3. The tawba of Adam (AS) was not being accepted until he asked tawba in the name of Mohammadur Rasoolallah.

Answered according to Hanafi Fiqh by

1. First of all creation Allah created the noor of Mohammadur Rasoolullah (SAS)

2. The Prophet (SAS) asked Jibreel (AS), “What is your age?” Jibreel (AS) replied, “I don’t know my age but I know that there is a star that rises once in 70,000 years and I have seen that star 70,000 times.” The Prophet (SAS) said, “Have you seen that star recently?” Jibreel (AS) said, “No Ya Rasoolallah”. The Prophet (SAS), “That star was my noor which Allah created before He created anything else.

3. The tawba of Adam (AS) was not being accepted until he asked tawba in the name of Mohammadur Rasoolallah. Allah asked him, “How did you know about Mohammad (SAS)” He replied, “When my eyes opened, I saw written on the arsh, “La ilaha illallahu Mohammadur rasoolallah”. So his tawba was accepted.


1. Regarding the authenticity of this specific narration, several Ulama have disputed it. Mufti Mahmoodul Hasan Gangohi (RA) states that it has not reached the rank of authenticity (Sahih). (Fataawa Mahmoodiyah vol.12 pg.64)

However, this is the understood meaning of various other Ahaadith as acknowledge by Ml. Abdul-Hayy Lakhnawi (RA) (al-Asraarul Marfoo’ah pg.32), Ml. Ashraf Ali Thanwi (RA), Ml. Anwar Shah Kashmiri (RA) and many others. (Malfoozaat-e-Kashmiri pgs.202, 208, 209)

In fact, Rasulullah (Sallallaahu Alayhi Wasallam) is reported to have said in an authentic narration, ‘I was (elected as) a prophet whilst Adam (Alayhis salaam) was between the stage of body and soul.’ This was a reply to a question by the Sahaaba (Radhiallaahu Anhu), ‘When were you elected as a Nabi?’ (Recorded by Imaams Tirmidhi; Ahmad and Haakim in Mustadrak). Also refer specifically to Dalaail-un-Nubuwah of Abu Nu’aym.

These narrations have been authenticated by Imaams Tirmidhi, Haakim, ibn Hajar and others.

So, if Rasulullah (Sallallaahu Alayhi Wasallam) was elected a prophet (Alayhis salaam) even before Aadam (Alayhis salaam) was alive, he must have been created well before that. (refer al-Arfus-shazi)

Because election can only take place after creation. (see al-Ahaadith al-Muntaqah of Sh. Abdullah al-Ghumariy pg.10)

Moulana Ashraf Ali Thanwi (RA) says that for something to be afforded an attribute, it has to be in existence first. Moulana Ashraf Ali Thanwi (RA) has mentioned various other authentic narrations which give the above meaning in his book, Nashr-teeb (pgs.6 13, also see Malfoozaat-e-Kashmiri pgs.202, 209)

In fact, Rasulullah (Sallallaahu Alayhi Wasallam)’s attribute of being a prophet (Rasul) of Allah was mentioned to every one of the Anbiyaa of the past. A pledge was taken from each of them that if Almighty Allah had to send Rasulullah (Sallallaahu Alayhi Wasallam) as a prophet in their respective eras, that they would believe in him as well as assist him.

Allah Ta’ala states in the holy Qur’aan, ‘And (remember) when Allah took the Covenant if the Prophets, saying, ‘Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allah), and afterward there will come to you a Messenger (Muhammad (Sallallaahu Alayhi Wasallam)) confirming what is with you, you must then, believe in him and help him.’ (Aali Imraan 81)

This Aayat further proves that Rasulullah (Sallallaahu Alayhi Wasallam)’s election as a Rasul (Sallallaahu Alayhi Wasallam) was very long before. However, Allah Ta’aa in his infinite wisdom chose to expose Rasulullah (Sallallaahu Alayhi Wasallam) as his prophet only after all the other prophets. Although he could have exposed him long before, because he was already created as a prophet at the beginning of time.

2. We were unable to trace the original source of this narration as yet. However, we certainly hope from Allah that He enables us to do so in the near future.

3. This narration has been recorded by Imaam Haakim in his Mustadrak. Whilst some Muhadditheen have disputed its authenticity, others have classified it as Hasan (soundly authentic). Refer to the detailed analysis in al-Raddul Muhkamul Mateen and Raf-ul Mannaarah.

In fact, there is another similar narration recorded by Imaams Abul-Husein ibn Bishraan and Ibnul Jawzi in ‘al-Wafaa’ whose chain of narrators is also classified as strong. (al-Ahadithul Muntaqah pgs.10-13)

Yes, to make Du’aa in this manner is completely permissible. This is proven from the previous 2 authentically recorded Ahaadith as well as many others.

and Allah Ta’ala Knows Best

Moulana Muhammad ibn Moulana Haroon Abassommar


Original Source Link

This answer was collected from, which is operated under the supervision of Mufti Ebrahim Desai from South Africa.

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