, He will not take account of me because I never backbited."
Imm Bukhr was so vigilant in his worship, that he would pray Nawfil and keep fasts in abundance. He would complete the recitation of the whole Qur'n daily in the month of Ramadn and also recited ten chapters of the Holy Qur'n deep in the night. He would complete the Holy Qur'n in the Tarwh prayers and always reciting twenty verses in each rak`at. He was very courteous, tolerant and gentle. He never became angry if mistreated by other persons and prayed forgiveness for those who attributed evil to him. If he needed to correct any person, he would never embarrass him in public.
His Arrival in Nshpr and the issue of the creation of the Qur'n
In 250 AH, Imm Bukhr decided to go to Nshpr. After hearing this news, a wave of happiness spread among its people. In those times, Muhammad ibn Yahya adh-Dhuhl was the head of the literary kingdom of Nshpr. He advised and led the inhabitants of the city to gather together for the welcoming of Imm Bukhr. A huge crowd went to the outskirts of the city to receive Imm Bukhr, with extreme magnificence and honour. Imm Muslim ibn Hajjj says that in all his life, he had never seen such a reception ever given to a scholar or even a ruler.
Imm Bukhr began to deliver lectures on Hadth in Nshpr. At every session, a huge crowd always packed the area to listen and many included people who had arrived specifically to learn the science of Hadth. However, some unpleasant people were envious about the reputation and popularity of Imm Bukhr. These people set up Muhammad ibn Yahya adh-Dhuhl to become his opponent. In this incident, Muhammad ibn Yahya considered the pronunciation of the Qur'n as eternal and was firmly rooted with this concept.
Once, a man approached Imm Bukhr and asked him whether the Qur'n was created (makhlq) or not created (ghayr makhlq). Imm Bukhr paused for a while. The man insisted on a reply, upon which he was told, "The Qur'n are the words of Allh and they are not created (ghayr makhlq)." The man posed some more questions about the words of the Qur'n, upon which Imm Bukhr said, "Our actions are created and the pronunciation is one our actions."
[Comment by G.F. Haddad: The above is inaccurately translated. It should read: "Muhammad ibn
Yahya considered the *pronunciation* of the Qur'n as eternal..." and "Imm Bukhr said, 'Our actions are created and the pronunciation is one our actions.'"
The disagreement was only over the pronunciation (lafz) of the Qur'an, not the words of the Qur'an, although lafz also means "wording." Al-Dhuhli and other people close to the Hanbali madhhab considered that the pronunciation is uncreated just like the Qur'an itself. Others, like Bukhari and Muslim, also al-Karabisi the companion of al-Shafi`i and others considered the pronunciation created since it is part of one's acts and acts are certainly created. There was no disagreement that the words of the Qur'an are not created since they are what is meant when we say that the Qur'an is Allah's Speech.
What possibly reconciles the different views on this subject is that lafz is used by some to mean the revealed, uncreated words and contents of recitation, while others mean thereby the mere act of pronunciation, which is created; hence the extreme caution shown by some, such as Imam al-Bukhari, who fell short of saying: "Lafz is created" even though he used it in the second sense, since he said: "Lafz is an act of human beings, and our acts are created." This lexical ambiguity is a proof of sorts that the differences on this particular question were largely in terminology rather than essence. Added to this is a fundamental difference in method around the appropriateness of such dialectic (kalam), which poisoned the air with unnecessary condemnations on the part of Imam Ahmad's followers - and Allah knows best.]
After this, mass propaganda started against Imm Bukhr, which led to accusations that he believed the words of the Qur'n to be created. When Dhuhl heard these rumours, he disconnected his ties with Imm Bukhr and became his foe. He started warning people by announcing that they should not attend the lectures of Imm Bukhr. As a result, people refrained from sitting in his lectures, except Muslim ibn Hajjj. At last, due to his disappointment, Imm Bukhr left the city of Nshpr and returned to Bukhara.[SUP]1[/SUP]
Banishment from his homeland
When the people of Bukhara learnt that Imm Bukhr was coming back to his homeland, they became extremely overjoyed and erected tents many miles outside the city to welcome him. They greeted him with splendour for his return. He established a school there where he spent a great deal of time teaching with satisfaction.
Even here, there were envious people who did not leave him alone. They met the governor of Bukhara, who was a representative of the Khilfat `Abasiyya, Khlid ibn Ahmad. They told him to call Imm Bukhr to his house and busy him with teaching his son. When the governor put this suggestion to Imm Bukhr, he was told, "I do not want to abuse knowledge and carry it to the footstep of the rulers. If anybody wants to learn, they should come to my school." The governor replied, by stating, "If my son was to attend your school, he should not sit with ordinary people. You would have to teach him separately." Imm Bukhr answered, "I cannot stop any person from hearing Ahdth." Upon hearing this, the governer of Bukhara became angry with him and got a fatwa (verdict) from the time wasting opportunist (ibn al-waqt) `Ulam against Imm Bukhr to banish him from the city.
Imm Bukhr was distressed at the thought of being banished from his homeland. Not even a month passed, before the Khalf of Baghdad dismissed the governor of Bukhara, Khlid ibn Ahmad adh-Dhuhl. The governor was expelled from his palace in extreme disgrace and dishonour, being mounted on a she-*** and then thrown into prison, where he died in a space of a few days. Similarly, all the supporters of the governor also died in disgraceful ways.
His passing
After returning from Bukhara, Imm Bukhr decided to travel to Samarqand. He was still many miles from the city, when he heard that the people there had two veiws about him. So he decided to stay at a village along the way called "Kharteng". Here, he made the following invocation one night after the late-night prayer: "O Allh, the Earth despite its grandeur is becoming narrow and is troubling me greatly. So take me back to You." After this invocation, he became ill. Meanwhile, the people of Samarqand sent a messenger to bring him there. Bukhr got up and was ready to travel, but his strength gave way. He began to invoke Allh at length, then he took to his bed and his soul passed away to his Lord - may Allh have mercy on him. An indescribable amount of perspiration came out of him even after he consigned his life to the Creator of life. When this abated, he was shrouded. He died on the night of `d al-Fitr, the first night of Shawwl in the year 256 AH. He had reached the age of 62 years, less twelve days. On this night, the sun of great knowledge, virtue and blessings had set, whose knowledge and actions had enlightened the hearts and minds of the great intellects and people of Samarqand, Bukhara, Baghdad and Nshpr.
His acceptance by Allah's Messenger sallallhu `alayhi wa sallam
Imm Bukhr devoted his entire life, in the search for the way of life given by the Holy Prophet sallallhu `alayhi wa sallam, in acting upon his sayings and researching into this science. His each and every action was a fragment of the way of the Messenger. Warrq stated: "In a dream, I once saw Imm Bukhr walking behind the Prophet sallallhu `alayhi wa sallam and his feet would fall exactly where the feet of the blessed Prophet had fallen."
Farbar stated: "Once in a dream, I met the Holy Prophet sallallhu `alayhi wa sallam and he asked me, 'Where are you going?' I replied, 'To Muhammad ibn Ism`l [al-Bukhr].' He then said, 'Go, and give him my salm.'"
Just as the Holy Prophet sallallhu `alayhi wa sallam had happiness with Imm Bukhr during his lifetime, he was also pleased with him after his death. Concerning this, `Abd al-Whid ibn dam Aways stated: "I saw the Holy Prophet sallallhu `alayhi wa sallam in my sleep standing with a group of his Companions. I asked, 'O Prophet sallallhu `alayhi wa sallam, who are you waiting for?' He replied, 'For Bukhr.' After a few days I heard the news of Imm Bukhr's passing away. He had died at the very moment that I saw the Prophet sallallhu `alayhi wa sallam in my dream."
The baraka of Bukhr's maqam

