Hadith of Lawlaak

[Aqdas]

Question: What do the respected ‘Ulama of Deen and the Mufti’s of the Shari’ah say about the hadith “Law laaka lima khalaqtal aflaak”. Which book is this hadith in? Is Rasoolallah (sallallahu 'alaihi wasallam) the reason for creation or not? Are there other ahadith that support this narration?

Answer: Indeed Rasoolallah (sallallahu 'alaihi wasallam) is the reason for the creation of Adam ‘alaihis salam and the universe. If Rasoolallah (sallallahu 'alaihi wasallam) was not in existence, then the ‘Arsh and Farsh, Lawh and Qalam, the Skies and the Earth, Heaven and Hell, the trees and stones and all other creatures would not exist. There are many ahadith to this effect.

Hadith 1: Hakim in Mustadrik, Baihaqi in Dalail an-Nubuwah, Tabrani in Kabeer, Abu Na’eem in Hilya and ibn Asakir in Tarikh Damishq report from Sayyiduna Ameer al-Mu’mineen Farooq al-A’dham (radiyallahu ta'ala anhu) that:

Rasoolallah (sallallahu 'alaihi wasallam) said: “Allah said: When Adam made the mistake, he asked: O Allah! I ask you for the sake of Muhammad to forgive me. Allah said: O Adam! How do you recognise Muhammad when I have not yet created him? Adam said: O Allah! When you created me and blew into me the spirit, I lifted my head and saw written on the ‘Arsh ‘La ilaaha illallah Muhammadur rasoolullah’. So, I got to know that you would only join your name with him who is most beloved to you. Allah said: O Adam! You have spoken the truth. Indeed Muhammad is more beloved to me than anything and when you asked me for his sake, I pardoned you. If Muhammad was not in existence, I would not have created you” (Also from Imam Subki in Shifa as-Siqam and Shihab in Naseem)

Hadith 2: Hakim in Mustadrik and Abu as-Shaykh in Tabqat al-Isfahani’in report from Sayyiduna Abdullah ibn Abbas (radiyallahu ta'ala anhuma) that:

“Allah revealed to Prophet ‘Isa ‘alaihis salam that: O ‘Isa! Have Iman in Muhammad and order your ummah to do the same. If Muhammad was not in existence, I would not have created Adam nor would I have made heaven or hell”. (Also from Shaykh Taqi ad-Din Subki in Shifa as-Siqam and Shaykh al-Islam al-Bulqini in his fatawa and ibn Hajar in Afdal al-Qur’an).

Hadith 3: Dailami in Musnad al-Firdaus reports from Sayyiduna Abdullah ibn Abbas (radiyallahu ta'ala anhuma) that:

“Rasoolallah (sallallahu 'alaihi wasallam) said that Jibra’il came to me and said that Allah says: If you were not created, I would not have made the heaven or hell”.

Hadith 4: ibn Asakir reports from Salman al-Farsi (radiyallahu ta'ala anhu) that:

“Jibra’il came to Rasoolallah (sallallahu 'alaihi wasallam) and said that Allah says: I have not created anyone who is more honoured to me that you. I have created the world and all that is therein so that they may know the rank that you possess. I would not have created the world if I had not created you”.

Hadith 5: Imam Shihab ad-Din ibn Hajar ‘Asqalani says:

“These reports say that if Muhammad (sallallahu 'alaihi wasallam) were not created then Allah would not have made the skies nor the Earth, neither heaven nor hell, neither the sun nor the moon”.

There are many other ahadith on this subject which have been collected by Imam Ahmad Rida Khan Barelwi in his brilliant ‘Tajalli al-yaqeen baana nabiyyina sayyidil mursaleen’ and it is without doubt that the righteous ‘ulama have addressed Rasoolallah (sallallahu 'alaihi wasallam) as the “Reason for the creation of Adam and the universe”. If the sayings of our ‘ulama are collected, this would cover a voluminous book. A few are noted below.

Excerpt 1: Imam Saif ad-Din Abu Ja’far bin Umar al-Humairi al-Hanafi in his ‘al-Durr al-tanzeem fee mawlid al-nabi al-kareem’ says:

“When Allah made Adam He revealed to Adam to ask Him: O Allah! Why have you made my kuniyah as ‘Abu Muhammad’? Allah said: O Adam! Lift you head. He lifted his head and saw the noor (light) of Rasoolallah (sallallahu 'alaihi wasallam) on the ‘Arsh. Adam asked: O Allah! Whose is this noor? Allah said: It is a Prophet from your progeny. His name is Ahmad in the skies and Muhammad on the Earth. If he were not created, I would not have created you or the skies and the Earth”.

Excerpt 2: Sayyidi Abul Husain Hamdooni Shadhili writes in his Qasida Daaliyah that:

“The dear Prophet (sallallahu 'alaihi wasallam) is the essence of the universe and is the reason for all creation. Had he not have been, then nothing would have come into existence”.

Excerpt 3: Imam Sharaf ad-Din Abu Abdullah Muhammad Busiri writes in his Qasida Burda that:

“If it was not for Rasoolallah (sallallahu 'alaihi wasallam) then the world would not exist”.

