Articles Tawassul and Istegatha Tawassul Refutation Series (Athar of Abu Ayub Al Ansaree RA)
/ 110
1. From Omar RA
2. From Ibn e Abbas RA
3. From Maysara RA
Refutation of Route no: 1 (Omar bin Khattab ra)
It was narrated by al-Haakim via ‘Abd-Allaah ibn Muslim al-Fahri (who said), Ismaa’eel ibn Muslimah narrated to us, ‘Abd al-Rahmaan ibn Zayd ibn Aslam told us, from his father, from his grandfather, from ‘Umar ibn al-Khattaab (may Allaah be pleased with him), that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “When Adam committed his sin…”
Al-Haakim said: This hadith has an authentic chain and it is the first hadith of Abdur Rahman ibn Zayd ibn Aslam which I mention in this book [al-Mustadrak ala Sahihayn (2:651, Hadith No. 4228)].
Reply
Defects in Chain
1. This hadith is fabricated or severely weak
2. Abdul Rahman bin Zaid bin Aslam is severely weak
3. Abdullah bin Aslam al Fahiree is not Known
Evidence for this claim is as follows
1. This hadith is fabricated or severely weak
a) Al-Dhahabi said, in Talkhees al Mustadrak criticizing the words of al-Haakim.
بل موضوع، وعبد الرحمن واهٍ، وعبد الله بن أسلم الفهري لا أدري من ذا
“Rather it is fabricated and ‘Abdur-Rahmaan is severely weak, and as for ‘Abdullaah ibn Aslam al-Fihree, then I do not know who he is.”
Note: Some of the extreme sufis in thier ignorance said Hafiz Dahabee excepted this hadith, and they quote this az-Zarqani said
قال فيه الحافظ الذ هبي: عليك به فإنه كله هدى ونورComment: This is like jews, taking one verdicts and leaving other verdicts, Its like i say the people of Pakistan are nice, but i take a specific person i.e Amir that he is a liar. Now these are not contradicting statements, same is the case with dahabi, he himself is praising dalail al nabuwwah as a whole but he is criticising specific narration.
b) Imam Al-Haakim himself said in same Al-Mustadrak regarding same chain i.e
عبد الرحمن بن زيد بن أسلم ، عن أبيه ، عن جده ، عن عمر بن الخطاب
he said
والشيخان رضي الله عنهما لم يحتجا بعبد الرحمن بن زيد بن أسلم
Shaykhaan (Bukhari and Muslim) RadhiAllahanhuma did not take evidence from Abdul Rahman bin Zaid bin Aslam.[Al Mustadrak, Kitan Muarifat Sahaba, hadith no: 5479]
Source: http://main.islamweb.net/newlibrary/display_book.php?idfrom=5306&idto=5307&bk_no=74&ID=2335
Imam al-Hakim also said
عبد الرحمن بن زيد بن أسلم روى عن أبيه أحاديث موضوعة
Abdul Rahman Bin Zain Bin Aslam narrated fabricated Ahadeeth from his Father [Al Mudakhal Vol 1 page 154] And note that this hadeeth is also from his father. So According to Hakim this hadeeth is not authentic.
Lastly Imam Al-Hakim himself authenticated another words which are from Ibn Abbas ra and they are contradicting fabricated hadith of Tawassul
Ibn Abbas ra said
Then Adam received from his Lord Words.Adam said, 'O Lord! Did You not created me with Your Own Hands' He said, 'Yes.' He (Adam) said, 'And blow life into me' He(Allah)said, 'Yes.' He (Adam) said, 'And when I sneezed, You said, 'May Allah grant you His mercy.' Does not Your mercy precede Your anger' He was told, 'Yes.' Adam said, 'And You destined me to commit this evil act' He was told, 'Yes.' He said, 'If I repent, will You send me back to Paradise' Allah said, 'Yes.
[Authenticated by al-Hakim in al-Mustadrak (3/545) and ad-Dahabee agreed with him. Ibn Jareer Tabri and Ibn Katheer in their commentary of al-Qur`an 2:37, Ibn Katheer said ''Similar is reported from Al-'Awfi, Sa'id bin Jubayr, Sa'id bin Ma'bad, and Ibn 'Abbas. Al-Hakim recorded this Hadith in his Mustadrak from Ibn Jubayr, who narrated it from Ibn 'Abbas. Al-Hakim said, "Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it.'']
