Authored by: Abu Abdullah Sarim
Allah commanded Prophet Adam and Hawwa (Eve) (peace be upon them) not to eat the fruit of a specific tree in Paradise. However, both succumbed to Satan's temptation and ate the fruit, resulting in Allah's displeasure and their expulsion from Paradise. They felt deep remorse for their actions. Allah, in His mercy, taught them certain words, which when uttered, led to the acceptance of their repentance.
Divine Revelation:
Allah says:
"Then Adam received from his Lord some words, and He accepted his repentance."
(Al-Baqarah: 2:37)
These words are further explained in the Quran:
"They said: Our Lord, we have wronged ourselves. If You do not forgive us and have mercy upon us, we will surely be among the losers."
(Al-A'raf: 7:23)
This indicates that Adam and Hawwa (peace be upon them) invoked Allah's mercy and forgiveness. However, contrary to this Quranic narrative, some propagate stories narrated by dubious, unknown, or immoral individuals. These stories claim that Adam (peace be upon him) sought forgiveness through the intercession of the Prophet Muhammad (peace be upon him) or his family, such as by invoking the names of Prophet Muhammad, Ali, Fatimah, Hasan, and Husain (may Allah be pleased with them).
Such claims are an exaggeration of the status of the Prophet and his family, which is strictly prohibited. Similarly, Christians claim that Adam's mistake was forgiven due to the intercession of Prophet Jesus (peace be upon him). Theologian Alama Abu Al-Fath Muhammad bin Abdul Karim Shahrastani (d. 548 AH) quotes the Christians:
"Christ's status is above all, for He is the only Son, without equal or comparison among the prophets. It was through Him that Adam's fault was forgiven."
(Al-Milal wan-Nihal: 2/62)
We earnestly advise everyone to examine these narratives carefully and decide whether it is appropriate for a Muslim to believe in them against the clear teachings of the Quran.
"When Adam committed the sin, he raised his head towards the Throne and said, 'O Allah, I ask You by the right of Muhammad to forgive me.' Allah revealed to him, 'Who is Muhammad?' Adam replied, 'Blessed be Your Name, when You created me, I raised my head towards Your Throne, and I saw written on it: There is no god but Allah, Muhammad is the Messenger of Allah. I knew that he must be the greatest of creation, as You have written his name alongside Your Name.' Allah revealed, 'O Adam! He is the last of the Prophets from your descendants, and his Ummah is the last of the nations from your descendants. If it were not for him, I would not have created you.'" (Al-Mu'jam Al-Saghir by Al-Tabarani: 2/182, Hadith: 992)
Commentary:
If this narration were authentic, it would indeed support the idea of seeking intercession through the righteous. However, this hadith is fabricated (Mawdu'). Consequently, it is rejected by the majority of scholars.
Abdur Rahman bin Zayd bin Aslam is considered "weak and abandoned" by the majority. Hafiz Ibn Mulqin states:
"Al-Dhahabi said: The majority have declared him weak." (Al-Badr Al-Munir: 1/449)
Hafiz Haythami says:
"Most scholars declare him weak." (Majma' Al-Zawa'id: 2/21)
Hafiz Ibn Mulqin mentions:
"The majority have declared him weak." (Khilasat Al-Badr Al-Munir: 1/11)
Renowned scholars such as Imam Ahmad bin Hanbal, Imam Ali bin Al-Madini, Imam Bukhari, Imam Yahya bin Ma'in, Imam Nasa'i, Imam Darqutni, Imam Abu Hatim Al-Razi, Imam Abu Zur'ah Al-Razi, Imam Ibn Sa'd, Imam Ibn Khuzaymah, Imam Tirmidhi, Imam Ibn Hibban, Imam Saji, Imam Tahawi, Imam Jauzjani, and others have all declared him weak.
Imam Al-Bazzar says:
"The experts in hadith have agreed on the weakness of his narrations." (Musnad Al-Bazzar: 8763)
Hafiz Ibn Al-Jawzi states:
"There is consensus on his weakness." (Tahdhib Al-Tahdhib by Ibn Hajar: 6/178-179)
Shaykh Al-Islam Ibn Taymiyyah comments:
"He is weak by consensus and frequently errs." (Al-Tawassul wal-Wasilah: 167)
Hafiz Ibn Hajar adds:
"There is consensus on his weakness." (Itihaf Al-Maharah: 12/97, Hadith 15163)
Imam Hakim remarks:
"He has narrated fabricated hadiths from his father." (Al-Madkhal ila Kitab Al-Ikleel: 154)
Imam Abu Nu'aym Al-Isfahani states:
"He narrated from his father and is not trustworthy." (Al-Du'afa: 122)
Since Abdur Rahman bin Zayd bin Aslam narrated this hadith from his father, it is fabricated (Mawdu').
"He asked with the right of Muhammad, Ali, Fatimah, Hasan, and Husain, and Allah accepted his repentance." (Al-Mawdu'at by Ibn Al-Jawzi: 1/398, Al-Fawa'id Al-Majmu'ah by Al-Shawkani, p. 394-395)
Commentary:
This narration is also fabricated (Mawdu'), attributed to the weak narrator Amr bin Thabit bin Hurmaz Abu Thabit Al-Kufi. This narrator is not reliable under any circumstance, as indicated by:
Ali bin Shafiq:
"I heard Abdullah bin Mubarak say openly: Abandon the hadith of Amr bin Thabit, for he used to curse the predecessors." (Introduction to Sahih Muslim, p. 11, Darussalam Edition)
Imam Yahya bin Ma'in:
"He is not trustworthy nor reliable." (Al-Jarh wal Ta'dil by Ibn Abi Hatim: 6/223, and its chain is sound)
He also labeled him "weak." (Tareekh Yahya bin Ma'in: 1624)
Imam Bukhari:
"He is not strong according to them." (Kitab Al-Du'afa wal-Matrukin, p. 87)
Imam Darqutni included him among the weak and abandoned narrators. (Kitab Al-Du'afa wal-Matrukin: 401)
Imam Abu Hatim Al-Razi:
"His hadith is weak and may be recorded for supplementary purposes. He held wrong beliefs and was a staunch Shiite." (Al-Jarh wal Ta'dil by Ibn Abi Hatim: 6/233)
Imam Abu Zur'ah Al-Razi:
"His hadith is weak." (Al-Jarh wal Ta'dil: 6/323)
Imam Nasa'i labeled him "abandoned in hadith." (Kitab Al-Du'afa wal-Matrukin: 45)
Imam Ibn Hibban:
"He used to narrate fabricated (Mawdu') hadiths. His hadith may only be mentioned as a cautionary example."
(Kitab Al-Majroohin: 2/76)
Imam Ibn 'Adi:
"His narrations clearly indicate weakness." (Al-Kamil fi Du'afa Al-Rijal: 5/132)
This false hadith contradicts the Quran. Refer to: (Surah Al-A'raf: 7:23)
Abu Al-Husain bin Bishran reported from Shaykh Abu Al-Faraj Ibn Al-Jawzi in (Al-Wafa bi Fada'il Al-Mustafa): Abu Ja'far Muhammad bin Amr narrated to us, Ahmad bin Ishaq bin Salih narrated to us, Muhammad bin Salih narrated to us, Muhammad bin Sinan Al-'Awfi narrated to us, Ibrahim bin Tahman narrated from Yazid bin Maysarah, from Abdullah bin Sufyan, from Maysarah, who said: I asked, "O Messenger of Allah! When were you made a prophet?" He said: "When Allah created the earth and leveled the heavens, making them seven heavens, and created the Throne, He wrote on the leg of the Throne: Muhammad is the Messenger of Allah, the Seal of the Prophets. Allah then created Paradise, where He placed Adam and Hawwa. He wrote my name on its gates, leaves, domes, and tents while Adam was still between spirit and body. When Allah brought him to life, he saw my name and Allah informed him that I am the leader of his offspring. When Satan deceived them, they repented and sought intercession through my name."
Commentary:
This fabricated and rejected narration lacks a reliable narrator for Muhammad bin Salih. This chain of narration includes individuals whose credibility cannot be verified. Thus, anyone claiming this narration is authentic must provide evidence of Muhammad bin Salih's reliability. Therefore, Muhammad bin Yusuf Al-Salihi Al-Shami's (d. 942 AH) assertion that the chain is "good" (Jayyid) (Sabl Al-Huda wal-Rashad fi Sirat Khair Al-'Ibad: 1/86) is incorrect.
Abu Ahmad Harun bin Yusuf (bin Harun) bin Ziyad Al-Tajir reported:
Abu Marwan Al-'Uthmani narrated to us, saying: My father, 'Uthman bin Khalid, narrated from Abdur Rahman bin Abi Al-Zinad, from his father, who said:
"Among the words through which Allah accepted Adam's repentance were: 'O Allah! I ask You by the right of Muhammad upon You.' Allah, the Mighty and Sublime, said: 'O Adam! How do you know Muhammad?' Adam replied: 'O Lord! When You created me and breathed into me of Your spirit, I raised my head and saw written on Your Throne: "There is no god but Allah, Muhammad is the Messenger of Allah." So, I knew that he must be the most honored of Your creation.'" (Al-Shari'ah by Al-Ajurri: 2/246, Hadith: 1006)
Commentary:
This is falsely attributed to Abu Al-Zinad, Abdullah bin Dhakwan, the Tabi'i (successor of the Companions). The reasons are:
Abu Marwan Muhammad bin 'Uthman Al-'Uthmani - Hafiz Al-Dhahabi writes:
"He was declared trustworthy by Abu Hatim, but his narrations from his father are objectionable (munkar)." (Al-Mughni fi Al-Du'afa: 5808)
This statement was narrated by him from his father.