Excerpt 4: Imam Shaykh Ibrahim Baijuri writes in the commentary of Imam Busiri’s poem:

“If Rasoolallah (sallallahu 'alaihi wasallam) had remained non-existent, then the universe would not have come to be. Allah said to Adam: If Muhammad had not existed, I would not have created you. Adam is the father of all men and whatever is in the Earth has been created for man. So when Adam was created due to the existence of Rasoolallah (sallallahu 'alaihi wasallam), then it is obvious that the whole world was created due to him. Hence, Rasoolallah (sallallahu 'alaihi wasallam) is the cause and the reason for all existence.

Excerpt 5: ‘Allama Khalid Azhari, commenting on the Burda, says:

“It is because of Rasoolallah (sallallahu 'alaihi wasallam) that the world was bought from non-existence to existence”.

Excerpt 6: Imam Mulla Ali Qari writes:

“If it were not for the blessing and the generosity of Rasoolallah (sallallahu 'alaihi wasallam), then the whole world would not have existed and apart from Allah, nothing would exist.

Excerpt 7: ‘Allama Abul Ayash Abdul Ali Lakhnawi writes in his ‘Fawatih al-Rahmoot Sharh Musallam al-Thuboot’ that:

“If Rasoolallah (sallallahu 'alaihi wasallam) were not in existence, then the blessings of Allah would not have blessed the creation”.

Only an ignoramus will argue against the authenticity of the subject matter, that is, that Rasoolallah (sallallahu 'alaihi wasallam) is the reason for creation. It is due to him that Allah, the Almighty, created the Universe.


(This answer has been translated by Muhammad Aqdas from Mufti Zafar ad-Din al-Bihari al-Ridawi’s (rahimahullah) collection of fatawa ‘Naafi’il bashar fee fatawa zafar’. It is a question asked by Shaykh Rahim Bakhsh of Rawalpindi received by Mufti Zafar ad-Din on 15th Rajab, 1324 AH. Mufti Zafar ad-Din was one of the foremost students of Imam Ahmad Rida Khan Barelwi (rahimahullah).

[faqir]

Nice article Akhi. Regarding the ahadith quoted, could you or perhaps sidi Abul Hasan clarify their status in terms of their grading in authenticity.

JazakAllahu khairan.

Wasalam.

[Aqdas]

Hakim calls it Sahih.
Taqi ad-Din Subki calls it Sahih.
Shihab ad-Din Khafaji calls it Sahih.
Bulqini calls it Sahih.
ibn Hajar calls it Sahih.

And the other 'ulema that are quoted in the article must also consider it reliable, otherwise, I feel they would not have praised Rasoolallah sallallahu 'alaihi wasallam with an 'aqeeda that they did not firmly believe in.

Wallahu a'lam

Aqdas

PS: The article is from a q d a s.co.uk but www.******* comes up when I post it.

[faqir]

Hakim calls it Sahih.
Taqi ad-Din Subki calls it Sahih.
Shihab ad-Din Khafaji calls it Sahih.
Bulqini calls it Sahih.
ibn Hajar calls it Sahih.

And the other 'ulema that are quoted in the article must also consider it reliable, otherwise, I feel they would not have praised Rasoolallah sallallahu 'alaihi wasallam with an 'aqeeda that they did not firmly believe in.

Wallahu a'lam

Aqdas

PS: The article is from a q d a s.co.uk but www.******* comes up when I post it.

JazakAllah khair. Could you clarify which hadith specifically they declared sahih?

[Muawiyah]

here's something on it http://www.google.com/search?q=cache...te:al-eman.com

[Aqdas]

Some people hear the praise of Rasoolallah sallallahu 'alaihi wasallam and bow their heads in love. Some hear the praises and burn with fury and search for flaws where they can.

Imam 'Ali Qari rahimahullah has included the hadith in his Tadhkira al-Mawdu'at. But, what he has labelled as Mawdu is the wording of the hadith, not the meaning or the subject matter.

The words of the Hadith al-Qudsi are not those spoken by the Messenger 'alaihis salam, this is what Imam 'Ali Qari calls Mawdu. He writes that ma'nan (meaning wise), the hadith is Marfu'.

Wallahu a'lam

Also, what about the other Muhadditheen mentioned in the article, such as 'Asqalani and Haytami (teacher of Imam 'Ali Qari)? They rely upon the narrations.

[tazkiyyah]

[I think its true that the sufis call Muhammad(saw) Law-lak
as per the hadeeth which is sound in meaning

The people in saudi are too materialistic nowadays to understand
the linguistics of the sufis

They are too busy chomping into their Big Mac
To understand saahib-e law-lak

[faqir]

The Prophet said on the authority of `Umar:

"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 MUHAMMADUN 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."









It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu Nu`aym (in Dala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62).





1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651), although he acknowledges Abd al-Rahman ibn Zayd ibn Aslam, one of its sub-narrators, as weak. However, when he mentions this hadith he says: "Its chain is sound, and it is the first hadith of Abd al-Rahman ibn Zayd ibn Aslam which I mention in this book"; al-Hakim also declares sound another version through Ibn `Abbas.



