Azami 739

Tirmidhi (3609) narrated it from Abu Hammam Walid bin Shuja bin Walid Baghdadi, who said, "Walid bin Muslim narrated to us, from Uzai, from Yahya bin Abu Kathir, from Abu Salama, from Abu Hurairah," and he mentioned the hadith in the same way. Tirmidhi said, "It is hasan sahih gharib from the hadith of Abu Hurairah, we do not know it except from this route."From this same route, Ajurri narrated it in Shariah (947), where it reads "between the creation of Adam and the breathing of the soul into him." He also narrated it from another route through Walid bin Muslim (946). Hakim narrated it (2/609) from this same route as a corroborating witness for the hadith of Maysara Fajr.The meaning of this hadith is that Allah decreed the prophethood of Muhammadﷺ, as a matter of fixed decree, before He created Adam, then he was born a natural birth from his mother's womb, and after he reached forty years he was made a prophet. So whoever claims that he was created before Adam, or that he was a prophet at his birth, has contradicted the clear and sahih texts.It has also been narrated from Ibn Abbas, though it is daif, and its wording is, it was said, "O Messenger of Allah, when were you written as a prophet?" He said, "While Adam was between the soul and the body." Bazzar narrated it in Kashf Astar (2364) from Muhammad bin Umara bin Subayh, who said, "Nasr bin Mazahim narrated to us, who said, Qays narrated to us, from Jabir, from Shaybi, from Ibn Abbas," who then mentioned the hadith. It contains Jabir, who is Ibn Yazid Jufi, whom they accused of lying, and in Taqrib it says "daif rafidi." Haythami cited this as the defect in Majma (8/223).As for what has been narrated, "I was a prophet while Adam was between water and clay," it is a fabricated hadith. Sheikh Islam bin Taymiya said, "This is false both in transmission and in reason, for Adam was not between water and clay, rather clay is water and dust, but he was between the soul and the body. This and the like of it concern Allah's knowledge of things before they exist, His having written it, and His having informed of it." Majmu Fatawa (18/369).Hafiz bin Qayyim cited this in Ilam Muwaqqiin (4/274) and said, "The common people narrate it as 'between water and clay.'" Our Sheikh said, "This is false."Also on this subject is the hadith of Irbaz bin Sariya, "I am, with Allah, the seal of the prophets, while Adam was still lying in his clay." This will come later in the chapter on the obligation of believing that the Prophetﷺ is the seal of the prophets.