Clarifying the authenticity of the hadith used as proof for Tawassul

[faqir]

Ok, now to elaborate on the authenticity of the narration posted as Hadith Number 6 above:

On the authority of Abu Sa`id al-Khudri, may Allah be pleased with him: He relates that the Messenger of Allah said:

"The one who leaves his house for prayer and then says: O Allah, I ask you by the right of those who ask you and I beseech you by the right of those who walk this path unto you that my going forth bespeak not of levity, pride nor vainglory nor done for the sake of repute. I have gone forth in the warding off your anger and for the seeking of your pleasure. I ask you, therefore, to grant me refuge from Hellfire and to forgive me my sins, for no one forgives sins but yourself. Allah will accept for his sake and seventy thousand angels will seek his forgiveness."


The Salafis have tried to deem this narration weak due to the presence of the narrator Atiyyah al-Awfi.


Ibn Hajar al-Asqalani RH said about Atiyyah in al-Taqreeb [no. 4616] -

Saduq Yukhti kathiran wa kana Shi'ian mudallisan

Meaning: Truthful, made many mistakes and he was a Shi'ite Mudallis.

Despite that, Ibn Hajar still graded the Abu Sa'id [ra] narration to be Hasan in his public dictation of this Hadith in his Amali, as did his teacher: al-Iraqi in the Takhrij of Ihya lil-Ghazali!




Shaykh Mahmud Mamduh has discussed the allegations in his Raf al-Minara.


In summary:


Atiyyah al-`Awfi is criticised for three matters:

- Tadlees (leaving the name of an intermediatery narrator when narrating ahadith
- inclination towards Shi'ism
- narration of things whose authenticity was contested


The Accusation of Tadlees:

The accusation is that `Atiyyah heard ahadeeth from Abu Sa'eed al-Khudri Radi Allahu `anhu for some time, then he used to go to the Sabai liar al-Kalbi and heard his narrations and (in order to strengthen al-Kalbi's narrations) he nicknamed him Abu Sa'eed, so when `Atiyyah said, "Narrated to me Abu Sa'eed" people thought he was narrating the ahadith of Hadhrat Abu Sa'eed al-khudri Radhi Allahu `anhu whereas in reality he was transmitting reports from the liar al-kalbi.

This accusation depends on a narration of Imam Sufyan ath-Thawri who heard from al-Kalbi (Sabai, forger of ahadeeth) that he said, "Atiyyah has given me the kuniyah 'Abu Sa'eed". And the narration of Abu khalid al-Ahmar who heard al-Kalbi say, "`Atiyyah said I have given you the kuniyah Abu Sa'eed, and he said So i say narrated to me Abu Sa'eed..."

Shaykh Mamduh says that since al-Kalbi is a known liar his accusation cannot be accepted and Imam Ahmad et el relied on Sufyan ath-Thawri for pronouncing `Atiyyah a mudallis and since Imam Sufyan relied on al-Kalbi's statement, which is inacceptable, the end result is the attribution of this fault to `Atiyyah cannot be accepted.

Inclination towards Shi'ism

al-Juzjani in Ahwal ur Rijal has called him mail (inclined). Shaykh Mamduh says that al-Juzjani is a Nasibi and his statement proves that `Atiyyah was not a Shi'a because if there were even a hint of shi'ism in him al-juzjani would have labelled him a shi'a, since he has only referred to him as inclined towards shi'ism, out of his hatred for Kufi people, this shows that there is no such thing in `Atiyyah.

And what al-`Uqayli has quoted from Salim al-Muradi (?) in Kitab al-Dhu`afa' and what adh-Dhahabi has quoted from him in al-Meezan regarding `Atiyyah being inclined towards shi'ism is not of benefit in this reard because Salim al-Muradi (?) is not one of the Huffaz or of those opinions are referred to in matters of jarh. And he is himself Shi'i like `Atiyyah al-`Awfi and `Atiyyah is one of his mashaikh so he is far removed from being able to condemn `Atiyyah.

Narrating things that were denied

he narrated from Abu Sa'eed al-Khudri Radhi Allahu `Anhu that Rasoolullah Sallallahu `alyhi wa Sallam said

"The people of `iliyyeen will be seen by those below them like you see the brilliant star on the horizon, and verily Abu bakr and `Umar will be in them and being rewarded."

The main part of this hadeeth is in the two Sahihs from Abu Sa'eed al-khudri Radhi Allahu `anhu

"The people of Jannah will see the people in special abodes above them as you see a glittering star remaining in the eastern horizon and the western horizon.due to differences in their stations. They said, "Oh Messenger of Allah these are the stations of the Prophets and those other than them will not be able to reach them? He said, "Why not! men who believe in Allah and affirm the Messengers"

What was contested by Ibn `Adi was the addition, "and verily Abu bakr and `Umar will be in them and being rewarded.". But this part is also proven and `Atiyyah al-`awfi is not the only person to have narrated this, Imam Ahmad has narrated this in his Musnad vol 3 page 26 and in his Fadhail u Sahabah vol 1 page 69 and Abu Y`ala in his Musnad vol 2 page 416, from Mujalid from Abu Alawdak (?) from Abu Sa'eed al-khudri Radhi Allahu `anhu.






Now, something else which is extremely interesting was brought to light by Sidi Abul Hasan which appears to have been overlooked by his contemporaries! Read on brothers and sisters!


Basically, the argument that Atiyya did not clarify if he actually heard from the Sahabi: Abu Sa'eed - since in all the routes that people have presented to us these days - Atiyya always used the word: "An" - meaning - FROM - which is a vague form of transmitting - Hence he was also accused of Tadlees! We can dismiss this allegation of Tadlees now at last! Because:

I have located a narration from the Amali of ibn Bushran - where Atiyya used the phrase: Haddathani - which is a very clear way of transmitting the narration and discredits any claim of Tadlees now for this route in the Amali and hence applicable to all the other simlar versions, bi-idhnillah. Here is the text from the Amali:

أَمَالِي ابْنِ بِشْرَانَ مَجْلِسُ يَوْمِ الْجُمُعَةِ الْعِشْرِينَ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ أَرْبَعٍ وَعِشْرِينَ
مَا مِنْ رَجُلٍ يَخْرُجُ مِنْ بَيْتِهِ إِلَى الصَّلَاةِ ، فَقَالَ

753 وأخبرنا دعلج ثنا جعفر بن أحمد الساقاني ، ثنا محمد بن يحيى بن ضريس ، ثنا ابن فضيل ، ثنا أبي ، عن عطية ، حدثني أبو سعيد الخدري ، قال : قال النبي صلى الله عليه وسلم : " ما من رجل يخرج من بيته إلى الصلاة ، فقال : اللهم إني أسألك بحق السائلين عليك ، وبحق ممشاي هذا ، لم أخرج أشرا ، ولا بطرا ، ولا رياء ، ولا سمعة ، خرجت اتقاء سخطك ، وابتغاء مرضاتك ، أسألك أن تعيذني من النار ، وتغفر لي ذنوبي ، إنه لا يغفر الذنوب إلا أنت ، إلا وكل به سبعون ألف ملك يستغفرون له ، وأقبل الله عز وجل عليه بوجهه حتى يقضي صلاته



Alhamdolillah! May Allah swt reward Sidi Abul Hasan's efforts. Ameen.


There should be no doubt now in any "salafis" mind that the grading of this hadith is as the scholars of Hadith like Ibn Hajar RH mentioned - it is hasan!

[faqir]

Asalamu alaykum,

On to another Hadith which I saw weakened in a "salafi" article about Tawassul:


HADITH NUMBER 7:


DEEDS PRESENTED TO THE PROPHET AFTER HIS DEATH


"My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be exhibited to me, and if I see goodness I will praise Allah, and if I see evil I will ask forgiveness of Him for you."

(Hayâtî khayrun lakum tuhaddithûna wa yuhaddathu lakum wa wafâtî khayrun lakum tu`radu a`malukum `alayya famâ ra'aytu min khayrin hamidtu Allâha wa mâ ra'aytu min sharrin istaghfartu Allâha lakum.)




This Hadith was dealt with in the fascinating article [click on link]:

The Prophet in Barzakh

The Special Life of Our Prophet

Shaykh Muhammad ibn Alawi al-Maliki RH mentioned regarding this hadith:

The hadith master al-`Iraqi said in the book of Jana'iz of his work Tarh al-Tathrib fi Sharh al-Taqrib: "Its chain is good" (isnâduhu jayyid).5 The hadith master al-Haythami said: "Al-Bazzar narrated it and its sub-narrators are the men of the Sahih."6 The hadith master al-Suyuti declared it sound (sahîh) in al-Mu`jizat and al-Khasa'is. So did al-Qastallani the commentator of al-Bukhari. Al-Munawi also declared, in Fayd al-Qadir, that it is sahîh.7 So did al-Zurqani in his commentary on al-Qastallani's al-Mawahib al-Laduniyya. So did Shihab al-Din al-Khafaji in his commentary on [al-Qadi `Iyad's] al-Shifa'.8 So did al-Mulla `Ali al-Qari in his, adding: "Al-Harith ibn Usama narrated it in his Musnad with a sound chain."9 Ibn Hajar also mentioned it in al-Matalib al-`Alya.10 This hadith also came to us through another, mursal way from [the Tabi`î] Bakr ibn `Abd Allah al-Muzani. The hadith master Isma`il al-Qadi narrated it in his monograph on the invocation of blessings on the Prophet , and Shaykh al-Albani said about it: "Mursal sahîh."11 The hadith master Ibn `Abd al-Hadi declared it sound (sahîh) despite his excessive rigor and harshness in his book al-Sarim al-Munki. After all this evidence, does any meddler have anything left to say? The hadith is undoubtedly sound, and no-one questions its authenticity.

