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No the hadith is not fabricated, rather it is Sahih and authenticated by many Imams, on top of that It has come with a different “JAYYID” chain which corraborates the Sanad and Matn together making it even more stronger. Let me first show you proof on the hadith of Adam alaihis salaam Tawassul which is present in Mustadrak al Hakim.


حدّثنا أبو سعيد عمرو بن محمد بن منصور العدل ، ثنا أبو الحسن محمد بن إسحاق بن إبراهيم الحنظلي ، ثنا أبو
الحارث عبد الله بن مسلم الفهري ، ثنا إسماعيل بن مسلمة ، أنبأ عبد الرحمن بن زيد بن أسلم ، عن أبيه، عن جدّه، عن عمر بن الخطاب رضي الله عنه قال: قال رسول الله : «لَمّا اقْتَرَفَ آدَمُ الْخَطِيئَةَ قالَ: يا رَبّ أَسْأَلُكَ بِحَقّ مُحَمَّدٍ لما غَفَرْتَ لِي، فَقالَ الله: يا آدَمُ وَكَيْفَ عَرَفْتَ مُحَمّداً وَلَمْ أَخْلُقْهُ؟ قالَ: يا رَبّ لأَنَّكَ لَمّا خَلَقْتَنِي بِيَدِكَ وَنَفَخْتَ فِيَّ مِنْ روحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ على قوائِمِ الْعَرْشِ مَكْتوباً لا إِلهَ إِلا الله مُحَمَّدٌ رَسولُ الله، فَعَلِمْتُ أَنَّكَ لَمْ تُضِفْ إِلى اسْمِكَ إِلا أَحَبَّ الْخَلْقِ إِلَيْكَ، فقالَ الله: صَدَقْتَ يا آدَمُ إِنَّهُ لأَحَبُّ الْخَلْقِ إِلَيَّ ادْعُني بِحَقِّهِ فَقَدْ غَفَرْتُ لَكَ وَلَوْلا مُحَمَّدٌ ما خَلَقْتُكَ . هذا حديث صحيح الإسناد وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب


Translation: Narrated `Umar: The Prophet said: “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 MUHAMMADUR 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.”

► Al-Hakim narrated it in al-Mustadrak al Sahihayn (Volume No. 2, Page No. 651, Hadith No. 4228)


The outstanding authentication

Imam al Hakim after narrating it said:

هذا حديث صحيح الإسناد وهو أول حديث ذكرته لعبد الرحمن بن زيد بن أسلم في هذا الكتاب

Translation: This hadith has “SAHIH CHAIN” and it is the first hadith that I have mentioned from Abdur Rahman bin Zayd bin Aslam in this book [Mustadrak (2/651)]

Imam al-Hakim (rehmatullah alaih) was an outstanding Imam of hadith and he knew well that Abdur Rahman bin Zayd bin Aslam is declared weak by other Imams, so why did he call this report as Sahih? The answer to this is that Imams do not only look at weakness of some narrator in hadith, they also look at Matn of hadith and see If it corresponds to other Sahih even Daeef ahadith, If the Matn is correct then they declare the hadith as Sahih. This is precisely why overwhelming scholars have declared this hadith as Sahih, here are few examples

(2) Sheikh ul Islam, Imam Taqi-ud as-Subki (rehmatullah alaih) confirmed Imam al-Hakim’s authentication in his magnificent book ”Shifa’ us-siqam fee ziyarat=al khayr al-anam Page No. 134-135” although he knew well that some scholars had declared Abdur Rahman as weak.
(3) The magnificent Imam of Seerah and Hadith, Imam al-Qadhi Iyaadh (rehmatullah alaih ) narrated it under Chapter No. 3 of his Ash-Shifa in which he said: “This Chapter is about “SAHIH AND FAMOUS” narrations (الباب الثالث فيما ورد من صحيح الأخبار و مشهورها), 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).

(4) Imam Ibn Jawzi, who was one of the most strict scholars in Jirah wa Tadil, he 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.”


