Friday, 25 July 2014

The Blazing Star in Defence of a Narration from Malik al-Dar





The Blazing Star in Defence of a Narration from Malik al-Dar

Download PDF: Here

The following work by Dr. Abul Hasan Hussain Ahmed is a defence of the authenticity of the following narration:

It is related from Malik al-Dar,`Umar’s treasurer, that the people suffered a drought during the time of `Umar (his khilafah), 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!”” (Musannaf ibn Abi Shayba, no. 32665 and other works)

It is entitled: “The Blazing star in defence of a narration from Malik al-Dar.”
It is in essence a complete rebuttal of some contemporary pseudo-Salafis who attempted to weaken this narration like: 

Nasir al-Albani (d. 1999), Zubair Ali Za’i (d. 2013) and their avid fellow sect members like the following who know each other:
Abu Hibbaan Kamran MalikAbu Khuzaimah Imran Masoom, Abu Alqama Ali Hassan Khan and the self-styled Hanafi-Athari-Sufi, Abu Turab Ali Rida Qadri

It also addressed indirectly other diatribes made by other members of pseudo-Salafism on some forums and websites in recent times.
The response is in excess of 400 pages and it is replete with original references as well as responses to most of the major claims by the detractors of this narration, insha Allah. 


The following are the contents of this work:



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Download PDF: Here

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The conclusions drawn from the above work include the following significant points:

To conclude this rejoinder to the detractors from Birmingham, it is worth summarising for the benefit of the readers, who from the past and present scholars, and writers of various schools of jurisprudence authenticated the narration of Malik al-Dar, as well as those who mentioned it without rejecting its authenticity in any way.  In listing the names, we are not advocating anyone who may be branded as being a controversial writer, but merely mentioning their verdict on this specific narration at hand. 
In this riposte, the following issues and points have been detailed:

1) Abu Khuzaima and Abu Hibban have not shown originality in many of their claims, but have merely plagiarised whole source references, and several quotes from two short articles mentioned earlier by their late authority – Zubair Ali Za’i (d. 2013)
2) Their contention that al-Imam al-A’mash al-Kufi committed Tadlees when reporting from Abu Salih al-Samman was shown to be unproven, and quotes from the likes of Ahmed ibn Hanbal, al-Fasawi, al-Humaydi and al-Dhahabi were brought forth to disprove their counter arguments
3) Malik al-Dar is not unknown (majhul), but should be considered as a type of reliable narrator based on the expressions quoted from al-Bukhari, Ibn Sa’d, Ibn Hibban and al-Khalili.  While he is known as a Tabi’i, some like al-Dhahabi and ibn Fahd considered him to be a Sahabi.
4) The report from Malik al-Dar is supported from the identical report emanating from the known Sahabi, Anas ibn Malik (ra)
5) No one from the reputable Hadith scholars or jurisprudents of the past was named by the detractors to have weakened the narration from Malik al-Dar.  They took their cue from the late Nasir al-Albani (d. 1999) and those who are from the same mentality in creed or jurisprudential approaches in this age after him, like Zubair Ali Za’i et al.

6) Nasir al-Albani was refuted by one from his own sect; namely, the late Nasib al-Rifa’i on this very narration at hand.  Al-Albani was also refuted on this narration by other contemporaries like –
(a) Dr. Umar Mas’ud al-Tijani in his Kashf al-Ithar fi tad’if Khabr Malik al-Dar
(b) Shaykh Ali ibn Muhammad ibn Tahir ibn Yahya Ba’Alawi al-Hussaini, who wrote the work known as Hidayatul Mutakhabbitin in reply to al-Albani’s claims on Tawassul,
(c) Dr Mahmud Mamduh in his Raf al-Minara li-takhrij ahadith al-Tawassul wal Ziyara   and
(d) Shaykh Ali ibn Na’if al-Shahud al-Khulasa fi ahkam al-Istigatha wal-Tawassul (pp. 137-156)

7) Despite al-Albani weakening this specific narration from Malik al-Dar mentioned above, it is surprising to note that al-Albani has also declared another narration via the route of Malik al-Dar to be Hasan (good) in his editing of Imam al-Mundhiri’s (d. 656 AH) al-Targhib wal Tarhib.   

