حدثنا محمد بن داود ثنا أحمد بن سعيد الفهري ثنا عبد الله بن إسماعيل المدني عن عبد الرحمن بن زيد بن أسلم عن أبيه عن جده عن عمر بن الخطاب قال قال رسول الله صلي الله عليه وسلم لما أذنب آدم ب الذي اذنبه رفع رأسه إلى العرش فقال أسألك بحق محمد إلا غفرت لي فأوحي الله إليه وما محمد ومن محمد فقال تبارك اسمك لما خلقتني رفعت رأسي إلي عرشك فإذا فيه مكتوب لا إله إلا الله محمد رسول الله فعلمت أنه ليس أحد أعظم عندك قدرا ممن جعلت اسمه مع اسمك فأوحى الله إليه يا آدم إنه آخر النبيين من ذريتك وإن أمته آخر الأمم من ذريتك ولولا هو يا آدم ما خلقتك لم يرو هذا الحديث عن زيد بن أسلم إلا ابنه عبد الرحمن ولا عن ابنه إلا عبد الله بن إسماعيل المدني ولا يروى عن عمر إلا بهذا الاسناد
‘Umar ibn al-Khattab stated: “God’s Messenger (sws) said: ‘When Adam committed that sin, he raise his head to God’s throne and said: “I beseech you in the name of Muhammad to forgive me.” At this, God revealed to him: “What is Muhammad and who is Muhammad.” Adam replied: “May your may be held aloft, when you created me, I look up towards you throne and found the words written there: ‘There is no god except God and Muhammad is His God’s Messenger,’ whereby I realized that that there is no one whose name holds more value before you than his name because you have placed his name alongside yours.” Thereupon, God revealed to him: “O Adam! He is the last of prophets from your progeny and his nation is the last of nations from your progeny and were it not for him, I would not have created you.”’”1
Following is the schematic illustration of the isnad of this narrative’s variants:
About ‘Abd al-Rahman ibn Zayd ibn Aslam (d. 182 AH), Ibn Hajar records: Ibn Sa‘d, Ahmad ibn Hanbal, Abu Zur ‘ah and al-Nasa’i regard him to be da‘if; Ibn Ma ‘in says that he is laysa bi shay’; according to al-Bukhari and Abu Hatim, ‘Ali ibn al-Madini regarded him to be very weak; Abu Hatim says that he is laysa bi qawi and though he is a righteous person himself his narrative are rubbish; Ibn Hibban says that he would mix up narratives and not know and this became so abundant in his narrations that he is worthy of being forsaken; Ibn Khuzaymah says that because of his weak memory he is not one who should be adduced from; al-Saji says that he is munkar al-hadith; al-Tahawi says that authorities regard him to be very weak; al-Juzjani says that the children of Zayd are weak; Abu Nu ‘aym says that he narrates fabricated narratives from his father; Ibn al-Jawzi says that authorities are unanimous in his weakness.2
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1. Al-Tabarani, Al-Mu‘jam al-awsat, vol. 6, 313-314, (no. 6502). See also: Al-Tabarani, Al-Mu‘jam al-saghir, vol. 2, 182, (no. 992); Al-Hakim, Al-Mustadrak, vol. 2, 672, (no. 4228); Al-Bayhaqi, Dala’il al-nubuwwah, vol. 5, 488-489; Al-Ājurri, Al-Shari‘ah, vol. 3, 1415, (no. 956); Ibn ‘Asakir, Tarikh Madinah Dimashq, vol. 7, 436-437.
2. Ibn Hajar, Tahdhib al-tahdhib, vol. 6, 161.