Did Adam (pbuh) make Tawassul through Prophet (pbuh)

Introduction:
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This article is regarding Maghfirah of Adam peace be upon him. There are certain belief of people in this regard.

1. The belief of christians

Abul Fath Muhammad Abdul Kareem Shahristani (d 548 h) said regarding the belief of christians
قالوا‏:‏ وكمال الشخص الإنساني في ثلاثة أشياء‏:‏ نبوة وإمامة وملكة وغيره من الأنبياء كانوا موصوفين بهذه الصفات الثلاث أو ببعضها والمسيح عليه السلام درجته فوق ذلك‏:‏ لأنه‏:‏ الابن الوحيد فلا نظير له ولا قياس له إلى غيره من الأنبياء و هو الذي به غفرت ذلة آدم عليه السلام وهو الذي يحاسب الخلق‏.‏
They say:… The status of Jesus Peace be upon him is above that because he is alone son, There is no match for him neither analogy can be used against him with other Prophets. He peace be upon him is the reason that Adam peace be upon him was forgiven
[الملل والنحل 2/62 وفى نسخة 1/524]

2. The belief of Shias

They say that is Adam peace be upon him sought tawassul through Prophet peace be upon him, Ali ra, Fatima ra, Hasan ra and Hussain ra and they use this fabricated hadith below.

It is stated in Durre Manthur
وأخرج ابن النجار عن ابن عباس قال ” سألت رسول الله صلى الله عليه وسلم عن الكلمات التي تلقاها آدم من ربه فتاب عليه قال: سأل بحق محمد، وعلي، وفاطمة، والحسن، والحسين، إلا تبت علي فتاب عليه
“Ibn al Najjar narrates that Ibn Abbas asked Prophet peace be upon him in connection with the above matter, and Prophet peace be upon him stated, Adam asked Allah “Through Muhammad, ‘Ali, Fatima, Hasan and Husayn, please accept my repentance. Allah (swt) then accepted his repentance”.[Tafseer Durre Manthur under the verse 2:37, mentioned by Ibn al Jawzi in his al Modhuaat 1/398] 3. The belief of sufis

They believe that Adam peace be upon him was forgiven because He peace be upon him sought tawassul Through Prophet peace be upon him and they use false ahadeeth which will be discussed in this article inshaAllah.

4. The belief of Ahlus sunnah

The belief of Ahlus sunnah is that Adam peace be upon him was forgiven because he asked directly to Allah which can be seen in the Quran and authentic ahadeeth, InshaAllah they will be discussed in this article.

Allah says

“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] .
Comment: Now here Brelvis say the words were Adam peace be upon him sought tawassul through Prophet peace be upon him and they quote the fabricated hadith. This alleged tawassul of Adam peace be upon him through Prophet peace be upon him was not known to the righteous predecessors.

Whereas, a) Ibn Jareer at-Tabri who is known to quote all the tafasir of the righteous predecessors under the verses of the Quran, He mentioned the tafsir of :

1. Ibn Zayd.
2. Ibn Abbas.
3. Qatada
4. al Hasan
5. Abi al Aaliyah
6. Saddi
7. Ubayd ibn Umair
8. Abdur Rahman ibn Yazid
9. Mujahid

But no one said it means “Tawassul of the Prophet peace be upon him”.

Same way, b) Abul Hasan al Mawardi (d 364 h) who mentioned the tafsir of Hasan, Qatada, Ibn Zaid, Mujahid and Ibn Abbas.

c) 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,Qatada,Muhammad bin Ka’b Al-Qurazi, Khaلlid bin Ma’dan,’Ata’ Al-Khurasani and ‘Abdur-Rahman bin Zayd bin Aslam stated

d) Abu Hayaan Andalusi quoted many opinion but majority says:
، قال ابن عباس والحسن وابن جبير ومجاهد وابن كعب وعطاء الخراساني والضحاك وعبيد بن عمير وابن زيد: هي
{ ربنا ظلمنا أنفسنا وإن لم تغفر لنا }
[الأعراف: 23]، الآية.
Ibn Abbas, Al-Hasan, Ibn Jubair, Mujahid, Ibn Ka`ab, Ata al-Khurasani, Zahhaq, Obaid bin Omair, Ibn Zaid said these are the words “”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)(end quote)
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He also mentioned the weak opinion at the end with seegha tamreedh (which is used for weak and fabricated narrations)
وقيل: رأى مكتوبا على ساق العرش محمد رسول الله، فتشفع بذلك فهي الكلمات
It is said: that Adam (a.s) saw written on the Shin of Throne: Muhammad is the Mesenger of Allah and he Adam (a.s) “SOUGHT INTERCESSION THROUGH IT” and “THESE ARE THE words” [in his tafsir 2:37]

