Clarifying the authenticity of the hadith used as proof for Tawassul

[ozgurislam]

QUESTION:

As salamu aleykum how do the commentators of hadeeth understand this hadeeth:

Narrated Anas:

Whenever drought threatened them, 'Umar bin Al-Khattab, used to ask Al-Abbas bin 'Abdul Muttalib to invoke Allah for rain. He used to say, "O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain." And so it would rain. (Bukhari, Volume 2, Book 17, Number 123)

Do they understand by this hadeeth that Umar RA was used to make dua by saying ''bi hurmati nabiyyina muhammad'' and when Nabi SAW passed away he know start saying '' bi hurmati Al Abbas'' ?

Or do they understand that Umar RA used to bring forward the Prophet SAW so that he made duaa to Allah for rain, and when he passed away now Umar RA forwarded and asked his uncle Abbas to make duaa for rain?

Was salaam


ANSWER:

Assalaamu `alaykum waRahmatullahi Wabarakatoh

In the name of Allah, Most Gracious, Most Merciful

The Muhadditheen (commentators of Hadith) have differed in the interpretation of this Hadith. Some have interpreted it to mean that The Sahaba (Radiallahu Anhum) used to make dua that Allah grant them rain through the Barakah of Nabi (Sallallahu Alaihi Wasallam) and that Umar (Radiallahu anhu), during his Khilafat, used to ask Allah to grant them rain through the Barakah of Abbas (Radiallahu Anhu).

However most of the Muhadditheen have interpreted the Hadith to mean that the Sahabah Radiallahu Anhum used to request Nabi Sallallahu Alaihi Wasallam to make Dua that Allah grant them rain and Umar Radiallahu Anhu, during his Khilafat, used to request Abbas Radiallahu Anhu to make dua for rain.

Allamah Kashmiri (Rahimahullah) has explained the Hadith as follows:

The commonly known Tawassul through a person who is not present and where he does not even have any knowledge that someone is using him as a Wasseelah is not meant here(in this Hadith), Rather what is meant here is the Tawassul of the Salaf. They would request a person who holds a high status in the eyes of Allah Ta’ala (a pious person) to make Dua on their behalf and thereafter, they would mention him in their Dua just as how Umar (Radiallahu Anhu) did with the Uncle of Nabi (Sallallahu Alaihi Wasallam).(Faidhul Baari, Vol:2, Pg 379, Haqqaniyyah)

قوله: (أللهم إنا كنا نتوسل إليك بنبينا صلى الله عليه و سلم) ليس فيه التوسل المعهود الذي يكون بالغائب حتى لا يكون به شعور أصلا, بل فيه توسل السلف و هو أن يقدم رجلا ذا وجاهة عند الله تعالى و يأمره أن يدعو لهم ثم يحيل عليه في دعائه كما فعل بعباس رضي الله عنه عم النبي صلى الله عليه و سلم.و لو كان فيه توسل المتأخرين لما احتاجوا إلى إذهاب عباس معهم و لكفى لهم التوسل بنبيهم بعد وفاته أيضا أو بالعباس مع عدم شهوده معهم.(فيض الباري للكشميري, ص:379 ج: 2)


Hafiz Ibn Hajar (Rahimahullah) has supported this view through a narration of Abdur Razzaaq on the authority of Ibn Abbas (Radiallahu Anhu) that Umar (Radiallahu Anhu) requested Abbas (Radiallahu Anhu) to stand up and make Dua for rain. It is evident from this hadith that Abbas (Radiallahu anhu ) was requested to make dua for rain and he was not used as a Waseelah. (Fathul Bari)


وقد روى عبد الرزاق من حديث ابن عباس " أن عمر استسقى بالمصلى ، فقال للعباس : قم فاستسق ، فقام العباس " فذكر الحديث ، فتبين بهذا أن في القصة المذكورة أن العباس كان مسئولا وأنه ينزل منزلة الإمام إذا أمره الإمام بذلك (فتح الباري)

And Allah knows best

Wassalam

Ml. Suhail Tarmahomed,

Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In'aamiyyah

[mospike]

Can the following hadith also be used for Tawassul through Nabi (saw)

The salafis claim that it is a false Hadith

"When Aadam had made his mistake, he said: O my Lord! I ask you by the right/status of Muhammad that you forgive me. He (Allaah) said: "And how did you come to know Muhammad?" He said: When you had created me with your Hand and blown into me from your Rooh, I raised my head and saw that it was written on the bases of the throne: Laa ilaaha ill-Allaah, Muhammadur-Rasool Allaah. So I knew that you would not place a name along with yours unless that was (the name of) your most beloved creation. He (Allaah) said: "You have spoken truthfully, O Aadam, and had it not been for Muhammad, I would not have created you."

[loveProphet]

QUESTION:

As salamu aleykum how do the commentators of hadeeth understand this hadeeth:

Narrated Anas:

Whenever drought threatened them, 'Umar bin Al-Khattab, used to ask Al-Abbas bin 'Abdul Muttalib to invoke Allah for rain. He used to say, "O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain." And so it would rain. (Bukhari, Volume 2, Book 17, Number 123)

Do they understand by this hadeeth that Umar RA was used to make dua by saying ''bi hurmati nabiyyina muhammad'' and when Nabi SAW passed away he know start saying '' bi hurmati Al Abbas'' ?

Or do they understand that Umar RA used to bring forward the Prophet SAW so that he made duaa to Allah for rain, and when he passed away now Umar RA forwarded and asked his uncle Abbas to make duaa for rain?

Was salaam


ANSWER:

Assalaamu `alaykum waRahmatullahi Wabarakatoh

In the name of Allah, Most Gracious, Most Merciful

The Muhadditheen (commentators of Hadith) have differed in the interpretation of this Hadith. Some have interpreted it to mean that The Sahaba (Radiallahu Anhum) used to make dua that Allah grant them rain through the Barakah of Nabi (Sallallahu Alaihi Wasallam) and that Umar (Radiallahu anhu), during his Khilafat, used to ask Allah to grant them rain through the Barakah of Abbas (Radiallahu Anhu).

However most of the Muhadditheen have interpreted the Hadith to mean that the Sahabah Radiallahu Anhum used to request Nabi Sallallahu Alaihi Wasallam to make Dua that Allah grant them rain and Umar Radiallahu Anhu, during his Khilafat, used to request Abbas Radiallahu Anhu to make dua for rain.

Allamah Kashmiri (Rahimahullah) has explained the Hadith as follows:

The commonly known Tawassul through a person who is not present and where he does not even have any knowledge that someone is using him as a Wasseelah is not meant here(in this Hadith), Rather what is meant here is the Tawassul of the Salaf. They would request a person who holds a high status in the eyes of Allah Ta’ala (a pious person) to make Dua on their behalf and thereafter, they would mention him in their Dua just as how Umar (Radiallahu Anhu) did with the Uncle of Nabi (Sallallahu Alaihi Wasallam).(Faidhul Baari, Vol:2, Pg 379, Haqqaniyyah)

قوله: (أللهم إنا كنا نتوسل إليك بنبينا صلى الله عليه و سلم) ليس فيه التوسل المعهود الذي يكون بالغائب حتى لا يكون به شعور أصلا, بل فيه توسل السلف و هو أن يقدم رجلا ذا وجاهة عند الله تعالى و يأمره أن يدعو لهم ثم يحيل عليه في دعائه كما فعل بعباس رضي الله عنه عم النبي صلى الله عليه و سلم.و لو كان فيه توسل المتأخرين لما احتاجوا إلى إذهاب عباس معهم و لكفى لهم التوسل بنبيهم بعد وفاته أيضا أو بالعباس مع عدم شهوده معهم.(فيض الباري للكشميري, ص:379 ج: 2)


Hafiz Ibn Hajar (Rahimahullah) has supported this view through a narration of Abdur Razzaaq on the authority of Ibn Abbas (Radiallahu Anhu) that Umar (Radiallahu Anhu) requested Abbas (Radiallahu Anhu) to stand up and make Dua for rain. It is evident from this hadith that Abbas (Radiallahu anhu ) was requested to make dua for rain and he was not used as a Waseelah. (Fathul Bari)


وقد روى عبد الرزاق من حديث ابن عباس " أن عمر استسقى بالمصلى ، فقال للعباس : قم فاستسق ، فقام العباس " فذكر الحديث ، فتبين بهذا أن في القصة المذكورة أن العباس كان مسئولا وأنه ينزل منزلة الإمام إذا أمره الإمام بذلك (فتح الباري)

And Allah knows best

Wassalam

Ml. Suhail Tarmahomed,

Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In'aamiyyah

So is that saying that tawassul was not from the Salaf and we shouldn't do it or have i misread??

[sunnimale]

Assalamalaikum.

I found this analysis by Sheikh Tilmeedh on one of the Salafi Forum. This is very interesting so I thought it should be posted here.