Comment: Alhumdulillah it is cleared that even Hakim never said 2:37 means Adam peace be upon him sought tawassul, in fact he agreed with what Ibn Abbas ra said, Dahabee also agreed with him plus Ibn Katheer also accepted this narration and endorsed the words of Al-Hakim..
c) Al-Bayhaqi said after mentioning this hadeeth in Dalail al Nabuwwah:
‘Abd al-Rahmaan ibn Zayd ibn Aslam is the only one who narrated it with this isnaad, and he is weak). |
Note: Some of the sufis say Behaqi accepted this narration to be authentic because he said
وعادتي في كتبي المصنفة في الأصول والفروع الاقتصار من الأخبار على ما يصح منها دون ما لا يصح أو التمييز بين ما يصح منها ومالا يصح ليكون الناظر فيها من أهل السنة على بصيرة مما يقع الاعتماد عليه لا يجد من زاغ قلبه من أهل البدع عن قبول الأخبار مغمزاً فيما اعتمد عليه أهل السنة من الآثار
My procedure is that I rely only on "SAHIH REPORTS" from all the books on Usool and Faroh and I have "REJECTED THOSE WHICH ARE NOT SAHIH" and my way is to "Distinguish sahih from non-Sahih" so anyone from Ahlus Sunnah who has sight over reports can "TRUST THEM" and one from Ahlul Bidah who has disease in his heart will consider such reports as "LOW GRADED" which have been accepted by Ahlus Sunnah. [Dalail al Nabuwah (1/47)]
Comment: Beyhaqi himself said and I have "REJECTED THOSE WHICH ARE NOT SAHIH" and my way is to "Distinguish sahih from non-Sahih" and we know that Bayhaqi himself rejected the narration of Adam peace be upon him by saying "'Abd al-Rahmaan ibn Zayd ibn Aslam is the only one who narrated it with this isnaad, and he is weak" Even if Bayhaqi rah did not show his Jarha on the narration, Student of knowledge must always see the chain of narrators because apart from Bukhari and Muslim no other book is fully authentic, and some scholars even criticised very few narrations of Bukhari and Muslim May Allah guide these sufis ameen.
Source: www.al-eman.com/Islamlib/viewchp.asp?BID=251&CID=6&SW=قوائم#SR1
Comment: Hafiz Ibn Katheer supported the stance of Ahlus Sunnah in his Tafsir of Qur`an as quoted above, he clearly quoted tabiyeen who said these were the words Adam a.s spoke ""Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers"
e) Hafiz Noor ud din Haythamee said
: رواه الطبراني في " الأوسط " و" الصغير " وفيه من لم أعرفهم .
"It was narrated by al-Tabarani in al-Awsat and it contains one whom I do not know."[Majma az-Zawaid 8/253]
Source: www.al-eman.com/Islamlib/viewchp.asp?BID=272&CID=124&SW=13917#SR1
f) Shaykh al-Islam Ibn Taymiyah said in al-Qaa'idah al-Jaleelah fi'l-Tawassul wa'l-Waseelah (p. 69):
ورواية الحاكم لهذا الحديث مما أنكر عليه ، فإنه نفسه قد قال في كتاب "المدخل إلى معرفة الصحيح من السقيم" : عبد الرحمن بن زيد بن أسلم روى عن أبيه أحاديث موضوعة لا يخفى على من تأملها من أهل الصنعة أن الحمل فيها عليه ، قلت : وعبد الرحمن بن زيد بن أسلم ضعيف باتفاقهم يغلط كثيراً
Al-Haakim's narration of this hadeeth is something for which he was denounced, and he himself said in his book al-Madkhil ila Ma'rifat al-Saheeh 'an al-Saqeem:
'Abd al-Rahmaan ibn Zayd ibn Aslam narrated fabricated ahaadeeth from his father, and it is obvious to any competent hadeeth scholar that he is the one to blame for fabricating ahaadeeth. I say: 'Abd al-Rahmaan ibn Zayd ibn Aslam is da'eef (weak) because he made a lot of mistakes.(end)
g) Hafiz Jalal ud din as-Suyuti said:
الحديث البيهقى والطبرانى من حديث عمر بسند ضعيف
This hadith is in Behaqi, At-Tabrani the hadith of Umar with weak chain[Manahil us-Safa fe Takhreej ahadith as-Shifa page no: 94 no: 381 Dar al Janan]
Scan: https://lh3.googleusercontent.com/-6w4sILDT8ks/TeXxw2LO8SI/AAAAAAAAAZI/aYyLgNV0nD4/s400/untitled.JPG
Comment: Some of the sufis say Jalal ud din Suyuti declared this hadith to be authentic which is blatant lie because In Tafsir Jalalayn they supported stance of Ahlus sunnah
Tafsir Jalalyan under 2:37
Thereafter Adam received certain words from his Lord, with which He inspired him (a variant reading [of Ādamu] has accusative Ādama and nominative kalimātu), meaning they [the words] came to him, and these were [those of] the verse Lord, we have wronged ourselves [Q. 7:23], with which he supplicated, and He relented to him, that is, He accepted his repentance; truly He is the Relenting, to His servants, the Merciful, to them.(end quote)
Even if these people do not want to agree then let me quote Jalal ud Din Suyuti who clearly went against these extreme sufis as far as tawassul and istegatha is concerned.
Jalal ud din suyuti clearly said in his work :الأمر بالاتباع والنهي عن الابتداع -السيوطي Under the Chapter تعظيم الأماكن التي لا تستحق التعظيم (Veneration of those places which are not applicable for veneration)
First he replied those who say that our prayers are accepted at these places or graves or shrines etc He replied by sayingOn page 139 he said
فإن قصد القبور للدعاء رجاء الإجابة فمنهي عنه، وهو إلى التحريم أقرب. والصحابة رضي الله
عنهم - وقد أجدبوا مراتٍ - ودهمتهم نوائب بعد موته (، فهلا جاءوا فاستسقوا واستغاثوا عند قبر
النبي ( وهو أكرم الخلق على الله عز وجل، بل خرج فيهم سيدنا عمر بن الخطاب رضي الله عنه
بالعباس عم النبي ( إلى المصلى فاستسقى به، ولم يستسقوا عند قبر النبي (.
فاقتد أيها المسلم إن كنت عبد الله بسلفك الصالح، وتحقق التوحيد الخالص؛ فلا تعبد إلا الله، ولا
تشرك بربك أحداً، كما أمر الله تعالى بقوله: (فإياي فاعبدون)، وقال تعالى: (فمن كان يرجو لقاء ربه
فليعمل عملاً صالحاً ولا يشرك بعبادة ربه أحداً). فلا تعبد إلا إياه ولا تد ع إلا هو، ولا تستعن إلا به،
فإنه لا مانع ولا معطي ولا مضار ولا نافع إلا هو سبحانه وتعالى، لا إله إلا هو عليه توكلت وإليه
أنيب
For Verily visiting the graves with the intention that our prayers will be accepted is not allowed and it is closer to Haram. Sahaba faced so many difficulties after the death of Prophet (peace be upon him) drought came to them,........ so Why didn't they come to the grave of Prophet of Allah? Why they didn't request him (peace be upon him) for rain? Why they didn't call at his grave? Prophet (SAW) is the highest of the creation in the sight of Allah. In fact at the time of drought OMAR Ra went to Eid GAH with Abbas RA and asked him to pray for rain(prayer of istesqa see Sahih bukhari for detailed athar). They never prayed near grave of Prophet (peace be upon him). O Muslim If You are follower of Allah like your Salaf as Saleh were so follow them, do Research of Correct Tauheed, Do not Worship other then Allah, Do not Make Partners of Allah. As Allah Commanded (Therefore worship Me.) and Allah says (So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.'') (end)
Comment: This book is publish by مكتبة القرآن بولاق Qahirah with the Tahqeeq of Mustafa Ashoor Also دار الكتب العلمية للنشر with the Tahqeeq of Mustafa Abdul Qadir Ata, Shaykh Mashoor bin Hasan aal Salmaan also did tehqeeq of this book Published by دار ابن القيم للنشر والتوزيع ، الدمام ، ط 1 ، 1410 هـ / 1990 م Now this is clear stance of Jalal ud Din Suyuti on tawassul and Istegatha.
h) az-Zarqani said:
تفرد به عبد الرحمن، أي: لم يتابعه عليه غيره، فهو غريب مع ضعف راويه
"Abdur Rahman is alone in narrating this, meaning he is not followed by anyone, so it is Ghareeb with the weakness of its narrator.[Sharh of Muwahib]
Scan: http://images.orkut.com/orkut/photos/OgAAAC94gVNUnpaFxcE9BjVtiER2CKu-s14Eu_9x2iCvuiaV-4ioJhZksl7WFo9SGNuL4VjQewHaejR4DplY7rsaNVIAm1T1UCaVjOiuEVP_F_j4XEI7GvZg1s_7.jpg
i) Hafidh Ibn Hajar Asqalani said:
عبد الله بن مسلم أبو الحارث الفهري روى عن اسماعيل بن مسلمة بن قعنب عن عبد الرحمن بن زيد بن سلم خبرا باطلا فيه يا آدم لولا محمد ما خلقتك رواه البيهقي في دلائل النبوة
قلت لا أستبعد أن يكون هو الذي قبله فإنه من طبقته)
Abdullah bin Muslim abu-Al Harith al-Faheree narrated from Ismaeel bin Muslama bin Qa`nib from Abdul Rahman bin Zaid bin Aslam A baseless and futile narration.in which (Allah says) "O Adam and were it not for Muhammad I would not have created you" Narrated by al-Behaqi in Dalail an-Nabuwwah
I say:“And I do not think it to be unlikely that he is one and the same person as the one just quoted since he is of the same le vel and time.”(end quote Lisan al-Meezan Vol 5 page 12 no: 4462]
Comment: Muhadditheen always make their rulings by watching all the routs of hadith, If it was not fabricated Ibn Hajar would never say the hadith is Baseless.
j) Al-Albaani add after quoting Ibn Hajar Asqalani
والذي قبله هو عبد الله بن مسلم بن رُشيد، قال الحافظ: ذكره ابن حبان، متهم بوضع الحديث، يضع على ليث ومالك وابن لهيعة، لا يحل كتب حديثه، وهو الذي روى عن ابن هدية نسخة كأنها معمولةThe narrator whom he spoke of before him was 'Abdullaah ibn Muslim ibn Rushayd, about whom al-Haafidh said: "Ibn Hibbaan mentions him, he is accused of fabricating ahaadeeth. He fabricates narrations which he attributes to Layth, Maalik and Ibn Lahee'ah. It is not permissible to write down his ahaadeeth. He is the one who narrated a manuscript of hadeeth from Ibn Lahee'ah, and it seems to be something deliberately invented."[al-Silsilah al-Da'eefah, no: 25 where he declared it to be fabricated]
k) Ali Bin Muhammad bin Iraq al-Kinani (907 h-963 h) said
( 105 ) عبد الله بن مسلم الفهرى عن إسماعيل بن مسلم بن قعنب عن عبد الرحمن بن زيد بن أسلم بخبر باطل
Abdullah bin Muslim abu-Al Harith al-Faheree narrated from Ismaeel bin Muslama bin Qa'nib from Abdul Rahman bin Zaid bin Aslam A baseless and futile narration [Tanzih us Shari’ah al-Marfooa an ahadeeth Shia al Modhuaa” vol 1 page 76]
2. Abdul Rahman bin Zaid bin Aslam is severely weak
His hadeeth from his father is Nothing [Ibne abdul Hadi in Sarim al Manki FeRadd al Subki page 50]
And this hadeeth is also from his father.
b) Nisaee Said Weak Madni (Daeef Madni) (Al duafa wal Matrookeen page 66)
c) Ibn Hibbaan said in Majroheen vol 2 page 57:
d) Tirmidhee said
(وعبدُ الرحمَن بنُ زَيْدِ بنِ أسْلَمَ ضَعِيفٌ في الحَديثِ، ضَعفَهُ أحمدُ بنُ حَنْبَلٍ وعليّ بنُ المَدِينيّ وغيْرُهُما مِنْ أهلِ الحَديثِ، ِ
source:
http://ar.wikisource.org/wiki/سنن_الترمذي/كتاب_الزكاة_(2)
e) Ibne Abdul Hadi said
ضعيف غير محتج به عند أهل الحديث
He is weak, he is not evidence among People of hadeeth[Sarim al manki page 50] then he quoted jarah from Muhadditheen that he is fabricator of hadeeth and his ahadeeth from his father are fabricated. (this hadeeth of Adam AS is also from his father)
وأما عبد الرحمن بن زيد بن أسلم فهو ضعيف غير محتج به عند أهل الحديث ، قال الفلاس : لم أسمع عبد الرحمن بن مهدي يحدث عنه ، وقال أبو طالب عن أحمد بن حنبل : ضعيف ، وقال عباس الدوري عن يحيى بن معين :ليس حديثه بشيء ، وقال البخاري وأبو حاتم الرازي ضعفه علي بن المديني جداً ؛ وقال أبو داود وأبو زرعة والنسائي والدارقطني : ضعيف ، وقال ابن حبان : كان يقلب الأخبار ؛ وهو لا يعلم حتى كثر ذلك في روايته من رفع المراسيل وإسناد الموقوف فاستحق الترك( ) .
وقال الحاكم أبو عبد الله : روى عن أبيه أحاديث موضوعة لا يخفى على من تأملها من أهل الصنعة أن الحمل فيها عليه ، وقال ابن خزيمة : عبد الرحمن بن زيد ليس ممن يحتج أهل الحديث بحديثه ؛ وقال الحافظ أبو نعيم الأصبهاني : حدث عن أبيه لا شيء ، وقال محمد بن عبد الله بن عبد الحكم سمعت الشافعي يقول : ذكر رجل لمالك حديثاً فقال : من حدثك عن أبيه نوح .
وقال الربيع بن سليمان سمعت الشافعي يقول :؛ سأل رجل عبد الرحمن بن زيد بن أسلم ، حدثك أبوك عن أبيه عن جده أن سفينة نوح طافت بالبيت وصلت ركعتين ؟ قال : نعم فقد تكلم في عبد الرحمن بن زيد جماعة آخرون غير من ذكرنا وسيأتي الكلام عليه مستوفي في موضع آخر إن شاء الله تعالى .
f) Ibne Jozi mentioned him in Dhuafa wal Matrookeen and Said
3. Abdullah bin Muslim al Fahiree is not Known
And regarding 2nd narrator al-Fihree, a) adh-Dhahabee said in al-Meezaan and quotes this very same hadeeth and then says:
عبد الله بن مسلم أبو الحارث الفهري روى عن اسماعيل بن مسلمة بن قعنب عن عبد الرحمن بن يزيد بن سلم خبرا باطلا فيه يا آدم لولا محمد ما خلقتك رواه البيهقي في دلائل النبوة
Abdullah bin Muslim abu-Al Harith al-Faheree narrated from Ismaeel bin Muslama bin Qa'nib from Abdul Rahman bin Zaid bin Aslam A baseless and futile narration.in which (Allah says) "O Adam and were it not for Muhammad I would not have created you" Narrated by al-Behaqi in Dalail an-Nabuwwah[Meezan al aitedaal vol 2 page 199]
The same is said by b) al-Haafidh Ibn Haajr in al-Lisaan al-Meezan quoted above
Some of the sufis say Imam Qadhi Iyaad (rah) narrated it under Chapter No. 3 of his magnificent and world renowned book on Seerah i.e. Ash-Shifa where he said:(الباب الثالث فيما ورد من صحيح الأخبار و مشهورها)
Chapter-Three in which i will quote "SAHIH AND FAMOUS" narrations
.
Response:
.
Qadhi Ayadh never said i will narrate all the sahih ahadith rather he said "Sahih and famous narrations" Famous can be weak, can be fabricated.That is why as-Suyuti said the chain is weak in the Takhreej of the book by Qadhi Iyadh as-Shifa page no: 94 Dar al Janan For example same chapter Fasal no: one of as-Shifa says
"Jafar bin Muhammad narrated from his father that on the day of judgment it will be said stand up if there is someone with the name of Muhammad and enter in the Jannah with the Barakah of the name"
.
'Prophet peace be upon him said If there are 1 or 2 or 3 persons with the name of Muhammad in the house they have no fear"[As-Shifa chapter 3 Fasal one page 156-157 of urdu translation]
.
Comment Now i ask them to accept this hadeeth to be authentic, if this is authentic then i tell you, there are so many people with the name of Muhammad but they are corrupt, surely above hadith is fabrication but it was famous and Qadhi ayadh mentioned in it. That is why Imam Dahabee said regarding Qadi Iyad in Siyar A'lâm al-Nubalâ'. In his biographical entry on al-Qâdî 'Iyâd Vol 20 Page 216, he writes:
.
"His writings are valuable and one of his best works would have been his book al-Shifâ' had it not been filled with fabricated ahadîth."
.
Comment: No where Qadhi Ayadh is saying This hadith is authentic i challenge if all the ahdith in this chapter are authentic then prove all the ahadith in this chapter to be authentic and show me where Qadhi said hadith is authentic?see the article ""Shifa" of Qadi 'Iyad refuting the Bralwi creed"
http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=124
Recommended Links
A Must see and Beautiful reply on Lies and deception about the narration of Adam doing Tawassul by the Prophet (saw)
http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=128
And see here the Magnificent reply here See under S i x t h Hadeeth: From ‘Umar ibn al-Khattaab from the Prophet
http://abdurrahman.org/tawheed/tawassul-albaani.htm
also see this Beautifully explained this hadith and Provided evidence directly from Quran that this fabricated hadeeth is also contradicting Quran
http://www.islamqa.com/en/ref/60041/
Refutation of Route no: 2 (Saying of Ibne Abbas ra)
The Athar
حدّثنا علي بن حمشاذ العدل إملاء ، ثنا هارون بن العباس الهاشمي ، ثنا جندل بن والق ، ثنا عمرو بن أوس الأنصاري ثنا سعيد بن أبي عروبة ، عن قتادة ، عن سعيد بن المسيب ، عن ابن عباس رضي الله عنهما قال: أوحى الله إلى عيسى عليه السلام: يا عيسى آمن بمحمد وأمر من أدركه من أمتك أن يؤمنوا به، فلولا محمد ما خلقت آدم ولولا محمد ما خلقت الجنة ولا النار، ولقد خلقت العرش على الماء فاضطرب فكتبت عليه لا إله إلا الله محمد رسول الله فسكن.
هذا حديث صحيح الإسناد ولم يخرجاه
Translation: Ibn Abbas (ra) narrates that Allah inspired Isa (a.s) saying O Isa, believe in Muhammad (salallaho alaihi wasalam), and whosoever form your Ummah finds him should believe in him, If I had not created Muhammad (salallaho alaihi wasalam) then I would not have created Adam, If not for him I would not have created the paradise and hell, When I made the throne on Water, it started to shake, I wrote La Ilaha Il Allah Muhammad ur Rasul Ullah, due to which it became still [Imam Hakim in Mustadrak ala Sahihayn, Volume No. 2, Page No. 609, Hadith No. 4227]– Imam Hakim after narrating it said: This Hadith has Sahih chain.
Reply
I am surprised how can they use this hadith in evidence to proof of tawassul? as it is mentioned in ahlus-sunna website in tawassul article. There is nothing like tawassul in this narration, secolndly this hadith is also fabricated
Defects in Chain
1. Qatadah is Mudallis and Narrating from (AN)
2. Amr bin Aws al Ansaree is Unknown,
3. Imam Ibne Tamiyah, Imam Dahabee, Imam Ibne Hajar, Shaykh Al banee etc said its Fabricated
Defect no: 1 Qatadah is Mudallis and Narrating from (AN)
Qtadah Is Mudallis as mentioned by a) Ibn e Hajar asqalani in Tabqat ul Mudalliseen 3/92
b) Imam Hakim himself said Qatadah is Mudallis
قتادة على علو قدره يدلس
in very same Mustadrak al Hakim vol 1 page 233 no: 816
source of Mustadrak http://www.sonnaonline.com/Hadith.aspx?HadithID=519484
also Hakim said he is Mudallis in Muarifat al Aloom al Hadeeth page no: 103
Comment: Hakim never Authenticated hadeeth but he said chain is authentic (which is his tasahul), when Hakim himself said Qatadah is mudallis and in Narration Qatadah is narrating from the mode (AN) how can he authenticate hadeeth??
Defect no: 2. Amr bin Aws al Ansaree is Unknown
Zarqani saidSahaha Al-Hakim, Subki agreed with him in Shifa as-Siqam and Bulqini in his Fatawa.. Dahabee said in this chain Amar bin aws I don't know who is he.Sharh of “Mawahib” vol 1 page 86]
a) Hafiz Dahabee said
He is Unknown, and after that Dahabee mentioned same narration from the book Al Mustadrak and said it is fabricated.[Meezan al Aitedaal no: 6330]
b) Hafiz Ibne Hajar Asqalani Agreed with Imam Ad Dahabee in Lisan al Meezan no: 5778
c) Al-Dhahabi followed Al Hakim in Talkhees al Mustadrak
أظنه موضوعاً على سعيد
I believe it is fabricated and falsely attributed to Sa’eed.
d) Shaykh Al bani ra said
There is no basis for it. [Silsilah ahadeeth al Daeefa no: 280]
e) Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked:
Is the hadeeth which some people quote – “Were it not for you, Allaah would not have created the Throne or the Kursiy or the earth or the heavens or the sun or the moon or anything else” saheeh or nor?
He replied:
Muhammad (peace and blessings of Allaah be upon him) is the leader of the sons of Adam, and the best and noblest of creation, hence some people say that Allaah created the universe because of him, or that were it not for him, Allaah would not have created the Throne or the Kursiy or the earth or the heavens or the sun or the moon.
But this hadeeth that is narrated from the Prophet (peace and blessings of Allaah be upon him) is neither saheeh (sound) nor da’eef (weak), and it was not narrated by any scholar in a hadeeth from the Prophet (peace and blessings of Allaah be upon him). Neither was it known from the Sahaabah. Rather it is the words of one who is unknown.[Majmoo’ al-Fataawa, 11/86-96.]
Refutation of Route no: 3 (from Maysara ra)
The Athar
حدثنا أبو جعفر محمد بن عمرو حدثنا احمد بن اسحاق بن صالح ثنا محمد ابن صالح ثنا محمد بن سنان العوفى ثنا ابراهيم بن طهمان عن يزيد بن ميسرة عن عبد الله بن سفيان عن ميسرة قال قلت يا رسول الله متى كنت نبيا قال لما خلق الله الأرض واستوى إلى السماء فسواهن سبع سموات وخلق العرش كتب على ساق العرش محمد رسول الله خاتم الأنبياء وخلق الله الجنة التى أسكنها آدم وحواء فكتب اسمى على الأبواب والأوراق والقباب والخيام وآدم بين الروح والجسد فلما أحياه الله تعالى نظر الى العرش فرأى اسمى فأخبره الله انه سيد ولدك فلما غرهما الشيطان تابا واستشفعنا باسمى إليه .