When Adam committed the sin, he was deeply distressed and regretful. Jibril (Gabriel) came to him and said: 'O Adam! Shall I guide you to the door of your repentance, through which Allah will forgive you?' Adam replied: 'Yes, O Jibril!' Jibril then told him to stand in the place where he worships Allah and to praise and glorify Him, for there is nothing more beloved to Allah than praise. Adam asked: 'What should I say?' Jibril replied: 'Say:
"There is no god but Allah alone, without any partner; to Him belongs the dominion and praise; He gives life and causes death, and He is Living and does not die; in His hand is all good, and He has power over all things." Then admit your sin and say: "Glory be to You, O Allah, and praise; there is no god but You; I have wronged myself and done wrong; forgive me, for none forgives sins but You. O Allah, I ask You by the honor of Your servant Muhammad and his dignity with You, to forgive my sin."' Adam did so, and Allah responded, saying:
'O Adam! Who taught you this?' Adam replied: 'O Lord! When You created me and breathed into me of Your spirit, I stood up as a complete human being, hearing, seeing, and comprehending. I looked at Your Throne and saw written on its leg: "In the name of Allah, the Most Gracious, the Most Merciful. There is no god but Allah alone, without any partner; Muhammad is the Messenger of Allah." I did not see any other name, neither of a close angel nor of a sent prophet, except his name. From this, I understood that he must be the most honored of Your creation.' Allah said: 'You have spoken the truth, and I have forgiven you.' Adam praised and thanked Allah and returned with immense joy, having received the greatest glad tidings ever. Adam's garment was made of light. Allah's words, "He stripped them of their garments to show them their private parts" (7:22), refer to the garments of light. Then the angels came in groups to congratulate Adam, saying: 'Congratulations on Allah's acceptance of your repentance, O father of Muhammad.'"
(Al-Durr Al-Manthur by Al-Suyuti: 1/60)
Commentary:
This narration is baseless and fabricated due to its lack of a proper chain of narration (isnad). Those who present it should find a valid chain that reaches Imam Baqir, or they should clarify what religion they serve by presenting such unfounded narrations.
Indeed, Allah sent down to Adam staffs equal to the number of the prophets and messengers. He then turned to his son Seth and said: "O my son! You are my successor after me. Hold onto them with the piety of devotion and the firm handhold (al-'urwat al-wuthqa). Whenever you mention Allah, mention alongside it the name of Muhammad, for I saw his name written on the leg of the Throne when I was between spirit and clay. I traveled through the heavens and did not find a place except that I saw the name of Muhammad written upon it. My Lord placed me in Paradise, and I did not see any palace or chamber except that I saw the name of Muhammad written upon it. I saw the name of Muhammad written on the chests of the houris, on the bricks of the palaces, on the leaves of the trees of Tuba, on the leaves of Sidrat al-Muntaha, on the edges of the veils, and between the eyes of the angels. So, mention him often, for the angels mention him at all times." (Al-Dibaj by Al-Khatali: 112, Tarikh Dimashq by Ibn Asakir: 23/281)
Commentary:
This narration is a blatant lie because:
Muhammad bin Khalid Al-Dimashqi Al-Hashimi - Imam Abu Hatim Al-Razi says:
"He was a liar." (Al-Jarh wal-Ta'dil: 7/244)
Shuraih bin 'Ubayd did not meet Ka'b Al-Ahbar. Hafiz Al-Mizzi states:
"He did not meet him." (Tahdhib Al-Kamal: 8/324-325)
No biographical details are available for Muhammad bin Zafar Al-Isfahani.
Hafiz Haythami remarks about Zakariya bin Yahya Al-Madani:
"I do not know him." (Majma' Al-Zawa'id: 10/125-126)
Regarding the author of the book, Ishaq bin Ibrahim Al-Khatali, Imam Al-Daraqutni says:
"He is not strong." (Su'alat Al-Hakim: 58)
Imam Al-Hakim also considered him weak (da'if). (Su'alat Al-Hakim: 58)
Hafiz Al-Dhahabi writes:
"In his book (Al-Dibaj), there are many rejected narrations." (Siyar A'lam Al-Nubala: 13/343)
"O Musa! Whoever meets Me while rejecting Muhammad (peace be upon him), I will cast him into Hell." Musa said, "Who is Muhammad?" Allah replied, "O Musa! By My honor and majesty! I have not created a creation more honorable than him. I wrote his name alongside My name on the Throne two thousand years before I created the heavens and the earth, the sun, and the moon." (Mizan Al-I'tidal by Al-Dhahabi: 2/160, Sabl Al-Huda wal-Rashad by Al-Salihi: 1/85)
Commentary:
This chain is false because:
"My Lord! I have wronged myself, so forgive me and have mercy on me, for none can forgive sins except You." Thereupon Allah revealed to him: "O Adam! How do you know this unlettered prophet, although I have not yet created him?" Adam replied: "O Lord, when You created me, I saw written on the Throne: 'There is no god but Allah, Muhammad is the Messenger of Allah.' So, I knew that this prophet would be from my descendants." Adam then requested food, and Allah revealed to Gabriel (peace be upon him) to descend to My servant. Gabriel descended with seven grains of wheat and placed them in the hands of Adam." (Al-'Azamah by Abu Shaykh Al-Asbahani: 5/1597-1598, Hadith: 1063)
Commentary:
This narration is a fabrication due to several reasons:
"Indeed, Allah sent down Adam in India, Hawwa (Eve) in Jeddah, Iblis in Bisistan, and the serpent in Isfahan. The serpent had legs like those of a camel. Adam wept for a hundred years over his sin, until Allah sent Gabriel to him, saying: 'O Adam! Did I not marry you to Hawwa, My servant?' He replied: 'Yes.' Allah then said: 'What is this weeping for?' He replied: 'Why should I not weep when I have been expelled from the vicinity of the Merciful?' Gabriel then told him to recite these words: 'O Allah! I ask You by the right of Muhammad and the family of Muhammad, Glory be to You, there is no god but You; I have done evil and wronged myself; so accept my repentance, for You are the Most Forgiving, the Most Merciful. O Allah! I ask You by the right of Muhammad and the family of Muhammad; I have done evil and wronged myself; so accept my repentance, for You are the Most Forgiving, the Most Merciful.' These are the words that Adam received from his Lord." (Fawa'id Abi Bakr Al-Abhari: 17, Musnad Al-Dailami via Kanz Al-'Ummal: 33457)
Commentary:
This narration is fabricated for the following reasons:
"When Adam committed the sin, Gabriel came to him and said: 'O Adam! Pray to your Lord.' He said: 'O my beloved Gabriel! With what should I pray?' He replied: 'Say: "O Lord! I ask You by the right of the five who will come from my loins in the last times, to accept my repentance and have mercy on me." He said: "O my beloved Gabriel! Tell me about these five." Gabriel said: "They are Muhammad the Prophet, his successor Ali, his daughter Fatimah, and his two grandsons Hasan and Husain."' Adam (peace be upon him) then prayed with these words, and Allah accepted his repentance. Allah taught Adam the words mentioned in the Quran, which are these. Whoever supplicates with these words, Allah will surely accept their supplication." (Shawahid Al-Tanzil li-Qawa'id Al-Tafdil by Al-Haskani: 1/102)
Commentary:
This chain is unreliable:
The agreed-upon belief of Ahlus-Sunnah wal-Jama'ah is that the Messenger of Allah (peace be upon him) did not give any secret knowledge to Ali (may Allah be pleased with him) or appoint him as his successor in a special manner. This fabricated belief, as held by some Shiites, is baseless.
Moreover, the specific words through which Adam's repentance was accepted are clearly mentioned in the Quran, and they do not include any intercession or intermediary.
"He prayed with the intercession of Muhammad, Ali, Fatimah, Hasan, and Husain." (Manaqib Ali by Ibn Al-Maghazili: 89)
Commentary:
This is a fabricated narration because:
"I heard Abdullah bin Mubarak openly saying: 'Abandon the narrations of Amr bin Thabit, for he used to curse the predecessors.'" (Muqaddimah Sahih Muslim, p. 11, Darussalam Edition)
Imam Yahya bin Ma'in said:
"He is not trustworthy nor reliable, and his narrations should not be written." (Al-Kamil fi Du'afa Al-Rijal by Ibn 'Adi: 5/121, with a sound chain)
He also labeled him "weak." (Tareekh Yahya bin Ma'in: 1624)
Imam Bukhari said:
"He is not strong according to them." (Kitab Al-Du'afa, p. 87)
Imam Al-Daraqutni counted him among the weak and abandoned narrators. (Kitab Al-Du'afa wal-Matrukin: 401)
Imam Abu Hatim Al-Razi said:
"His hadith is weak; it can only be recorded for supplementary purposes. He held corrupt beliefs and was a staunch Shiite." (Al-Jarh wal-Ta'dil by Ibn Abi Hatim: 6/233)
Imam Abu Zur'ah Al-Razi said:
"His hadith is weak." (Al-Jarh wal-Ta'dil: 6/323)
Imam Al-Nasa'i labeled him "abandoned in hadith." (Kitab Al-Du'afa wal-Matrukin: 45)
Imam Ibn Hibban stated:
"He used to fabricate hadiths. His narrations can only be mentioned for supplementary purposes." (Kitab Al-Majroohin: 2/76)
Imam Ibn 'Adi stated:
"His narrations clearly indicate weakness." (Al-Kamil fi Du'afa Al-Rijal: 5/132)
Additionally, another narrator in this chain, Hussain or Hasan Al-Ashqar, is considered weak by the majority of hadith scholars.
Imam Bukhari said:
"He is objectionable." (Al-Tarikh Al-Kabir: 2/385)
He also mentioned:
"He narrates objectionable narrations." (Al-Tarikh Al-Saghir: 2/291)
Imam Ahmad bin Hanbal said:
"His hadith is objectionable, although he was truthful." (Su'alat Ibn Hani: 2358)
Imam Abu Zur'ah Al-Razi said:
"He is a sheikh who narrates objectionable hadiths." (Al-Jarh wal-Ta'dil by Ibn Abi Hatim: 3/50)
Imam Abu Hatim Al-Razi wrote:
"He was very weak in hadith." (Al-Jarh wal-Ta'dil: 3/49)
Alama Juzjani wrote:
"He was a staunch Shiite who would severely criticize the Companions." (Ahwal Al-Rijal: 90)
Imam Ibn 'Adi said:
"A group of weak Kufan narrators would attribute narrations to Hussain Al-Ashqar, even though Hussain himself had weaknesses." (Al-Kamil fi Du'afa Al-Rijal: 2/362)
Imam Al-Daraqutni labeled him "not strong" (ghayr qawi). (Kitab Al-Du'afa wal-Matrukin: 195)
Imam Al-Nasa'i declared him "not strong." (Kitab Al-Du'afa wal-Matrukin: 146)
Hafiz Ibn Kathir said:
"He was a staunch Shiite, and many scholars have declared him weak." (Al-Bidayah wal-Nihayah: 6/86)
He further stated:
"He was a Shiite and an abandoned narrator." (Tafsir Ibn Kathir: 3/570)
Hafiz Haythami said:
"The majority have declared him weak." (Majma' Al-Zawa'id: 9/102)
Hafiz Al-'Iraqi stated:
"He was a Shiite fabricator." (Al-Fath Al-Samawi bi Takhrij Ahadith Al-Qadi Al-Baydawi by Al-Manawi: 869)
This view is also mentioned by Alama Zayla'i Al-Hanafi. (Takhreej Ahadith Al-Kashaf: 3/335)
Alama Al-Suyuti wrote:
"Hussain Al-Ashqar is accused of fabricating hadiths." (Dhail Al-Ahadith Al-Mawdu'ah, p. 58)
Thus, Hafiz Ibn Hajar's (Taqreeb Al-Tahdheeb: 1318) description of him as a staunch Shiite with some imaginary (waahim) inclinations but truthful (saduq) is incorrect.
"Then Adam received from his Lord some words, so He accepted his repentance." (Al-Baqarah: 2:37) Adam said: "O my Lord! Did You not create me with Your own hands?" He replied: "Indeed." He said: "O my Lord! Did You not breathe into me of Your spirit?" He replied: "Indeed." He said: "O my Lord! Did You not cause the angels to prostrate before me?" He replied: "Indeed." He said: "O my Lord! Did Your mercy not precede Your wrath?" He replied: "Indeed." He said: "If I repent and correct myself, will You return me to Paradise?" He replied: "Indeed." This is the meaning of the verse: "Then Adam received from his Lord some words, so He accepted his repentance." (Al-Baqarah: 2:37)" (Al-Mustadrak 'ala Al-Sahihain by Al-Hakim: 2/594, Hadith: 4002 with an authentic chain)
Imam Al-Hakim stated:
"This hadith has an authentic chain."
Hafiz Al-Dhahabi also graded it as "authentic."
The same interpretation was transmitted from Abdullah bin Abbas (may Allah be pleased with him) by his student, the famous Tabi'i, Imam Isma'il bin Abdur Rahman Al-Suddi (d. 127 AH). (Al-Tafsir min Sunan Sa'id bin Mansur: 186, with an authentic chain)
To abandon the correct and authentic interpretation of a verse from the Quran as explained by a Companion of the Prophet (peace be upon him) and instead rely on fabricated, baseless, and weak narrations amounts to a distortion of the meaning of the Quran.
"When Adam sinned, he was told: 'Leave My company,' so he walked among the trees of Paradise until his nakedness became apparent. He began to call out: 'Forgive me, forgive me.' A tree caught his head, and he thought it had been commanded to do so. He called out: 'By the right of Muhammad, forgive me.' Then he was released. He was asked: 'Do you know Muhammad?' He replied: 'Yes.' He was asked: 'How?' He replied: 'When You breathed into me, O Lord, the spirit, I raised my head and saw written on the Throne: "Muhammad is the Messenger of Allah." So, I knew that You had not created a creation more honorable to You than him.'" (Al-Ishraf fi Manazil Al-Ashraf by Ibn Abi Al-Dunya: 24, Tarikh Dimashq by Ibn Asakir: 7/386)
Commentary:
This narration is a fabrication composed by unknown and ambiguous narrators:
Note:
Saeed bin Jubayr (a Tabi'i) said:
"The descendants of Adam argued, saying: 'Who is the most honorable creation to Allah?' Some said: 'Adam, whom Allah created with His own hand and caused the angels to prostrate before him.' Others said: 'The angels who did not disobey Allah.' They then said: 'We will have our father decide this matter.' They went to Adam and told him what they said. Adam said: 'O my children! The most honorable creation to Allah is the one who appeared when I was given life. As soon as the spirit reached my feet, I stood up and saw written on the Throne: "Muhammad is the Messenger of Allah." I realized that he is the most honored creation to Allah.'" (Al-Ishraf fi Manazil Al-Ashraf by Ibn Abi Al-Dunya: 23, Tarikh Dimashq by Ibn Asakir: 7/386)
Commentary:
This statement is not credible due to the following reasons:
"I have only received good reports about him." (Su'alat Al-Ajuri: 1063)
This statement is not established because Abu Ubaid Al-Ajuri himself is unknown and unverified.
Hafiz Ibn Hajar classified him as "acceptable" (maqbul), i.e., "unknown in status." (Taqreeb Al-Tahdheeb: 5225) It is clear that Hafiz Ibn Hajar's view aligns with that of Imam Ahmad bin Hanbal. It is correct to say that this narrator is unknown. Hafiz Al-Dhahabi's (Siyar A'lam Al-Nubala: 2/307) description of him as trustworthy is baseless and rejected.
"The Messenger of Allah (peace be upon him) taught him a supplication: 'O Allah! I ask You by the right of Adam and his progeny among the prophets to cure [name] and [name].'" (Reported by Al-Mustaghfiri as cited in Al-Ajwibah Al-Mardiyyah by Al-Sakhawi: 1/316)
Commentary:
The book of Al-Mustaghfiri is missing, and even after a thorough search, it cannot be found. The chain of this narration is unknown. Unauthenticated narrations cannot serve as a basis for establishing religious beliefs.
"When Adam committed the sin, he said: 'O Lord! I ask You by the right of Muhammad (peace be upon him) to forgive me.' Allah said: 'O Adam! How do you know Muhammad, while I have not yet created him?' Adam replied: 'O Lord, when You created me with Your hand and breathed into me of Your spirit, I raised my head and saw written on the pillars of the Throne: There is no god but Allah, Muhammad is the Messenger of Allah. So, I knew that You had only added to Your name the name of Your most beloved creation.' Allah said: 'You have spoken the truth, O Adam, he is indeed the most beloved of creation to Me. Since you have asked Me by his right, I have forgiven you. Had it not been for Muhammad, I would not have created you.'" (Al-Mustadrak 'ala Al-Sahihain by Al-Hakim: 2/614-615, Hadith 4228; Dala'il Al-Nubuwwah by Al-Bayhaqi: 5/488; Tarikh Dimashq by Ibn Asakir: 7/437)
Commentary:
This narration is fabricated. Although Imam Al-Hakim classified it as "Sahih al-Isnad" (authentic in its chain), Hafiz Al-Dhahabi refuted this, stating:
"Indeed, it is fabricated." (Talqih Al-Mustadrak: 2/615)
Ahmad Raza Khan Barelvi quotes Shah Abdul Aziz Dehlavi, stating:
"That is why the scholars have established the rule that reliance can be placed on Al-Mustadrak by Al-Hakim only after checking Al-Dhahabi's review." (Fatawa Razawiyya: 5/546)
Furthermore, when Hafiz Al-Dhahabi declared this hadith as "false" (Mizan Al-I'tidal: 3/504, No. 4604), Hafiz Ibn Hajar supported his assessment. (Lisan Al-Mizan: 3/359-360)
Imam Al-Bayhaqi commented on this narration after mentioning it:
"Abdur Rahman bin Zayd bin Aslam is solely responsible for narrating this from his father, and he is weak." (Dala'il Al-Nubuwwah: 5/489)
Shaykh Al-Islam Ibn Taymiyyah, as narrated by Al-Subki, said:
"As for what is mentioned in the story of Adam, regarding his intercession, it has no basis. No one has reported it from the Prophet (peace be upon him) with a chain of narration that can be relied upon for consideration or evidence." (Shifa Al-Siqam, p. 361, new edition)
Hafiz Ibn Kathir, after citing this narration, mentioned the criticism of the narrator Abdur Rahman bin Zayd bin Aslam, noting his weakness. (Al-Bidayah wa'l-Nihayah: 2/393)
The Imam himself said about Abdur Rahman bin Zayd bin Aslam:
"He is weak." (Tafsir Ibn Kathir: 3/12)
Hafiz Ibn Abdul Hadi stated:
"I am surprised that Al-Subki blindly followed Al-Hakim in authenticating it, despite the fact that the hadith is not authentic or established. Rather, it is narrated with a very weak chain of transmission, and some scholars have even declared it fabricated." (Al-Sarim Al-Munki fi Al-Radd 'Ala Al-Subki, p. 32)
Hafiz Haythami stated:
"It contains narrators whom I do not know." (Majma' Al-Zawa'id: 8/353)
Hafiz Al-Suyuti considered this narration "weak." (Manahil Al-Safa fi Takhrij Ahadith Al-Shifa: 96)
Ibn Iraq Al-Kinani (d. 963 AH) declared it "false." (Tanzih Al-Shari'ah: 1/76)
Mulla Ali Al-Qari Al-Hanafi also called it "weak." (Sharh Al-Shifa: 2/224)
Qari Muhammad Tayyib, the head of Darul Uloom Deoband, described it as "weak." (Khutbat Hakim Al-Islam: 2/125)
Ghulam Rasool Saeedi Barelvi also acknowledged it as "weak." (Sharh Sahih Muslim: 7/59)
The narrator Abdur Rahman bin Zayd bin Aslam is considered "weak and abandoned" by the majority of scholars.
Hafiz Haythami writes:
"The majority of hadith scholars declare him weak." (Majma' Al-Zawa'id: 2/21)
Hafiz Ibn Mulqin stated:
"Everyone declared him weak." (Al-Badr Al-Munir: 5/458)
Imam Ahmad bin Hanbal, Imam Ali bin Al-Madini, Imam Bukhari, Imam Yahya bin Ma'in, Imam Al-Nasa'i, Imam Abu Hatim Al-Razi, Imam Abu Zur'ah Al-Razi, Imam Al-Daraqutni, Imam Ibn Sa'd, Imam Ibn Khuzaymah, Imam Ibn Hibban, Imam Saji, Imam Al-Tahawi, and Imam Al-Jawzjani, among others, have all considered him weak.
Imam Al-Hakim stated:
"He narrated fabricated hadiths from his father." (Al-Madkhal: 154)
This hadith was narrated by Abdur Rahman bin Zayd bin Aslam from his father, thus making it fabricated.
Another narrator, Abdullah bin Muslim Al-Fihri, is unknown. Hafiz Al-Dhahabi said:
"I do not know who he is." (Talqih Al-Mustadrak: 2/615)
Note 1:
The same narration with the same chain is also mentioned by Imam Abu Bakr Al-Ajuri in his book (Al-Shari'ah, p. 427) in a mursal form.
Note 2:
This narration will not benefit certain people because the same individuals also present another fabricated narration claiming that the light (nur) of the Prophet Muhammad (peace be upon him) was the first creation. They have made considerable efforts to authenticate this narrative but have been countered by the people of truth.
If the narration about the light (nur) is accepted as authentic, the current narration becomes false. One must choose to reject one of these falsehoods. The current false narration claims that Allah told Adam that Muhammad (peace be upon him) had not yet been created, indicating that Adam did not know him. This implies that during Adam's creation, Muhammad (peace be upon him) had not been created, contradicting the false claim that his light was created before everything else. The decision rests with those who present both falsehoods, whether they will abandon both or adhere to one. If they choose one falsehood, they should clarify which one they will rely upon.
"The frankincense tree grew from the tears of Adam (peace be upon him), and saffron grew from the tears of David (peace be upon him). When Adam (peace be upon him) felt intense hunger, he raised his head to the sky and said: 'O sky! Feed me, for I am Adam, the chosen one of Allah.' Allah revealed to the sky to respond to His servant, but the sky replied: 'O Adam! Today, we do not feed the one who disobeyed Allah.' Adam (peace be upon him) wept for forty mornings. When his hunger intensified, he raised his head to the sky and said: 'I ask You, O Lord, by the right of the unlettered prophet whom You intend to bring forth from my loins, to accept my repentance and feed me.'" (Al-'Azamah by Abu Shaykh Al-Asbahani: 5/1596-1597, Hadith: 1061)
Commentary:
This is a baseless fabrication, and its chain of transmission is invalid because:
"When Allah created Adam and breathed into him of His spirit, Adam sneezed and said: 'All praise is due to Allah, the Lord of the worlds.' Allah replied: 'Your Lord has mercy upon you.' When Allah commanded the angels to prostrate to Adam, pride entered his heart. He said: 'O Lord! Did You create a creature more beloved to You than me?' Allah did not answer. He repeated the question a second and third time, but there was no answer. Then Allah said: 'Yes, and had it not been for them, I would not have created you.' Adam said: 'O Lord! Show them to me.' Allah then revealed to the angels of the veils to lift the veils. When the veils were lifted, Adam saw five figures before the Throne. He said: 'O Lord! Who are these?' Allah said: 'O Adam! This is Muhammad, My Prophet; this is Ali, the Commander of the Faithful, the cousin of My Prophet and his successor; this is Fatimah, the daughter of My Prophet; and these are Hasan and Husain, the sons of Ali and the grandsons of My Prophet.' Then Allah said: 'O Adam! They are your descendants.' Adam was pleased with that. When Adam committed the sin, he said: 'O Lord! I ask You by the right of Muhammad, Ali, Fatimah, Hasan, and Husain to forgive me.' Allah then forgave him because of them." (Al-Yaqin by Ali bin Musa bin Tawus Al-Hasani: 174-175)
Commentary:
This narration is a fabrication composed by an unknown Rafidhi (Shi'ite) and an enemy of the Companions. Several narrators in this chain, including Ali bin Ibrahim Al-Qadi and his father, are entirely unknown and obscure. The narrator Abu Ahmad Al-Jurjani Al-Qadi is also present. If he is identified as Muhammad bin Ali bin 'Abdul, he is considered "accused of lying." (Al-Mawdu'at by Ibn Al-Jawzi: 1/349)
If this refers to Muhammad bin Muhammad bin Maki, he is also a "weak" narrator. Similarly, the narrator named Hajjaj is also present. If he refers to Hajjaj bin Arta'ah, he is also a "weak and dissimulator" (mudallis) narrator. Furthermore, the chain includes Ibn Abi Nujaih, who is also a dissimulator (mudallis). Additionally, Ali bin Musa bin Tawus Al-Hasani is a Rafidhi (Shi'ite), and his transmissions cannot be relied upon.
Respected readers can judge for themselves whether citing a narration with so many unknowns and flaws, where Rafidhi beliefs are evident, is appropriate for a Sunni.
Dear readers! On one hand, the Quran explicitly states that our forefather Adam (peace be upon him) invoked Allah with His exalted attributes. On the other hand, some people rely on fabricated, baseless, and weak narrations, claiming that Adam (peace be upon him) invoked Allah using the intercession of Muhammad (peace be upon him), his family, Fatimah, Ali, Hasan, and Husain (may Allah be pleased with them). The choice is yours: Will you trust the words of Allah in the Quran, or the unreasonable stories narrated by false, corrupt, Rafidhi, heretical, and unknown narrators?
Shaykh Al-Islam Ibn Taymiyyah said about such individuals:
"These misguided people, resembling polytheists and Christians, rely either on weak or fabricated hadiths, or on reports from those whose words are not authoritative. These reports are either falsely attributed to the narrator or result from their own mistakes. Thus, these are unverified reports from fallible individuals. If they ever adhere to anything authentic from the Prophet (peace be upon him), they distort its meanings, and like the Christians, they base their arguments on ambiguous texts while disregarding clear and definitive texts." (Talqih Kitab Al-Istighathah Al-Ma'roof bi Al-Radd 'Ala Al-Bakri, p. 325)
He further said about the unreliability of weak hadith:
"None of the Imams has ever stated that it is permissible to establish something as obligatory or recommended based on a weak hadith. Whoever says this is against the consensus." (Qawa'id Jaliyyah fi Al-Tawassul, p. 162)
To our Barelvi brothers, we present a statement from their leader, Ahmad Raza Khan Barelvi, who wrote:
"Weak hadiths do not establish anything unconfirmed." (Fatawa Razawiyya: 29/726)
It is clear from the Quran that Adam (peace be upon him) invoked Allah using His names and attributes. Since weak hadiths cannot establish unconfirmed matters, will anyone still rely on them?
May Allah grant us the understanding of the truth and the ability to act upon it. Ameen.
Allah commanded Prophet Adam and Hawwa (Eve) (peace be upon them) not to eat the fruit of a specific tree in Paradise. However, both succumbed to Satan's temptation and ate the fruit, resulting in Allah's displeasure and their expulsion from Paradise. They felt deep remorse for their actions. Allah, in His mercy, taught them certain words, which when uttered, led to the acceptance of their repentance.
Divine Revelation:
Allah says:
"Then Adam received from his Lord some words, and He accepted his repentance."
(Al-Baqarah: 2:37)
These words are further explained in the Quran:
"They said: Our Lord, we have wronged ourselves. If You do not forgive us and have mercy upon us, we will surely be among the losers."
(Al-A'raf: 7:23)
This indicates that Adam and Hawwa (peace be upon them) invoked Allah's mercy and forgiveness. However, contrary to this Quranic narrative, some propagate stories narrated by dubious, unknown, or immoral individuals. These stories claim that Adam (peace be upon him) sought forgiveness through the intercession of the Prophet Muhammad (peace be upon him) or his family, such as by invoking the names of Prophet Muhammad, Ali, Fatimah, Hasan, and Husain (may Allah be pleased with them).
Such claims are an exaggeration of the status of the Prophet and his family, which is strictly prohibited. Similarly, Christians claim that Adam's mistake was forgiven due to the intercession of Prophet Jesus (peace be upon him). Theologian Alama Abu Al-Fath Muhammad bin Abdul Karim Shahrastani (d. 548 AH) quotes the Christians:
"Christ's status is above all, for He is the only Son, without equal or comparison among the prophets. It was through Him that Adam's fault was forgiven."
(Al-Milal wan-Nihal: 2/62)
We earnestly advise everyone to examine these narratives carefully and decide whether it is appropriate for a Muslim to believe in them against the clear teachings of the Quran.
Analysis of the Evidence Regarding the Intercession of Adam (Peace Be Upon Him): Evidence No. 1
It is narrated from Umar ibn Al-Khattab (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:"When Adam committed the sin, he raised his head towards the Throne and said, 'O Allah, I ask You by the right of Muhammad to forgive me.' Allah revealed to him, 'Who is Muhammad?' Adam replied, 'Blessed be Your Name, when You created me, I raised my head towards Your Throne, and I saw written on it: There is no god but Allah, Muhammad is the Messenger of Allah. I knew that he must be the greatest of creation, as You have written his name alongside Your Name.' Allah revealed, 'O Adam! He is the last of the Prophets from your descendants, and his Ummah is the last of the nations from your descendants. If it were not for him, I would not have created you.'" (Al-Mu'jam Al-Saghir by Al-Tabarani: 2/182, Hadith: 992)
Commentary:
If this narration were authentic, it would indeed support the idea of seeking intercession through the righteous. However, this hadith is fabricated (Mawdu'). Consequently, it is rejected by the majority of scholars.
Abdur Rahman bin Zayd bin Aslam is considered "weak and abandoned" by the majority. Hafiz Ibn Mulqin states:
"Al-Dhahabi said: The majority have declared him weak." (Al-Badr Al-Munir: 1/449)
Hafiz Haythami says:
"Most scholars declare him weak." (Majma' Al-Zawa'id: 2/21)
Hafiz Ibn Mulqin mentions:
"The majority have declared him weak." (Khilasat Al-Badr Al-Munir: 1/11)
Renowned scholars such as Imam Ahmad bin Hanbal, Imam Ali bin Al-Madini, Imam Bukhari, Imam Yahya bin Ma'in, Imam Nasa'i, Imam Darqutni, Imam Abu Hatim Al-Razi, Imam Abu Zur'ah Al-Razi, Imam Ibn Sa'd, Imam Ibn Khuzaymah, Imam Tirmidhi, Imam Ibn Hibban, Imam Saji, Imam Tahawi, Imam Jauzjani, and others have all declared him weak.
Imam Al-Bazzar says:
"The experts in hadith have agreed on the weakness of his narrations." (Musnad Al-Bazzar: 8763)
Hafiz Ibn Al-Jawzi states:
"There is consensus on his weakness." (Tahdhib Al-Tahdhib by Ibn Hajar: 6/178-179)
Shaykh Al-Islam Ibn Taymiyyah comments:
"He is weak by consensus and frequently errs." (Al-Tawassul wal-Wasilah: 167)
Hafiz Ibn Hajar adds:
"There is consensus on his weakness." (Itihaf Al-Maharah: 12/97, Hadith 15163)
Imam Hakim remarks:
"He has narrated fabricated hadiths from his father." (Al-Madkhal ila Kitab Al-Ikleel: 154)
Imam Abu Nu'aym Al-Isfahani states:
"He narrated from his father and is not trustworthy." (Al-Du'afa: 122)
Since Abdur Rahman bin Zayd bin Aslam narrated this hadith from his father, it is fabricated (Mawdu').
- The teacher of Imam Al-Tabarani, Muhammad bin Dawud bin Uthman Al-Sudfi Al-Misri, needs authentication.
- The narrator Ahmad bin Sa'id Al-Madani Al-Fihri also requires authentication.
Analysis of the Evidence Regarding the Intercession of Adam (Peace Be Upon Him): Evidence No. 2
It is narrated from Abdullah bin Abbas (may Allah be pleased with them) that he inquired from the Prophet Muhammad (peace be upon him) about the supplication that Allah had given to Adam. The Prophet (peace be upon him) replied:"He asked with the right of Muhammad, Ali, Fatimah, Hasan, and Husain, and Allah accepted his repentance." (Al-Mawdu'at by Ibn Al-Jawzi: 1/398, Al-Fawa'id Al-Majmu'ah by Al-Shawkani, p. 394-395)
Commentary:
This narration is also fabricated (Mawdu'), attributed to the weak narrator Amr bin Thabit bin Hurmaz Abu Thabit Al-Kufi. This narrator is not reliable under any circumstance, as indicated by:
Ali bin Shafiq:
"I heard Abdullah bin Mubarak say openly: Abandon the hadith of Amr bin Thabit, for he used to curse the predecessors." (Introduction to Sahih Muslim, p. 11, Darussalam Edition)
Imam Yahya bin Ma'in:
"He is not trustworthy nor reliable." (Al-Jarh wal Ta'dil by Ibn Abi Hatim: 6/223, and its chain is sound)
He also labeled him "weak." (Tareekh Yahya bin Ma'in: 1624)
Imam Bukhari:
"He is not strong according to them." (Kitab Al-Du'afa wal-Matrukin, p. 87)
Imam Darqutni included him among the weak and abandoned narrators. (Kitab Al-Du'afa wal-Matrukin: 401)
Imam Abu Hatim Al-Razi:
"His hadith is weak and may be recorded for supplementary purposes. He held wrong beliefs and was a staunch Shiite." (Al-Jarh wal Ta'dil by Ibn Abi Hatim: 6/233)
Imam Abu Zur'ah Al-Razi:
"His hadith is weak." (Al-Jarh wal Ta'dil: 6/323)
Imam Nasa'i labeled him "abandoned in hadith." (Kitab Al-Du'afa wal-Matrukin: 45)
Imam Ibn Hibban:
"He used to narrate fabricated (Mawdu') hadiths. His hadith may only be mentioned as a cautionary example."
(Kitab Al-Majroohin: 2/76)
Imam Ibn 'Adi:
"His narrations clearly indicate weakness." (Al-Kamil fi Du'afa Al-Rijal: 5/132)
This false hadith contradicts the Quran. Refer to: (Surah Al-A'raf: 7:23)
Analysis of the Evidence Regarding the Intercession of Adam (Peace Be Upon Him): Evidence No. 3
Another fabricated narration:Abu Al-Husain bin Bishran reported from Shaykh Abu Al-Faraj Ibn Al-Jawzi in (Al-Wafa bi Fada'il Al-Mustafa): Abu Ja'far Muhammad bin Amr narrated to us, Ahmad bin Ishaq bin Salih narrated to us, Muhammad bin Salih narrated to us, Muhammad bin Sinan Al-'Awfi narrated to us, Ibrahim bin Tahman narrated from Yazid bin Maysarah, from Abdullah bin Sufyan, from Maysarah, who said: I asked, "O Messenger of Allah! When were you made a prophet?" He said: "When Allah created the earth and leveled the heavens, making them seven heavens, and created the Throne, He wrote on the leg of the Throne: Muhammad is the Messenger of Allah, the Seal of the Prophets. Allah then created Paradise, where He placed Adam and Hawwa. He wrote my name on its gates, leaves, domes, and tents while Adam was still between spirit and body. When Allah brought him to life, he saw my name and Allah informed him that I am the leader of his offspring. When Satan deceived them, they repented and sought intercession through my name."
Commentary:
This fabricated and rejected narration lacks a reliable narrator for Muhammad bin Salih. This chain of narration includes individuals whose credibility cannot be verified. Thus, anyone claiming this narration is authentic must provide evidence of Muhammad bin Salih's reliability. Therefore, Muhammad bin Yusuf Al-Salihi Al-Shami's (d. 942 AH) assertion that the chain is "good" (Jayyid) (Sabl Al-Huda wal-Rashad fi Sirat Khair Al-'Ibad: 1/86) is incorrect.
Analysis of Evidence for Adam's Intercession: Argument No. 4
Another narration with a similar meaning is as follows:Abu Ahmad Harun bin Yusuf (bin Harun) bin Ziyad Al-Tajir reported:
Abu Marwan Al-'Uthmani narrated to us, saying: My father, 'Uthman bin Khalid, narrated from Abdur Rahman bin Abi Al-Zinad, from his father, who said:
"Among the words through which Allah accepted Adam's repentance were: 'O Allah! I ask You by the right of Muhammad upon You.' Allah, the Mighty and Sublime, said: 'O Adam! How do you know Muhammad?' Adam replied: 'O Lord! When You created me and breathed into me of Your spirit, I raised my head and saw written on Your Throne: "There is no god but Allah, Muhammad is the Messenger of Allah." So, I knew that he must be the most honored of Your creation.'" (Al-Shari'ah by Al-Ajurri: 2/246, Hadith: 1006)
Commentary:
This is falsely attributed to Abu Al-Zinad, Abdullah bin Dhakwan, the Tabi'i (successor of the Companions). The reasons are:
Abu Marwan Muhammad bin 'Uthman Al-'Uthmani - Hafiz Al-Dhahabi writes:
"He was declared trustworthy by Abu Hatim, but his narrations from his father are objectionable (munkar)." (Al-Mughni fi Al-Du'afa: 5808)
This statement was narrated by him from his father.
- His father, 'Uthman bin Khalid, is a "rejected narrator" (matruk al-hadith). (Taqreeb Al-Tahdheeb by Ibn Hajar: 4464)
Imam Bukhari comments that he is "objectionable in hadith" (munkar al-hadith). (Al-Tarikh Al-Kabir: 6/220)
He also labeled him "weak" (da'if). (Al-Kamil fi Du'afa Al-Rijal by Ibn Adi: 5/175, and its chain is authentic)
Imam Abu Hatim Al-Razi also says he is "objectionable in hadith" (munkar al-hadith). (Al-Jarh wal-Ta'dil by Ibn Abi Hatim: 6/149)
Imam Ibn Adi mentions:
"Besides the narrations I have mentioned, all other narrations by 'Uthman are unreliable." (Al-Kamil fi Du'afa Al-Rijal: 5/176)
Imam 'Aqeeli states:
"Most of his narrations contain confusion." (Al-Du'afa Al-Kabir: 3/198)
Imam Ibn Hibban says:
"He was among those who would distort narrations from reliable narrators, and narrate from trustworthy individuals chains that were never mentioned by them. He would mix up chains of narration. It is impermissible to use his narrations as evidence." (Kitab Al-Majroohin: 2/102)
Imam Al-Hakim states:
"He narrated fabricated hadiths from Malik, 'Isa bin Yunus, and others." (Al-Madkhal ila Al-Sahih, p. 166)
Imam Abu Nu'aym Al-Isfahani says:
"He fabricated hadiths attributing them to Malik, 'Isa, and others. His narrations are unreliable." (Kitab Al-Du'afa: 157)
Analysis of Evidence for Adam's Intercession: Argument No. 5
Imam Muhammad Baqir bin Ali bin Husain (may Allah have mercy on him) narrated:When Adam committed the sin, he was deeply distressed and regretful. Jibril (Gabriel) came to him and said: 'O Adam! Shall I guide you to the door of your repentance, through which Allah will forgive you?' Adam replied: 'Yes, O Jibril!' Jibril then told him to stand in the place where he worships Allah and to praise and glorify Him, for there is nothing more beloved to Allah than praise. Adam asked: 'What should I say?' Jibril replied: 'Say:
"There is no god but Allah alone, without any partner; to Him belongs the dominion and praise; He gives life and causes death, and He is Living and does not die; in His hand is all good, and He has power over all things." Then admit your sin and say: "Glory be to You, O Allah, and praise; there is no god but You; I have wronged myself and done wrong; forgive me, for none forgives sins but You. O Allah, I ask You by the honor of Your servant Muhammad and his dignity with You, to forgive my sin."' Adam did so, and Allah responded, saying:
'O Adam! Who taught you this?' Adam replied: 'O Lord! When You created me and breathed into me of Your spirit, I stood up as a complete human being, hearing, seeing, and comprehending. I looked at Your Throne and saw written on its leg: "In the name of Allah, the Most Gracious, the Most Merciful. There is no god but Allah alone, without any partner; Muhammad is the Messenger of Allah." I did not see any other name, neither of a close angel nor of a sent prophet, except his name. From this, I understood that he must be the most honored of Your creation.' Allah said: 'You have spoken the truth, and I have forgiven you.' Adam praised and thanked Allah and returned with immense joy, having received the greatest glad tidings ever. Adam's garment was made of light. Allah's words, "He stripped them of their garments to show them their private parts" (7:22), refer to the garments of light. Then the angels came in groups to congratulate Adam, saying: 'Congratulations on Allah's acceptance of your repentance, O father of Muhammad.'"
(Al-Durr Al-Manthur by Al-Suyuti: 1/60)
Commentary:
This narration is baseless and fabricated due to its lack of a proper chain of narration (isnad). Those who present it should find a valid chain that reaches Imam Baqir, or they should clarify what religion they serve by presenting such unfounded narrations.
Analysis of Evidence for Adam's Intercession: Argument No. 6
Ka'b Al-Ahbar, a Tabi'i, narrates:Indeed, Allah sent down to Adam staffs equal to the number of the prophets and messengers. He then turned to his son Seth and said: "O my son! You are my successor after me. Hold onto them with the piety of devotion and the firm handhold (al-'urwat al-wuthqa). Whenever you mention Allah, mention alongside it the name of Muhammad, for I saw his name written on the leg of the Throne when I was between spirit and clay. I traveled through the heavens and did not find a place except that I saw the name of Muhammad written upon it. My Lord placed me in Paradise, and I did not see any palace or chamber except that I saw the name of Muhammad written upon it. I saw the name of Muhammad written on the chests of the houris, on the bricks of the palaces, on the leaves of the trees of Tuba, on the leaves of Sidrat al-Muntaha, on the edges of the veils, and between the eyes of the angels. So, mention him often, for the angels mention him at all times." (Al-Dibaj by Al-Khatali: 112, Tarikh Dimashq by Ibn Asakir: 23/281)
Commentary:
This narration is a blatant lie because:
Muhammad bin Khalid Al-Dimashqi Al-Hashimi - Imam Abu Hatim Al-Razi says:
"He was a liar." (Al-Jarh wal-Ta'dil: 7/244)
Shuraih bin 'Ubayd did not meet Ka'b Al-Ahbar. Hafiz Al-Mizzi states:
"He did not meet him." (Tahdhib Al-Kamal: 8/324-325)
No biographical details are available for Muhammad bin Zafar Al-Isfahani.
Hafiz Haythami remarks about Zakariya bin Yahya Al-Madani:
"I do not know him." (Majma' Al-Zawa'id: 10/125-126)
Regarding the author of the book, Ishaq bin Ibrahim Al-Khatali, Imam Al-Daraqutni says:
"He is not strong." (Su'alat Al-Hakim: 58)
Imam Al-Hakim also considered him weak (da'if). (Su'alat Al-Hakim: 58)
Hafiz Al-Dhahabi writes:
"In his book (Al-Dibaj), there are many rejected narrations." (Siyar A'lam Al-Nubala: 13/343)
Analysis of Evidence for Adam's Intercession: Argument No. 7
It is narrated from Anas bin Malik (may Allah be pleased with him) that Allah said to Musa (Moses, peace be upon him):"O Musa! Whoever meets Me while rejecting Muhammad (peace be upon him), I will cast him into Hell." Musa said, "Who is Muhammad?" Allah replied, "O Musa! By My honor and majesty! I have not created a creation more honorable than him. I wrote his name alongside My name on the Throne two thousand years before I created the heavens and the earth, the sun, and the moon." (Mizan Al-I'tidal by Al-Dhahabi: 2/160, Sabl Al-Huda wal-Rashad by Al-Salihi: 1/85)
Commentary:
This chain is false because:
- Sa'id bin Musa Al-Azdi - Imam Ibn Hibban accused him of fabricating hadiths (Kitab Al-Majroohin: 1/326). No statement of endorsement (tawthiq) has been found for him.
- Abu Ayyub Sulayman bin Salamah Al-Khabbari - Hafiz Al-Dhahabi states:
"He is rejected." (Mizan Al-I'tidal: 2/160)
He is a "rejected" and "liar" narrator. - There is also tadlis (concealment of the source) in the narration of Imam Al-Zuhri, as he did not specify hearing it directly.
Analysis of Evidence for Adam's Intercession: Argument No. 8
Ja'far bin Muhammad bin Ali bin Husain bin Ali bin Abi Talib reported that Adam (peace be upon him) made the following supplication:"My Lord! I have wronged myself, so forgive me and have mercy on me, for none can forgive sins except You." Thereupon Allah revealed to him: "O Adam! How do you know this unlettered prophet, although I have not yet created him?" Adam replied: "O Lord, when You created me, I saw written on the Throne: 'There is no god but Allah, Muhammad is the Messenger of Allah.' So, I knew that this prophet would be from my descendants." Adam then requested food, and Allah revealed to Gabriel (peace be upon him) to descend to My servant. Gabriel descended with seven grains of wheat and placed them in the hands of Adam." (Al-'Azamah by Abu Shaykh Al-Asbahani: 5/1597-1598, Hadith: 1063)
Commentary:
This narration is a fabrication due to several reasons:
- Abu Ya'qub Yusuf bin Dudan is an unknown figure.
- Muhammad bin Yusuf Al-Tamimi has no available biographical information.
- Regarding Muhammad bin Ja'far bin Muhammad bin Ali, Hafiz Al-Dhahabi stated:
Hafiz Al-Dhahabi also labeled one of his narrations as baseless. (Talkhis Al-Mustadrak: 2/588)"He has been criticized." (Mizan Al-I'tidal: 3/500)
Therefore, this narration cannot be considered authoritative evidence.
Analysis of Evidence for Adam's Intercession: Argument No. 9
It is narrated from Ali bin Abi Talib (may Allah be pleased with him) that when the Prophet (peace be upon him) was asked about the interpretation of the verse: "Then Adam received from his Lord some words" (Al-Baqarah: 2:37), he said:"Indeed, Allah sent down Adam in India, Hawwa (Eve) in Jeddah, Iblis in Bisistan, and the serpent in Isfahan. The serpent had legs like those of a camel. Adam wept for a hundred years over his sin, until Allah sent Gabriel to him, saying: 'O Adam! Did I not marry you to Hawwa, My servant?' He replied: 'Yes.' Allah then said: 'What is this weeping for?' He replied: 'Why should I not weep when I have been expelled from the vicinity of the Merciful?' Gabriel then told him to recite these words: 'O Allah! I ask You by the right of Muhammad and the family of Muhammad, Glory be to You, there is no god but You; I have done evil and wronged myself; so accept my repentance, for You are the Most Forgiving, the Most Merciful. O Allah! I ask You by the right of Muhammad and the family of Muhammad; I have done evil and wronged myself; so accept my repentance, for You are the Most Forgiving, the Most Merciful.' These are the words that Adam received from his Lord." (Fawa'id Abi Bakr Al-Abhari: 17, Musnad Al-Dailami via Kanz Al-'Ummal: 33457)
Commentary:
This narration is fabricated for the following reasons:
- Hammad bin 'Amr Al-Nasibi is known for fabricating hadiths and is a well-known liar.
- Sari bin Khalid bin Shaddad Al-'Awfi has no known biographical information. Hafiz Al-Dhahabi remarked that his identity is unknown (Mizan Al-I'tidal: 2/117). Hafiz Al-Suyuti also graded this chain as weak (waah). (Al-Durr Al-Manthur fi Tafsir bi Al-Ma'thur: 1/147)
Additionally, this narration contradicts the words mentioned in the Quran.
Analysis of Evidence for Adam's Intercession: Argument No. 10
It is narrated from Abdullah bin Abbas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:"When Adam committed the sin, Gabriel came to him and said: 'O Adam! Pray to your Lord.' He said: 'O my beloved Gabriel! With what should I pray?' He replied: 'Say: "O Lord! I ask You by the right of the five who will come from my loins in the last times, to accept my repentance and have mercy on me." He said: "O my beloved Gabriel! Tell me about these five." Gabriel said: "They are Muhammad the Prophet, his successor Ali, his daughter Fatimah, and his two grandsons Hasan and Husain."' Adam (peace be upon him) then prayed with these words, and Allah accepted his repentance. Allah taught Adam the words mentioned in the Quran, which are these. Whoever supplicates with these words, Allah will surely accept their supplication." (Shawahid Al-Tanzil li-Qawa'id Al-Tafdil by Al-Haskani: 1/102)
Commentary:
This chain is unreliable:
- The identity of Ahmad bin Sulayman is unknown.
- The identity of Abu Sahl Al-Wasiti is also unknown.
The agreed-upon belief of Ahlus-Sunnah wal-Jama'ah is that the Messenger of Allah (peace be upon him) did not give any secret knowledge to Ali (may Allah be pleased with him) or appoint him as his successor in a special manner. This fabricated belief, as held by some Shiites, is baseless.
Moreover, the specific words through which Adam's repentance was accepted are clearly mentioned in the Quran, and they do not include any intercession or intermediary.
Analysis of Evidence for Adam's Intercession: Argument No. 11
It is narrated from Abdullah bin Abbas (may Allah be pleased with him) that the Prophet (peace be upon him) was asked about the interpretation of the verse: "Then Adam received from his Lord some words, so He accepted his repentance." (Al-Baqarah: 2:37) The Prophet (peace be upon him) replied:"He prayed with the intercession of Muhammad, Ali, Fatimah, Hasan, and Husain." (Manaqib Ali by Ibn Al-Maghazili: 89)
Commentary:
This is a fabricated narration because:
- The narrator Amr bin Abu Al-Miqdam bin Thabit is a known liar and rejected narrator.
"I heard Abdullah bin Mubarak openly saying: 'Abandon the narrations of Amr bin Thabit, for he used to curse the predecessors.'" (Muqaddimah Sahih Muslim, p. 11, Darussalam Edition)
Imam Yahya bin Ma'in said:
"He is not trustworthy nor reliable, and his narrations should not be written." (Al-Kamil fi Du'afa Al-Rijal by Ibn 'Adi: 5/121, with a sound chain)
He also labeled him "weak." (Tareekh Yahya bin Ma'in: 1624)
Imam Bukhari said:
"He is not strong according to them." (Kitab Al-Du'afa, p. 87)
Imam Al-Daraqutni counted him among the weak and abandoned narrators. (Kitab Al-Du'afa wal-Matrukin: 401)
Imam Abu Hatim Al-Razi said:
"His hadith is weak; it can only be recorded for supplementary purposes. He held corrupt beliefs and was a staunch Shiite." (Al-Jarh wal-Ta'dil by Ibn Abi Hatim: 6/233)
Imam Abu Zur'ah Al-Razi said:
"His hadith is weak." (Al-Jarh wal-Ta'dil: 6/323)
Imam Al-Nasa'i labeled him "abandoned in hadith." (Kitab Al-Du'afa wal-Matrukin: 45)
Imam Ibn Hibban stated:
"He used to fabricate hadiths. His narrations can only be mentioned for supplementary purposes." (Kitab Al-Majroohin: 2/76)
Imam Ibn 'Adi stated:
"His narrations clearly indicate weakness." (Al-Kamil fi Du'afa Al-Rijal: 5/132)
Additionally, another narrator in this chain, Hussain or Hasan Al-Ashqar, is considered weak by the majority of hadith scholars.
Imam Bukhari said:
"He is objectionable." (Al-Tarikh Al-Kabir: 2/385)
He also mentioned:
"He narrates objectionable narrations." (Al-Tarikh Al-Saghir: 2/291)
Imam Ahmad bin Hanbal said:
"His hadith is objectionable, although he was truthful." (Su'alat Ibn Hani: 2358)
Imam Abu Zur'ah Al-Razi said:
"He is a sheikh who narrates objectionable hadiths." (Al-Jarh wal-Ta'dil by Ibn Abi Hatim: 3/50)
Imam Abu Hatim Al-Razi wrote:
"He was very weak in hadith." (Al-Jarh wal-Ta'dil: 3/49)
Alama Juzjani wrote:
"He was a staunch Shiite who would severely criticize the Companions." (Ahwal Al-Rijal: 90)
Imam Ibn 'Adi said:
"A group of weak Kufan narrators would attribute narrations to Hussain Al-Ashqar, even though Hussain himself had weaknesses." (Al-Kamil fi Du'afa Al-Rijal: 2/362)
Imam Al-Daraqutni labeled him "not strong" (ghayr qawi). (Kitab Al-Du'afa wal-Matrukin: 195)
Imam Al-Nasa'i declared him "not strong." (Kitab Al-Du'afa wal-Matrukin: 146)
Hafiz Ibn Kathir said:
"He was a staunch Shiite, and many scholars have declared him weak." (Al-Bidayah wal-Nihayah: 6/86)
He further stated:
"He was a Shiite and an abandoned narrator." (Tafsir Ibn Kathir: 3/570)
Hafiz Haythami said:
"The majority have declared him weak." (Majma' Al-Zawa'id: 9/102)
Hafiz Al-'Iraqi stated:
"He was a Shiite fabricator." (Al-Fath Al-Samawi bi Takhrij Ahadith Al-Qadi Al-Baydawi by Al-Manawi: 869)
This view is also mentioned by Alama Zayla'i Al-Hanafi. (Takhreej Ahadith Al-Kashaf: 3/335)
Alama Al-Suyuti wrote:
"Hussain Al-Ashqar is accused of fabricating hadiths." (Dhail Al-Ahadith Al-Mawdu'ah, p. 58)
Thus, Hafiz Ibn Hajar's (Taqreeb Al-Tahdheeb: 1318) description of him as a staunch Shiite with some imaginary (waahim) inclinations but truthful (saduq) is incorrect.
- Hafiz Ibn Hajar has himself declared him "weak." (Fath Al-Bari: 6/28)
- Hafiz Al-Dhahabi further commented:
"Then Adam received from his Lord some words, so He accepted his repentance." (Al-Baqarah: 2:37) Adam said: "O my Lord! Did You not create me with Your own hands?" He replied: "Indeed." He said: "O my Lord! Did You not breathe into me of Your spirit?" He replied: "Indeed." He said: "O my Lord! Did You not cause the angels to prostrate before me?" He replied: "Indeed." He said: "O my Lord! Did Your mercy not precede Your wrath?" He replied: "Indeed." He said: "If I repent and correct myself, will You return me to Paradise?" He replied: "Indeed." This is the meaning of the verse: "Then Adam received from his Lord some words, so He accepted his repentance." (Al-Baqarah: 2:37)" (Al-Mustadrak 'ala Al-Sahihain by Al-Hakim: 2/594, Hadith: 4002 with an authentic chain)
Imam Al-Hakim stated:
"This hadith has an authentic chain."
Hafiz Al-Dhahabi also graded it as "authentic."
The same interpretation was transmitted from Abdullah bin Abbas (may Allah be pleased with him) by his student, the famous Tabi'i, Imam Isma'il bin Abdur Rahman Al-Suddi (d. 127 AH). (Al-Tafsir min Sunan Sa'id bin Mansur: 186, with an authentic chain)
To abandon the correct and authentic interpretation of a verse from the Quran as explained by a Companion of the Prophet (peace be upon him) and instead rely on fabricated, baseless, and weak narrations amounts to a distortion of the meaning of the Quran.
Analysis of Evidence for Adam's Intercession: Argument No. 12
Another narration concerning Adam's intercession states:"When Adam sinned, he was told: 'Leave My company,' so he walked among the trees of Paradise until his nakedness became apparent. He began to call out: 'Forgive me, forgive me.' A tree caught his head, and he thought it had been commanded to do so. He called out: 'By the right of Muhammad, forgive me.' Then he was released. He was asked: 'Do you know Muhammad?' He replied: 'Yes.' He was asked: 'How?' He replied: 'When You breathed into me, O Lord, the spirit, I raised my head and saw written on the Throne: "Muhammad is the Messenger of Allah." So, I knew that You had not created a creation more honorable to You than him.'" (Al-Ishraf fi Manazil Al-Ashraf by Ibn Abi Al-Dunya: 24, Tarikh Dimashq by Ibn Asakir: 7/386)
Commentary:
This narration is a fabrication composed by unknown and ambiguous narrators:
- Muhammad bin Mughira Al-Mazini is an unknown figure.
- His father's identity is also unknown.
- A man from the people of Kufa is ambiguous and unknown.
- Abdur Rahman bin 'Abd Rabbah Al-Mazini needs clear authentication.
- Shaykh from the people of Medina is also unknown.
Note:
Saeed bin Jubayr (a Tabi'i) said:
"The descendants of Adam argued, saying: 'Who is the most honorable creation to Allah?' Some said: 'Adam, whom Allah created with His own hand and caused the angels to prostrate before him.' Others said: 'The angels who did not disobey Allah.' They then said: 'We will have our father decide this matter.' They went to Adam and told him what they said. Adam said: 'O my children! The most honorable creation to Allah is the one who appeared when I was given life. As soon as the spirit reached my feet, I stood up and saw written on the Throne: "Muhammad is the Messenger of Allah." I realized that he is the most honored creation to Allah.'" (Al-Ishraf fi Manazil Al-Ashraf by Ibn Abi Al-Dunya: 23, Tarikh Dimashq by Ibn Asakir: 7/386)
Commentary:
This statement is not credible due to the following reasons:
- The narrator Muhammad bin Salih bin Mehran Al-Qurashi is "unknown in status" (majhul al-hal). No one besides Imam Ibn Hibban (Thiqaat: 9/125) has authenticated him.
- His teacher 'Awn bin Kahmas is also "unknown in status." Imam Ahmad bin Hanbal stated:
"I do not know him." (Al-Jarh wal-Ta'dil by Ibn Abi Hatim: 6/387, with an authentic chain)
Imam Ibn Hibban's mention of him in Thiqaat (8/515) is not significant, as he often included many unknown narrators.
"I have only received good reports about him." (Su'alat Al-Ajuri: 1063)
This statement is not established because Abu Ubaid Al-Ajuri himself is unknown and unverified.
Hafiz Ibn Hajar classified him as "acceptable" (maqbul), i.e., "unknown in status." (Taqreeb Al-Tahdheeb: 5225) It is clear that Hafiz Ibn Hajar's view aligns with that of Imam Ahmad bin Hanbal. It is correct to say that this narrator is unknown. Hafiz Al-Dhahabi's (Siyar A'lam Al-Nubala: 2/307) description of him as trustworthy is baseless and rejected.
- The narrator Abu Al-Aswad Al-Tafawi requires validation from an authentic source. It is unclear whether he met or heard from Imam Saeed bin Jubayr.
Analysis of Evidence for Adam's Intercession: Argument No. 13
It is narrated from Hafs bin Saib Al-Hanzali (may Allah be pleased with him) that his father reported:"The Messenger of Allah (peace be upon him) taught him a supplication: 'O Allah! I ask You by the right of Adam and his progeny among the prophets to cure [name] and [name].'" (Reported by Al-Mustaghfiri as cited in Al-Ajwibah Al-Mardiyyah by Al-Sakhawi: 1/316)
Commentary:
The book of Al-Mustaghfiri is missing, and even after a thorough search, it cannot be found. The chain of this narration is unknown. Unauthenticated narrations cannot serve as a basis for establishing religious beliefs.
