The Weakness of the Hadeeth of Abu Ayoob of Placing His Face On The Grave Of The Messenger of Allaah (Sallalahu Alayhee Wasallam)
By Abu Khuzaimah Ansaari & Abu Hibbaan (compiled 2002)
under the subtitle: “Domes over the Grave of the Awilya.”
G F Haddaad said <<<<<<<<<<<<<<<<Dawud ibn Salih said: “[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.” Ibn Hibban in his Sahih, Ahmad (5:422), Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa’id (5:245 and 5:441 #5845 Book of Hajj, “Section on the honoring of the dwellers of Madina, chapter on placing one’s face against the grave of our Master the Prophet saws” and #9252 Book of Khilafa, “Chapter on the leadership of those unworthy of it”), al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih. It is also cited by al-Subki in Shifa’ al-siqam (p. 126) and Ibn Taymiyya in al-Muntaqa (2:261f.).
The use of the word “stone” in the prevous hadith indicates that the Prophet’s (s) grave was built up with stone already in the time of Abu Ayyub al-Ansari (ra). >>>>>>>>>>>>>>>>>>>>>>> END OF HIS WORDS
The likes of G F Hadaad and callers to shirk use the above hadeeth to establish the permissibility to go to the grave of the Messenger of (Saas) for worship and othe associated acts of shirk.
REPLY & ANSWER
This incident is mentioned in Majma’a az-Zawaa’id as mentioned by G F Haddaad but Haafidh Haithamee said after referencing and attributing this hadeeth to Imaam Ahmad, Tabaraanee in al-Kabeer and al-Awsth, he says, “The chain contains the narrator Katheer bin Zaid, and a group of people said he is reliable whereas Imaam Nasaa’ee and others have declared him to be weak.” (Majma’a az-Zawaa’id (5/243).
Why was this portion of the text from Majma’a omitted. The only viable answer that comes to mind is that G F Hadaad copied and pasted this from some soofee bareilwi moulvee without actually checking or verifying it himself. We suggest in future the propagators or sympathisers with such calls of shirk and grave worship should take some valuable time out to verify these ahadeeth as any mistakes (in the hadeeth rendering it weak) in not doing so will result in misguidance of the people being on their heads.
Furthermore, this is not from the levels of trustworthiness or truthfulness that a person merely quotes half of the statement and leaves the other, which is crucial to the discussion. This is a result of ta’assub and tahzzub and blind following of their scholars, may Allaah save us from this.
Imaam Ibn Abee Haatim said, “The manuscript that Abu Bakr ibn Khaithmah wrote with us, in it Yahyaa ibn Ma’een was asked concerning Katheer ibn Zaid to which he replied, “He is not strong.” (al-Jarh Wa-Ta’deel (7/150).
Ibn Abee Haatim also said, “My father was asked concerning Katheer ibn Zaid, he replied, “Righteous, but he is not strong.” and Abu Zur’ah was asked about him and he said, “Truthful but he has weakness.” (al-Jarh Wa-Ta’deel (7/150).
Imaam Nasaa’ee himself said, “Katheer ibn Zaid is weak and this chain contains Dawood ibn Saaleh, and he is unknown (Majhool).” (Kitaab adh-Dhu’afaa Wal-Matrookeen (p.303) and (p.302) of two Indian editions.)
See also the words Haafidh Ibn Hajr in Tahdheeb at-Tahdheeb (3/188-189) as he mentions Katheer ibn Zaid as one of the narrators of this narration.
G F Haddaad then cited some other references for this narration and he said as-Subkee has also cited this in ash-Shifaa as-Siqaam Fiz-Ziyaarah Khair al-Anaam. However the level of accepting some of the book and rejecting other parts as Allaah has mentioned regarding the jews then G F Haddaad and his associates have also demonstrated this.
We also find here G F Haddaad has copied and pasted this information from many of the Hanafee bareilwi soofee books as the narrations used by them to establish shirk are all the same and universal and it is these narrations that they rest the foundation of their religion upon. Also from these deceptive acts begin to understand the authentic hadeeth of the Messenger of Allaah (Saas) when he said, “You will follow in the footsteps of the nations before you, handspan by handspan, and in another narration just as shoe lace resembles the other shoe lace….”
And also we begin to realise which people the Messenger of Allaah (Saas) was talking about when he said, “The day of Judgement will not up until people from my ummah indulge in idol worship” (Tirmidhee, who said the hadeeth is hasan)
And no doubt grave worship is idol worship.
Subkee after bringing this narration said, “I could not acquire any information about this narration.” (ash-Shifaa as-Saqaam (p.102).
and lastly another transmitter (ie compiler) of this narration Haafidh Haithamee said, “This hadeeth of Abu Ayoob is weak.” (Haashiyyah al-Aydah (p.219).
So we say with what face did you G F Haddaad bring this narration to prove the permissibility of grave worship, as it is weak, and we know from the principles that a weak hadeeth cannot be used to establish a ruling in the sharee’ah.
HE SAID <<<<<<<<,The use of the word “stone” in the prevous hadith indicates that the Prophet’s (s) grave was built up with stone already in the time of Abu Ayyub al-Ansari (ra). >>>>>>>>>>>>>>>>>>>>>>>
The above statement of G F Haddaad is only true if the hadeeth is narration is authentic, and as established above it is weak, so then how can the deduction be made of the grave being built up. So here we have a lie built upon not knowing the authenticity of hadeeth and it is a deliberate attempt to confuse the people with the permissibility of grave worship. May Allaah save us from this