Faida: Abu Hayaan Refuted Wahdatul wajud and Ibn al Arabi, He said:
ومن ذهب من ملاحدتهم إلى القول بالاتحاد والوحدة: كالحلاج، والشوذى، وابن أحلى، وابن العربي المقيم كان بدمشق، وابن الفارض. وأتباع هؤلاء كابن سبعين، والتستري تلميذه، وابن مطرف المقيم بمرسية، والصفار المقتول بغرناطة، وابن اللباج، وأبو الحسن المقيم كان بلورقة. وممن رأيناه يرمي بهذا المذهب الملعون
And from the deviants who are on ittehaad and wahdat (wahdat al wujhood) like (hussain bin mansoor) al Hallaj, ash-Shawzi, Ibn Ahlli Ibn al arabi who lived in damishq, ibn e faraz and their followers, example ibn e sibieen and his student tistaree, the one who lived in marsiya ibn e matraf and who was killed in gharnatah al safaraa, ibn al balaaj and the one who lived in lawrqa abul hasan and we saw them on this Mal’oon Madhab. [Tafsir al Bhr al Muheet li Ibn Hiyaan, under Surah al Maidah verse 17]

e) al-Qurtubi also mentioned the opinion of Sahaba and Tabiyeen first and then he said:
It is said by a group that Adam (a.s) saw written on the Shin of Throne: Muhammad is the Mesenger of Allah and he Adam (a.s) “SOUGHT INTERCESSION THROUGH IT” and “THESE ARE THE words[Tafasir al Qurtubee under the verse 2:37]

f) Tafsir Jalalayn says
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.[Tafsir of 2:37]

g) alAlusi also mentioned the authentic stance of sahaba and tabiyeen first and then quoted the hadith of Adam aleh salam with the seegha tamreedh (i.e. the mode of doubt used for weak opinions).

والمروي في المشهور عن ابن عباس رضي الله تعالى عنهما، أن هذه الكلمات هي
{ رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا }
[الأعراف: 23] الآية، وعن ابن مسعود أنها: سبحانك اللهم وبحمدك، وتبارك اسمك، وتعالى جدك، لا إله إلا أنت، ظلمت نفسي فاغفر لي، فإنه لا يغفر الذنوب إلا أنت. وقيل: رأى مكتوباً على ساق العرش، محمد رسول الله فتشفع به، وإذا أطلقت الكلمة على عيسى عليه السلام، فلتطلق الكلمات على الروح الأعظم، والحبيب الأكرم صلى الله عليه وسلم، فما عيسى، بل وما موسى، بل وما.. وما.. إلا بعض من ظهور أنواره، وزهرة من رياض أنواره، وروي غير ذلك.
[Tafsir Ruh al Mani 2:37]

No one said that the Companions had this opinion that Adam peace be upon him sought tawassul through Prophet peace be upon him. The opinion of the Companions and Tabiyeen is what scholars mentioned first. I believe this short reply is enough to refute their claim because when Qur’an and Tabiyeen say something else then how can we believe with fabricated narrations of shias and brelvi clan? Still i am going to refute them because of some requests otherwise they are not worth for reply.
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There are two routs but they cleverly showed third rout of Ibn Abbas ra (as it is in their website www.ahlus-sunna.com in the article of Tawassul)

1. From Omar RA

2. From Ibn e Abbas RA

3. From Maysara RA

Refutation of Route no: 1 (Omar bin Khattab ra)

Narrated `Umar: The Prophet said: “When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: “LA ILAHA ILLALLAH MUHAMMADUR RASULULLAH” I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you.””[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)].

Defects in the text

The hadith itself says “O Adam, and how do you know about Muhammad whom I have not yet created?” But the brailwi clan also quotes the fabricated hadith that The first thing which Allah created was Noor of Prophet peace be upon him. If they accept the hadith of Adam making tawassul than their whole aqeedah of Literal Noor of Prophet is false, if they accept the hadith of Noor then the hadith of Adam aleh salam is false. Brailwis have their choice, but the authentic stance is with Quran and Sunnah mentioned above and both of the ahadith are not the words of Rasool Allah peace be upon him.

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 accepted this hadith, and they quote this az-Zarqani said

قال فيه الحافظ الذ هبي: عليك به فإنه كله هدى ونور
In this regard (i.e. Regarding Dalail an Nabuwah of Imam al-Bayhaqi) Hafidh al-Dhahabi (rah) said: Whatever is in it is “TOTAL GUIDANCE AND light” [Sharh ala Muwahib (1/120)] Comment: 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]

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:

· تفرد به عبد الرحمن بن زيد بن أسلم، من هذا الوجه عنه، وهو ضعيف
‘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.

d) Ibn Kathir endorsed verdicts of Al Byhaqi in al-Bidaayah wa’l-Nihayyah, 2/323 and he did not quote authentication of Hakim because he knew Hakim himself said Abdul Rahman narrated fabrications from his father. Here is full quote of Ibn Kathir
وروى الحاكم أيضا والبيهقي وابن عساكر من طريق عبد الرحمن بن زيد بن أسلم عن أبيه عن جده عن عمر بن الخطاب قال: قال رسول الله صلى الله عليه و سلم: لما اقترف آدم الخطيئة قال: يا رب أسألك بحق مُحمد أن غفرت لي فقال الله: فكيف عرفت محمدا ولم أخلقه بعد؟ فقال: يا رب لأنك لما خلقتني بيدك ونفخت في من روحك رفعت رأسي فرأيت على قوائم العرش مكتوبا لا إله إلا الله محمد رسول الله فعلمت أنك لم تضف إلى اسمك إلا أحب الخلق إليك فقال الله: صدقت يا آدم إنه لأحب الخلق إلي وإذ سألتني بحقه فقد غفرت لك ولولا محمد ما خلقتك، قال البيهقي ‏:‏ تفرد به عبد الرحمن بن زيد بن أسلم من هذا الوجه وهو ضعيف ‏

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 al Sagheer. it contains one whom I do not know.”[Majma az-Zawaid 8/253]

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

I read one of the strange claim of a weird sufi, saying.

