Monday, 25 February 2013

HADITH NUMBER 4: Intercession of Adam [aleh islam] through Prophet Muhammad [salehalawaalihi wasalam]

HADITH NUMBER 4: Intercession of Adam [aleh islam] through Prophet Muhammad [salehalawaalihi wasalam] 

No the hadith is not fabricated, rather it is Sahih and authenticated by many Imams, on top of that It has come with a different "JAYYID" chain which corraborates the Sanad and Matn together making it even more stronger. Let me first show you proof on the hadith of Adam (a.s) Tawassul which is present in Mustadrak al Hakim.


حدّثنا أبو سعيد عمرو بن محمد بن منصور العدل ، ثنا أبو الحسن محمد بن إسحاق بن إبراهيم الحنظلي ، ثنا أبو
الحارث عبد الله بن مسلم الفهري ، ثنا إسماعيل بن مسلمة ، أنبأ عبد الرحمن بن زيد بن أسلم ، عن أبيه، عن جدّه، عن عمر بن الخطاب رضي الله عنه قال: قال رسول الله : «لَمّا اقْتَرَفَ آدَمُ الْخَطِيئَةَ قالَ: يا رَبّ أَسْأَلُكَ بِحَقّ مُحَمَّدٍ لما غَفَرْتَ لِي، فَقالَ الله: يا آدَمُ وَكَيْفَ عَرَفْتَ مُحَمّداً وَلَمْ أَخْلُقْهُ؟ قالَ: يا رَبّ لأَنَّكَ لَمّا خَلَقْتَنِي بِيَدِكَ وَنَفَخْتَ فِيَّ مِنْ روحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ على قوائِمِ الْعَرْشِ مَكْتوباً لا إِلهَ إِلا الله مُحَمَّدٌ رَسولُ الله، فَعَلِمْتُ أَنَّكَ لَمْ تُضِفْ إِلى اسْمِكَ إِلا أَحَبَّ الْخَلْقِ إِلَيْكَ، فقالَ الله: صَدَقْتَ يا آدَمُ إِنَّهُ لأَحَبُّ الْخَلْقِ إِلَيَّ ادْعُني بِحَقِّهِ فَقَدْ غَفَرْتُ لَكَ وَلَوْلا مُحَمَّدٌ ما خَلَقْتُكَ . هذا حديث صحيح الإسناد وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب



Translation: 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-Hakim narrated it in al-Mustadrak al Sahihayn (Volume No. 2, Page No. 651, Hadith No. 4228)


The outstanding authentication

Imam al Hakim after narrating it said:

هذا حديث صحيح الإسناد وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب

Translation: This hadith has “SAHIH CHAIN” and it is the first hadith that I have mentioned from Abdur Rahman bin Zayd bin Aslam in this book [Mustadrak (2/651)]

Imam al-Hakim (rah) was an outstanding Imam of hadith and he knew well that Abdur Rahman bin Zayd bin Aslam is declared weak by other Imams, so why did he call this report as Sahih? The answer to this is that Imams do not only look at weakness of some narrator in hadith, they also look at Matn of hadith and see If it corresponds to other Sahih even Daeef ahadith, If the Matn is correct then they declare the hadith as Sahih. This is precisely why overwhelming scholars have declared this hadith as Sahih, here are few examples


(2) Sheikh ul Islam, Imam Taqi-ud as-Subki (rah) confirmed Imam al-Hakim's authentication in his magnificent book ”Shifa' us-siqam fee ziyarat=al khayr al-anam Page No. 134-135”although he knew well that some scholars had declared Abdur Rahman as weak.

(3) The magnificent Imam of Seerah and Hadith, Imam al-Qadhi Iyaadh (rah) narrated it under Chapter No. 3 of his Ash-Shifa in which he said: “This Chapter is about “SAHIH AND FAMOUS” narrations (الباب الثالث فيما ورد من صحيح الأخبار و مشهورها), and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: "It is said that this hadith explains the verse: 'And Adam received words from his Lord and He relented towards him' (2:37)"; he continues to cite another very similar version through al-Ajurri (d. 360).


(4) Imam Ibn Jawzi, who was one of the most strict scholars in Jirah wa Tadil, he also considers it 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,"
...although he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: "When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name"; Ibn al-Jawzi also says in the chapter concerning the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his superiority to other Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned."
Note: The hadith from Maysira al Fajr (ra) will be mentioned later


(5) Last but not the least, the leading authority for Salafis and their sheikh ul Islam, even he had to accept this hadith as authentic. Ibn Taymiyya elsewhere quotes the other version through Maysara and says regarding it: "These two are like the elucidation (tafsir) of the authentic ahadith (فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة‏.‏ ) [Ibn Taymiyyah in his Fatawa (2/150)]. The contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said: "This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith"

2nd Sahih Chain of Hadith

This Hadith Of Prophet Adam's (peace be Upon him) is Mention By Imam Hakim in his al-
.
Mustadrak Two Times One is Weak Because of ibn Aslam But he Also Narrated Same
.
With Diiferent Chain Which is Authentic
.
Imam Hakim (rah) also narrates:


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 


Proof of it Authencity 


Tabarani Mu'jam Al-Ausat Volume 006, Page No. 313-314, Hadith Number 6502


.Imam Bulqini also declares this tradition “sound” in his Fatawa. Imam Subki confirms Hakim's authentication in [Shifa-us-siqam fi ziyarat khayr-il-anam Page No. 120-1]

For Scanned page ( Click here)


3rd Sahih Chain of Hadith 



Why imams [rah] accept this hadith to be "SAHIH" or "HASAN" [sound]is because another hadith having Strong Chain and Sahih narrators is there as well.