[NOTES to the above are as follows:

5. Al-`Iraqi, Tarh al-Tathrib (3:297).
6. Al-Haythami, Majma` al-Zawa'id (9:24 #91).
7. Al-Munawi in Fayd al-Qadir (3:401) only reported al-`Iraqi's words "Its narrators are the men of the Sahih except for `Abd al-Majid ibn Abi Rawwad who, despite being retained by Muslim as a narrator and being declared trustworthy (thiqa) by Ibn Ma`in and al-Nasa'i, was declared weak by some." Al-Munawi then went on to criticize al-Suyuti's unmitigated authentication of the narration in Manahil al-Safa although al-Suyuti is correct.
8. Al-Khafaji, Sharh al-Shifa' (1:102).
9. Al-Qari, Sharh al-Shifa' (1:102), referring to the mursal hadith of Bakr al-Muzani.
10Ibn Hajar, al-Matalib al-`Alya (4:22).
11In his edition of Isma`il al-Qadi's Fadl al-Salat `ala al-Nabi - Allah bless and greet him - (p. 37), after which he goes on to say that the hadith is weak, as in his Silsila Da`ifa (#979). ]




Shaykh GF Haddad adds to the above in his footnote to the above Hadith:

Narrated from Ibn Mas`ud by al-Bazzar in his Musnad (1:397) with a sound chain as stated by al-Suyuti in Manahil al-Safa (p. 31 #8) and al-Khasa'is al-Kubra (2:281), al-Haythami (9:24 #91), and al-`Iraqi in Tarh al-Tathrib (3:297) - his last book, as opposed to al-Mughni`an Haml al-Asfar (4:148) where he questions the trustworthy rank of one of the narrators in al-Bazzar's chain. Shaykh `Abd Allah al-Talidi said in his Tahdhib al-Khasa'is al-Kubra (p. 458-459 #694) that this chain is sound according to Muslim's criterion, and Shaykh Mahmud Mamduh in Raf`al-Minara (p. 156-169) discusses it at length and declares it sound. Their shaykh, al-Sayyid `Abd Allah ibn al-Siddiq al-Ghumari (d. 1413/1993) declared it sound in his monograph Nihaya al-Amal fi Sharh wa Tashih Hadith `Ard al-A`mal.
Opposing these six judgments al-Albani declares it weak in his notes on al-Qadi Isma`il's Fadl al-Salat (p. 37 n. 1). It is also narrated with weak chains from Anas and - with two sound mursal chains missing the Companion-link - from the Successor Bakr ibn `Abd Allah al-Muzani by Isma`il al-Qadi (d. 282) in his Fadl al-Salat `ala al-Nabi (p. 36-39 #25-26). The latter chain was declared sound by al-Qari in Sharh al-Shifa' (1:102), Shaykh al-Islam al-Taqi al-Subki in Shifa' al-Siqam, his critic Ibn `Abd al-Hadi in al-Sarim al-Munki (p. 217), and al-Albani in his Silsila Da`ifa (2:405). A third, weak chain is related from Bakr al-Muzani by al-Harith ibn Abi Usama (d. 282) in his Musnad (2:884) as per Ibn Hajar in al-Matalib al-`Aliya (4:23). Al-Albani declared the hadith weak on the grounds that some authorities questioned the memorization of the Murji' hadith master `Abd al-Majid ibn `Abd al-`Aziz ibn Abi Rawwad. However, he was retained by Muslim in his Sahih and declared thiqa by Yahya ibn Ma`in, Ahmad, Abu Dawud, al-Nasa'i, Ibn Shahin, al-Khalili, and al-Daraqutni, while al-Dhahabi listed him in Man Tukullima Fihi Wa Huwa Muwaththaq (p. 124) as stated by Mamduh in Raf` al- Minara (p. 163, 167). Al-Arna'ut and Ma`ruf declare him thiqa in Tahrir al-Taqrib (2:379 #4160) as well as Dr. Nur al-Din `Itr in his edition of al-Dhahabi's Mughni (1:571 #3793) and Dr. Khaldun al-Ahdab in Zawa'id Tarikh Baghdad (10:464). Even if al-Albani's grading were hypothetically accepted, then the weak musnad narration in conjunction with the sound mursal one - graded sahîh by al-Albani - would yield a final grading of hasan or sahîh, not da`îf. In addition to this, Mamduh quoted al-Albani's own words in the latter's attempted refutation of Shaykh Isma`il al-Ansari entitled Kitab al-Shaybani (1:134-135) whereby "The sound mursal hadith is a proof in all Four Schools and other than them among the Imams of the principles of hadith and fiqh, therefore it is apparent to every fair-minded person that the position whereby such a hadith does not form a proof only because it is mursal, is untenable." This is one of many examples in which al-Albani not only contradicts, but soundly refutes himself.


Wasalam.

[faqir]

Next, inshaAllah, two Hadith. The first Hadith was declared sound by many of the scholars of Hadith despite their knowledge of the presence of a problematic narrator in its chain by the name of Abd al-Rahman ibn Zayd ibn Aslam. Now, even if we accept the grading given to this Hadith by the "salafis" [something which many of the reliable scholars of the past have disagreed with them upon as demonstrated below] then still, as explained by Sh. GF Haddad the narration through Abd al-Rahman ibn Zayd is not actually the most authentic chain for this report! Rather, the Hadith narrated by Maysarat al-Fajr RA [Hadith Number 9 below] is the most authentic chain for this report [declared by Sh. Abdullah al-Ghumari as "good and strong"]. I will include this separate Hadith with its own chain of narrators further down below.


HADITH NUMBER 8:


ADAM [alayhi salaam] SEEKS INTERCESSION WITH THE PROPHET [salallahu alayhi wa sallam]


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."




A discussion regarding this Hadith was found HERE


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 [Faqir: see below] 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?






What follows now is the dicussion of another Hadith narrated through Maysarat al-Fajr RA cited below in Arabic with its chain of narrators. Sh. GF Haddad discusses it briefly in the article The Prophetic Title "Best of Creation" :





قد أخرج الحافظ أبو الحسن بن بشران قال : حدثنا أو جعفر محمد ابن عمرو، حدثنا أحمد بن سحاق بن صالح، ثنا محمد بن صالح، ثنا محمد ابن سنان العوقي، ثنا إبراهيم بن طهمان، عن بديل بن ميسرة، عن عبد الله بن شقيق، عن ميسرة قال: قلت: يا رسول الله، متى كنت نبياً ؟ قال: (( لما خلق الله الأرض واستوى إلى السماء فسواهن سبع سماوات ، وخلق العرش،كتب على ساق العرش: محمد رسول الله خاتم الأنبياء، وخلق الله الجنة التي أسكنها آدم وحواء، فكتب اسمي على الأبواب، والأوراق والقباب، والخيام،وآدم بين الروح والجسد،فلما أحياه الله تعالى: نظر إلى العرش فرأى اسمي فأخبره الله أنه سيد ولدك، فلما غرهما الشيطان ، تابا واستشفعا باسمي إليه ) .
وأخرجه ابن الجوزي في الوفا بفضائل المصطفى من طريق ابن بشران




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:


HADITH NUMBER 9:


ADAM [alayhi salaam] SEEKS INTERCESSION WITH THE PROPHET'S [salallahu alayhi wa sallam] NAME



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).


Elsewhere Maulana Muhammad ibn Moulana Haroon Abasoomar states:

"The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie)"


Alhamdolillah!


Wasalam.

[Abul Hasan]

HADITH NUMBER 5:




AFTER THE DEATH OF FATIMA [DAUGHTER OF ASAD]

Anas Ibn Malik Ibn Al-Nadr (radiallahu anhu) reported that when Fatimah the daughter of Assad died, who took care of the Messenger of Allah during the years he spent at his Uncle's home, and she was the mother of Ali bin Abi Talib, he entered her home and sat close to her head and said: May Allah have mercy on you O mother after my mother, and he praised her, and offered his garment to cover her body with it in the grave and ordered to dig a tomb for her. He also dug the tomb and took out the soil by his own hands and then laid down in it and then said: Allah who gives life and takes it and He lives and dies not. Forgive my mother Fatimah the daughter of Asad and grant her ease at her entryway through the right of Your Prophet and the Prophets before me for You are the most compassionate.

[Ref: Tabarani in Mu'jam Al-Kabir, Tabarani in Mu'jam Al-Ausat Vol 1 Hadith 189, Hilyatul Auliya]






Regarding the authenticiy of this Hadith Sh. GF Haddad responded to some of the objections raised by the "salafis" HERE


The first hadïth is narrated from Anas by al-Tabarànï in al-Kabïr (24:351) and al-Awsat. (1:152) and Abu Nu‘aym in his Hilya (1985 ed. 3:121) with a chain containing Rawh ibn Salàh concerning whom there is difference of opinion among the authorities. He is unknown according to Ibn al-Jawzï in al-‘Ilal al-Mutanàhiya (1:260-270), Ibn ‘Adï in al-Kàmil (3:146 #667), and al-Dàraqutnï in al-Mu’talif wal-Mukhtalif (3:1377); Ibn MàkUlà in al-Ikmàl (5:15) declared him weak while al-Hàkim asserted was trustworthy and highly dependable (thiqa ma’mun) –as mentioned by Ibn Hajar in Lisàn al-Mïzàn (2:465 #1876), Ibn Hibbàn included him in al-Thiqàt (8:244), and al-Fasawï considered him trustworthy (cf. Mamdoh, Raf‘ [p. 148]). Al-Haythamï (9:257) said: “Al-Tabarànï narrated it in al-Kabïr and al-Awsat and its chain contains Rawh ibn Salàh whom Ibn Hibbàn and al-Hàkim declared trustworthy although there is some weakness in him, and the rest of its sub-narrators are the men of sound hadïth.” I was unable to find Abu Hàtim’s declaration of Rawh as trustworthy reported by Shaykh Muhammad ibn ‘Alawï in his Mafàhïm (10th ed. p. 145 n. 1). Nor does Shaykh Mahmod Mamdoh in his discussion of this hadïth in Raf‘ al-Minàra (p. 147-155) mention such a grading on the part of Abu Hàtim although he considers Rawh “truthful” (sadaq) and not “weak” (da‘ïf), according to the rules of hadïth science when no reason is given with regard to a narrator’s purported discreditation (jarhmubham ghayr mufassar). Mamdoh (p. 149-150) noted that although Albànï in his Silsila Da‘ïfa (1:32-33) claims it is a case of explicated discreditation (jarh mufassar) yet he himself declares identically-formulated discreditation cases as unexplicated and therefore unacceptable in two different contexts! Ibn ‘Alawï adds that the hadïth is also narrated from Ibn ‘Abbàs by Ibn ‘Abd al-Barr –without specifying where –and from Jàbir by Ibn Abï Shayba, but without the du‘à. Imàm al-Kawtharï said of this hadïth in his Maqàlàt (p. 410): “It provides textual evidence whereby there is no difference between the living and the dead in the context of using a means (tawassul), and this is explicit tawassul through the Prophets, while the hadïth of the Prophet from Abu Sa‘ïd al-Khudrï ‘O Allàh, I ask You by the right of [the promise made to] those who ask You (bihaqqi al-sà’ilïna ‘alayk)’* constitutes tawassul through the generality of Muslims, both the living and the dead.”

To add to the above discussion, I noticed that no overall grading of its authenticity has been mentioned. Anyway, in my reading of this narration I can add:

i) It was declared to be a Hasan (good) hadith by Shaykh Mahmud Mamduh in his Raf al-Minara (p. 148) and he also said that Rawh ibn Salah is saduq (truthful) overall and its Isnad is Hasan on p. 155

I have read elsewhere but not been able to see the reference for the following two ascriptions to Imams of the past apparently declaring the narration to have a Jayyid (good) chain of transmission:


ii) al-Hafiz Ibn Hajar al-Haytami al-Makki (Imam of the later Shafi'i school) in his al-Jawhar al-Munazzam apparently said that this narration has a Jayyid Sanad (a good chain of transmission). In other words the Hadith is no less than Hasan

iii) Imam al-Samhudi in his Khulasatul Wafa bi-Akhbar Dar al-Mustafa is said to have mentioned that it also has a Jayyid Sanad

If anyone has these 2 books please verify the claim of Jayyid for this sanad.

Wassalam


Abul Hasan

[faqir]

Asalamu alaykum,

Thank you for pointing that out Sidi Abul Hasan, I've made a slight adjustment to that post.



I've organised all of the above posts at a separate site....

TAWASSUL - Some Hadith Proofs

Introduction



Hadith 1: The Hadith of the Blind Man



Hadith 2: The Hadith of the Man in Need

Abdullah al-Ghumari's Reply to al-Albani & Follower's Attempted Weakening of Hadith 2

More Replies to al-Albani's Objections to Hadith 2


Hadith 3: Narration of Malik al-Dar

Response to al-Albani's Objections to Hadith 3


Hadith 4: Allah's Generosity to His Prophet After his Death

A Reply to "Salafi" Objections to Hadith 4

Dr. Tahirul-Qadri's Reply to the "Salafis" on Hadith 4


Hadith 5: After the Death of Fatima



Hadith 6: Whoever Goes Out of his Home to Pray

A Response to "Salafi" Crititicism of Hadith 6


Hadith 7: Deeds Presented to the Prophet After his Death



Hadith 8: Adam Seeks Intercession With the Prophet



Hadith 9: Adam Seeks Intercession With the Prophet's Name



Hadith 10: The Correct Understanding of the Tawassul of 'Umar through al-'Abbas



Hadith 11: O Slaves of Allah! Help Me

website
.

[Abul Hasan]

What follows now is the dicussion of another Hadith narrated through Maysarat al-Fajr RA cited below in Arabic with its chain of narrators. Sh. GF Haddad discusses it briefly in the article The Prophetic Title "Best of Creation" :





قد أخرج الحافظ أبو الحسن بن بشران قال : حدثنا أو جعفر محمد ابن عمرو، حدثنا أحمد بن سحاق بن صالح، ثنا محمد بن صالح، ثنا محمد ابن سنان العوقي، ثنا إبراهيم بن طهمان، عن بديل بن ميسرة، عن عبد الله بن شقيق، عن ميسرة قال: قلت: يا رسول الله، متى كنت نبياً ؟ قال: (( لما خلق الله الأرض واستوى إلى السماء فسواهن سبع سماوات ، وخلق العرش،كتب على ساق العرش: محمد رسول الله خاتم الأنبياء، وخلق الله الجنة التي أسكنها آدم وحواء، فكتب اسمي على الأبواب، والأوراق والقباب، والخيام،وآدم بين الروح والجسد،فلما أحياه الله تعالى: نظر إلى العرش فرأى اسمي فأخبره الله أنه سيد ولدك، فلما غرهما الشيطان ، تابا واستشفعا باسمي إليه ) .
وأخرجه ابن الجوزي في الوفا بفضائل المصطفى من طريق ابن بشران




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:


HADITH NUMBER 9:


ADAM [alayhi salaam] SEEKS INTERCESSION WITH THE PROPHET'S [salallahu alayhi wa sallam] NAME



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).


Elsewhere Maulana Muhammad ibn Moulana Haroon Abasoomar states:

"The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie)"


Alhamdolillah!


Wasalam.

Assalamu alaikum

May I also add another point that i have recently come across, which seems to have escaped most of our contemporaries regarding the Hadith of Maysara (ra) - as provided above:


The student of Imam al-Suyuti: Imam Muhammad ibn Yusuf al-Salihi of Damascus, who died in the year 942 AH, has mentioned in his multi-volume Sira work known as: Subul al-Hadi wal Rashhad, this very narration from Maysara (ra) as follows (vol. 1/p. 86, Darul Kutub Ilmiyya edn, Beirut) from Imam ibn al Jawzi:

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

The crucial point is highlighted in blue above, where Imam al-Salihi declared the chain of transmission to be: "Jayyid La Ba'sa bihi", Meaning:

"Good and there is no harm in it."



This earlier ruling gives credibility to Shaykh Abdullah al-Ghumari and his student: Shaykh Mahmud Mamduh's declarations on its authenticity. Note also, that Shaykh Abdullah al-Ghumari has also declared in his Al-Ahadith al-Muntaqa fi-Fada'il Rasul Allah (sallallahu alaihi wa sallam) that the narration from Maysara (ra) is "Qawi" - "Strong"

Finally, the attachment contains the findings of Shaykh Mamduh in his Raf al-Minara (p. 246-249) on this narration.

And Allahu a'lam


Wassalam

Abul Hasan
London

[faqir]

:salam:

JazakAllah khair Sidi Abul Hasan!

اللهم إني أسألك بمحمد نبيك وإبراهيم خليلك، وموسى نجيك، وعيسى روحك وكلمتك وبكلام موسى وإنجيل عيسى وزبور داؤد و*فرقان محمد صلى الله عليه وسلم وبكل وحي أوحيته، أوقضاء قضيته، أو سائل أعطيته، أو فقير أغنيته، أو غني أفقرته، أو ضال هديته، وأسألك باسمك الذي وضعته على الأرض فاستقرت، وعلى السموات فاستقلت، وعلى الجبال فرست، وأسألك باسمك الذي استقر به عرشك، وأسألك باسمك الطاهر المطهر المنزل في كتابك من لدنك، وباسمك الذي وضعته على النهار فاستنار، وعلى الليل فأظلم، وبعظمتك وكبريائك، وبنور وجهك أن ترزقني القرآن العظيم وتخلطه بلحمي ودمى وسمعي وبصري، وتستعمل به جسدي بحولك وقوتك، فإنه لا حول ولا قوة إلا بك، اللهم لا تؤمنا مكرك ولا تنسنا ذكرك ولا تهتك عنا سترك ولا تجعلنا من الغافلين

[Rashad Ali]

Assalamku alaikum

The following is a small bab from Allama shawkani's Tuhfa that i translataed so it is not the best of translations but may have some use for others:

From Tuhfat uth-Thaakireen of Imam Shawkani

Fasl salawaat ul-Mansoosaat Section on the Prayers which have been ordained (By Allah in the Kitab and the Sunnah)
-------------
Salat ud-Durri wal-Haaja The Prayer of Need

Hadith number 253: Yutawad-daa wa yusalli rakatayn thumma yad’oo/Make wudu, and pray two rakah (cycles) of prayer and then make the following supplication: Allahumma inni as’aluka, wa atawajjahu ilyaka bi-Nabiyyika Muhammad (saw) Nabiyyi-Rahma, Yaa Muhammad innee atawajjahu bika ilaa rabbiy fee haaajatee hathihi lituqdaa lee, Allahummah fashaf-fi-hu fee/O Allah! Verily I ask you, and turn to you through your Prophet Muhammad (saw) the Prophet of Mercy, O Muhammad verily I turn towards my Lord through you to my Lord in this need of mine, to fulfill it, O Allah intercede/cure this!

This hadith has been extracted by Tirmidhi, al-Hakim in his Mustadrak and Nisa’I, and it is from the hadith of Uthman bin Hanif may Allah be pleased with him. He said a blind man came to the Messenger of Allah (saw) and said: O Messenger of Allah Pray for me! He (saw) said: If you wish I will pray for you, but if you wish, you have been patient and this is better for you. He preferred to be supplicated for. The Messenger (saw) instructed him to make Wudu, and to make a perfect Wudu – Nisai’s narration adds in some of the reports (turuq) to make Wudu and pray two Rakah and then the supplication (as above). It was also extracted by Ibn Maja , and al-Hakim in his mustadrak who stated that it is sahih (authentic) according to the criterion of the two shaykhs (Imam Muslim and Imam Bukhari) and his narration had the addition: so he supplicated with this Dua and he arose and was able to see. Tirmidhi said the Hadith is Hasan Sahih (good and authentic) gharib (singular in chain) and we know this narration through this channel only from the Hadith of Abu Jafar and that is not al-Khatmi, these and other Imams have authenticated this narration, Nisa’I is alone in mentioneing the prayer, but Tabarani agreed with him and in mentions the same in some of his reports (turuq) it reports. In the narration there is dalil (evidence) of the permissibility of Tawassul (taking a means) through the Messenger of Allah (saw) to Allah azza wa-jal with the firm belief (I’tiqad) that the only active agent (Faa’il) is Allah subhanahu wa’ta’aala, for verily He alone is the giver and the preventer, what He wishes, is, and what He does not wish never can be.

End of Quote


It is quite clear that this is not something that is disputed amongst the learned however soome obstinately disagree. Shawkani is a particularly important reference with cerian factions.

[Abul Hasan]

Second objection: Albānī in his book at-Tawassul, ahkāmuhū wa anwa‘uhū observes, “I do not acknowledge it authentic because the credibility and memory of Mālik ad-Dār is not known and these are the two basic criteria for any authentic narrator of traditions. Ibn Abū Hātim Rāzī in Kitāb-ul-jarh wat-ta‘dīl [4/1/213(8:213)], while discussing Mālik ad-Dār, has not mentioned any narrator except Abū Sālih who has accepted any tradition from him, which shows that he is unknown. It is also supported by the fact that Ibn Abū Hātim Rāzī, who himself is a leading figure of Islam and a memorizer of traditions, has not mentioned anyone of them who has pronounced him trustworthy (thiqah). Similarly Mundhirī has remarked that he does not know him while Haythamī in his Majma‘-uz-zawā’id, has supported his observation…”

Reply: This objection is refuted by the biographical details which Ibn Sa‘d (d.230ah) has furnished while discussing him among the second-grade Medinan Successors:

Malik al-Dar: `Umar ibn al-Khattab's freedman. He narrated from Abu Bakr and `Umar. He was known.[28]

In addition, this objection is also cancelled by Khalīlī’s (d.445 ah) comment on Māik ad-Dār: Malik al-Dar: muttafaq `alayh athna `alayhi al-tabi`un -- He is agreed upon (as trustworthy), the Successors have approved highly of him [29]

Besides, the biographical sketch provided by Ibn Hajar ‘Asqalānī also serves to neutralize this objection:

[i]"Malik ibn `Iyad: `Umar's freedman. He is the one named Malik al-Dar. He has seen the Prophet and has heard narrations from Abu Bakr al-Siddiq. He has narrated from Abu Bakr and `Umar, Mu`adh, and Abu `Ubayda. From him narrated Abu Salih al-Saman and his (Malik's) two sons `Awn and `Abd Allah...

As promised, the important scans regarding the fact that Malik ibn Iyad, commonly known as Malik al-Dar (ra) is regarded by at least 3 major scholars of the past as being a Sahabi, have been listed as scans below Insha'allah.

These points have been discovered via some personal research from the work of the Hafiz of Hadith and famed Historian: Shamsud-Din al-Dhahabi (d. 748 AH), from his list of Sahaba printed under the title: Tajrid Asma al-Sahaba, which was printed in Hyderabad, India, in the year 1315 AH - i.e. more than 100 years ago.