Narrated by Maysara (ra), I asked: "O Messenger of Allah, when were you [first] a Prophet?" He replied: "When Allah created the earth ‘Then turned He to the heaven, and fashioned it as seven heavens’(2:29), and created the Throne, He wrote on the leg of the Throne: "Muhammad the Messenger of Allah is the Seal of Prophets" (Muhammadun Rasûlullâhi Khâtamu al-Anbiyâ'). Then Allah created the Garden in which He made Adam and Hawwa' dwell, and He wrote my name on the gates, its tree-leaves, its domes and tents, at a time when Adam was still between the spirit and the body. When Allah Most High instilled life into him he looked at the Throne and saw my name, whereupon Allah informed him that 'He [Muhammad SAWS] is the liege-lord of all your descendants.' When Satan deceived them both, they repented and sought intercession to Allah with my name."[Ibn Jawzi in Al Wafa bi Ahwaal lil Mustafa, Page No. 26, Published by Dar ul Kutab al Ilmiyyah]
Reply
This hadeeth with these words are not any other book , its not in sunan, not in sahiyen, not in any of the book accept al wafa of Ibn Jozi. Muhammad bin Yusuf al-Salihi who is historian of 10th century said about hadith from Maysra al-Fajr
وروى ابن الجوزي بسند جيد لا بأس به
Narrated by Ibn Jawzi (rah) with good chain, there is nothing wrong in it [Subul al-Huda wal Rashhad, Volume No.1, Page No. 86 – Dar ul Kutb al iLmiyyah]
Note that this is asool al hadith if chain is authentic that does not mean hadith is also authentic,
Al-Haafiz ibn al-Salaah (may Allaah have mercy on him) said:" قولهم : ( هذا حديث صحيح الإسناد أو حسن الإسناد ) دون قولهم : هذا حديث صحيح أو حديث حسن لأنه قد يقال : هذا حديث صحيح الإسناد ، ولا يصح لكونه شاذا أو معللا "
When they say "This hadeeth has a saheeh isnaad or a hasan isnaad" instead of "this is a saheeh hadith or a hasan hadithth", that is because it may be said that this hadeeth has a saheeh isnaad but it is not saheeh per se because it is shaadhdh (odd) or mu'allal (faulty). [Muqaddimah fi 'Uloom al-Hadeeth (p. 23)]
Above hadith is clearly odd (shaz) because see the red bold arabic in the hadeeth the narrator is Muhammad bin Sanan, Only Muhammad bin Saleh Narrated these odd words from him. Where as these are the authentic words from Maysara "(Maysara al Fajr asked asked from Prophet "when were you a Prophet?" to which he replied, "while Adam was between the spirit and the body"see Syar Ailam al Nubala Vol 7 page 384) and there are no words of tawassul in all other narrations. These are the narrators who narrated from Muhammad bin Sanan these later words and they opposed Muhammad bin Salih in the words of twassul. Imam Bukhari, Ahmad bin Ishaq, Ahmad bin Dawood al-Makki, Ahmad bin Muhammad bin Salma al-Anzi, Hafs bin Umar al-Raqi, Muhammad bin Ayyub bin Yahya, Muhammad bin Ghalib bin Tamtaam, Muhammad bin Yunas bin al-Mubarak al hol. All of these narrated from same Muhammad bin Sanan. Plus this hadeeth is oppoing Qur`an as i will prove further
see details from here: http://www.ahlalhdeeth.com/vb/showthread.php?t=24050
So these eight narrators oppose one single narrator plus There are other routs other than Maysara ra of this hadith and they also oppose the hadith of Muhammad bin Salih
Authentic hadith in Tirmidhi from Abu huraira Ra clears this issue.قالوا يا رسول الله متى وجبت لك النبوة قال وآدم بين الروح والجسد
Prophet (SAW) was asked, "when was the Prophethood made obligatory for you" to which he replied, "while Adam was between the spirit and the body" [At-Tirmidhee chpt. 'The virtues of the Prophet (SAW)' (vol. 10 of the commentary of al-Mubaarakfooree.)]