Note: The hadith from Maysira al Fajr (ra) will be mentioned later

(5) Last but not the least, the leading authority for Salafis and their sheikh ul Islam, even he had to accept this hadith as authentic. Ibn Taymiyya elsewhere quotes the other version through Maysara and says regarding it: “These two are like the elucidation (tafsir) of the authentic ahadith (فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة‏.‏ )[Ibn Taymiyyah in his 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”
2nd Sahih Chain of Hadith 

This Hadith Of Prophet Adam’s (peace be Upon him) is Mention By Imam Hakim in his al-
.
Mustadrak Two Times One is Weak Because of ibn Aslam But he Also Narrated Same 
.
With Diiferent Chain Which is Authentic 
.
Imam Hakim (rah) also narrates: 

حدّثنا علي بن حمشاذ العدل إملاء ، ثنا هارون بن العباس الهاشمي ، ثنا جندل بن والق ، ثنا عمرو بن أوس الأنصاري ثنا سعيد بن أبي عروبة ، عن قتادة ، عن سعيد بن المسيب ، عن ابن عباس رضي الله عنهما قال: أوحى الله إلى عيسى عليه السلام: يا عيسى آمن بمحمد وأمر من أدركه من أمتك أن يؤمنوا به، فلولا محمد ما خلقت آدم ولولا محمد ما خلقت الجنة ولا النار، ولقد خلقت العرش على الماء فاضطرب فكتبت عليه لا إله إلا الله محمد رسول الله فسكن

هذا حديث صحيح الإسناد ولم يخرجاه

.
Translation: Ibn Abbas (radiallahu anh) narrates that Allah inspired Isa (alaihis salaam) saying O Isa, believe in Muhammad (salallaho alaihi wasalam), and whosoever form your Ummah finds him should believe in him, If I had not created Muhammad (salallaho alaihi wasalam) then I would not have created Adam, If not for him I would not have created the paradise and hell, When I made the throne on Water, it started to shake, I wrote La Ilaha Il Allah Muhammad ur Rasul Ullah, due to which it became still

[Imam Hakim in Mustadrak ala Sahihayn, Volume No. 2, Page No. 609, Hadith No. 4227]– Imam Hakim after narrating it said: This Hadith has Sahih chain 


Proof of it Authencity 

Tabarani Mu’jam Al-Ausat Volume 006, Page No. 313-314, Hadith Number 6502


.Imam Bulqini also declares this tradition “sound” in his Fatawa. Imam Subki confirms Hakim’s authentication in [Shifa-us-siqam fi ziyarat khayr-il-anam Page No. 120-1]

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Reply To Intercession of Adam alaihissalam through Prophet Muhammad صلی اللہ علیہ وسلم




3rd Sahih Chain of Hadith 

Why imams [rah] accept this hadith to be “SAHIH” or “HASAN” [sound] is because another hadith having Strong Chain and Sahih narrators is there as well.


Another chain which is absolutely SAHIH and has all STRONG NARRATORS . So when a Daeef hadith has same wording as strong Hadith it becmes strong as well 

The Hadith of Maysara (ra) is the following:

وقد رواه أبو الحسن بن بشران من طريق الشيخ أبي الفرج بن الجوزي في (الوفا، بفضائل المصطفى) صلى الله عليه وسلّم: حدّثنا أبو جعفر محمد بن عمرو، حدّثنا أحمد بن إسحاق بن صالح، حدّثنا محمد ابن صالح، حدّثنا محمد بن سنان العوفي، حدّثنا إبراهيم بن طهمان عن يزيد بن ميسرة، عن عبد الله بن سفيان، عن ميسرة قال قلت
يا رسول الله، متى كنت نبياً؟ قال: «لَمَّا خَلَقَ اللَّهُ الأرْضَ وَاسْتَوَى إلَى السَّمَاءِ فَسَوَّاهنَّ سَبْعَ سَمَواتٍ وَخَلَقَ العَرْشَ كَتَبَ عَلَى سَاقِ العَرْشِ مُحَمَّدٌ رَسُولُ ااِ خَاتَمُ الأنْبِيَاءِ وَخَلَقَ اللَّهُ الجَنَّةَ الَّتي أسْكَنَهَا آدَمَ وَحَوَّاءَ فَكَتَبَ اسْمِي عَلَى الأبْوَابِ وَالأوْرَاقِ وَالقِبَابِ وَالخِيَامِ وَآدَمُ بَيْنَ الرُّوحِ والجَسَدِ، فَلَمَّا أَحْيَاهُ الله تَعَالَى نَظَرَ إلَى العَرْشِ فَرَأَى اسمِي فأخْبَرَهُ ااُ أنَّهُ سَيِّدُ وَلَدِكَ، فَلَمَّا غَرَّهُمَا الشَّيْطَانُ تَابَا وَاسْتَشْفَعَا بِاسْمِي إِلَيْهِ

Translation: Narrated by Maysara (ra), 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”.”