Ibn Abi Shaybah recorded with a sahih chain from Malik Al-Dar, `Umar's treasurer,
that the people suffered a drought during the caliphate of `Umar, whereupon a man
came to the grave of the Prophet and said: "O Messenger of Allah, ask for rain for
your Community, for verily they have but perished," after which the Prophet
appeared to him in a dream and told him: "Go to `Umar and give him my greeting,
then tell him that they will be watered. Tell him: You must be clever, you must be
clever!" The man went and told `Umar. The latter said: "O my Lord, I spare no
effort except in what escapes my power!" (Fath Al-Bari 2:495).
This account has been authenticated by Ibn Kathir and Ibn Hajar 'Asqalani.


ANOTHER NARRATION ( OFTEN QUOTED BY SALAFIS)

As far as the second, seperate narration by way of Sayf ibn 'Umar at-Tameemee, which states that the person who saw the dream was the Companion, Bilaal ibn al-Haarith (rahimahullah), al-Albaanee brings proof that Sayf is considered weak just by mentioning the saying of Ibn Hibbaan: "He reports fabricated things from reliable narrators, and they say that he used to fabricate hadeeth." Here is what other major scholars of hadeeth say about him:

al-Haakim: "Sayf is accused of being a zindeeq (heretic). His narrations are abandoned."
an-Nisaa'ee: "Sayf's narrations are weak and they should be disregarded because he was unreliable and untrustworthy."
Yahyaa ibn Ma'een: "Sayf's narrations are weak and useless."
Abu Haatim: "Sayf's hadeeth is rejected."
Ibn Abee Haatim: "Scholars have abandoned Sayf's narrations."
Abu Daawood: "Sayf is nothing. He was a liar. Some of his ahadeeth were conveyed and the majority of them are denied."
ad-Daaraqutnee: "Sayf is weak."
adh-Dhahabee: "Sayf has two books which have been unanimously abandoned by the scholars."
Ibn 'Abdul-Barr: "Sayf is weak."
Ibn 'Adee: "He (Sayf) is weak. Some of his narrations are famous yet the majority of his narrations are disgraceful and not followed."
as-Suyootee: "Sayf's hadeeth is weak."
Ibn Hajar: ""Many reporters of this tradition are weak, and the weakest among them is Sayf.


CLARIFICATION


You are quite right about Sayf. He is undoubtedly one of the well-known fabricators of hadith. However, you must realize that the sahih version of the narration of Malik Al-Dar (the one I quoted) does NOT go through Sayf! The narration of Sayf is the one that mentions the 'person' as being Bilal Al-Habashi (r).

THE RULING

1) Imam Al-Dhahabi, the most strict and impeccable in hadith, accepted Malik ibn 'Iyadh as being a sahabi (Tajrid Asma' Al-Sahabah v.2 p.51). So did Imam Ibn Hajar Asqalani (Isabah 3:484), and his student Taqi-uddin Al-Makki (Mukhtasar Asma al-Sahabah p.85).

2) Even if he is not accepted as a sahabi, he will have to be accepted as a great tabi'i, and his ahadith are accepted unanimously by the a'immah of hadith.

3) Sheikh Ibn Taymiyyah endorsed the authenticity of the narration (Iqtidaa' al-Sirat p.373).

4) Sheikh Ibn Kathir declared its chain as sahih (Bidayah 5:167).

5) Ameer Al-Mu'mineen fil-Hadith Ibn Hajar 'Asqalani declared it sahih (Fathul-Bari 2:495).

6) Imam Qastalani declared it authentic (Mawahibul-Laduniya 4:276)

7) Some object to the narration saying that one of the sub-narrators is Al-A'mash, and he was a mudallis. Al-Dhahabi states "“When Al-A‘mash begins a tradition with the word ‘an (from) there is a possibility of imposture and deception. But if he relates it from his elders like Ibrahim, Ibn Abi Wa’il, Abu Salih Samman, etc., then it is presumed to possess sound linkage". Moreover, Al-Dhahabi himself declares Al-A'mash to be thiqah.


