Aishas in which she tell to open a window in Prophet's grave for rain.
Praise be to Allaah.
The hadeeth referred to was narrated by Abu'l-Jawza' Aws ibn
'Abd-Allaah who said: The people of Madeenahwere faced with a severe
drought. They complained to 'Aa'ishah who said: "Look at the grave of
the Prophet (peace and blessings of Allaah be upon him) and make an
opening facing the sky so that there will be no barrier between him
and the sky." They did that, then it rained until the plants grew and
the camels grew exceedingly fat, and it was called the year of the
exceedingly fat animals.
Narrated by al-Daarimi (1/56), no. 92, in the chapter: How Allaah
honoured His Prophet after his death.
Al-Daarimi said: Abu'l-Nu'maan told us, Sa'eed ibn Zayd told us, 'Amr
ibn Maalik al-Nakri told us, Abu'l-Jawza' Aws ibn 'Abd-Allaah said: …
then he quoted the hadeeth.
This report is da'eef (weak) and is not saheeh. The scholar al-Albaani
stated that it is weak and said in his book al-Tawassul (p. 128):
This is a weak isnaad which cannot be used asevidence for three reasons:
1 – Sa'eed ibn Zayd, whowas the brother of Hammaad ibn Yazeed, has
some weakness. Al-Haafiz said concerning him in al-Taqreeb: he is
sadooq (truthful) but confused. Al-Dhahabi said in al-Mizaan: Yahya
ibn Sa'eed said: (he is) weak.Al-Sa'di said: It is not evidence; they
regard his hadeeth as weak. Al-Nasaa'i and others said: He is not
strong. Ahmad said: There is nothing wrong with him; Yahya ibn Sa'eed
did not like him.
2 – The report is mawqoof and stops at 'Aa'ishah, and it is not
attributed to the Prophet (peace and blessings of Allaah be upon him).
Even if it were saheeh it would not count as evidence, because it may
be that it comes under the heading of ijtihaad of some of the Sahaabah
who may make a mistake or get it right, so we are not obliged to
follow it.
3 – Abu'l-Nu'maan is Muhammad ibn al-Fadl who is known as 'Aarim.
Although he is thiqah (trustworthy), he became confused towards the
end of his life. Al-Haafiz Burhaan al-Deen al-Halabi narrated it in
al-Ightibaat bi man rumiya bi'l-Ikhtilaat following Ibn al-Salaah who
mentioned him among the confused in his book al-Muqaddimahand said:
The ruling concerning them is that the hadeeth of those who learned
from them before they became confused may be accepted, but it may not
be accepted from those who learned from them after they became
confused or those concerning whom it is not known whether theylearned
from him beforehe became confused or after.
I (al-Albaani) say: it is notknown whether al-Daarimi heard this
report before he becameconfused or after, so it isnot acceptable and
cannot be quoted as evidence.
Shaykh al-Islam Ibn Taymiyah said, refuting al-Bakri: The report
narrated from 'Aa'ishah (may Allaah be pleased with her) about the
opening of a hole towards the sky so that rain could fall (onto the
grave of the Prophet (peace and blessings of Allaah be upon him)) is
not saheeh, and its isnaad is not proven. Among the things which prove
that it is false is the fact that during the lifetime of 'Aa'ishah the
house did not have any opening, rather it remained as it was during
the life of the Prophet (peace and blessings of Allaah be upon him):
some of it was roofed over and some of it was open, andthe sun used to
shine into it, as it is proven in al-Saheehayn from 'Aa'ishah that the
Prophet (peace and blessings of Allaah be upon him) used to pray 'Asr
with the sun shininginto her room when the shadow had not yet
appeared. The apartment remained likethat until al-Waleed ibn 'Abd
al-Malik expanded the mosque when he was governor, at which time the
apartments were added to the mosque of the Prophet (peace and
blessings of Allaah be upon him). At that time the room in which the
Prophet (peace and blessings of Allaah be upon him) is buried was
incorporatedinto the mosque and a high wall was built around the
apartment of'Aa'ishah which containsthe Prophet's grave. After that
the opening was made so that peoplecould enter it when necessary in
order to clean it. As for the opening being made during 'Aa'ishah's
lifetime, this is an obvious lie. End quote.
Secondly:
This hadeeth is not prooffor what the extreme Sufis believe about it
being permissible to seek rain by the help of the Prophet Muhammad
(peace and blessings of Allaah be upon him). Youcannot find in the
hadeeth anything whichindicates that, by any stretch of the
imagination. The most that can be said is that it shows how Allaah
honoured his Prophet (peace and blessings of Allaah be upon him) after
he died, as al-Daarimi described in his Musnad in the chapter heading
under which he included this hadeeth. This is the blessing of his pure
bodyand his honour before Allaah. But that does not mean that it is
permissible for the Muslims to go to him andseek his help whilst he
isin his grave. The Sahaabah (may Allaah bepleased with them) did not
do that, rather they opened a hole in the roof of his room so that it
might be directly opento the sky, but none of them asked the Prophet
(peace and blessings of Allaah be upon him) for rain, and they did not
speak to him concerningthat.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in
Iqtida' al-Siraat al-Mustaqeem (p. 338)
Going to graves to offer supplication beside them, and seeking a
response to du'aa' offered there more than du'aa's offered elsewhere,
is something that was not prescribed by Allaah or His Messenger, and
was not done by any of the Sahaabah, Taabi'een or imams of the
Muslims. It was not mentioned by any of the earlier scholars or
righteous men. Rather most of what has been narrated concerning that
comes from some of the later figures, after the second century (AH).
The companions of the Messenger of Allaah (peace and blessings of
Allaah be upon him) were faced with drought several times, and other
calamities befell them, but did theycome and seek rain and seek help
at the grave ofthe Prophet (peace and blessings of Allaah be upon
him)?
Rather 'Umar went out with al-'Abbaas and sought rain through him,
i.e. through his du'aa'; he did not pray for rain by the grave of the
Prophet (peace and blessings of Allaah be upon him).
Indeed it was narrated from 'Aa'ishah (may Allaah be pleased with her)
that she uncovered he grave of the Prophet (peace and blessings of
Allaah be upon him) so that rain might fall on it, because it (rain)
is a mercy, but she did not pray for rain there, or seek divine help
there. End quote.
Thus it is clear that thereis no evidence in this report for the Sufis
that it is permissible to seek help from the Messenger(peace and
blessings of Allaah be upon him) or to seek to draw closer toAllaah by
means of him or his status.
And Allaah knows best.
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