Words from Musnad Ahmad and others
Prophet peace be upon him said
"I was written as a Prophet in the presence of Allaah while Adam was intertwined in his clay."[Musnad Ahmad 4/127,128, Sharah As Sunnah 13/207 and in the Saheehs of al-Haakim and ibn Hibbaan]
Let us Understand it with Imam al Behaqi
He said
قوله صلى الله عليه وسلم: "إني عند الله في أمّ الكتاب لخاتم النبيين وان ءادم لمنجدل في طينته" يريد انه كان كذلك في قضاء الله وتقديره قبل أن يكون أبو البشر وأوّل الأنبياء صلوات الله عليهم"
And what is meant by Prophet Muhammad Peace and blessings be upon Him "I was written [in Umm Al-Kitab] in Allah's presence as the Seal of the Prophets, while Adam was still kneaded in his clay" is that he was destined and decreed by Allah even before the father of Man and the first of Messenger's Salawat Allah 'alaihim.[Dalael Al-Nubuwah 1/81]
Coming back to the criticism
a) Shaykh Abdulrahman Al-Faqeeh says regarding this hadith:
وأما قوله إسناده جيد فليس بصحيح كما سبق بل هو شاذ منكر بهذا اللفظ من حديث ميسرة
"... as for him (Al-Ghumari) saying it is Jayid (good): that is not correct, rather it is Shaaz Munkar (Rejected and Strange) with these wordings from the hadith of Maysarah".
and he also said
So the point is, Indeed This hadith with these words mentioned from the hadith of Maysara are not authentic in Ibn Jozi, and the text is Odd and is against all the ahadith narrated from Maysara.The possibility is mentioned by Shaykh Abu Tamiyah May Allah Protect him...
Ibn Jozi Rahimullah mentioned in printed version of Al-Wafa page 25
(Maysara al Fajr asked asked from Prophet "when were you a Prophet?" to which he replied, "while Adam was between the spirit and the body"?
(Maysara asked from Prophet when were you a Prophet? He replied (and mentioned the previous long hadith i.e He replied: "When Allah created the earth "
So, Ibne Jozi (firstly) mentioned the hadith of Maysara with the famous words (i.e where Prophet peace be uponhim replied when adam was between spirit and body) and then he quoted from Maysara other words which are rejected.
source:http://www.ahlalhdeeth.com/vb/showthread.php?t=24050
b) Shaykh Al Bani said
منكر
c)And this Munkir odd narration is Against Quran
What makes it most likely that the text is false is the fact that the du’aa’ by which Allaah accepted Adam’s repentance is what is mentioned in Soorat al-A’raaf, where Allaah says
قَالاَ رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ
“They said: ‘Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers’”[al-A’raaf 7:23]
Ibn e Kathir Commented
وقال الضحاك بن مزاحم في قوله: { رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ ٱلْخَـٰسِرِينَ } هي الكلمات التي تلقاها آدم من ربه.
This is the supplication of Adam and Hawwa’, in which they called upon Allaah alone, and sought to draw close to Him (tawassul) by His names and attributes, and by mentioning their situation. These are words which Adam received from his Lord, then he said them and Allaah accepted his repentance, as Allaah says (interpretation of the meaning):
“Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful”[al-Baqarah 2:37](end quote)
Note: These sufis say the hadith of Adam peace be upon him is the commentary of the verse “Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful”[al-Baqarah 2:37](end quote)
Response is that, This is nothing but an utter lie because when the hadith is fabricated how can it be a Tafsir of the verse? let us see the commentaries of 2:37
a) Ibn Kathir stated
It was reported that the above Ayah is explained by Allah's statement,
(They said: "Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers.'') (7:23) as Mujahid, Sa'id bin Jubayr, Abu Al-'Aliyah, Ar-Rabi' bin Anas, Al-Hasan, Qatadah, Muhammad bin Ka'b Al-Qurazi, Khaلlid bin Ma'dan, 'Ata' Al-Khurasani and 'Abdur-Rahman bin Zayd bin Aslam have stated.
b) Tafsir Jalalyan
Thereafter Adam received certain words from his Lord, with which He inspired him (a variant reading [of Ādamu] has accusative Ādama and nominative kalimātu), meaning they [the words] came to him, and these were [those of] the verse Lord, we have wronged ourselves [Q. 7:23], with which he supplicated, and He relented to him, that is, He accepted his repentance; truly He is the Relenting, to His servants, the Merciful, to them.
Comment: So this is clearly against Qur`an and sayings of the salaf of this Ummah, No one ever believed from the first three centuries that Adam peace be upon him sought intercession to Allah with the name of Prophet's peace be upon him name."And we challenge those who said hadith is authentic. Show us from single salaf who believed this that Adam A.S made the tawassul through Prophet, Plus show us the direct Hukam of accepted muhaddith who said "This hadith is Authentic" against that we have shown 10 muhadditheen and their direct hukam plus 11th is Hakim himself who never authenticated the hadith as he himself said Abdul Rahman narrated fabricated ahadith from his father
English
http://www.islamqa.com/en/ref/60041/
http://allaahuakbar.in/ahaadeeth/12.htm
Arabic
http://www.ahlalhdeeth.com/vb/showthread.php?t=24050