“Imam Jalal ud-din Suyuti (rah) brought the hadith of “Umar (ra)” as a “FIRST HADITH” in interpretation of 2:37 and he did not show Jarah upon it.

ﺃﺧﺮﺝ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﺤﺎﻛﻢ ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻛﻼﻫﻤﺎ ﻓﻲ ﺍﻟﺪﻻﺋﻞ ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ : ﻟﻤﺎ ﺃﺫﻧﺐ ﺁﺩﻡ ﺍﻟﺬﻧﺐ ﺍﻟﺬﻱ ﺃﺫﻧﺒﻪ، ﺭﻓﻊ ﺭﺃﺳﻪ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﻓﻘﺎﻝ : ﺃﺳﺄﻟﻚ ﺑﺤﻖ ﻣﺤﻤﺪ”

Response.

as-Suyuti did not show any criticism means the narration is acceptable? really? what about the following narration as-Suyuti mentioned in very same reference?

He did not show any Jarh on the above narration as well, but here these extremists say this is fabricated.

Then the sufi claimed that as-Suyuti authenticated this narration by saying.

“here is direct proof from Kalmi Manuscript of:
الرياض الأنيقة فى شرح أسماء خير الخليقة
المؤلف: جلال الدين السيوطي
عدد الأوراق: 67
مصدر المخطوط: المكتبة الأزهرية

Imam Jalal ud-din Suyuti (rah) after narrating the hadith of Umar bin Khattab (ra) said:
اخرجه الحاكم فى المستدرك وصححه البيهقي في دلايل النبوة وقال تفرد به عبد الرحمن بن زيد وهو ضعيف
Translation: It is narrated by al-Hakim in his al-Mustadrak and “AUTHENTICATED BY AL-BAYHAQI (وصححه البيهقي)” in Dalail al-Nabuwah and he said: Abdur Rahman bin Zayd is alone in narrating it and he is weak. [ar-Riyad al-Aaniqa fi Sharah Asma Khair al-Khaliqa – Imam Suyuti (rah) – Kalmi Manuscript by al-Azhar University, Cairo, Egypt]””

Response:

So according to this sufi, as Suyuti said al Bayhaqi authenticated the narration!!. Rather it says

“Narrated by al Hakim in al Mustadrak and authenticated, al Bayhaqi in Dalail an-Nabuwwah and said: Abdul Rahman bin Zaid is alone in narrating it, who was weak”

This shows, how reliable are these brailwis, He is saying al Hakim authenticated, and they say, Suyuti authenticated as well as al Bayhaqi? They will do ANYTHING to prove the falsehood.

Now see what as-Suyuti himself said regarding this narration

Hafidh 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: as-Suyuti himself said its weak and these extremists say he authenticated? and in 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 saying
وقد كان الكفار يدعون، فيستجاب لهم فيسقون وينصرون يعافون مع دعائهم عند أوثام وتوسلهم ا. وقد قال تعالى: (كَّلاّ نمد هؤلاء وهؤلاء من عطاء ربك وما كان عطاء ربك
محظوراً
Kuffar pray in front of Idols and with the Wasilah of Idols and their prayers are Accepted ,then Rain comes to them, Help comes to them , Afiyah comes to them as Allah says (in Bani Israeel:20) On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden[Page 123 with the tehqeeq of Shaykh Mashoor bin Hasan aal Salmaan publihed by دار ابن القيم للنشر والتوزيع ، الدمام ، ط 1 ، 1410 هـ / 1990 م]

On 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 معمولة
The 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]

l) Qaadi Iyaad.

Some of the sufis say Imam Qaadi 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:
.
Qaadi Iyaad never said i will narrate all the sahih ahadith rather he said “Sahih and famous narrations”

This is an evidence that Qaadi Iyaad pointed out that he will narrate some famous ahadeeth which can be weak, as this is the Usul.

Imam Ibn Kathir said:
Famous hadith can be authentic like “The reward of deeds depends upon the intentions”, It can be Hasan, and THERE ARE MANY AHADEETH which are famous among the people which are fabricated. [Ikhtisaar Uloom al Hadeeth 2/456, and urdu translation page 105]

That is why as-Suyuti said the chain is weak in the Takhreej of the book by Qadi Iyaad as-Shifa page no: 94 Dar al Janan.

Let me give you some examples, same chapter Fasal no: 1 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 what about those people with the name of Muhammad who are corrupt, surely above hadith is fabrication but it was famous and Qadi Iyaad quoted. 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 Qaadi Iyaad said: “This hadith of Adam aleh salam is authentic” rather Qaadi said:

وَحَكَى أَبُو محمد المكى أبو اللَّيْثِ السَّمَرْقَنْدِيُّ وَغَيْرُهُمَا أَنَّ آدَمَ عِنْدَ مَعْصِيَتِهِ قَالَ اللَّهُمَّ بِحَقِّ مُحَمَّدٍ
اغْفِرْ لِي خَطِيئَتِي
وَيُرْوَى وَتَقَبَّلْ تَوْبَتِي فَقَالَ لَهُ اللَّهُ: مِنْ أَيْنَ عَرَفْتَ مُحَمَّدًا.
قَالَ: رَأَيْتُ فِي كُلِّ مَوْضِعٍ مِنَ الْجَنَّةِ مَكْتُوبًا لَا إِلَهَ إِلَّا الله محمد رَسُولُ اللَّهِ وَيُرْوَى مُحَمَّدٌ عَبْدِي وَرَسُولِي فَعَلِمْتُ أَنَّهُ أَكْرَمُ خَلْقِكَ عَلَيْكَ فَتَابَ اللَّهُ عَلَيْهِ وَغَفَرَ لَهُ، وَهَذَا عِنْدَ قَائِلِهِ تَأْويِلُ قَوْلِهِ تَعَالَى (فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ) وَفِي رِوَايَةٍ أُخْرَى فَقَالَ آدَمُ: لَمَّا خَلَقْتَنِي رَفَعْتُ رَأْسِي إِلَى عَرْشِكَ فَإِذَا فِيهِ مَكْتُوبٌ: لَا إله إلا الله محمد رسول الله فَعَلِمْتُ أَنَّهُ لَيْسَ أَحَدٌ أَعْظَمَ قَدْرًا عِنْدَكَ مِمَّنْ جَعَلْتَ اسْمَهُ مَعَ اسْمِكَ فَأَوْحَى اللَّهُ إليه (وعزتئ وَجَلالِي إِنَّهُ لآخِرُ النَّبِيِّيَنَ مِنْ ذُرِّيَّتِكَ وَلَوْلاهُ مَا خَلْقَتُكَ
Abu Muhammad Makki Abul Layth Samarqandi and others mentioned (حَكَى) that when Adam did mistake, He said: “O Allah forgive my mistake by the right of Muhammad. And It is narrated (وَيُرْوَى) that accept my repentance, Allah asked: From where you came to know about Muhammad? Adam replied: I saw “There is no God and Muhammad is his messenger” written everywhere in Jannah, and it has been narrated (وَيُرْوَى), that he saw (it was written) “Muhammad is my abd and messenger” so I came to know He (Muhammad peace be upon him) is the most respecful person in your creation. So, Allah accepted his repentance, For that speaker this is the tafsir of Quran “Then Adam received from his Lord Words.” and In another narration it says ” I raised my head and saw written on the heights of the Throne: “LA ILAHA ILLALLAH MUHAMMADUR RASULULLAH” I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you. [ash-Shifa 1/174]

Comment: It is important to note that how Qaadi used the seegha Tamreed (the seegha which is used for weak narrations), when quoting these contradicting famous ahadeeth, i.e. by saying “حَكَى” and “وَيُرْوَى”, One narration states Adam peace be upon him saw the Kalima each and every part of the heavens, and other narration states He saw it written on Arsh. One narration states He saw “Muhammad is my abd and messenger” other narration says He saw “There is no God and Muhammad is his messenger”.

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

We have quoted 11 muhadditheen who criticised this hadith and there are others like Imam Ibn Abdul Hadi who criticised this hadith. And in Mufassireen Imam Abu Hayaan, al-Alusi mentioned it with (Qeela) the mode of doubt which is used for weak and fabrications. And there are other Muhadditheen like Imam Baghwi and Ibn Kathir who did not even mentioned this hadith in the Tafsir of 2:37. So for sure It is very weak narration.

2. Abdul Rahman bin Zaid bin Aslam is severely weak

a) Abu Nuyeem said regarding Abdul Rahman
: حدث عن أبيه لا شيء
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:

(كان يقلب الأخبار وهو لا يعلم حتى كثر ذلك من روايته من رفع المراسيل، وإسناد الموقوف، فاستحق الترك
‘He used to mix up the narrations and not be aware, to the point that he did it frequently. He would connect things which were mursal and quote sayings as being those of the Prophet which were mawqoof (stopped at the level of the Companion), so he deserved to be abandoned.

d) Tirmidhee said

(وعبدُ الرحمَن بنُ زَيْدِ بنِ أسْلَمَ ضَعِيفٌ في الحَديثِ، ضَعفَهُ أحمدُ بنُ حَنْبَلٍ وعليّ بنُ المَدِينيّ وغيْرُهُما مِنْ أهلِ الحَديثِ، ِ

And Abdul Rahman bin Zaid bin Aslam weak in Hadith, He is weak according to Ahmad bin Humble and Ali bin Mudeeni and others from Ahlul Hadeeth[Sunan Tirmidhee Kitab Al Zakaah باب ما جاء لا زكاة على المال المستفاد حتى يحول عليه الحول Hadith no: 632] 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 al-Jawzi mentioned him in Dhuafa wal Matrookeen and Said

He narrated from his father, He is weakened by Ahmad, Ali, Abu Dawood, Abu Zurah, Abu Hatim Al Razi, Nisaee and Darqutni, Ibne Hibban said ‘He used to mix up the narrations and not be aware, to the point that he did it frequently. He would connect things which were mursal and quote sayings as being those of the Prophet which were mawqoof (stopped at the level of the Companion), so he deserved to be abandoned.[Dhuafa Wal Matrookeen vol 2 page 95 no: 1871] .