Some Scholars who did Tawassul:

1) Ibrahim Al-Harbi (Tarikh Baghdad 1:122)
2) Abul-Rabi' bin Salim (Siyar A'lam Al-Nubala 21:251)
3) Abul-Shaikh Al-Asbahani (Siyar A'lam Al-Nubala 16:400)
4) Abu 'Ali al-Khallal (Tarikh Baghdad 1:120)
5) Abu Zar'ah Al-Razi (Al-Muntadhim 9:74)
6) Ibn Abil-Dunya (Qurra al-Dayf 5:225)
7) Ibn Al-Jazari (Iddatul-Hisn Al-Husain)
8) Ibn Al-Jawzi (Zad Al-Maseer 4:253)
9) Ibn 'Asakir (Tarikh Dimishq 6:43) and in his Arba'iniyat
10) Ibn Kathir (Bidayah 13:192)
11) Al-Bayhaqi (Al-Muntadhim 11:211)
12) Al-Darimi (Sunan Al-Darimi: Chapter on what Allah blessed His Prophet with)
13) Al-Sakhawi (Fath Al-Mughith 2:261)
14) Al-Suyuti (Al-Itqan 2:502)
15) Al-Tabarani (Siyar A'lam Al-Nubala 16:400)
16) Al-'Ijluni (Kashf Al-Khafa 2:55)
17) Al-Mundhiri, in his Risalah
18) Al-Qurtubi (Tafsir Al-Qurtubi 8:240)
19) Al-Haythami (Majma' Al-Zawaid 9:420)
20) Al-Ghazali (Ihya 'Ulum Al-Din 1:260).

[mh16388]

Assalaamu`alaykum warahmatullaahi wabarakaatuh

I sent a few e-mails to a friend of mine - one about the Hadeeth of the man in need with some referances and another quote from at-Tabaree's Taareekh.

He gave me the following reply - editions in brackets mine:

"Alhamdulilah I read you[r] email and I asked a brother here at work who studied in medinah he is following a madhab (if that’s important) and is arab in origin.
He told me following, the books you mentioned are history books and their like. He said bring proof from the hadeeth books e.g. the six famous ones that this was recommended by the prophet. Also he told that the sahabah are not hujjah and all the madhab don't take the actions of the sahabah as hujjah unless its derived from quran and sunnah. So we have to refer back the things from even the sahabah under the light of quran and sunnah

Ask yourself these questions please:

Is there any disagreement between ummat Muhammad (peace and blessing upon him) that Allah should be invoked for help and guidance?
Answer: No

Is there any disagreement between ummat Muhammad (peace and blessing upon him) that Allah alone answers the call of a caller in distress?
Answer No.

Is there any disagreement between ummat Muhammad (peace and blessing upon him) that Allah is sole provider sustainer and cherisher?
Answer No

Is there any disagreement between ummat Muhammad (peace and blessing upon him) that one can walk upto a pious man of his age and ask him to pray for him?
Answer: No.

Is there any disagreement between ummat Muhammad (peace and blessing upon him) that good deeds are means of approach to Allah and acceptance of invocations?
Answer: No.

Is there any disagreement between ummat Muhammad (peace and blessing upon him) upon tabarruk?
Answer: No.

But

Is there any disagreement between ummat Muhammad (peace and blessing upon him) that one call upon awliya for help?
Answer: Yes

Is there any disagreement between ummat Muhammad (peace and blessing upon him) that someone can walk upto graves of awaliya and ask them to pray to Allah to remove harm or provide benefit?
Answer: Yes


The Prophet*(peace and blessing upon him)*said,"My Ummah will not unite upon misguidance",
[Saheeh: Reported by at-Tirmidhee from Ibn 'Umar (radhiAllaahu 'anhumaa)]


Some scholars said also some different things:

Imaam Abu Haneefah on Tawassul (seeking nearness to Allah):

* It is not correct for anyone to call upon Allah except through Him and the permitted supplications that have been ordered as in the saying of Allah, the Most High:

"And to Allah belong the Most Beautiful Names, so call upon Him by them. And shun those who distort His Names, they will soon be requited for what they used to do." (al-A'raaf 7:180)

[ad-Dur al-Mukhtaar Ma'a Haashiya Rad al-MuHtaar 6/396-7]

* It is hated for the one who supplicates to say, "I ask You on the behalf of so and so, or on the behalf of Your Prophets and Your Messengers or on the behalf of the sacred house or on the behalf of al-Mash'ar al-Haraam (i.e. al-Muzdalifa - Ibn Katheer).

[SharH 'Aqeeda aT-TaHaawiyah p.234, SharH al-Fiqh al-Akbar by al-Qaari' p.198]

And Abu Haneefah said:

((It is not befitting for anyone to call upon Allaah, except by Him, and it is even more detestable for him to say: "By the junctures of Honour from your Throne", or "By the Right of Your Creation")), [al-Fiqhul-Absat (p. 56)]

Anyhow I looked into the matter and it seems asking Allah through the prophet there is ikhtilaf on it, some scholars said it is permissible some say no, I will not call it shirk. But I cannot find evidence why we should do it if we can ask Allah alone and especially through some sheikhs who were after the prophet and so on. so this matter is not entirely clear and I rather stick to this hadeeth then:
“That which is lawful is clear and that which is unlawful is clear. Between the two are doubtful matters that few people have knowledge about. Whoever avoids these doubtful matters absolves himself of blame with respect to his religion and his honor. Whoever falls into doubtful things will fall into what is unlawful, just like the shepherd who grazes his flock too close to a private pasture is liable to have some of his flock stray into it. Every king has a private pasture, and Allah’s private pasture is what he has prohibited. Verily, in the body is a small piece of flesh that if it is healthy, the whole body is healthy and if it is sick, the whole body is sick. This small piece of flesh is the heart.”
[Sahîh al-Bukhârî and Sahîh Muslim]

Allah says clearly:

"And your Lord says: Call on Me, I will answer your (prayer). But Those who are too arrogant to serve Me will surely find themselves in hell, in humiliation " [Al Mu'min:60]
"When My servants ask you concerning Me, I am indeed close (to them). I listen to the prayer of every suppliant when he calls on Me' let them also, with a will, listen to My call, and believe in Me, that they may walk in the right way " [Al-Baqarah:186]
I found a link regarding this athar:
http://www.******************/wasila/2.asp

it comes back to who you trust. Personally I know Allah will [not?] ask me why didn't you make dua to me through the prophet. So its not nescassary in the deen to supplicate this way. For sure no problem through asking Allah alone.

I found another interesting thing:
as Sheikh Muhammad ibn 'Abd al-Wahhab said – that this issue is an issue of khilaf (legitimate difference of opinion) and one may not condemn another for doing, or not doing Tawassul through the Prophets and the righteous people.

So I don't condem you no[r] should you condem me. barakAllah feek I understand now tawassul better but I rather choose the safest side which is asking Allah alone. Allahu alam"

A good answer would be very welcoming indeed!

Wassalaam

Subhan Allah. I was reading this thread and trying to find words. i just couldnt, because these people are so vehemently convinced that praying to the dead to intercede is perfectly fine. but you summed it up in beautiful words. especially the Hadith about Hima.

To anyone reading this thread: pray for guidance of Muslim ummah so none of us ends up in Hellfire. and choose the safe side of religion. ask Allah only for dua. you can ask a living person to make dua for you (as when hazrat Yousuf's brothers asked their father Hazrat Yaqub to pray for them) but not a dead one.
Remember that shirk is a sin unforgivable by Allah (SWT) and the worst that can happen to a person is being condemned to Jahannam for eternity. So fear Allah and avoid unclear and doubtful things in religion. if you avoid them you will never fall into harm (see the hadith in Bukhari about Allah's Hima ). if there is a doubt among the ulema regarding something and for which you are not even sure yourself then avoid it.
this issue is serious. those who condemn this act are called salafis and *wa****is*. im not going to take the side of salafis but is this the respect you have for Allah's Asma ul Husna? he is Al-Wahab "The Bestower" and you distort His Name?look at this ayat:

"And to Allah belong the Most Beautiful Names, so call upon Him by them. And shun those who distort His Names, they will soon be requited for what they used to do." (al-A'raaf 7:180)

Dont fall into the trap of shaytaan. retrace your steps. check the basics. accept your mistakes. we all make them. even if there is an ounce of doubt about shirk in something refrain from it.remember the polytheists of makkah did the same thing with their idols.they sought them as means of being near to Allah.pray for all muslim ummah. Wherever you see the topic of this thread being discussed, tell them what this brother Taalibu-Allaah Ta`aalaa has said and move on. dont argue with them. dont give in. and remember whomsoever Allah guides no one can misguide, and whomsoever Allah misguides no one can guide. I seek refuge from Allah that He may punish us and misguide us.

[mh16388]

Can the following hadith also be used for Tawassul through Nabi (saw)

The salafis claim that it is a false Hadith

"When Aadam had made his mistake, he said: O my Lord! I ask you by the right/status of Muhammad that you forgive me. He (Allaah) said: "And how did you come to know Muhammad?" He said: When you had created me with your Hand and blown into me from your Rooh, I raised my head and saw that it was written on the bases of the throne: Laa ilaaha ill-Allaah, Muhammadur-Rasool Allaah. So I knew that you would not place a name along with yours unless that was (the name of) your most beloved creation. He (Allaah) said: "You have spoken truthfully, O Aadam, and had it not been for Muhammad, I would not have created you."

