The Ashari Maturidi Sufis use the hadeeth below to prove the permissibility of making duaa to Allah through the creation (especialy the Prophet Mohammed), they calim it is authentic. The hadeeth is:
Abu al-Husien ibn Bishran said, we were told by Abu Ja’far Muhammad ibn ‘Amr, we were told by Ahmad ibn Is-haaq ibn Saleh, we were told by Muhammad ibn Saleh, we were told by Muhammad ibn Sinan al-‘Uofi, we were told by Ibrahim ibn Tahmaan, from Budayl ibn Maysara, from Abdullah ibn Shaqiq, from Maysarah (sahaba), 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”. 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 (this is explained by the hadeeth related in the Saheehs of al-Haakim and ibn Hibbaan, “I was written as a Prophet in the presence of Allaah while Adam was intertwined in his clay.” Meaning Adam was in the state in which the soul was about to enter 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] is the liege-lord of all your descendants.’ When Satan deceived them both, they repented and sought intercession to Allah with my name.” Narrated by 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: This hadith is narrated by Ibn Jawzi and the chain of it is “STRONG” and there is nothing wrong in it [Subul al-Hadi wal Rashhad, Volume No.1, Page No. 86 – Dar ul Kutb al iLmiyyah]. Sheikh Abdullah al-Ghumari declared this hadeeth as strong in his Al-Ahadith al-Muntaqa fi-Fada’il Rasul Allah he said that the narration from Maysara is “Qawi” – (Strong). Sheikh Abdullah al-Ghumaris student Sheikh Mahmud Mamduh, also declared this hadeeth as authentic.
Sheikh Mamduh has named two (narrators) that could possibly be the exact narrator in the above sanad (chain of narration). He said: Basically it may be the Muhammad ibn Salih known as Abu Bakr al-Anmati who he said was a trustworthy Hafiz (Thiqa Hafiz, as In Taqreeb al-Tahdhib of Ibn Hajar, no. 5962) or it may be Muhammad ibn Salih al-Wasiti Ka’b al-Zaari who was declared Thiqa by Khatib al-Baghdadi in his Ta’rikh (5/360).
Due to the fact that Sheikh Mamduh has named two (narrators) that could possibly be the exact narrator in the hadeeths chain of narration there is no direct evidence if any of these narrators commonly known as Muhammad ibn Salih did actually meet and narrate from the next narrator in the Isnad known as: Muhammad ibn Sinan. If it is not known wether one narrator meet another narrator the hadeeth is automactical regarded as weak.
Also Shaykh Abdulrahman Al-Faqeeh says: “… as for him (Shaykh Al-Ghumari) saying it is Jayid (good): that is not correct, rather it is shaadh munkar (Rejected and Strange) with these wordings from the hadeeth of Maysarah”.
Sheikh Albani classified this hadeeth and its chain of narration as munkar (rejected), after his classification of this hadeeth he said “I quoted from Majmoo Fatwa Ibn Taymiyyah what he wrote in the form of a letter to expose the reality of Itihadyya ideology and prove its invalidity. This letter is preserved in al-Kawakib al-Darari (1/103/39) written by Ibn U’rwah al-Hanbali. I relied on this book [i.e. al-Kawakib al-Darari] and used it to correct some mistakes I found in al-Majmo’ and books of Tarajum. Ibn Taymiyyah said (about the above hadeeth) “the chain of narrators of this chain are all known and trustworthy except Muhammad bin Salih who I could not recognize while the narrators above him are all listed in the Tahdheeb book. It seems that the defect [of this narration] is because of Muhammad bin Salih who I did not recognize and who al-Khateeb did not even mention as one of the Shuyookh of al-Wazzan. Therefore, I said: ‘This hadeeth is Munkar (rejected) and even if we assume this narrator to be trustworthy, the narration will still be an odd narration since he is opposed by many other trustworthy narrators who narrated a shorter version of this narration.””
However Shamsud-Din Abdullah ibn Muhammad ibn Nu’man al-Marakashi reports this hadeeth with another chain of narration which does not contain Muhammad ibn Salih. The chain from Ibn Bushran is thus from his Shaykh Abu Ja’far Muhammad ibn Amr from Ahmad ibn Ishaq ibn Salih from Muhammad ibn Sinan al-Awqi from Ibrahim ibn Tahman from Budayl ibn Maysara from Abdullah ibn Shaqiq from Maysara al-Fajr. A similar chain to this was recorded by Imam al-Bayhaqi in his Dala’il al-Nubuwwa (no. 18)
Due to this second chain Sufis will try to claim this hadeeth is acceptable and therefore it can be used as a proof for the legitimacy of tawassul through the prophet Mohammed. But this is not the case because this hadeeth contradicts the Quran and an authentic hadeeth.
An Analyse Of The Last Line Of The Hadeeth
The last line is “When Satan deceived them both, they repented and sought intercession to Allah with my name.” This is the part of the hadeeth the Sufis use to claim it is halaal to do tawassul through the prophet when he was alive and after his death.