Note: Some people say that Ibn al-Jawzi considers it to be sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: “(In this book) I do not mix the sound hadith with the false,”

Comment: Ibn al-Jawzi never said i will not include weak hadith, He himself mentioned Abdul Rahman in his weak and rejected Narrators Plus he wrote whole Tafsir of Qur`an let us see what he says in that, In the tafsir 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]

He quoted few sayings first one is

أحدها: أنها قوله تعالى:
{ ربنا ظلمنا أنفسنا، وإِن لم تغفر لنا وترحمنا لنكونن من الخاسرين }
[الأعراف:23]. قاله ابن عباس، والحسن، وسعيد بن جبير، ومجاهد، وعطاء الخراساني، وعبيد بن عمير، وأبيّ بن كعب، وابن زيد.
First is the saying of Allah “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) this is said by Ibn Abbas, Al-Hasan,Saeed bin Jubair, Mujahid, Ata Khurasani, Obaid bin Umair, Ubi bin Ka`ab and Ibn Zayd.(end quote)
Source of his Tafsir: http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=15&tSoraNo=2&tAyahNo=37&tDisplay=yes&UserProfile=0&LanguageId=1
.
Comment: Then he quoted two other sayings, he did not even quoted the hadith of Adam peace be upon him. If he considered the hadith to be authentic he must have included in his tafsir of this verse. Because according to sufis this hadith in discussion is tafsir of this verse. Plus Ibn al-Jawzi was staunch against Asking help from dead see here under the sayings of Ibn al-Jawzi
https://systemoflife.com/articles/aqeedah/134-asking-from-dead-is-shirk-from-quransunnah-and-ijma
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

Refutation of 2nd Narration (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.

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, This response is enough but let us see what scholars said on this narration.

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 said
صححه الحاكم وأقره السبكي في شفاء السقام وابلقيني في فتاويه و مثله لا يقال رأيا فحكمه الرفع
و قال الذهبى: فى سنده عمر بن اوس لا يدرى من هو

Sahaha 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]

Scan: http://images.orkut.com/orkut/photos/OgAAAAnzv5Co7HkSwH5HtdRWtCU-pXgYPvNR6ZrBnmxd2k24qYEtuy2fHfZ_CxHyRuH0jAEIl5TfwGDXL9vNDMHKISMAm1T1UDC7gOXKjgtuA44DxT03B9Piu9_V.jpg

http://images.orkut.com/orkut/photos/OgAAAKkCJvQhAddYe4u43VS28NRQ_ZSi8VJ_tyZ4kIlu8u73VgJDax7s3xvWoAH60mFemb8XUjhTcEDCTZ7ku5jt2pMAm1T1UIPnB_uppIN094vgE8D7lZR2-gat.jpg

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 but it may be explained from a correct aspect…[Majmoo’ al-Fataawa, 11/86-96.]

Then he went on and quotes the correct meaning of this quote which is against the meaning of meaning taken by extreme soofiyah.

f) It is mentioned in Fatawa Tatarkhaniya (Hanafi Fatawa book)

وفي جواهر الفتاوى: هل يجوز أن يقال لولا نبينا محمد صلى الله تعالى عليه وآله وسلم لما خلق الله تعالى آدم ؟
قال : هذا شيء يذكره الوعاظ على رءوس المنابر يريدون به تعظيم محمد عليه الصلاة والسلام والأولى أن يحترزوا عن أمثال هذا فإن النبي عليه الصلاة والسلام وإن كان عظيم المنزلة والمرتبة عند الله تعالى فان لكل نبي من الأنبياء منزلة ومرتبة وخاصيته ليست لغيره فيكون كل نبي أصلا بنفسه
It is mentioned in Jawahir al-Fatawa: Is it allowed to say “If Allah had not created Muhammad (salallaho alaihi wasalam) then Allah would not have created Adam”?
The answer: This is the thing mentioned by orators on Minbar. There meaning is veneration of Prophet peace be upon him. It is better to keep away from the (speech) like this because the status and rank of Prophet peace be upon him in the court of Allah is very high but every Prophet has high status and rank (in the court of Allah). And (each Prophet) had some speciality which the other had not, so each Prophet has a place[Fatawa Tatarkhaniya5/485, Ibn Nujaym in البحر الرائق 5/131]

In Short,

1. This hadith has nothing to do with Tawassul.
2. This is Fabricated according to Muhadditheen.
3. Fatawa Tatarkhaniya says this is what “ORATORS” say i.e. it is not hadith we should refrain from this speech.
4. If someone believes like how shaykh ul Islam Ibn Taymiyyah explained than there is no harm in it as it has nothing to do with tawassul.

Refutation of 3rd Narration (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]

This hadeeth with these words are not in any other book , its not in sunan, not in sahihyen, not in any of the book with the exception of al wafa of Ibn Jawzi i.e. He was the first who mentioned it with his chain. Sufis claim that Ibn Jawzi never quotes weak ahadeeth in his book al wafa, the answer is that According to Ibn Jawzi this hadith is not authentic rather odd and weak as

Proof no 1:

a) Ibn Jawzi himself said
ما أحسن قول القائل : إذا رأيت الحديث يباين العقول أو يخالف المنقول أو يناقض الأصول فاعلم أنه موضوع . قال : ومعنى مناقضته للأصول أن يكون خارجا من دواوين الإسلام من المسانيد والكتب المشهورة
How good is the saying of a speaker: When you see a Hadeeth which conflicts with mind or is against the Manqool or is incompatible with Usool, know that it is fabrication. He (as-Suyuti commented): The meaning of incompatible with Usool s that The hadith is out of the collection of Islam like in Masaneed and famous books..[Tadreeb al Ravi, and الباعث الحثيث ” ( ص 85 من الطبعة الثانية ) ]

So according to Ibn Jawzi this hadith is not authentic for sure maybe that is why he did not mentioned this narration in his tafseer of Quran. This hadeeth is not in Sunan and Masaneed and famous books of ahadeeth with the exception of wafa al wafa.