2. al-Bulqini declares this hadith sound in his Fatawa.



3. al-Subki confirms 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.



4. The hadith is also included by Qadi `Iyad among the "sound and famous narrations" in al-Shifa, 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), about whom al-Qari said: "al-Halabi said: This seems to be the imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'" This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: "It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a."



5. 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."



6. Suyuti cites it in his Qur'anic commentary al-Durr al-manthur (2:37) and in al-Khasa'is al-kubra (1:12) and in al-Riyad al-aniqa fi sharh asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala'il that he only included sound narrations in his book, although he also knew and explicitly mentions `Abd al-Rahman ibn Zayd's weakness;



7. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180).



8. al-Haythami in Majma` al-zawa'id (8:253 #28870), al-Bayhaqi himself, and al-Qari in Sharh al- shifa' show that its chains have weakness in them. However, the weakness of Abd al-Rahman ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim, and Abu Nu`aym, yet all these scholars retained this hadith for consideration in their books.



9. Three scholars reject it, such as Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and al-Dhahabi (Mizan al-i`tidal 2:504 and Talkhis al-mustadrak), while `Asqalani reports Ibn Hibban's saying that `Abd al-Rahman ibn Zayd was a forger(Lisan al-mizan 3:360, 3:442).



10. At the same time, Ibn Taymiyya elsewhere quotes it and the version through Maysara and says:

"These two are like the elucidation (tafsir) of the authentic ahadith (concerning the same topic)" (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"; al-Maliki also quotes (without reference) Dhahabi's unrestrained endorsement of the ahadith in Bayhaqi's Dala'il al-nubuwwa with his words: "You must take what is in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajib an tusahhah p. 47).



11. It is furthermore 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):



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... 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 fulfilment 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," so if statements like this are thus explained according to what the Book and the Sunna indicate, it is acceptable.



12. Its latter part is mentioned as a separate hadith in the wording: "Were it not for Muhammad, I would not have created the spheres (al-aflak)." al-`Ajluni said in Kashf al-khafa' (#2123): "al-Saghani (d.650) said it is forged. I say: but its meaning is correct." Similarly `Ali al-Qari said in al-Asrar al-marfu`a (#754-755): "al-Saghani (in al-Ahadith al-mawdu`a p. 7) said: "It is forged," however, its meaning is sound (mi`nahu sahih), as Daylami has narrated on the authority of Ibn `Abbas that the Prophet said: "Gabriel came to me and said: O Muhammad! Were it not for you, Paradise would not have been created, and were it not for you, the Fire would not have been created." And Ibn `Asakir's narration has: And were it not for you, the world would not have been created."



As for Albani's rejection of Qari's use of Daylami in support of the hadith with the words: "I do not hesitate to declare it weak on the basis that Daylami is alone in citing it" (Silsila da`ifa #282), it shows exaggeration and deviation from the practice of the scholars concerning Daylami and his book. Ibn Taymiyya said in Minhaj al-sunna (4:38): "The fact that Daylami alone narrates a hadith does not indicate that the hadith is sound." Note that he never said: "The fact that Daylami alone narrates a hadith indicates that it is forged," yet this is what Albani concludes! The reader may compare Albani's method of apriori rejection in lieu of a discussion of the hadith itself, to Ibn Hajar al-`Asqalani's reliance on a hadith narrated by Daylami, as is shown by hadith #33 of his Arba`un fi rad` al-mujrim `an sabb al-muslim, although Daylami is alone in citing it. Further in Minhaj al-sunna (4:78) Ibn Taymiyya declared of him and his book: "al-Daylami in his book al-Firdaws mentioned many sound (sahih) hadiths, and also fair (hasan) narrations and forged ones.... He was one of the people of knowledge and religion and he was not a liar."



13. Ibn al-Qayyim in his Bada'i` al-fawa'id went so far as to represent Allah saying to humankind that everything was created for the sake of human beings:



hal `arifat qimata nafsik? innama khalaqtu al-akwana kullaha laka... kullu al-ashiya'i shajaratun wa anta al-thamara



Have you realized your value? I only created all the universes for your sake... All things are trees whose fruit you are.[18]



If Allah created all the universes for the sake of human beings, then how could all humanity be given what the Prophet is grudged, who is better than mankind and jinn put together?





http://www.sunnah.org/publication/en...l/tawassul.htm

[faqir]

Adam (as) asks sought intercession and forgiveness with the Prophet’s name

In the chapter concerning the Prophet's superiority over all other Prophets in his great book titled al-Wafa bi Ahwal al-Mustafa', Ibn al-Jawzi states: "Part of the demonstration of his superiority to other Prophets is the fact that Adam (AS) asked his Lord through the sanctity (hurma) of Muhammad (SAWS) that He relent towards him."

The most authentic chain for this report is not that of al-Hakim's narration from `Umar through `Abd al-Rahman ibn Zayd ibn Aslam who is weak (da`îf), but that of the Companion Maysarat al-Fajr who narrates it as follows:

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."





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).


http://www.masud.co.uk/ISLAM/misc/best.htm