8) Of the major schlolars of the past before the first Islamic millennium who authenticated the narration from Malik al-Dar (be its sanad or its matn), the following names have been mentioned earlier:
1) Al-Hafiz ibn Kathir (d. 774 AH)
2) Al-Hafiz Ibn Hajar al-Asqalani (d. 852 AH)
3) Imam Al-Samhudi (d. 911 AH)
4) Imam Al-Qastallani (d. 923 AH)
5) Imam Ibn Hajar al-Haytami (d. 974 AH)

9) Amongst those that knew of this narration explicitly and mentioned it in either full, abridged format, or by agreeing or mentioning it to being authentic (see the relevant section for full references) included the following Imams and lesser known writers of the past and present:
1) Imam Muhammad Ibn Allan al-Siddiqi (d. 1057 AH)
2) Shaykh Dawud ibn Sulayman al-Baghdadi al-Khalidi (d. 1299 AH)
3) Shaykh Ibrahim ibn Uthman al Samnudi al-Mansuri
4) Shaykh Jamil Effendi al-Zahawi (1355 AH)
5) Qadi Yusuf al-Nabhani (d. 1350 AH)
6) Shaykh Muhammad Zahid al-Kawthari (d. 1371 AH)
7) Shaykh Abdullah al-Ghumari (d. 1993 CE)
8) Sayyid Muhammad ibn Alawi al-Maliki al-Makki (d. 2004 CE)
9) Dr. Mahmud Sa’id Mamduh
10) Shaykh Wahbi ibn Sulayman Ghawiji (d. 2013 CE)
11) Shaykh Muhammad Awwama
12) Shaykh Abdullah al-Harari (d. 2008)
13) Shaykh Sarfraz Khan Safdar (d. 2009 CE)
14) Shaykh Yunus al-Jawnpuri
15) Shaykh Yusuf Khattar Muhammad
16) Dr Umar Abdullah Kamil
17) Shaykh Farid al-Baji al-Maliki
18) Shaykh Adil Murshid
19) Shaykh Nabil al-Ghamri
20) Shaykh Abdal Hadi Kharsa al-Dimashqi
21) Dr. Samir an-Nass al-Dimashqi
22) Shaykh Hussain Muhammad Ali Shukri
23) Shaykh Abduh Muhammad Jaan al-Na’imi
24) Dr. Isa al-Himyari
25) Shaykh Ali ibn Na’if al-Shahud

10)  Those who transmitted or recorded the narration without explicitly weakening it or rejecting it in some way include the following names:

1) Imam Ali Ibn al-Madini (d. 234 AH)
2) Imam Abu Bakr Ibn Abi Shayba (d. 235 AH)
3) Imam Muhammad ibn Isma’il al-Bukhari (d. 256 AH)
4) Imam Ibn Abi Khaythama (d. 279 AH)
5) Imam Abu Ya’la al-Khalili (d. 446 AH)
6) Imam Abu Umar Ibn Abd al-Barr (d. 463 AH)
7) Imam al-Bayhaqi (d. 458 AH)
8) Imam Abul Qasim Ibn Asakir (d. 571 AH)
9) Imam Shamsud-Din al-Dhahabi (d. 748 AH)
10) Imam Taqiud Din al-Subki (d. 756 AH)
11) Imam Taqiud Din al-Hisni (d. 829 AH)
12) Imam al-Suyuti (d. 911 AH)
13) Imam Ali al-Muttaqi al-Hindi  (d. 975AH)
14) Imam Muhammad ibn Abdal Baqi al-Zarqani al-Maliki (d. 1122 AH)
15) Shah Waliullah Dehlawi (d. 1176 AH/1763 CE)
16) Imam Muhammad Abid al-Sindi (d. 1257 AH)
17) Shaykh Abdal Ghani al-Dehlawi (d. 1296 AH)
18) Shaykh Mustafa ibn Ahmad al-Shatti al-Hanbali (1857-1929 CE)
19) Shaykh Muhammad Zakariyya Kandehlawi al-Madani (d. 1982 CE)
20) Shaykh Muhammad Abdal Hakim Sharaf
21) Dr. Umar Mas’ud al-Tijani
22) Shaykh Ali ibn Muhammad ibn Tahir ibn Yahya
23) Shaykh Sa’eed Fawda

In concluding this epistle in reply to the detractors and their like-minded writers from the same sect, the names and testification of literally dozens of scholars and writers of various schools of jurisprudence is a testimony that the narration from Malik al-Dar is free of weakness in its chain of transmission, and its wording is thus authentic (Sahih) to the vast majority.  Additionally, it is strengthened by the corroboratory report mentioned in this work from the Sahabi, Anas ibn Malik (ra).

The following appendices have been attached to show the reality of these detractors as opined from the advice of their late Muhaddith, Nasir al-Albani (d. 1999 CE).  The last piece was compiled by another person from their sect who exposed the reality of one of these detractors known as Abu Hibban Kamran Malik for his reprehensible behaviour that lead him to a period behind bars.

