Hadhrat Adam (Peace be upon him) supplicate to Allah ﷻ with the Wasila and Tawassul of the beloved Prophet (Sallallahu alaihi wa sallam). This is mentioned indirectly in the Holy Quran and directly in Hadith respectively. 
It is given in the Holy Quran:
"Then learnt Adam from his Lord words of inspiration and his Lord turned toward him; for He is Oft-
Returning Most Merciful."
(Surah Baqarah Verse 37)
"Then learnt Adam from his Lord words of inspiration and his Lord turned toward him; for He is Oft-
Returning Most Merciful."
(Surah Baqarah Verse 37)
Whilst another dua is mentioned in Surah 7 Verse 23, that dua was made while they were still in Jannah as soon as they ate from the tree and came into realisation of their accident.
The second dua which is mentioned in the above verse that was divinely inspirated to them and
The second dua which is mentioned in the above verse that was divinely inspirated to them and
mentiond in the hadith was after Allah ﷻ addressed them regarding their action and were told to leave Jannah and go to the world in Surah 7 verse 24-25. Upon being told this they supplicated:
It has been narrated on the
authority of Hadhrat Umar Ibn Khattab (May Allah be well pleased with him), he said that the Holy Prophet (Sallallahu alaihi wa sallam) said:
When Hadhrat Adam (Peace be upon him) committed an oversight, he supplicated to Allah ﷻ:
authority of Hadhrat Umar Ibn Khattab (May Allah be well pleased with him), he said that the Holy Prophet (Sallallahu alaihi wa sallam) said:
When Hadhrat Adam (Peace be upon him) committed an oversight, he supplicated to Allah ﷻ:
O my Lord! I ask you to forgive me for the sake of Muhammad (Sallallahu alaihi wa sallam). Allah ﷻ said: O Adam (Peace be upon him), and how do you know about Muhammad (Sallallahu alaihi wa sallam),whom I have not yet created (physical form)? Adam (Peace be upon him) replied,
O my Lord, after You created me with your hand (Qudrah) and breathed into me of Your Spirit (the Soul) , I raised my head and saw written on the heights of the Arsh(Throne):
"La Ilaha Illallah Muhammadur Rasulullah"
"La Ilaha Illallah Muhammadur Rasulullah"
I understood that You would not place next to Your Name but the Most Beloved One of Your
creation. Allah ﷻ said: O Adam (Peace be upon him) You have spoken the truth, I have forgiven you, Indeed! In the whole creation, He is the dearest to me and
creation. Allah ﷻ said: O Adam (Peace be upon him) You have spoken the truth, I have forgiven you, Indeed! In the whole creation, He is the dearest to me and
were it not for Muhammad (Sallallahu alaihi wa sallam)(being created), I would not have created you.
Reference and statements of scholars regarding it:
1) This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651),He mentions this hadith he then 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"
1) This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651),He mentions this hadith he then 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"
2)The learned teacher of Imam Jalal-ud-din Suyuti and the reviver of the deen of his time, Shaykh-al-
Islam Imam Hafiz Siraj ad- Din al-Bulqini declares this hadith sound in his Fatawa.
Islam Imam Hafiz Siraj ad- Din 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 Allama Ibn Taymiyya's criticism of this hadith was known to him and he rejects it, as well as saying that his extreme weakening of Ibn Zayd is exaggerated.
135) although Allama Ibn Taymiyya's criticism of this hadith was known to him and he rejects it, as well as saying that his extreme weakening of Ibn Zayd is exaggerated.
4) Imam Qadi `Iyad al Maliki includes it 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)";
5)Al-hafiz Allama 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:
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;
sound hadith with the false," although he knew of `Abd al-Rahman Ibn Zayd's weakness as a narrator;
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
(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 after the hadith.
Rahman Ibn Zayd's weakness after the hadith.
7)Ibn Kathir mentions it after Bayhaqi in al-Bidaya wal-Nihaya (1:75, 1:180) (where he mentions its weakness due to Abdur Rahman bin Zayd bin Aslam but states that "we still should keep these of ALLAHS words in mind (regarding this hadith):
8)Nur ud Din Ibn Abu Bakr al-Haythami in Majma` al-zawa'id (8:253 #28870), al-Bayhaqi himself, and Imam Ali al-Qari in Sharh al- shifa' show that its chains have slight 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 and accepted it.
9)Although Allama Ibn Taymiyya seems to reject this specific hadith in (Qa`ida jalila fi al-tawassul p. 89, 168-17, he seems to accept the meaning of it as he quotes it and another version through al Maysara al Fajar (Which I will discuss in a upcoming post ان شاءالله) and says
regarding it:
"فهذا الحدٌث ٌإٌد الذي قبله ، وهما كالتفسٌر لألحادٌث الصحٌحة"
"These two are like the elucidation (tafsir) of the authentic ahadith (concerning the same topic)"
(Majmua al Fatawa, 2:150).
"فهذا الحدٌث ٌإٌد الذي قبله ، وهما كالتفسٌر لألحادٌث الصحٌحة"
"These two are like the elucidation (tafsir) of the authentic ahadith (concerning the same topic)"
(Majmua al Fatawa, 2:150).
The late 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 states about 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 yajibu an tusahhah p. 47)
in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajibu an tusahhah p. 47)
There are numerous other references available but I only included the ones I had available with the statements regarding this hadith.
The objection regarding this chain of narration is of Abd al-Rahman Ibn Zayd Ibn Aslam who is considered weak, but as show many great muhadditheen and scholars even upon knowing this considered this hadith to be accepted and sahih without affecting its overall authentication.
Furthermore, he is also one of the narrators in Ahmad’s Musnad (#5465, 10968-69), which is established as not having a single
Mawdu’ hadith. Bayhaqi also records this in his Dala’il, in which, as he said in its introduction, he did not put any forged reports according to him.
Mawdu’ hadith. Bayhaqi also records this in his Dala’il, in which, as he said in its introduction, he did not put any forged reports according to him.
We also see Imam Shafi’i himself accepting his narrations as proof for certain positions of halal and haram in his madhhab (Kitab al-Umm 2:256, and his Musnad p. 340 #607). From this it is established that hadith with Abd al-Rahman Ibn Zayd Ibn Aslam are accepted.
There are afew other chain of narrations and similar hadiths as such all strengthening one another. Another important hadith which is related to this and Sahih which I will discuss in a upcoming post ان شاءالله. Will further strengthen this hadith.
From all this we can conclude, that even Adam (Peace be upon him) used the wasilah and Tawassul of the beloved prophet ﷺ for his forgiveness. Thus proving that it was not limited during just the worldly life of the beloved prophet ﷺ But rather:
1. Before his birth
2. During his life
3. After his passing
4. Day of Judgement during the intercession
2. During his life
3. After his passing
4. Day of Judgement during the intercession
As undoubtley the beloved of Allah ﷻ Sayyidina Rasoolallah ﷺ is:
Rahmatan lil-'alamin” (A mercy to all creation)
And We have not sent you, [O Muhammad], except as a mercy to the worlds.'
(Surah Al-Anbya verse 107)
Rahmatan lil-'alamin” (A mercy to all creation)
And We have not sent you, [O Muhammad], except as a mercy to the worlds.'
(Surah Al-Anbya verse 107)
Rauf (Most Kind) and Rahim (Merciful)
There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the Believers is he most kind and merciful.'
(Surah At-Tawbah verse 128)
There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the Believers is he most kind and merciful.'
(Surah At-Tawbah verse 128)
Part 2:
