Azami 12175

Ahmad (17476) narrated it, and the wording given here is his. Abu Dawud (575), Tirmidhi (219), and Nasai (858) also narrated it. Ibn Khuzayma (1279) and Ibn Hibban (2395, 1565) graded it sahih. All of them narrated it through various chains from Yaala bin Ata, from Jabir bin Yazid bin Aswad, from his father, who narrated it. Its chain of transmission is sahih.Nawawi mentioned in Majmu (27/8) and Idah (p. 498), and Ibn Kathir in his Tafsir, a strange story from Utbi, who said, "I was sitting by the grave of the Prophet ﷺ when a Bedouin came and said, 'Peace be upon you, Messenger of Allah. I heard Allah say, "If, when they had wronged themselves, they had come to you and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah accepting of repentance and merciful" [Nisa 4:64]. I have come to you seeking forgiveness for my sin, seeking your intercession with my Lord.' Then he began to recite,'O best of those whose bones lie buried beneath the ground, the ground and the hills grew fragrant with their sweetness. May my soul be ransomed for a grave in which you dwell, in which is chastity, and in which is generosity and nobility.'Then the Bedouin left, and sleep overcame me, and I saw the Prophet ﷺ in a dream. He said, 'O Utbi, catch up with the Bedouin and give him the good news that Allah has forgiven him.'"This story is false and inconsistent, contrary to what the companions, the followers, and those who came after them in righteousness held to, down to our own day. None of the companions or those who came after them ever went to the grave of the Prophet ﷺ seeking his intercession with his Lord. Had they done so, the reports would have been transmitted widely and consistently.Utbi was the poet and storyteller Abu Abdul-Rahman Muhammad bin Ubaydullah bin Amr bin Muawiya bin Amr bin Utba bin Abu Sufyan bin Harb, the Umawi, then Utbi Basri. He was not a hadith scholar, but only a storyteller. Dhahabi mentioned that he used to drink, and that he died in the year two hundred and twenty-eight. Siyar Alam Nubala (96/11). Someone in this condition should not be quoted from except with astonishment.Bayhaqi narrated it in Shuab al-Iman (3880), saying, "Abu Ali Ruzbari informed us, Amr bin Muhammad bin Amr bin Husayn bin Baqiya related to us by dictation, Shukr Harawi related to us, Yazid Raqashi related to us, from Muhammad bin Rawh bin Yazid Basri, Abu Harb Hilali told me, saying, A Bedouin performed the pilgrimage, and when he came to the door of the masjid of the Messenger of Allah ﷺ, he made his mount kneel and tied it, then entered the masjid until he reached the grave, and stood facing the face of the Messenger of Allah ﷺ and said, 'May my father and mother be sacrificed for you, Messenger of Allah, I have come to you burdened with sins and offenses, seeking your intercession with your Lord, for He said in the decisive text of His Book, "If, when they had wronged themselves, they had come to you and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah accepting of repentance and merciful" [Nisa 4:64]. I have come to you, may my father and mother be sacrificed for you, burdened with sins and offenses, seeking your intercession with your Lord that He forgive my sins and that you intercede for me.' Then he turned and went out among the people, saying,'O best of those whose bones lie buried in the earth, the lands and hills grew fragrant with his sweetness. May my soul be ransomed for a grave in which you dwell, in which is chastity, and in which is generosity and nobility.'And in another version, the lands and hills grew fragrant with his sweetness."This includes Yazid Raqashi, who is Aban the storyteller, and he is extremely daif, and the chain contains individuals whose reliability is unknown. Hence the hadith master Ibn Abdul-Hadi said in Sarim Munki (pp. 245–247),"Bayhaqi mentioned it in his book Shuab al-Iman with an obscure chain, from Muhammad bin Rawh bin Yazid Basri, Abu Harb Hilali told me, saying, A Bedouin performed the pilgrimage, and when he came to the door of the masjid of the Messenger of Allah ﷺ, he made his mount kneel and tied it, then entered the masjid until he reached the grave, then he mentioned something similar to what was stated before. Some liars have fabricated a chain for it going back to Ali bin Abu Talib . In sum, this rejected story about the Bedouin is not something that can serve as proof. Its chain is obscure and inconsistent, and its wording is inconsistent as well. Even if it were established, it would contain no proof for what the objector seeks, and it is not appropriate to argue from such a story, nor to rely on the like of it among scholars. Success comes from Allah."