I say: This chain of transmission is weak and shrouded in obscurity. I did not recognize Ayyub al-Hilali, nor any of those below him in the chain. As for Abu Yazid al-Raqashi, al-Dhahabi mentioned him in al-Muqtaṇa fi Sard al-Kuna (2/155) without naming him, and indicated that he was unknown by saying, “He related something.” I believe he was referring to this very story.

It is an objectionable report—manifestly so. It is enough to note that it ultimately rests upon a Bedouin whose identity is unknown! Yet, regrettably, al-Hafiz Ibn Kathir mentioned it when commenting on this verse: “If only, when they had wronged themselves…” Many of the people of deviant desires and religious innovation then seized upon it, such as Shaykh al-Sabuni, who reproduced it in its entirety in his Mukhtasar (1/410). At its end, he added:

“Then the Bedouin departed, and sleep overcame me. I saw the Prophet, peace and blessings be upon him, in a dream, and he said: ‘O al-Utbi! Catch up with the Bedouin and give him the glad tidings that Allah has forgiven him.’”

In Ibn Kathir’s work, it is not attributed to any recognized hadith scholar; rather, it is merely ascribed to al-Utbi, who is unknown except through this story. It is possible that he is Ayyub al-Hilali in al-Bayhaqi’s chain of transmission.

This is a repudiated story—indeed, a false one—because it contradicts the Quran and the Sunnah. This is why the innovators constantly repeat it: it permits seeking deliverance from the Prophet, peace and blessings be upon him, and requesting his intercession after his death. This is among the most utterly baseless falsehoods, as is well known. Shaykh al-Islam Ibn Taymiyyah undertook to clarify this matter in his writings, especially in al-Tawassul wa al-Wasilah. He also discussed and rejected this story of al-Utbi; whoever wishes for further knowledge and learning should refer to it.