Proof no. 2

Ibn Jawzi said (508AH-597AH):
وكانت ثويبة تدخل على رسول الله صلى الله عليه وسلم بعد ما تزوج خديجة فيكرمها
رسول الله صلى الله عليه وسلم وتكرمها خديجة، وهي يومئذ أمَة، ثم أعتقها أبو لهب.
Thawbia used to come to prophet(pbuh) even after prophet (pbuh) marrying khadijah (ra), so prophet(pbuh) & khadijah (ra) used to respect her &she was a slave girl during those days, then Abu Lahab freed her [Al wafa biahwaal Mustafa 1/107 Maktaba Nooriya Rizwiya Faisal Abad]

Note: Right after this quote Ibn Jawzi mentioned the hadith of Urwa where Abu Lahab freed the slave when Prophet peace be upon him was born (which is mursal) that means whatever Ibn Jawzi has narrated in this book does not mean its authentic as brelvis claim because his own saying is different then the narration.

b) 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: He is same Muhammad bin Yusaf Salihi who warned us from the likes of Brailwiyah, as he said “Tannbeeh” (Alert).

جرت عادة كثير من المحبين إذا سمعوا بذكر وضعه صلى الله عليه وسلم أن يقوموا تعظيما له صلى الله عليه وسلم، وهذا القيام بدعة لا أصل لها

“It has become a habit amongst many of the lovers of the Prophet peace be upon him that whenever they organise a gathering in his (peace be upon him) remembrance they stand up in veneration, whereas this standing is an innovation which has no basis.”[Subl al-Hudaa War-Rishaad (1/415 under the heading of Alerts, Alert no: 2)] Scan: http://images.orkut.com/orkut/photos/RAAAAL6N_EG4TSviVRH2jlCw82tZXhmcJqHXny05R3koJIvUGw3ZcO30XAJzp3CdxBpXpOg9Yu_p5XWLW_yAOjiEIlS1jsKqrY56wndyTCShu3w3AJtU9VDVGkZp35BB8WMzUQBLdP_ynNv2kQ.jpg

Secondly The chain is weak according to muhadditheen, Muhammad bin Yusaf ra was not a Muhaddith. Even if we consider the chain saheeh than there is clear oddness in the text,
c) Above hadith is clearly odd (shadh) because the narrator is Muhammad bin Sanan, Only Muhammad bin Saleh Narrated these odd words from him. Where as, Imam al Bayhaqi quoted this hadith with VERY SAME CHAIN without Muhammad bin Saleh and the authentic words from Maysara are

أَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ بِشْرَانَ بِبَغْدَادَ ، قَالَ : حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَمْرٍو الرَّزَّازُ ، قَالَ : حَدَّثَنَا أَحْمَدُ بْنُ إِسْحَاقَ بْنِ صَالِحٍ ، قَالَ : حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ الْعَوَقِيُّ ، قَالَ : حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ ، عَنْ بُدَيْلِ بْنِ مَيْسَرَةَ ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ ، عَنْ مَيْسَرَةَ الْفَجْرِ ، قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ ، مَتَى كُتِبْتَ نَبِيًّا ؟ قَالَ : ” وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ ”

“(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” Dalail an-Nabuwwah 1/85, Siyar Ailam al Nubala Vol 7 page 384)

The point to be noted is see the chain of Ibn al Jawzi

أبو جعفر محمد بن عمرو حدثنا احمد بن اسحاق بن صالح ثنا محمد ابن صالح ثنا محمد بن سنان العوفى

Here the chain is Ahmad bin Ishaq bin Saleh from Muhammad bin Saaleh from Muhammad bin Sanan al ooqi.

Now see Imam al Bayhaqi quoted this hadith WITH VERY SAME CHAIN without Muhammad bin Saalih in ad-Dalail 1/85

See the chain of al Bayhaqi again

Ahmad bin Ishaq bin Saleh is narrating directly from Muhammad bin Sanan al Ooqi without saying that he heard from Muhammad bin Saaleh.

But the hadith of al Bayhaqi has no words of tawassul bi Jaah an Nabi. This clears that the narrator Muhammad bin Saleh did something with the narration.

There are no words of tawassul in all other narrations. These are the narrators who narrated this hadeeth without the words of tawassul.
1) Imam Bukhari narrated it from Muhammad bin Sanan in Tareekh al Kabeer 1/4 without the odd words.

2) al Hakim in his Mustadrak 2/608 and al Bayhaqi in his Dalaail 2/129 narrated with the rout of Ahmad bin Muhammad bin Salma al-Anzi who narrated from Muhammad bin Sanan al Ooqi and ad-Darami without the words of tawassul

The words of al Hakim are:

حَدَّثَنَا أَبُو النَّضْرِ الْفَقِيهُ ، وَأَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَلَمَةَ الْعَنَزِيُّ ، قَالا : ثنا عُثْمَانُ بْنُ سَعِيدٍ الدَّارِمِيُّ ، وَمُحَمَّدُ بْنُ سِنَانٍ الْعَوْفِيُّ ، ثنا إِبْرَاهِيمُ بْنُ طَهْمَانَ ، عَنْ بُدَيْلِ بْنِ مَيْسَرَةَ ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ ، عَنْ مَيْسَرَةَ الْفَخْرِ ، قَالَ : قُلْتُ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ : مَتَى كُنْتُ نَبِيًّا ؟ قَالَ : ” وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ ” , هَذَا حَدِيثٌ صَحِيحُ الإِسْنَادِ وَلَمْ يُخَرِّجَاهُ ، وَشَاهِدُهُ حَدِيثُ الأَوْزَاعِيِّ الَّذِي