Another chain which is absolutely SAHIH and has all STRONG NARRATORS . So when a Daeef hadith has same wording as strong Hadith it becmes strong as well 



The Hadith of Maysara (ra) is the following:


وقد رواه أبو الحسن بن بشران من طريق الشيخ أبي الفرج بن الجوزي في (الوفا، بفضائل المصطفى) صلى الله عليه وسلّم: حدّثنا أبو جعفر محمد بن عمرو، حدّثنا أحمد بن إسحاق بن صالح، حدّثنا محمد ابن صالح، حدّثنا محمد بن سنان العوفي، حدّثنا إبراهيم بن طهمان عن يزيد بن ميسرة، عن عبد الله بن سفيان، عن ميسرة قال قلت
يا رسول الله، متى كنت نبياً؟ قال: «لَمَّا خَلَقَ اللَّهُ الأرْضَ وَاسْتَوَى إلَى السَّمَاءِ فَسَوَّاهنَّ سَبْعَ سَمَواتٍ وَخَلَقَ العَرْشَ كَتَبَ عَلَى سَاقِ العَرْشِ مُحَمَّدٌ رَسُولُ ااِ خَاتَمُ الأنْبِيَاءِ وَخَلَقَ اللَّهُ الجَنَّةَ الَّتي أسْكَنَهَا آدَمَ وَحَوَّاءَ فَكَتَبَ اسْمِي عَلَى الأبْوَابِ وَالأوْرَاقِ وَالقِبَابِ وَالخِيَامِ وَآدَمُ بَيْنَ الرُّوحِ والجَسَدِ، فَلَمَّا أَحْيَاهُ الله تَعَالَى نَظَرَ إلَى العَرْشِ فَرَأَى اسمِي فأخْبَرَهُ ااُ أنَّهُ سَيِّدُ وَلَدِكَ، فَلَمَّا غَرَّهُمَا الشَّيْطَانُ تَابَا وَاسْتَشْفَعَا بِاسْمِي إِلَيْهِ

Translation: 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]





Imam Muhammad bin Yusuf al-Salihi (student of Imam al-Hafidh As-Suyuti) said:


وروى ابن الجوزي بسند جيد لا بأس به

Translation:This hadith is narrated by Ibn Jawzi (rah) and the chain of it isSTRONG WHICH HAS NOTHING WRONG IN IT”

[Subul al-Hadi wal Rashhad, Volume No.1, Page No. 86 – Dar ul Kutb al iLmiyyah]


Conclusion

Ibn Taymiyyah as shown above said:

فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة

Translation:This hadith corresponds to the hadith mentioned before (i.e. hadith of Umar ibn ul Khattab) These two are like the explanations (tafsir) of the authentic (Sahih) ahadith


[Majmua al Fatawa, 2/150]


This hadith has absolute sahih chain, although other hadith is declaired sahih as well, but when a as some call not sahih hadith has similar wordings to a Sahih hadith as above [Hadith by sahabi Maysara (ra)] it becomes Sahih as well,
,
shaykh `Abd Allah al-Ghumari cited it in Murshid al Ha ir li Bayan Wad Hadith Jabir and said,"its chain is good and strong"
,
while in al-Radd al-Muhkam al-Matin (p. 138-139) he adds:"It is the strongest Companion-corroboration (shâhid) I saw for the hadith of `Abd al-Rahman ibn Zayd"as quoted also by Shaykh Mahmud Mamduh in Raf` al-Minara (p. 248).


Maulana Muhammad ibn Moulana Haroon Abasoomar states:

"The chain of narrators for this Hadith is totally different from the previous one.Hafiz ibn Hajar Asqalani [ra] has statedconcerning a completely different narration which has the very same chain of narrators,[nany] that this chain of narrators is strong.

(al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie)"

The student of Imam al-Suyuti: Imam Muhammad ibn Yusuf al-Salihi, who died in the year 942 AH, has mentioned in his multi-volume Sira work known as: Subul al-Hadi wal Rashhad,

Narration is :

وروى ابن الجوزيبسند جيد لا بأس به، عن ميسرة رضي الله تعالى عنه قال : قلت يا رسول الله ، متى كنت نبيا ؟ قال : لما خلق الله الأرض واستوى إلى السماء فسواهن سبع سماوات وخلق العرش كتب على ساق العرش : محمد رسول الله خاتم الأنبياء . وخلق الله تعالى الجنة التي أسكنها آدم وحواء ، فكتب اسمي على الأوراق والأبواب والقباب والخيام ، وآدم بين الروح والجسد ، فلما أحياه الله تعالى نظر إلى العرش فرأى اسمي ، فأخبره الله تعالى أنه سيد ولدك . فلما غرهما الشيطان تابا واستشفعا باسمي إليه


The crucial point is highlighted in red above, where Imam al-Salihi declared the chain of transmission to be:."Jayyid La Ba'sa bihi" [ "Good and there is no harm in it.]

And all narrators of this hadith are Thiqa or Sahih


this hadith is transmitted through several chains, some are little weak and others are Sahih and some are hasan, what some deviants do is to just quote those having weak chains and misguide others like this so be careful.



Wahabi sheikh ul islam ibn Taymiyyah accepted meaning of hadith as well


Complete refutation of Ibn Taymiyyah criticism of this hadith[ not meaning which he accepted ]is here. .,http://www.sunnah.org/fiqh/ibntay11.html
Wahabi [pseudo salafi ] sheikh ul Islam Ibn Taymiyyah accepted meaning 


Now coming to ibn taymiyyah he evenn accepted the meaning of hadith
,
Explaining the hadiths Allah says " Had it not being for you Muhammad (صلی اللہ علیھ وآلھ وسلم), I would have never created the universe,
,
IBN Taymiyyah said in Majmu 11:95 giving explanation of wordings of this hadith,