360[SUP]0 [/SUP]view of maqam of Imam Bukhari
The Janzah prayer was performed over Imm Bukhr and his body was covered with soil. A beautiful musk smell exuded from the earth of his grave which lasted for several days. People from far and wide began to visit it in astonishment and also took handfuls of earth from his grave for blessings (tabarruk).
Abul-Fath as-Samarqand relates: "two hundred years after the death of Imm Bukhr, a drought struck Samarqand. The people made the istisq' prayer and invocations but rain did not fall. A saintly man came to the judge (Qd) of the city and gave him some advice. He said: 'With the people of the city, go to the grave of Imm Bukhr and invoke Allh the Exalted there to give you rain. Perhaps Allh will accept our invocations and give us rain.' The judge of the city accepted this advice with delight and proceeded to go to the grave. The people followed him and upon arrival, he prayed for rain in front of them at the grave. People wept and also sought the intercession of the one who was in the grave. At that moment, clouds gathered and Allh sent such heavy rain that those who were in Kharteng could not reach Samarqand for seven days because of the rain's abundance.
Conclusion
Imm Bukhr was not only a scholar, worshipper, a devotee and a prosperous man, but he always feared Allh and shone with the love of the Messenger sallallhu `alayhi wa sallam. The virtuous outpourings he gave to the world during his life are still being given today and as the Muslim Ummah goes about its daily acts of worship, they realise how important the role played by Imm Bukhr was. He compiled and circulated the Ahdth of the Prophet wherever possible and Allh spread his status to every corner of the world. It is a fact that as long as the traditions of the Holy Prophet sallallhu `alayhi wa sallam (qla and qla) are mentioned in gatherings, lights and blessings will shower onto the grave of Imm al-Bukhr from the skies of the Most Merciful.