This Line In The Hadeeth Contradicts The Quran Verse (2:37)
The verse is: “Then Aadam 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.” (Surah Baqarah 2:37)
The words Adam received from Allah were revealed to the prophet Mohammed in another verse of the Quran. In this verse Allah said “They (Adam and Hawwa (Eve)) said: “Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers.”) (7:23) This is what as-Sheikh Rasheed Ridaa states to be correct in his Tafseer (1/279). Many other scholars of tafsir understood this verse the same way Sheikh Rasheed Ridaa did from those scholars are Mujahid, Said bin Jubayr, Abu Al-Aliyah, Ar-Rabi bin Anas, Al-Hasan, Qatadah, Muhammad bin Ka`b Al-Qurazi, Khaلlid bin Ma`dan, Ata Al-Khurasani and Abdur-Rahman bin Zayd bin Aslam.
In Tafsir al-Jalalayn it backs up this explanation given above. While explainong the above verse it states “Thereafter Adam received certain words from his Lord, with which He inspired him (a variant reading (of Adamu) has accusative Adama and nominative kalimatu), meaning they (the words) came to him, and these were [those of] the verse Lord, we have wronged ourselves [Q. 7:23], with which he supplicated, and He relented to him, that is, He accepted his repentance; truly He is the Relenting, to His servants, the Merciful, to them.
Ibn Kathir commented on Allahs words “They (Adam and Hawwa (Eve)) said: “Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers.”) (7:23)” by saying Zahhaq bin Mazahum said “This saying (“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers.”) “These are the words that Adam received from his Lord.””
After reading this great verse and what these scholars had to say about it, there is no room for any doubt that Adam did not seek the intercession of the prophet Mohammed when he repented to Allah. So now that this issue (Adam seeking the intercession of the prophet Mohammed) has become clear. It is clear that this hadeeth is unauthentic. The reason the hadeeth is unauthentic is because it contradicts the Quran (2:37 mentioned and explained above).
This Line In The Hadeeth Also Contradicts An Authentic Hadeeth
The explanation of the words Adam received from Allah has been explained Ibn Abbaas, and this explanation is contrary to this hadeeth. Imam As-Suddi said “that Ibn Abbas commented on, (Then Adam received from his Lord Words (2:37 mentioned in full above)) “Adam said, `O Lord! Did You not created me with Your Own Hands’ He said, `Yes.’ He said, `And blow life into me’ He said, `Yes.’ He said, `And when I sneezed, You said, `May Allah grant you His mercy.’ Does not Your mercy precede Your anger’ He was told, `Yes.’ Adam said, `And You destined me to commit this evil act’ He was told, `Yes.’ He said, `If I repent, will You send me back to Paradise’ Allah said, `Yes.”’ Similar is reported from Al-Awfi, Said bin Jubayr, Said bin Mabad, and Ibn Abbas. Al-Hakim recorded this hadeeth in his Mustadrak from Ibn Jubayr, who narrated it from Ibn Abbas. Al-Hakim said, “Its chain of narration is saheeh and they (Al-Bukhari and Muslim) did not record it”, and adh-Dhahabee agreed with him and Sheikh Albani agrees that this narration is also saheeh.
This saying of Ibn Abbaas carries the ruling of being the saying of the Prophet because in this saying of Ibn Abbaas he is speaking about a matter from the hidden and unseen (which can not be spoken about with mere opinion), which only Allah knows. However because Ibn Abbass is speaking about the unseen this knowledge must have been taught to him by the prophet who in turn must have been informed by Allah. So in fact it is as the prophet said it himself. If this information is not from the prophets mouth than either Ibn Abbaas knew the unseen, which is impossible or he was a liar, which is also impossible.
Therefore this line in the hadeeth contradicts the authentic hadeeth narrated by Ibn Abbaas, because in this hadeeth there is no mention of Adam seeking the intercession of the prophet Mohammed when he repented to Allah. Due to the fact the hadeeth of Maysarah contradicts this saheeh hadeeth narrated by Ibn Abbaas therefore the hadeeth of Maysarah is shadh (contradicting a more authentic hadeeth) therefore it is weak.
Does The Verse (2:37) And Its Explanation Contradict The Hadeeth Narrated By Ibn Abbas
There is no contradiction between the two sayings; rather one is a completion of the other. The reason why the hadeeth of Ibn Abbas and the above verse (2:37) (and the verses explanation) do not contradict themselves is because, the hadeeth of Ibn Abbas mentions the words Adam had learned from his Lord, where as the verse in surah Baqarah (2:37) mentions the actual words of repentance. So there is no contradiction between the two.
This hadeeth is likely to be fabricated, if it is not fabricated it is very weak. This hadeeth contradicts the verse (2:37) along with its explanation and it also contradicts the authentic hadeeth narrated by Ibn Abbaas therefore the hadeeth of Maysarah is shadh (contradicting a more authentic hadeeth) therefore it is weak.
Additionally the chain of narration for this hadeeth which includes Muhammad ibn Salih is munkar (rejected) due to his presence in the chain of narration.