ويمكن أن يفسر بوجه صحيح كقوله. (سخر لكم ما في السماوات وما في الأرض) وقوله: (وسخر لكم الفلك لتجري في البحر بأمره وسخر لكم الأنهار وسخر لكم الشمس والقمر دائبين وسخر لكم الليل والنهار وآتاكم من كل ما سألتموه وإن تعدوا نعمة الله لا تحصوها) وأمثال ذلك من الآيات التي يبين فيها أنه خلق المخلوقات لبني آدم ومعلوم أن لله فيها حكما عظيمة غير ذلك [ص: 97 ] وأعظم من ذلك ولكن يبين لبني آدم ما فيها من المنفعة وما أسبغ عليهم من النعمة. فإذا قيل: فعل كذا لكذا لم يقتض أن لا يكون فيه حكمة أخرى. وكذلك قول القائل: لولا كذا ما خلق كذا لا يقتضي أن لا يكون فيه حكم أخرى عظيمة بل يقتضي إذا كان أفضل صالحي بني آدم محمد وكانت خلقته غاية مطلوبة وحكمة بالغة مقصودة [أعظم] من غيره صار تمام الخلق ونهاية الكمال حصل بمحمد صلى اله عليه وسلم. والله خلق السموات والأرض وما بينهما في ستة أيام وكان آخر الخلق يوم الجمعة وفيه خلق آدم وهو آخر ما خلق خلق يوم الجمعة بعد العصر في آخر يوم الجمعة. وسيد ولد آدم هو محمد صلى اله عليه وسلم – آدم فمن دونه تحت لوائه – قال صلى اله عليه وسلم (إني عند الله لمكتوب خاتم النبيين وإن آدم لمنجدل في طينته) أي كتبت نبوتي وأظهرت لما خلق آدم قبل نفخ الروح فيه كما يكتب الله رزق العبد وأجله وعمله وشقي أو سعيد إذا خلق الجنين قبل نفخ الروح فيه. فإذا كان الإنسان هو خاتم المخلوقات وآخرها [ص: 98 ] وهو الجامع لما فيها وفاضله هو فاضل المخلوقات مطلقا ومحمد إنسان هذا العين، وقطب هذه الرحى وأقسام هذا الجمع كان كأنها غاية الغايات في المخلوقات فما ينكر أن يقال: إنه لأجله خلقت جميعها وإنه لولاه لما خلقت فإذا فسر هذا الكلام ونحوه بما يدل عليه الكتاب والسنة قبل ذلك.




Explaining the hadithsAllah says " Had it not being for you Muhammad (صلی اللہ علیھ وآلھ وسلم), I would have never created the universe,IBN Taymiyyah said in Majmu 11:95 giving explanation of wordings of this hadith,“And it is possible to interpret [it] with a sound meaning,like His statement ([Allah ] has made what is in the heavens and what is in the earth subservient to you), and His statement (And [He] has made the ships subservient to you, that they might run their course in the sea by His command, and He has made the rivers subservient to you. And He has made subservient to you the sun and the moon pursuing their courses, and He has made subservient to you the night and the day. And He gives you of all that you ask Him; and if you count Allah ’s favors, you will not be able to number them)as well as other such verses that make it clear that [Allah ] created all of creation for the sake of the children of Adam. ,It is well known that Allah has a great authority over it besides [what we have mentioned about] it and a vastly greater [one], but He [has stated this to] let the children of Adam know what is in it for their benefit, and how perfect are His blessings upon them.“…Since the best of the righteous ones from the children of Adam {A} is Muhammad {S}, creating him was a desirable end of deep-seated purposeful wisdom, more so than for anyone else, and hence the completion of creation and the fulfilment of perfection was attained with Muhammad…




of creation and the fulfilment of perfection was attained with Muhammad…


“…The best of the children of Adam is Muhammad {S} – Adam and his children being under his banner.
He {S} said: “Truly, I was written as the Seal of the Prophets with Allah , when Adam was being kneaded in his clay”,that is, my prophethood was decreed and manifested when Adam was created before the breathing of the Spirit into him, just as Allah decrees the sustenance, lifespan, deeds and misery or happiness of the person, when He creates the embryo [but] before the breathing of the spirit in it.
,
“Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely,
then Muhammad being the light of the eye, the axis of the mill,and the distributor to the collectiveis as it were the ultimate purpose from amongst all the purposes of creation.Thus it cannot be rejected if it is said “Due to him all of this was created”, or that “Were it not for him, all this would not have been created”.So if this statement and others like it are thus explained according to what the Book and the Sunna indicate,
it is acceptable.[end quote ]



^^ scan page of ibn taymiyyah quote




Counter refutation on hadith of Adam (a.s) intercession from Prophet Muhammad [salehalawaalihiwasalam]

[research work of Brother Aamir Ibrahim ]


As Salamu 'Alaykum Warahmatullahi Wabarakatuhu to all Muslims and "As-salamu ala man ittiba al-huda" to our dear Wahabi/Ghayr Muqalid friends. 


Here is a counter-refutation of those who envy the hadith of Adam (alaih salam)'s Tawassul. 


As Ahlus Sunnah knows for sure that there are Sahih "HADITHS" on the issue of Adam (alaih salam) seeking intercession of Prophet Muhammad (Peace be upon him) and also that Allah created the heavens and the worlds for the sake of Prophet Muhammad (Peace be upon him). 
In this topic I will insha'Allah refute the Wahabi cult who have hidden the overwhelming "Authentication" on this magnificent hadith and tried to fool people in believing that the Hadith is actually Mawdho (Naudhobillah)

The people like Wahabi-defender (asim) and the other who abandoned the debate over Tawassul (i.e. Suhail) wrote an article on this hadith and tried to deceive people as if nobody has called this hadith authentic. 
Unlike Wahabis who hide the authentication from many great scholars we will present both sides of the coin so that public is absolutely sure that hadith is "SAHIH" and at minimum "Hasan li Ghayri due to Shawahid"

The Wahabis/Salafis/Khawarij brought forward proof from only these following scholars who directly put the hukm on hadith that It is "MAWDHO (Fabricated)" 


1) 
Imam al-Dhahabi (rah) the student of Ibn Taymiyyah

2) 
Ibn Abdul Hadi, the fanatical student of Ibn Taymiyyah who cussed at Sheikh ul Islam Taqi ud-din al-Subki (rah) so he is not Hujjat unlike al-Dhahabi (rah)

3) 
Nasir ud-din Albani, again the chief innovator of Wahabis and he is not an authority by any means.