3). al Bayhaqi narrated in Dalail 1/85 with the rout of Ahmad bin Ishaq from Muhammad bin Sanan al Ooqi without the wordings of Tawassul

4) Abul Qasim bin Basharaan quoted this in his Juzz from Muhammad bin Ayyub from Muhammad bin Sanan without the words of Tawassul, Imam ad-Dahabi quoted this withe chain of Muhammad bin Ayyub from Muhammad bin Sanan without the words of tawassul. following are the words:

حَدَّثَنَا مُحَمَّدُ بْنُ أَيُّوبَ الرَّازِيُّ ، حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ الْعَوَقِيُّ ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ ، عَنْ بُدَيْلٍ ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ ، عَنْ مَيْسَرَةَ الْفجرِ ، قَالَ : ” قُلْتُ : يَا رَسُولَ اللَّهِ ، مَتَى كُنْتَ نَبِيًّا ؟ قَالَ : ” كُنْتُ نَبِيًّا وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ ” .

5. at-Tabrani narrated it with the rout of Ahmad bin Dawood al-Makki and Hafs bin Umar al-Raqi both narrated from Muhammad bin Sanan without the words of tawassul. Following are the words of at-Tabrani:

حَفْصُ بْنُ عُمَرَ الرَّقِّيُّ ، وَأَحْمَدُ بْنُ دَاوُدَ الْمَكِّيُّ ، قَالا : ثنا مُحَمَّدُ بْنُ سِنَانٍ الْعَوَقِيُّ ، ثنا إِبْرَاهِيمُ بْنُ طَهْمَانَ ، عَنْ بُدَيْلِ بْنِ مَيْسَرَةَ ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ ، عَنْ مَيْسَرَةَ الْفَجْرِ ، قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ ، مَتَى كُنْتَ نَبِيًّا ؟ قَالَ : ” وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ

6. Ibn al Qaan`e al Baghdadi narrated this with the rout of Muhammad bin Yunas bin al Mubarak al hol (Majhool al Haal) from Muhammad bin Sanan without the words of Tawassul, following are the words:

حَدَّثَنَا مُحَمَّدُ بْنُ يُونُسَ بْنِ الْمُبَارَكِ الأَحْوَلِ ، نا مُحَمَّدُ بْنُ سِنَانٍ الْعَوْفِيُّ ، نا إِبْرَاهِيمُ بْنُ طَهْمَانَ ، عَنْ بُدَيْلٍ ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ ، عَنْ مَيْسَرَةِ الْفَجْرِ ، قَالَ : قُلْتُ يَا رَسُولَ اللَّهِ , مَتَى كُنْتَ نَبِيًّا ؟ قَالَ : ” وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ ”

7. Imam ad-Diyamiti quoted this narration in his Moajam ash-Shuyukh with the rout of Abu Ali Hasan bin Salam and Muhammad bin Ismaeel as-Sulamee (both narrated from) Muhammad bin Sanan without the words of tawassul, following are the words:

أَخْبَرَنَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ أَبِي الْعوذِ بْنِ أَبِي الْقَاسِمِ بْنِ أَبِي الْحَسَنِ الْبَغْدَادِيُّ ، فِيمَا قَرَأْتُ عَلَيْهِ بِهَا ، قَالَ : أنا أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ هِبَةِ اللَّهِ بْنِ مُحَمَّدٍ التَّرْقُفِيُّ ، قِرَاءَةً عَلَيْهِ ، وَأَنَا أَسْمَعُ فِي شَهْرِ رَبِيعٍ الأَوَّلِ سَنَةَ خَمْسٍ وَسِتِّينَ وَخَمْسِمِائَةٍ ، وَأَنَا الْحَاجِبُ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ الْعَلافُ الْمُقْرِئُ ، قَالَ : أنا أَبُو الْقَاسِمِ عَبْدُ الْمَلِكِ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ بِشْرَانَ ، أنا أَبُو بَكْرٍ أَحْمَدُ بْنُ سُلَيْمَانَ بْنِ الْحَسَنِ الْفَقِيهُ الْمَعْرُوفُ بِالنَّجَّادِ ، ثنا أَبُو عَلِيٍّ الْحَسَنُ بْنُ سَلامٍ السَّوَّاقُ ، وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ السُّلَمِيُّ ، قَالا : ثنا مُحَمَّدُ بْنُ سِنَانٍ الْعَوْفِيُّ ، ثنا إِبْرَاهِيمُ بْنُ طَهْمَانَ ، عَنْ بُدَيْلٍ ، يَعْنِي ابْنَ مَيْسَرَةَ ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ ، عَنْ مَيْسَرَةَ ، قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ مَتَى كُتِبْتَ نَبِيًّا ؟ قَالَ : ” كُتِبْتُ نَبِيًّا وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ ” .