In addition, Malik al-Dar has been listed as being a Sahabi by Imam Ibn Hajar's student: Imam Taqiud-Din Ibn Fahd al-Makki (d. 871 AH) in his Mukhtasar Asma al-Sahaba. This has been found from the Al-Azhar manuscript.

These points seem to have been overlooked by the contemporaries who discussed the authenticity of the Malik al-Dar narration - wallahu a'lam.

The evidence:

Malik ibn Iyad in Tajrid Asma al-Sahaba of al-Hafiz Shamsud-Din al-Dhahabi (d. 748 AH)

Scan from title page:




Actual scanned page with Malik al-Dar being listed as a Sahabi:





Malik ibn Iyad in Mukhtasar Asma al-Sahaba of Imam Taqiud-Din Ibn Fahd al-Makki (d. 871 AH)



----------------

The fact that these 3 well known scholars: al-Dhahabi, Ibn Hajar and Ibn Fahd listed Malik al-Dar in specific works mentioning those they considered to be noble Sahaba is a proof against those contemporaries who deem Malik al-Dar to be unknown! Such Imams must have surely possessed some definitive evidence to list Malik al-Dar as a Sahabi.

It may also be mentioned that since Ibn Kathir (the contemporary of al-Dhahabi) declared the Malik al-Dar narration to be authentic, then he too must have considered Malik to be at least Thiqa (trustworthy), if not a Sahabi.

Wallahu a'lam

Wassalam

Abul Hasan

[Abul Hasan]

Now, something else which is extremely interesting was brought to light by Sidi Abul Hasan which appears to have been overlooked by his contemporaries! Read on brothers and sisters!


Basically, the argument that Atiyya did not clarify if he actually heard from the Sahabi: Abu Sa'eed - since in all the routes that people have presented to us these days - Atiyya always used the word: "An" - meaning - FROM - which is a vague form of transmitting - Hence he was also accused of Tadlees! We can dismiss this allegation of Tadlees now at last! Because:

I have located a narration from the Amali of ibn Bushran - where Atiyya used the phrase: Haddathani - which is a very clear way of transmitting the narration and discredits any claim of Tadlees now for this route in the Amali and hence applicable to all the other simlar versions, bi-idhnillah. Here is the text from the Amali:

أَمَالِي ابْنِ بِشْرَانَ مَجْلِسُ يَوْمِ الْجُمُعَةِ الْعِشْرِينَ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ أَرْبَعٍ وَعِشْرِينَ
مَا مِنْ رَجُلٍ يَخْرُجُ مِنْ بَيْتِهِ إِلَى الصَّلَاةِ ، فَقَالَ

753 وأخبرنا دعلج ثنا جعفر بن أحمد الساقاني ، ثنا محمد بن يحيى بن ضريس ، ثنا ابن فضيل ، ثنا أبي ، عن عطية ، حدثني أبو سعيد الخدري ، قال : قال النبي صلى الله عليه وسلم : " ما من رجل يخرج من بيته إلى الصلاة ، فقال : اللهم إني أسألك بحق السائلين عليك ، وبحق ممشاي هذا ، لم أخرج أشرا ، ولا بطرا ، ولا رياء ، ولا سمعة ، خرجت اتقاء سخطك ، وابتغاء مرضاتك ، أسألك أن تعيذني من النار ، وتغفر لي ذنوبي ، إنه لا يغفر الذنوب إلا أنت ، إلا وكل به سبعون ألف ملك يستغفرون له ، وأقبل الله عز وجل عليه بوجهه حتى يقضي صلاته



Alhamdolillah! May Allah swt reward Sidi Abul Hasan's efforts. Ameen.


There should be no doubt now in any "salafis" mind that the grading of this hadith is as the scholars of Hadith like Ibn Hajar RH mentioned - it is hasan!

Na'am ya Faqir! No doubt, Shaykh al-Islam ibn Hajar al-Asqalani declared the above narration from Hadrat Abu Sa'eed al-Khudri (ra), via the route of his student: Atiyya al-Awfi to be HASAN in his Nata'ij al-Afkar (1/272), but let me add that just as in the riwaya above from Ibn Bushran, Imam Ibn Hajar al-Asqalani also mentioned in the above named work (Nata'ij al-Afkar, 1/273) that he has also seen in the work known as:

Kitab al-Salah of Abu Nu'aym (Fadl ibn Dukayn) the fact that Atiyya also used the phrase: Haddathani when relating from Abu Sa'eed al-Khudri (ra), though this was a Mawquf narration and not Marfu; hence lifting further the accusation of Tadlees against Atiyya on this specific narration under discussion.

Wallahu a'lam

Wassalam

Abul Hasan