4) 
And finally they misquoted Ibn Taymiyyah and ignored the quote where Ibn Taymiyyah hinted towards authenticity of this report and also wrote in length that "Meaning of hadith is true that Allah created everything for the sake of Prophet Muhammad (Peace be upon him)

 


The outright Buhtaan on Muhaditheen by Wahabis 


On the other hand the Wahabis as-usual lied when they claimed that these following scholars also called it "MAWDHO" 


And Al-Bayhaqi, Al-Haythami, As-Suyuti, Az-Zarqani as it has been shown.(end) 
[Taken directly from systemoflife website]

Our reply: Neither Imam al-Bayhaqi (rah) nor as-Suyuti (rah) nor Az-Zarqani (rah) themselves called it "MAWDHO" so Wahabis are proven as liars and cheaters. They attributed a lie especially to Imam az-Zarqani (rah) by giving reference as (1/76) of his Sharh ala Muwahib and claiming that he said on same page: 


فرد 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 “Mawahib” vol 1 page 76]


This is nowhere found in Sharh of Muwahib (1/76) and nowhere in Sharh az-Zarqani has he 
"HIMSELF CALLED HADITH AS MAWDHO" the later is my point not the former, rather on Page # 86 Imam al-Qastallani (rah) and Imam az-Zarqani (rah) have only gone towards proving it Sahih., here is the scan proof:

Look closly Imam al-Qastalani (rah) is using this hadith from Mustadrak as "SHAHID (WITNESS) FORM" upon the hadith of Adam (a.s) seeing Prophet Muhammad (Peace be upon him)'s Nur, he kept the authentication of Imam al-Hakim (rah) intact. 


In Sharh of Muwahib Imam az-Zarqani (rah) says: 


صححه الحاكم وأقره السبكي في شفاء السقام والقيني في فتاويه
Translation: It is declared "SAHIH" by al-Hakim (rah) "IMAM AL-SUBKI AGREED WITH HIM" in his Shifa us Siqaam and Imam al-Balqaini (rah) also (called it Sahih) in his Fatawa[Sharh ala Muwahib (1/86)]





 


*Front Page of Sharh al Muwahab by az-Zarqani, Vol.1 (rah)* 








*Vol.1, Page # 86 which shows authentication without Jirah* 







Wahabis are proven as cheats and forgers of Islamic literature, the wording which Wahabi defender and Suhail attributed to Vol.1, Page.76 of Sharh ala Muwahib is not to be found there
nor that he called the hadith "MAWDHO" rather Imam al-Qastallani (rah) and Imam al-Zarqani (rah) both have shown it as "AUTHENTIC" 


Anyways 3 are the scholars who called the hadith "MAWDHO" whereas Albani does not even deserve to be called as a Scholar so he is excluded. 


 


Authentication from "BIGGER MUHADITHEEN" 


Now as compared to these, let us look at 
"BIGGER MUHADITHEEN AND FUQAHA" who authenticated this hadith, remember when bigger Muhaditheen authenticate any hadith then It becomes Sahih and the aqwaal of smaller "LATER MUHADITHEEN" will be rejected.

Muhadith # 1 (Imam al-Hakim al-Naysaburi - Rahimuhullah) 


حدّثنا أبو سعيد عمرو بن محمد بن منصور العدل ، ثنا أبو الحسن محمد بن إسحاق بن إبراهيم الحنظلي ، ثنا أبو الحارث عبد الله بن مسلم الفهري ، ثنا إسماعيل بن مسلمة ، أنبأ عبد الرحمن بن زيد بن أسلم ، عن أبيه، عن جدّه، عن عمر بن الخطاب رضي الله عنه قال:

قال رسول الله : «لَمّا اقْتَرَفَ آدَمُ الْخَطِيئَةَ قالَ: يا رَبّ أَسْأَلُكَ بِحَقّ مُحَمَّدٍ لما غَفَرْتَ لِي، فَقالَ الله: يا آدَمُ وَكَيْفَ عَرَفْتَ مُحَمّداً وَلَمْ أَخْلُقْهُ؟ قالَ: يا رَبّ لأَنَّكَ لَمّا خَلَقْتَنِي بِيَدِكَ وَنَفَخْتَ فِيَّ مِنْ روحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ على قوائِمِ الْعَرْشِ مَكْتوباً لا إِلهَ إِلا الله مُحَمَّدٌ رَسولُ الله، فَعَلِمْتُ أَنَّكَ لَمْ تُضِفْ إِلى اسْمِكَ إِلا أَحَبَّ الْخَلْقِ إِلَيْكَ، فقالَ الله: صَدَقْتَ يا آدَمُ إِنَّهُ لأَحَبُّ الْخَلْقِ إِلَيَّ ادْعُني بِحَقِّهِ فَقَدْ غَفَرْتُ لَكَ وَلَوْلا مُحَمَّدٌ ما خَلَقْتُكَ

. هذا حديث صحيح الإسناد وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب

.

Translation of red quote: 
Imam al-Hakim (rah) said: This hadith is "Sahih in it's 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)]

Now remember Imam al-Hakim (rah) knew very well about the weakness of Abdur Rahman, this is why he mentions that "IT IS THE FIRST HADITH FROM ABDUR RAHMAN WHICH I MENTION" this proves that he was not forgetful as Wahabis claim. 


Imam al-Hakim (rah) also narrates another hadith from Ibn Abbas (ra) which mentions 


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
 

Explanation of Qur'an 2:37 


"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" 


Then Imam al-Hakim said: 


هذا حديث صحيح الإسناد ولم يخرجاه
Translation: This hadith has "SAHIH CHAIN" but it has not been narrated (by Bukhari and Muslim)

Note: The hadith of Ibn Abbas (ra) is only shown as Shawahid over proof that Allah created everything for the sake of Prophet Muhammad (Peace be upon him) 


Muhadith # 2 (The great lover of Prophet i.e. Qadhi Iyaadh - Rahimuhullah) 


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)
Translation: Chapter-Three in which (I will narrate) “SAHIH AND FAMOUS” narrations

Plus in this chapter he also says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: 
"It is said that this hadith explains the verse: 'And Adam received words from his Lord and He relented towards him' (2:37)

- End Quote - 


So this hadth is correctly proven as interpretation of Qur'an 2:37 from Imam al-Qadhi Iyaadh (rah) and he knew very well about the verses in Qur'an, 
now remember the incident of Adam (alaih salam) is mentioned twice and "SEPERATLY" in Qur'an. So the Taweel of Wahabis is false that only 1 dua was made by Adam (alaih salam).

 


Qur'an mentions 2 seperate incidents of repentence 


Hadith of Adam (a.s)'s Tawassul is correct interpretation of Qur'an 2:37 which states: 

"Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful" (Qur'an 2:37)

Please note that here Allah is talking about 
"ONLY ADAM LEARNING IT FROM LORD"

Whereas Qur'an mentions another seperate incident in the following way. 


Qur'an states: 
They said: "Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost." (7:23)

Now here note at Allah talking about 
"THEY (I.E. BOTH ADAM AND EVE)" so Qur'an being best Sharh of itself proves that both incidents are seperate.