Analysis of Evidence for Adam's Intercession: Argument No. 14
It is narrated from Umar bin Al-Khattab (may Allah be pleased with him) that the Prophet (peace be upon him) said:"When Adam committed the sin, he said: 'O Lord! I ask You by the right of Muhammad (peace be upon him) to forgive me.' Allah said: 'O Adam! How do you know Muhammad, while I have not yet created him?' Adam replied: 'O Lord, when You created me with Your hand and breathed into me of Your spirit, I raised my head and saw written on the pillars of the Throne: There is no god but Allah, Muhammad is the Messenger of Allah. So, I knew that You had only added to Your name the name of Your most beloved creation.' Allah said: 'You have spoken the truth, O Adam, he is indeed the most beloved of creation to Me. Since you have asked Me by his right, I have forgiven you. Had it not been for Muhammad, I would not have created you.'" (Al-Mustadrak 'ala Al-Sahihain by Al-Hakim: 2/614-615, Hadith 4228; Dala'il Al-Nubuwwah by Al-Bayhaqi: 5/488; Tarikh Dimashq by Ibn Asakir: 7/437)
Commentary:
This narration is fabricated. Although Imam Al-Hakim classified it as "Sahih al-Isnad" (authentic in its chain), Hafiz Al-Dhahabi refuted this, stating:
"Indeed, it is fabricated." (Talqih Al-Mustadrak: 2/615)
Ahmad Raza Khan Barelvi quotes Shah Abdul Aziz Dehlavi, stating:
"That is why the scholars have established the rule that reliance can be placed on Al-Mustadrak by Al-Hakim only after checking Al-Dhahabi's review." (Fatawa Razawiyya: 5/546)
Furthermore, when Hafiz Al-Dhahabi declared this hadith as "false" (Mizan Al-I'tidal: 3/504, No. 4604), Hafiz Ibn Hajar supported his assessment. (Lisan Al-Mizan: 3/359-360)
Imam Al-Bayhaqi commented on this narration after mentioning it:
"Abdur Rahman bin Zayd bin Aslam is solely responsible for narrating this from his father, and he is weak." (Dala'il Al-Nubuwwah: 5/489)
Shaykh Al-Islam Ibn Taymiyyah, as narrated by Al-Subki, said:
"As for what is mentioned in the story of Adam, regarding his intercession, it has no basis. No one has reported it from the Prophet (peace be upon him) with a chain of narration that can be relied upon for consideration or evidence." (Shifa Al-Siqam, p. 361, new edition)
Hafiz Ibn Kathir, after citing this narration, mentioned the criticism of the narrator Abdur Rahman bin Zayd bin Aslam, noting his weakness. (Al-Bidayah wa'l-Nihayah: 2/393)
The Imam himself said about Abdur Rahman bin Zayd bin Aslam:
"He is weak." (Tafsir Ibn Kathir: 3/12)
Hafiz Ibn Abdul Hadi stated:
"I am surprised that Al-Subki blindly followed Al-Hakim in authenticating it, despite the fact that the hadith is not authentic or established. Rather, it is narrated with a very weak chain of transmission, and some scholars have even declared it fabricated." (Al-Sarim Al-Munki fi Al-Radd 'Ala Al-Subki, p. 32)
Hafiz Haythami stated:
"It contains narrators whom I do not know." (Majma' Al-Zawa'id: 8/353)
Hafiz Al-Suyuti considered this narration "weak." (Manahil Al-Safa fi Takhrij Ahadith Al-Shifa: 96)
Ibn Iraq Al-Kinani (d. 963 AH) declared it "false." (Tanzih Al-Shari'ah: 1/76)
Mulla Ali Al-Qari Al-Hanafi also called it "weak." (Sharh Al-Shifa: 2/224)
Qari Muhammad Tayyib, the head of Darul Uloom Deoband, described it as "weak." (Khutbat Hakim Al-Islam: 2/125)
Ghulam Rasool Saeedi Barelvi also acknowledged it as "weak." (Sharh Sahih Muslim: 7/59)
The narrator Abdur Rahman bin Zayd bin Aslam is considered "weak and abandoned" by the majority of scholars.
Hafiz Haythami writes:
"The majority of hadith scholars declare him weak." (Majma' Al-Zawa'id: 2/21)
Hafiz Ibn Mulqin stated:
"Everyone declared him weak." (Al-Badr Al-Munir: 5/458)
Imam Ahmad bin Hanbal, Imam Ali bin Al-Madini, Imam Bukhari, Imam Yahya bin Ma'in, Imam Al-Nasa'i, Imam Abu Hatim Al-Razi, Imam Abu Zur'ah Al-Razi, Imam Al-Daraqutni, Imam Ibn Sa'd, Imam Ibn Khuzaymah, Imam Ibn Hibban, Imam Saji, Imam Al-Tahawi, and Imam Al-Jawzjani, among others, have all considered him weak.
Imam Al-Hakim stated:
"He narrated fabricated hadiths from his father." (Al-Madkhal: 154)
This hadith was narrated by Abdur Rahman bin Zayd bin Aslam from his father, thus making it fabricated.
Another narrator, Abdullah bin Muslim Al-Fihri, is unknown. Hafiz Al-Dhahabi said:
"I do not know who he is." (Talqih Al-Mustadrak: 2/615)
Note 1:
The same narration with the same chain is also mentioned by Imam Abu Bakr Al-Ajuri in his book (Al-Shari'ah, p. 427) in a mursal form.
Note 2:
This narration will not benefit certain people because the same individuals also present another fabricated narration claiming that the light (nur) of the Prophet Muhammad (peace be upon him) was the first creation. They have made considerable efforts to authenticate this narrative but have been countered by the people of truth.
If the narration about the light (nur) is accepted as authentic, the current narration becomes false. One must choose to reject one of these falsehoods. The current false narration claims that Allah told Adam that Muhammad (peace be upon him) had not yet been created, indicating that Adam did not know him. This implies that during Adam's creation, Muhammad (peace be upon him) had not been created, contradicting the false claim that his light was created before everything else. The decision rests with those who present both falsehoods, whether they will abandon both or adhere to one. If they choose one falsehood, they should clarify which one they will rely upon.
Analysis of Evidence for Adam's Intercession: Argument No. 15
Abdul Karim Al-Qurashi narrated:"The frankincense tree grew from the tears of Adam (peace be upon him), and saffron grew from the tears of David (peace be upon him). When Adam (peace be upon him) felt intense hunger, he raised his head to the sky and said: 'O sky! Feed me, for I am Adam, the chosen one of Allah.' Allah revealed to the sky to respond to His servant, but the sky replied: 'O Adam! Today, we do not feed the one who disobeyed Allah.' Adam (peace be upon him) wept for forty mornings. When his hunger intensified, he raised his head to the sky and said: 'I ask You, O Lord, by the right of the unlettered prophet whom You intend to bring forth from my loins, to accept my repentance and feed me.'" (Al-'Azamah by Abu Shaykh Al-Asbahani: 5/1596-1597, Hadith: 1061)
Commentary:
This is a baseless fabrication, and its chain of transmission is invalid because:
- Abu Ya'qub Yusuf bin Dudan is an unknown figure.
- There is no biographical information available for Muhammad bin Yusuf Al-Tamimi.
- If Ibrahim bin Muhammad refers to Ibrahim bin Muhammad bin Abi Yahya Al-Aslami, he is widely considered "abandoned" (matruk) and a liar.
- If Uthman bin Abdur Rahman Al-Qurashi refers to Waqasi, he is unanimously considered "abandoned" and "weak."Hafiz Ibn Hajar said:
"He is abandoned, and Ibn Ma'in called him a liar." (Taqreeb Al-Tahdhib: 4493) - The identity of Abdul Karim Al-Qurashi is unknown. Those who present this narration should clarify the identity of this narrator.
Analysis of Evidence for Adam's Intercession: Argument No. 16
It is narrated from Abdullah bin Abbas (may Allah be pleased with him) that:"When Allah created Adam and breathed into him of His spirit, Adam sneezed and said: 'All praise is due to Allah, the Lord of the worlds.' Allah replied: 'Your Lord has mercy upon you.' When Allah commanded the angels to prostrate to Adam, pride entered his heart. He said: 'O Lord! Did You create a creature more beloved to You than me?' Allah did not answer. He repeated the question a second and third time, but there was no answer. Then Allah said: 'Yes, and had it not been for them, I would not have created you.' Adam said: 'O Lord! Show them to me.' Allah then revealed to the angels of the veils to lift the veils. When the veils were lifted, Adam saw five figures before the Throne. He said: 'O Lord! Who are these?' Allah said: 'O Adam! This is Muhammad, My Prophet; this is Ali, the Commander of the Faithful, the cousin of My Prophet and his successor; this is Fatimah, the daughter of My Prophet; and these are Hasan and Husain, the sons of Ali and the grandsons of My Prophet.' Then Allah said: 'O Adam! They are your descendants.' Adam was pleased with that. When Adam committed the sin, he said: 'O Lord! I ask You by the right of Muhammad, Ali, Fatimah, Hasan, and Husain to forgive me.' Allah then forgave him because of them." (Al-Yaqin by Ali bin Musa bin Tawus Al-Hasani: 174-175)
Commentary:
This narration is a fabrication composed by an unknown Rafidhi (Shi'ite) and an enemy of the Companions. Several narrators in this chain, including Ali bin Ibrahim Al-Qadi and his father, are entirely unknown and obscure. The narrator Abu Ahmad Al-Jurjani Al-Qadi is also present. If he is identified as Muhammad bin Ali bin 'Abdul, he is considered "accused of lying." (Al-Mawdu'at by Ibn Al-Jawzi: 1/349)
If this refers to Muhammad bin Muhammad bin Maki, he is also a "weak" narrator. Similarly, the narrator named Hajjaj is also present. If he refers to Hajjaj bin Arta'ah, he is also a "weak and dissimulator" (mudallis) narrator. Furthermore, the chain includes Ibn Abi Nujaih, who is also a dissimulator (mudallis). Additionally, Ali bin Musa bin Tawus Al-Hasani is a Rafidhi (Shi'ite), and his transmissions cannot be relied upon.
Respected readers can judge for themselves whether citing a narration with so many unknowns and flaws, where Rafidhi beliefs are evident, is appropriate for a Sunni.
Dear readers! On one hand, the Quran explicitly states that our forefather Adam (peace be upon him) invoked Allah with His exalted attributes. On the other hand, some people rely on fabricated, baseless, and weak narrations, claiming that Adam (peace be upon him) invoked Allah using the intercession of Muhammad (peace be upon him), his family, Fatimah, Ali, Hasan, and Husain (may Allah be pleased with them). The choice is yours: Will you trust the words of Allah in the Quran, or the unreasonable stories narrated by false, corrupt, Rafidhi, heretical, and unknown narrators?
Shaykh Al-Islam Ibn Taymiyyah said about such individuals:
"These misguided people, resembling polytheists and Christians, rely either on weak or fabricated hadiths, or on reports from those whose words are not authoritative. These reports are either falsely attributed to the narrator or result from their own mistakes. Thus, these are unverified reports from fallible individuals. If they ever adhere to anything authentic from the Prophet (peace be upon him), they distort its meanings, and like the Christians, they base their arguments on ambiguous texts while disregarding clear and definitive texts." (Talqih Kitab Al-Istighathah Al-Ma'roof bi Al-Radd 'Ala Al-Bakri, p. 325)
He further said about the unreliability of weak hadith:
"None of the Imams has ever stated that it is permissible to establish something as obligatory or recommended based on a weak hadith. Whoever says this is against the consensus." (Qawa'id Jaliyyah fi Al-Tawassul, p. 162)
To our Barelvi brothers, we present a statement from their leader, Ahmad Raza Khan Barelvi, who wrote:
"Weak hadiths do not establish anything unconfirmed." (Fatawa Razawiyya: 29/726)
It is clear from the Quran that Adam (peace be upon him) invoked Allah using His names and attributes. Since weak hadiths cannot establish unconfirmed matters, will anyone still rely on them?
May Allah grant us the understanding of the truth and the ability to act upon it. Ameen.