 

[Pakistani1947]

The Janzah prayer was performed over Imm Bukhr and his body was covered with soil. A beautiful musk smell exuded from the earth of his grave which lasted for several days. People from far and wide began to visit it in astonishment and also took handfuls of earth from his grave for blessings (tabarruk).
Abul-Fath as-Samarqand relates: "two hundred years after the death of Imm Bukhr, a drought struck Samarqand. The people made the istisq' prayer and invocations but rain did not fall. A saintly man came to the judge (Qd) of the city and gave him some advice. He said: 'With the people of the city, go to the grave of Imm Bukhr and invoke Allh the Exalted there to give you rain. Perhaps Allh will accept our invocations and give us rain.' The judge of the city accepted this advice with delight and proceeded to go to the grave. The people followed him and upon arrival, he prayed for rain in front of them at the grave. People wept and also sought the intercession of the one who was in the grave. At that moment, clouds gathered and Allh sent such heavy rain that those who were in Kharteng could not reach Samarqand for seven days because of the rain's abundance.

No doubt that Imam Bukhari was the compiler of the most authentic Hadeeths collected in Sahih Bukhari. But why we have to exaggerate his status by telling stories which are against the teaching of Quraan. Imam Bukhari himself did not include any of the Hadeeth in his book Sahih Bukhari proving intercession of a dead person in his grave. This concept of intercession is against Quraan:


[FONT=&amp]Allah says in the Holy Quran Chapter 2 Surah Al Baqarah verse 186:[/FONT]

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ​

Translation by Yusuf Ali:
When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.

Translation by Shakir:
And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.

Translation by Pickthal:
And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.

Translation by Mohsin Khan:
And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

اور جب آپ سےمیرے بندے میرے متعلق سوال کریں تو میں نزدیک ہوں دعاا کرنے والے کی دعا قبول کرتا ہوں جب وہ مجھے پکارتا ہے پھر چاہیئے کہ میرا حکم مانیں اور مجھ پر ایمان لائیں تاکہ وہ ہدایت پائیں
​