Remember even if someone interprets that both have same meaning then there could be 2 interpretations of same verse too and best way is not to reject any because according to sound principle "MASBAT TAKES OVER NAFI" 


Muhadith # 3 (Hafidh Ibn Jawzi who was most strict in al-Jarh wat Ta'deel)
Ibn al-Jawzi also considers it 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," although he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: "When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name"; Ibn al-Jawzi also says in the chapter concerning the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his superiority to other Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned."

 


The Hadith of Maysra al-Fajr (RA) 


The Hadith of Maysara (ra) is the following: 


وقد رواه أبو الحسن بن بشران من طريق الشيخ أبي الفرج بن الجوزي في (الوفا، بفضائل المصطفى) صلى الله عليه وسلّم: حدّثنا أبو جعفر محمد بن عمرو، حدّثنا أحمد بن إسحاق بن صالح، حدّثنا محمد ابن صالح، حدّثنا محمد بن سنان العوفي، حدّثنا إبراهيم بن طهمان عن يزيد بن ميسرة، عن عبد الله بن سفيان، عن ميسرة قال قلت:

يا رسول الله، متى كنت نبياً؟ قال: «لَمَّا خَلَقَ اللَّهُ الأرْضَ وَاسْتَوَى إلَى السَّمَاءِ فَسَوَّاهنَّ سَبْعَ سَمَواتٍ وَخَلَقَ العَرْشَ كَتَبَ عَلَى سَاقِ العَرْشِ مُحَمَّدٌ رَسُولُ ااِ خَاتَمُ الأنْبِيَاءِ وَخَلَقَ اللَّهُ الجَنَّةَ الَّتي أسْكَنَهَا آدَمَ وَحَوَّاءَ فَكَتَبَ اسْمِي عَلَى الأبْوَابِ وَالأوْرَاقِ وَالقِبَابِ وَالخِيَامِ وَآدَمُ بَيْنَ الرُّوحِ والجَسَدِ، فَلَمَّا أَحْيَاهُ الله تَعَالَى نَظَرَ إلَى العَرْشِ فَرَأَى اسمِي فأخْبَرَهُ ااُ أنَّهُ سَيِّدُ وَلَدِكَ، فَلَمَّا غَرَّهُمَا الشَّيْطَانُ تَابَا وَاسْتَشْفَعَا بِاسْمِي إِلَيْهِ
Translation: 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, 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]

 


Refuting Wahabis from their own "Sheikh ul Islam" 


Muhadith # 4 


Imam Muhammad bin Yusuf al-Salihi (student of Imam al-Hafidh As-Suyuti) said about hadith from Maysra al-Fajr (RA) 


وروى ابن الجوزي بسند جيد لا بأس به
Translation: This hadith is narrated by Ibn Jawzi (rah) and the chain of it is “STRONG” and there is nothing wrong in it[Subul al-Huda wal Rashhad, Volume No.1, Page No. 86 – Dar ul Kutb al iLmiyyah]

Ibn Taymiyyah said: 


فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة
Translation: This hadith corresponds to the hadith mentioned before (i.e. hadith of Umar ibn ul Khattab) These two are like the explanations (tafsir) of the authentic (Sahih) ahadith[Majmua al Fatawa, 2/150]

The righteous Imam of Makkah in past i.e. Sheikh al-Alawi al-Maliki al Makki (rah) said: 
This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith

Wahabis actually misquoted from Fatawa of Ibn Taymiyyah, now here is the complete passage so that public can decide what Ibn Taymiyyah actually believed: 


It is evident that Ibn Taymiyya considers the meaning of the creation of everything for the sake of the Prophet as true and correct, as he declares in his Majmu`at al-fatawa in the volume on tasawwuf (11:95-97): 


 


Lightning upon Wahabiyyah from Ibn Taymiyyah 




محمد سيد ولد آدم. وأفضل الخلق؛ وأكرمهم عليه، ومن هنا قال من قال: إن الله خلق من أجله العالم، أو أنه لولا هو لما خلق عرشاً، ولا كرسياً، ولا سماء ولا أرضاً ولا شمساً ولا قمراً. لكن ليس هذا حديثاً عن النبي صلى الله عليه وسلّم لا صحيحاً ولا ضعيفاً، ولم ينقله أحد من أهل العلم بالحديث، عن النبي صلى الله عليه وسلّم، بل ولا يعرف عن الصحابة، بل هو كلام لا يدرى قائله. ويمكن أن يفسر بوجه صحيح كقوله: {وَسَخَّرَ لَكُمْ مَّا فِى السَّمَـوَتِ وَمَا فِى الأَْرْضِ } [الجاثية: 13] وقوله: { ْ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِىَ فِى الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الأَنْهَـرَ وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ وَسَخَّرَ لَكُمُ الَّيْلَ وَالنَّهَارَ وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا } [إبراهيم: 32 ـ 34] وأمثال ذلك من الآيات التي يبين فيها أنه خلق المخلوقات لبني آدم، ومعلوم أن لله فيها حكماً عظيمة غير ذلك،

وأعظم من ذلك، ولكن يبين لبني آدم ما فيها من المنفعة، وما أسبغ عليهم من النعمة.
فإذا قيل: فعل كذا لكذا لم يقتض أن لا يكون فيه حكمة أخرى. وكذلك قول القائل: لولا كذا ما خلق كذا، لا يقتضي أن لا يكون فيه حكم أخرى عظيمة، بل يقتضي إذا كان أفضل صالحي بني آدم محمد، وكانت خلقته غاية مطلوبة، وحكمة بالغة مقصودة [أعظم] من غيره، صار تمام الخلق، ونهاية الكمال، حصل بمحمد صلى الله عليه وسلّم.
والله خلق السموات والأرض وما بينهما في ستة أيام، وكان آخر الخلق يوم الجمعة، وفيه خلق آدم وهو آخر ما خلق، خلق يوم الجمعة بعد العصر في آخر يوم الجمعة، وسيد ولد آدم محمد ـ صلى الله عليه وسلّم ـ آدم فمن دونه تحت لوائه ـ قال صلى الله عليه وسلّم

«إني عند الله لمكتوب خاتم النبيين وإن آدم لمنجدل في طينته»، أي: كتبت نبوتي وأظهرت لما خلق آدم قبل نفخ الروح فيه كما يكتب الله رزق العبد وأجله وعمله وشقي أو سعيد إذا خلق الجنين قبل نفخ الروح فيه. فإذا كان الإنسان هو خاتم المخلوقات وآخرها

وهو الجامع لما فيها، وفاضله هو فاضل المخلوقات مطلقاً، ومحمد إنسان هذا العين؛ وقطب هذه الرحى، واقسام هذا الجمع كان كأنها غاية الغايات في المخلوقات، فما ينكر أن يقال: إنه لأجله خلقت جميعها، وأنه لولاه لما خلقت، فإذا فسر هذا الكلام ونحوه بما يدل عليه الكتاب والسنة
 

Translation: 
Muhammad is the Chief of the Children of Adam, the Best of Creation, the noblest of them in the sight of Allah.This is why some have said that "Allah created the Universe due to him," or that "Were it not for him, He would have neither created a Throne, nor a Footstool, nor a heaven, earth, sun or moon." However, this is not a hadith on the authority of the Prophet, neither is it sahih nor is it weak and it has not been narrated by any person of knowledge in hadith either from Prophet or Sahaba but it may be explained from a correct aspect...

Since the best of the righteous of the children of Adam is Muhammad, creating him was a desirable end of deep-seated purposeful wisdom, more than for anyone else, and hence the completion of creation and the fulfillment of perfection was attained with Muhammad, may Allah Exalted bless him and grant him peace... The Chief of the Children of Adam is Muhammad, may Allah Exalted bless him and grant him peace, Adam and his children being under his banner. He, may Allah Exalted bless him and grant him peace, said: "Truly, I was written as the Seal of the Prophets with Allah, when Adam was going to-and-fro in his clay," i.e. that my prophethood was decreed and manifested when Adam was created but before the breathing of the Spirit into him, just as Allah decrees the livelihood, lifespan, deeds and misery or happiness of the slave when He creates the embryo but before the breathing of the Spirit into it.

Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely, then Muhammad, being the Pupil of the Eye, the Axis of the Mill, and the Distributor to the Collective, is as it were the Ultimate Purpose from amongst all the purposes of creation. Thus it cannot be denied to say that "Due to him all of this was created", or that "Were it not for him, all this would not have been created...
 

On going list of top ranking Muhaditheen! 


...so if statements like this are thus explained according to what the Book and the Sunna indicate, it is acceptable.
[Majmua al Fatawa, Volume No. 11, Page Nos. 95-97]

Reading this whole explanation proves that Ibn Taymiyyah considered the meaning of "ALLAH CREATING EVERYTHING FOR PROPHET" to be correct, as far as his verdict on hadith itself is concerned then for that I am quoting far bigger Muhaditheen who authenticated the hadith. 


Plus Wahabis only quoted pseudo scholars like Albani and unworthy verdicts from 
*******.com on the hadith of Maysra al-Fajr (RA). What is worth of Albani & co as comapred to classical scholars who authenticated this hadith from Maysra al-Fajr (ra). Muhadith # 5Sheikh ul Islam Taqi ud-din al-Subki (rah) endorces al-Hakim's authentication (in Shifa' al-siqam fi ziyarat khayr al-anam p. 134-135) although Ibn Taymiyya's rejection and criticism of this hadith was known to him and he rejects it, as well as saying that Ibn Taymiyya's extreme weakening of Ibn Zayd is exaggerated.

Muhadith # 6 


Imam al-Bulqini (rah) declares this 
hadith sound in his Fatawa [Refer to Sharh ala Muwahid (1/76)]

Muhadith # 7 


Sheikh ul Islam, Imam Ibn Hajr al-Haythami (rah) endorced it as proof in his "al-Jawhr al Munazzam fi Ziyaratil Qabr il Muqaram (Page. 171-174) 


Muhadith # 8 


Imam al-Qastallani (rah) showed it as 
"VALID SHAHID" over hadiths which prove Nur of Prophet (Peace be upon him)[Refer to Sharh ala Muwahib, (1/86)]

And there are more proofs but hope these suffice. 


 


Conclusion with Istighatha of Imam al-Qastallani 


So all pseudo points raised by Wahabi cult have been refuted. 


a) They mix Qur'anic verses together and claim that hadith of Adam (a.s)'s Tawassul cannot be interpretation of 2:37. It has been proven from Qur'an that 2:37 & 7:23 mention different incidents and It was proven from Qadhi Iyaadh (rah) that Adam (a's)'s Tawassul is valid interpretation of 2:37 


b) Wahabis tried to hide the "MASSIVE AUTHENTICATION" over this hadith from classical scholars, so It has been proven above from 8 classical scholars higher in status than Ibn Taymiyyah let alone Albani Bidati that the Hadith is Authentic. 


c) Different Shawahid over this hadith are shown and the chains are totally different too, so this proves that both hadith of Umar bin Khttab (ra) and Maysra al-Fajr (ra) are "AUTHENTIC" and at minimum they should be called "Hasan due to different routes which authenticate one another" 


d) 
Remember that I have proven "HUKM" directly upon hadith, so Wahabis cannot misuse the books of Jirah wa-t Tadeel to show weakness of Abdur Rahman bin Zayd bin Aslam or anyone, because Muhaditheen do not just look at one chain rather they look at Qur'an and Hadith as a whole, which is why they authenticated this hadith beautifully in-spite of knowing that certain narrator is weak in one chain but it has different turaq which establish it to be Sahih
 

An important Clarification 


Before one of those Wahabis jump off thinking he has found a mistake in my reference to az-Zarqani, I want to clarify that Zarqani did not "CALL IT MAWDHO" as Wahabis wanted us to believe nor did he consider this report as "DA'EEF" but rather at one place he kept authentication of classical scholars intact and at another he "CALLED IT GHAREEB EVEN DUE TO WEAKNESS" ... Remember Gharib is not Da'eef in Hadith methodology. 


Here is the scan proof of (1/120) of Sharh ala Muwahib from Dar ul Kutb al iLmiyyah. 







Look above at the red highlighted part, there Imam al-Qastalani (rah) even while quoting al-Bayhaqi did not mention the weakness, this proves that Imam al-Qastalani (rah) endorsed this hadith and kept authentication of Imam al-Hakim (rah) intact. 