Here read this. you will see why it is a fabricated hadith and how ahl-ul-bidah cling to weak ahadith to prove their point:
The fabricated hadeeth implying that Aadam ('alayhi sallam) sought forgiveness from Allaah via Muhammad (sallallaahu 'alayhi wa sallam)

As regard to my question, story of aadam alai salam. People say that when Aadam alai sallam made a mistake he saw name of Mohammed (sallallaahu 'alayhi wa sallam) in sky ie some where in sky that i dont know properly) and Adam alai sallam took wasilah of same name ie Mohammed (sallallaahu 'alayhi wa sallam) to allah to forgive his mistake and Allah forgave him.

Jazaakum Allaahu khayran for clarifying the narration you were referring to. It was collected by al-Haakim in his Mustadrak (2/615), and others, by way of "Abdur-Rahmaan ibn Zayd ibn Aslam". Here is the exact wording:

"When Aadam had made his mistake, he said: O my Lord! I ask you by the right/status of Muhammad that you forgive me. He (Allaah) said: "And how did you come to know Muhammad?" He said: When you had created me with your Hand and blown into me from your Rooh, I raised my head and saw that it was written on the bases of the throne: Laa ilaaha ill-Allaah, Muhammadur-Rasool Allaah. So I knew that you would not place a name along with yours unless that was (the name of) your most beloved creation. He (Allaah) said: "You have spoken truthfully, O Aadam, and had it not been for Muhammad, I would not have created you."

Al-Haakim mistakenly called the hadeeth: saheeh! And this mistake has been the source of rebuttal ever since the book reached the people.

You may know that ath-Thahabee did a checking of al-Mustadrak, and he commented on al-Haakim's remarks about the narrations. About this narration specifically, and what al-Haakim said that it is saheeh, he said:

"RATHER IT IS FABRICATED (MAWDHOO'), 'Abdur-Rahmaan is WAAH (grossly erroneous)!"

Even al-Haakim himself had spoken against this narrator, despite his error here. He said about this narrattor: "He has narrated fabricated narrations by way of his father, and this is not hidden from anyone who knows this trade (Hadeeth) and ponders over it..." (al-Haakim's Madkhal 1/154)

Ibn Taymiyyah stated: 'Abdur-Rahmaan ibn Zayd ibn Aslam is dha'eef (weak) by way of scholarly agreement, he erred often." He then went on to list the scholars who declared him weak and/or abandoned him. (Qaa'idah Jaleelah, p182, al-Furqaan)


And about al-Haakim's error, Ibn Taymiyyah said: "This is something that the imaams of Hadeeth Sciences have rejected from him, and they have said: Verily al-Haakim declares some narrations to be saheeh, while they are fabricated lies, known to the people of knowledge of Hadeeth..." (qaa'idah jaleelah, p.183)

However you will find the people of desires, refuting the entire ummah of scholars to defend al-Haakim's mistake here, and this is one of the ways that ahlul-bid'ah are known: They base their positions on weak and fabricated narrations. This is just one clear example...

Here are some points to consider as well, regarding the meaning of the fabricated text, since fabricated narrations have signs within the text that they are indeed not from the speech of the messenger (sallallaahu 'alayhe wa sallam):


1 - "I ask you BY THE RIGHT/STATUS of Muhammad" The Prophet (sallallaahu 'alayhe wa sallam) taught us the ways to ask Allaah, and he did not teach us to ask in this manner.


2 - "had it not been for Muhammad, I would not have created you" Rather, Allaah had created Aadam, and all of his decendants, to worship Him as He has made clear in Soorah ath-Thaariyaat, what means: "And I have not created the jinn nor mankind but to worship Me."

This fabricated text would imply that Allaah created Aadam for the sake of Muhammad (sallallaahu 'alayhe wa sallam), and whatever could be understood from that.

And Allaah knows best.

Please pass this reply on, along with an encouragement to call on Allaah by the three ways mentioned in my previous reply to anyone you feel may benefit, especially those who mentioned that narration to you in the first place, may Allaah bless you and grant you success.

And please refer to these beneficial words from our scholars for further benefit on the topic of avoiding abbreviations when sending salaah and salaam on the messenger (sallallaahu 'alayhe wa sallam):

Source:
http://blog.albaseerah.com/2010_01_01_archive.html

Original source:
http://www.salafitalk.net/st/viewmes...m=8&Topic=4609

Please read with an open mind in sha Allah