Peace and blessings be upon our Prophet Muhammad
 ---
Abul Hasan Hussain Ahmed
Darul-Tahqiq
London, UK
Friday 27th Ramadan 1435 AH/July 25th 2014
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 Download PDF: Here
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(Edited by ADHM)

Friday, 4 July 2014

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





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


The Prophet(s) said on the authority of `Umar (RA):

"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."


First the above 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 below] is the most authentic chain for this report [declared by Sh. Abdullah al-Ghumari as "good and strong"].

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 [ 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?


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What follows now is the discussion of another related Hadith narrated through Maysarat al-Fajr [RA] cited below in Arabic with its chain of narrators.



2) 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."

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 (S) 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 [above]

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)"


Sidi Abul Hasan mentioned:

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"

Sidi Abul Hasan
regard to the narration from Maysara al-Fajr (ra):

فقد 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(1)، 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، نقله عن ابن تيمية في الفتاوي (2/159) مستشهداً به

Some contemporaries have objected of late that in the sanad to the narration from Ibn Bushran there is a narrator by the name of Muhammad ibn Salih - and it is not precisely known which of the numerous Muhammad ibn Salih's is this exact one in the Isnad given above.

Shaykh Mamduh
has named two that could possibly be the exact narrator in the above sanad.

He said:

ومحمد بن صالح هو أبو بكر الأنماطي المعروف بكيلجة ، ثقة حافظ من رجال التهذيب ، ويمكن أن يكون هو محمد بن صالح الواسطي كعب الذراع، ثقة أيضاً، ومترجم في تاريخ الخطيب (5/360)، والاختلاف في تعيين الثقة لا يضر .

Basically it may be the Muhammad ibn Salih known as Abu Bakr al-Anmati who he said was a trustworthy Hafiz (Thiqa Hafiz, as In Taqreeb al-Tahdhib of Ibn Hajar, no. 5962) or it may be Muhammad ibn Salih al-Wasiti Ka'b al-Zaari who was declared Thiqa by Khatib al-Baghdadi in his Ta'rikh (5/360).

The objection stems from not having direct evidence if any of these narrators commonly known as Muhammad ibn Salih did actually meet and narrate from the next narrator in the Isnad known as: Muhammad ibn Sinan.

The answer Insha'allah: Most of our contemporaries, like the late Shaykh Abdullah al-Ghumari and his students like Shaykh Mamduh seem to have missed or not known of another alternative route which was also related by Imam Ibn Bushran, with the crucial point of Muhammad ibn Salih not being in an alternative route containing the same text!

The Imam: Shamsud-Din Abdullah ibn Muhammad ibn Nu'man al-Marakashi, who
died in the year 683 AH, hence before Ibn Taymiyya has related in his book known as:

مصباح الظلام في المستغيثين بخير الأنام

The following Isnad on p. 23, without the narrator Muhammad ibn Salih in the sanad:

أخبرنا أبو الحسين محمد بن عبد الله السلامي قال أخبرنا محمد بن ناصر السلامي عن أبيطاهر محمد بن أحمد بن قيداس عن أبي الحسين بن بشران قال حدثنا أبو جعفر محمد بن عمرو قال ثنا أحمد بن إسحاق بن صالح قال حدثنا محمد بن سنان العوقي إلإلى آخر السند والمتن

The chain from Ibn Bushran is thus from his Shaykh Abu Ja'far Muhammad ibn Amr from
Ahmad ibn Ishaq ibn Salih from
Muhammad ibn Sinan al-Awqi from
Ibrahim ibn Tahman from
Budayl ibn Maysara from
Abdullah ibn Shaqiq from
Maysara al-Fajr with the same text as Ibn Taymiyya mentioned from Hafiz ibn al-Jawzi.

A similar chain to this was recorded by Imam al-Bayhaqi in his Dala'il al-Nubuwwa (no. 18) as follows with a different text:

وأخبرنا أبو الحسين بن بشران ببغداد قال : حدثنا أبو جعفر محمد بن عمرو الرزاز قال : حدثنا أحمد بن إسحاق بن صالح قال : حدثنا محمد بن سنان العوقي قال : حدثنا إبراهيم بن طهمان عن بديل بن ميسرة عن عبد الله بن شقيق عن ميسرة الفجر قال : قلت : يا رسول الله متى كتبت نبيا ؟ قال : " وآدم بين الروح والجسد "

Insha'allah, this should give strength to the route containing Muhammad ibn Salih in the initial part of the discussion above. If anyone has an objection to the sanad given by Imam al-Marakashi then they need to show why using Ilm al-Jarh wa Ta'dil of the narrators.


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THE PROPHETIC TITLE
(KHAYRU-L-KHALQ)
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ADHM