Below the beautiful proof which az-Zarqani showed from Imam al-Dhahabi (rah) proves that even from Dalail un Nabuwah of Imam al-Bayhaqi (rah) the hadith remains authentic: 


az-Zarqani narrates: 


قال فيه الحافظ الذ هبي: عليك به فإنه كله هدى ونور
Translation: 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 NUR" [Sharh ala Muwahib (1/120)]

Look how cleverly Wahabis ignored this which proves that even al-Dhahabi (rah) had to accept this hadith as Authentic and so did Imam al-Bayhaqi even if he mentioned weakness of Abdur Rahman bin Zayd bin Aslam. 


 


This is why Imam al-Bayhaqi (rah) himself mentioned in Muqadma of Dalail an Nabuwah: 


Imam al-Bayhaqi (rah) 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
Translation: 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)]

Plus look at az-Zarqani again, he after quoting authentication of al-Hakim said: 
آي (i.e. Yes/Agreed)"
[Sharh ala Muwahib (1/120)] 

Allah hu Akbar, so the lies of Wahabis from az-Zarqani have been totally refuted!

Wahabi Buhtaan on Imam Suyuti (rah) and al-Bayhaqi


Wahabis always misquote from scholars and hide the real picture. In reality even Imam al-Bayhaqi (rah), Imam Jalal ud-din Suyuti (rah) and Ibn Jawzi (rah) have considered this hadith Authentic, 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]


Ibn Jawzi's magnificent "ISTADLAL"


Wahabis are totally ignorant in Usool i.e. Muhaditheen look at Qur'an and Sunnah as a whole and they consider hadiths to be "SAHIH" even if there is some weakness in a narrator.

Now Here is slap on the face of Wahabis from Ibn Jawzi (rah) who was actually the most strict scholar on al-Jarh w'at Tadeel, this point which I am raising will be ignored by Wahabis whereas Imam Ibn Jawzi (rah) has "INDEED CONSIDERED THIS HADITH AUTHENTIC AND DONE ISTADLAL FROM IT"

I have mentioned before that Imam Ibn Jawzi (rah) mentioned both the hadith of Umar bin Khattab (ra) and also Maysra al Fajr (ra) in "FIRST CHAPTER OF AL-WAFA" and in Muqadma of al-Wafa he has said that "HE HAS NOT MIXED SAHIH REPORTS WITH FALSE ONES"

But let's see what Ibn Jawzi (rah) says later in the book while proving Prophet Muhammad (Peace be upon him) superior to all Prophets! 

ومن بيان فضله على الأنبياء : أن آدم سأل ربَّه بحرمة محمد أن يتوب عليه، كما ذكرنا
Translation: "Part of explaining the superiority of Prophet Muhammad (Peace be upon him) to other Prophets is that"ADAM ASKED HIS LORD THROUGH THE HURMAT OF MUHAMMAD (PEACE BE UPON HIM)" and then repented to Him, as I have already mentioned."[Ibn Jawzi in al-Wafa, Page # 365, Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon]

Look at Istdalal of Hafidh Ibn Jawzi (rah), now remember Hafidh Ibn Jawzi being as strict as he was could have never done Istadal by using "MAWDHO" hadiths, so Wahabis should do Matam over their blunders now!!!

Another nail in Wahabi coffin from al-Muwahib


Wahabis misused al-Muwahib written by great Muhadith called Imam al-Qastallani (rah) and Sharh ala Muwahib by Imam az-Zarqani (rah)

Now here is scan proof that Imam al-Qastallani (rah) "DIRECTLY CALLED THE HADITH OF ADAM (A.S) AS SAHIH" and az-Zarqani "KEPT AUTHENTICATION INTACT"





Imam al-Qasttalani (rah) authenticating hadith of Adam (a.s)'s Tawassul in this passage it starts from previous Page # 219 which states: The Tawasssul, Seeking help, Shaf'at, Tawajju is "PROVEN IN ALL CONDITIONS, WHETHER BEFORE YOUR CREATION OR AFTER IT"as is mentioned in Tehqeeq al-nasra and also Masabah al-Zalam ...Then on Page # 220 Imam al-Qastalani (rah) brings the hadith of Adam (alaih salam) as: "IT HAS COME IN SAHIH (HADITH) FROM PROPHET (PEACE BE UPON HIM)" that the Prophet (Peace be upon him) said: When Adam (a.s) made the mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad (Peace be upon him)... (till the end of Hadith)

Below even Imam al-Zarqani kept the authentication of Imam al-Qastallani (rah) "INTACT"... then on Page # 222 Imam al-Qastallani (rah) mentions his own practice that he called asked Prophet (Peace be upo him) "FOR HELP FROM MAKKAH" .. Yes hear it again Makkah not Madina ... Allah hu Akbar
 [Refer to Sharh ala Muwahib (12/220-222)]


Wahabism on back-foot already!


As we all know that Asim has now "SEVERELY EDITED THE PREVIOUS ARTICLE" so Alhamdolillah he is on back-foot and I would like to give some hardcore blows to Wahabism in this time.

Quote:
The Najdi said: Before refuting their article, let me tell you that this is regarding 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]

And then he quoted Tafsir Ibn Kathir (rah) and claimed that no Salaf interpreted (2:37) that it refers to Tawassul of Adam (a.s)

Reply from real Ahlus Sunnah to Wahabis: 

Now one should remember 3 Important points over here

a) Adam-e-Zikr (not mentioning of something) is not proof that something does not exist, I challenge Wahabis to show me one Sahih Marfu hadith which says that Adam (a.s) did not make Tawassul through Prophet (Peace be upon him). Also remember that "MASBAT TAKES OVER NAFI" so the proof of Umar (ra) and Maysra (ra) is "Isbat" and is thus taking over self cooked up "NAFI OF WAHABIS" Remember the hadiths are Sahih not only in themselves but also due to different Turaq as I have already proven.

b) Qur'an is best Sharh of Qur'an so when Qur'an mentions the dua in a seperate verse i.e. 7:23 then It is talking about another incident with different context and in 2:37 "ONLY ADAM LEARNT THE WORDS FROM LORD"whereas in 7:23 both Adam and Eve turned towards Allah for forgiveness, so from Qur'an itself it is established that both verses are talking about different incidents and not only the dua of "Rabana Zalamana Anfoosana" was made by Adam (a.s) because Sahaba differed about the dua as I will prove, Insha'Allah.



