The Ashari Maturidi Sufis use the hadeeth below to prove the permissibility of making duaa to Allah through the angels, they calim the hadeeth is authentic. The hadeeth is:
Ibn Abbas said that the Messenger of Allah said: “Indeed, Allah has Angels other than the Hafaza (the guardian Angels) that write down the leaves that fall from the trees. So if one of you is afflicted by a injury in a strange land, let him call out: ‘Assist me 0 servants of Allah.’ In the manuscript of “Majma uz Zawaid” It has been narrated by Al-Bazar” and Al-Bazar narrated this in “Bahr uz-Zakhar”
Al-Haythami mentioned it in “Kashf ul Astar” v 4 p 33-34 with Isnad: Musa ibn Ishaq narrated to us, Minjab ibnul Harith narrated to us, Hatim ibn Isma’il from Usamah ibn Zayd from Aban ibn Salih from Mujahid from ibn Abbas that the Prophet said (the same as the above hadeeth).
Al-Bazar said: “We do not know this being reported from the Prophet with these words except with this Isnad (chain of narrators) (which Al-Haythami stated above)”
The narrator Usamah ibn Zayd Al-Laythi Al-Madni, some praised him other s criticized him. Al-Athram narrated from Ahmad ibn Hambal: “He is nothing”.
Abdullah ibn Ahmad reported from his father: “I see him Hasan (sound) in hadeeth” Then he said: “If you examine his hadeeth, you will see wrong things in it, Yahya ibn Sa’id weakened him”
An-Nasai said: He is not strong
Al-Barqani said: He is among those weakened
Others like ibn Ma’in, ibn Hibban, Ibn Shahin and ibn Adi declared him to be thiqah (reliable). So when we see all these sayings, then when he is alone in narrating something, one should reject it and if others follow him, then his narrations are accepted.
The narrator Hatim ibn Isma’il he was a narrator in Bukhari and Muslim, Hafiz ibn Hajar said about him: “Authentic when he narrates from books, Saduq, makes mistakes” An-Nasa’i said about Hatim ibn Isma’il: he is not strong. Others said: He has some forgetfulness. This is why Al-Hafiz said (about Hatim): Authentic when he narrates from books, Saduq, makes mistakes.
Ja’far ibn Awn opposed him (Hatim ibn Isma’il) as he narrated the same hadeeth but in a different way, he said: Usamah ibn Zayd narrated to us… and he mentioned it in a mawquf (a hadeeth in which the chain of narration only goes back to a sahaba and not to the prophet) way from ibn ‘Abbas where as Hatim ibn Isma’il narrated this hadeeths in a maroof (a hadeeth in which the chain of narration goes all the way back to the prophet Mohammed). This has been narrated by Al-Bayhaqi in “Shu’b ul Iman” v 2 p 455.
And Ja’far ibn ‘Awn is more thiqah (reliable) than Hatim ibn Isma’il even if they are both from narrators of the two Sahih, as the first hasn’t been criticized by anyone contrary to the other.
This contradiction in the chain of narration (mawquf or maroof) makes this hadeeth ma’lul (defective), this is a type of weak hadeeths.
Also the hadeeth is weak because the narrators Usamah ibn Zayd Al-Laythi Al-Madni and Hatim ibn Isma’il the scholars can not agree on whether these two narrators are weak narrators or reliable narrators.