8. Ibn Abi Khaytama narrated directly from Muhammad bin Sanan without the odd words, following are the words from his Tareekh:

حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ ، قَالَ : نا إِبْرَاهِيمُ بْنُ طَهْمَانَ ، عَنْ بُدَيْلِ بْنِ مَيْسَرَةَ ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ ، عَنْ مَيْسَرَةَ الْفَجْرِ ، قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ ، مَتَى كُنْتَ نَبِيًّا ؟ قَالَ : ” كُنْتُ نَبِيًّا ، وَآدَمُ بَيْنَ الرُّوحِ وَالْجَسَدِ

All of these narrated from same Muhammad bin Sanan without the words of Tawassul. All of them opposed one single Majhool narrator (Muhammad bin Saleh), plus There are other routs other than Maysara ra of this hadith and they also oppose the hadith of Muhammad bin Salih [see Hadam al Manarah Liman Sahah ahadeeth Tawassul wal Ziyarah by Shaykh Amr Abdul Munim Saleem pages 202-205]

d) 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 Bayhaqi

e) 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

f) 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

فالحاصل أن هذا الحديث بهذا اللفظ المذكور عند ابن الجوزي من حديث ميسرة لايصح ، فمتنه شاذ مخالف لكل من روى الحديث عن ميسرة ، والاحتمال الذي ذكره الشيخ أبو تيمية حفظه الله من احتمال خطأ الناسخ وكونه انتقل بصره للذي بعده احتمال كبير جدا وقد يكون من ابن الجوزي أيضا
لأن ابن الجوزي رحمه الله ذكر كما في المطبوع من الوفا ص25
(عن ميسرة الفجر قال قلت يارسول الله متى كنت نبيا ؟ قال (وآدم بين الروح والجسد)
عن ميسرة قال قلت يارسول الله متى كنت نبيا ؟ قال (فذكر اللفظ الطويل السابق)
فابن الجوزي ذكر حديث ميسرة كما هو لفظه المعروف ثم قال عن ميسرة وذكر اللفظ الثاني المنكر .
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

g) Shaykh Al Bani said

This is Munkir (then he said)

نقلته من مجموع فتاوى ابن تيمية وهو في رسالة له في بيان حقيقة مذهب الاتحادية وبطلانه محفوظة في الكواكب الدراري ( 39 / 103 / 1 ) لابن عروة الحنبلي ومنه صححت بعض الاخطاء في المجموع ومن كتب الرجال .
I quoted from Majmoo’ Fatwa Ibn Taymiyyah what he wrote in the form of a letter to expose the reality of Itihadyya ideology and prove its invalidity. This letter is preserved in al-Kawakib al-Darari (1/103/39) written by Ibn U’rwah al-Hanbali. I relied on this book [i.e. al-Kawakib al-Darari] and used it to correct some mistakes I found in al-Majmo’ and books of Tarajum.

وهذا الاسناد رجاله كلهم معروفون ثقات غير محمد بن صالح فلم أعرفه ومن فوقه من رجال التهذيب .
The chain of narrators of this chain are all known and trustworthy except Muhammad bin Salih who I could not recognize while the narrators above him are all listed in the Tahdheeb book. (then he said)

فالظاهر أن الآفة من محمد بن صالح الذي لم اعرفه ولم يذكره الخطيب في شيوخ الوزان ولذلك قلت : إن الحديث منكر فلو فرض أنه ثقة فهو شاذ لأنه قد خالفهجمع من الثقات فرووه مختصراً جداً:

It seems that the defect [of this narration] is because of Muhammad bin Salih who I did not recognize and who al-Khateeb did not even mention as one of the Shuyookh of al-Wazzan. Therefore, I said: ‘This hadeeth is Munkar and even if we assume this narrator to be trustworthy, the narration will still be an odd narration since he is opposed by many other trustworthy narrators who narrated a shorter version of this narration.

وإن مما يستغرب حقا : أن شيخ الإسلام ابن تيمية رحمه الله تعالي بعد أن ذكر الحديث بلفظه المختصر الصحيح المذكور أنفا أتبعه بهذا اللفظ الطويل المنكر ،
What is the most surprising is that Shaykh al-Islam, May Allah bestow His mercy upon him, mentioned the summarized authentic version of this hadeeth, and then he mentioned the lengthy, odd version afterwards.[Silsilah Daeefa Vol 14 page 468-470]

h) Shaykh Rafiq Taahir

I asked this question and shaykh Rafiq Taahir replied This Narration is Munkar because There are many men with the name of Muhammad bin Saaleh who narrated with Muhammad bin Sanan. Which Muhammad bin Saaleh is in this chain? following are the names

محمد بن صالح أبو إسماعيل الواسطي مولى ثقيف ويعرف بالبطيخي
محمد بن صالح الفزاري الخياط (ت:230 هـ)
محمد بن صالح بن مهران المعروف بابن النطاح مولى بني هاشم يكنى أبا عبد الله وقيل أبا جعفر (ت:252 هـ)
محمد بن صالح بن عبد الرحمن أبو بكر الأنماطي يعرف بكيلجة (ت:271 هـ)
محمد بن صالح بن شعبة أبو عبد الله الواسطي يعرف بكعب الذارع (ت: هـ 276 هـ)
محمد بن صالح أبو عبد الله البغدادي

He said It is Impossible to locate which Muhammad bin Saaleh is in this chain.

i)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.

Zahhaq bin Mazahum said This saying (“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.”) “These are the words that Adam received from his Lord.”(end quote).
.
Islam QA says in fatwa 60041
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):

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

Did Adam (pbuh) make Tawassul through Prophet (pbuh)

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