Tawassul of Adam (a.s) being Valid Taweel of 2:37


Also remember that we have not rejected any interpretation of Qur'an whereas Wahabis have indeed. Qur'an can have multiple meanings of "SAME VERSE" so Alhamdolillah taking both meanings is closest to understanding Qur'an like Mufasireen mentioned both meanings in their Tafaseer ...

For example Imam al-Qurtubi (rah) said under same 2:37:

وٱختلف أهل التأويل في الكلمات
...

Translation: The People of interpretation (from Sahaba)differed over these "KALIMAAT (WORDS WHICH ADAM LEARNT)"

Then Qurtubi mentions different duas from "SAHABA" other than Rabana Zalamna too, and after mentioning them he says:

وقالت طائفة: رأى مكتوباً على ساق العرش «محمد رسول الله»فتشفّع بذلك، فهي الكلمات

Translation: 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" abd "THESE ARE THE KALIMAT" [Tafsir al-Qurtubi under 2:37]

Also Imam Abu Hayyan al-Andalusi (rah) the great Mufasir of Qur'an who had also rrefuted Ibn Taymiyyah in same tafsir al-Bahr al Muheet, he said:

وقيل: رأى مكتوباً على ساق العرش محمد رسول الله، فتشفع بذلك فهي الكلمات

It is said: ... and the same wording as above [Tafsir al Bahr al Muheet under 2:37]

Also Imam al-Thalabi (rah) said:

وقال طائفة: إنَّ آدم رأى مكتوباً على ساق العرش: محمَّدٌ رسُولُ اللَّهِ، فتشفَّع به، فهي الكلماتُ

[Tafsir al-Thalabi (1/67)]

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

Najdi insulting scholars after getting caught


Imam Suyuti (rah) does not show any Jarah over this and I have already proven that Imam Suyuti (rah) narrated the wording that "BAYHAQI AUTHENTICATED IT" see the scan proof in Post # 27

I know Najdi might highlight this part only to deceive people but remember I have proven from different Mufasireen that Tawassul of Adam (a.s) is valid interpretation of 2:37, here is another proof from Imam Qadhi Iyaadh (rah)

In the Third chapter where Imam Qadhi Iyaadh (rah) has narrated "SAHIH AND FAMOUS NARRATIONS(الباب الثالث : فيما ورد من صحيح الأخبار و مشهورها ) then he narrated the report of Adam (a.s)'s Tawassul after which he said:

و هذا عند قائله تأويل قوله تعالى : فتلقى آدم من ربه كلمات فتاب عليه
Translation: It is said that this is the Ta'weel of Allah Ta'la saying: {Then Adam received from his Lord Words} (2:37) [Ash-Shifa in Chapter # 3 of Authentic and Famous Narrations]

c) The hadiths of Umar (ra) and Maysra al Fajr (ra) themselves prove that najdi is liar because Adam (alaiih salam) learnt words from his Lord as is proven in them. So Proof is established from Marfu hadiths with different turaq from different Sahaba let alone Salaf. I will shed more light on authenticity of these hadithsand prove how Asim has been trashed in his challenge to bring forward a single Muhadith who authenticated them.

Till death insha'Allah asim or whole Wahabism cannot reply to these points, they will just fire arrows in the air and reject authentication of classical scholars "BY BASHING GREAT MUHADITHEEN LIKE IMAM AL-QASTALLANI (RAH), AS-SUBKI (RAH) AND OTHERS" which asim clearly did.

Unlike asim Wahabi/Khariji We as Ahlus Sunnah respect all scholars of Ahlus Sunnah.

To be Continued.... [I shall insha'Allah reveal hypocrisy/Contradiction of Najdi when he rejected"TASHIH" of Imam al-Qastalni because he died in 900+ AH but he himself quoted scholars from 950 AH + even 1300 AH]



Straw-man argument of Wahabis as usual


Quote:
Najdi
Quote:
said: On the other hand the surprising thing is some time back when i was discussiong same verse with shia clan, They tried to prove their fabricated stance from this verse that is Adam a.s sought tawassul through Prophet peace be upon him, Ali ra, Fatima ra, Hasan ra and Hussain ra and they use this fabricated hadith below.

.

Ahlus sunnah's defender Aamir's Reply: We are least bothered about Wahabi so called debates with their own little brothers called Shi'ites. I have not used that report anywhere so this is just straw-man argument of Wahabis as usual.

Whenever Wahabis are baffled and on back foot they always start using straw-man argument whereas in case of us Ahlus Sunnah, asim is calling Imam al-Hakim (rah), Imam Qadhi Iyaadh (rah), Imam Ibn Jawzi (rah), Sheikh ul Islam Taqi ud-din al-Subki (rah), Muhadith al-Qastalani (rah), Sheikh ul Islam Ibn Hajr al Haythami (rah), al-Bayhaqi (rah), Imam Suyuti (rah), Imam wal Muhadith Ibn Yusuf al-Salihi (rah) and many others who did Istadlal from the hadith of Adam (a.s)'s Tawassul through Prophet Muhammad only to be "SHI'ITES"

This is worst disrespect done by asim and we expect mockery of scholars from Wahabis especially asim who has history of declaring Imam Shams-ud-din Ramli (rah) as Mushrik and Alhamdolillah we made Asim to rub his nose on ground and repent on this, insha'Allah he will repent again on Imam al-Qastallani (rah), also rejection Ibn Yusuf al-Salihi (rah) to be Muhadith and also calling Ibn Hajr al-Haythami (rah) as a Bidati (Naudhobillah)
Quote:
Najdi said: This person is trying to be a Muhaddith as he said this hadith is sahih or at least hasan lighairihi
Alhamdolillah I have proven the hadith as "SAHIH"from classical Muhaditheen so nowhere am I claiming to be Muhadith myself, secondly Najdi called the "SAHIH HADITH OF MAYSRA (RA) AS SHADH (ODD)" and I challenge Asim to show me unanimously accepted classical scholars who called the hadith of "MAYSRA AS SHADH" ... I will accept no if's and but's.


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