[Ibn Jawzi in Al Wafa bi Ahwaal lil Mustafa, Page No. 26, Published by Dar ul Kutab al Ilmiyyah]


Imam Muhammad bin Yusuf al-Salihi (student of Imam al-Hafidh As-Suyuti) said:

وروى ابن الجوزي بسند جيد لا بأس به

Translation:This hadith is narrated by Ibn Jawzi (rah) and the chain of it is STRONG WHICH HAS NOTHING WRONG IN IT”

[Subul al-Hadi wal Rashhad, Volume No.1, Page No. 86 – Dar ul Kutb al iLmiyyah]

Conclusion

Ibn Taymiyyah as shown above said:

فهذا الحديث يؤيد الذي قبله وهما كالتفسير للأحاديث الصحيحة

Translation:This hadith corresponds to the hadith mentioned before (i.e. hadith of Umar ibn ul Khattab) These two are like the explanations (tafsir) of the authentic (Sahih) ahadith

[Majmua al Fatawa, 2/150]

This hadith has absolute sahih chain, although other hadith is declaired sahih as well, but when a as some call not sahih hadith has similar wordings to a Sahih hadith as above [Hadith by sahabi Maysara (ra)] it becomes Sahih as well,

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).

Maulana Muhammad ibn Moulana Haroon Abasoomar states:
“The chain of narrators for this Hadith is totally different from the previous one.Hafiz ibn Hajar Asqalani [ra] has statedconcerning a completely different narration which has the very same chain of narrators,[nany] 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)”

The student of Imam al-Suyuti: Imam Muhammad ibn Yusuf al-Salihi, who died in the year 942 AH, has mentioned in his multi-volume Sira work known as: Subul al-Hadi wal Rashhad,

Narration is :

وروى ابن الجوزيبسند 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 red above, where Imam al-Salihi declared the chain of transmission to be:.Jayyid La Ba’sa bihi” [ “Good and there is no harm in it.]

And all narrators of this hadith are Thiqa or Sahih

this hadith is transmitted through several chains, some are little weak and others are Sahih and some are hasan, what some deviants do is to just quote those having weak chains and misguide others like this so be careful.Wahabi sheikh ul islam ibn Taymiyyah accepted meaning of hadith as well

Complete refutation of Ibn Taymiyyah criticism of this hadith[ not meaning which he accepted ]is here. CLICK HERE
Wahabi [pseudo salafi ] sheikh ul Islam Ibn Taymiyyah accepted meaning 


Now coming to ibn taymiyyah he evenn accepted the meaning of hadith

Explaining the hadiths Allah says ” Had it not being for you Muhammad (صلی اللہ علیھ وآلھ وسلم), I would have never created the universe,




IBN Taymiyyah said in Majmu 11:95 giving explanation of wordings of this hadith,

ويمكن أن يفسر بوجه صحيح كقوله. (سخر لكم ما في السماوات وما في الأرض) وقوله: (وسخر لكم الفلك لتجري في البحر بأمره وسخر لكم الأنهار وسخر لكم الشمس والقمر دائبين وسخر لكم الليل والنهار وآتاكم من كل ما سألتموه وإن تعدوا نعمة الله لا تحصوها) وأمثال ذلك من الآيات التي يبين فيها أنه خلق المخلوقات لبني آدم ومعلوم أن لله فيها حكما عظيمة غير ذلك [ص: 97 ] وأعظم من ذلك ولكن يبين لبني آدم ما فيها من المنفعة وما أسبغ عليهم من النعمة. فإذا قيل: فعل كذا لكذا لم يقتض أن لا يكون فيه حكمة أخرى. وكذلك قول القائل: لولا كذا ما خلق كذا لا يقتضي أن لا يكون فيه حكم أخرى عظيمة بل يقتضي إذا كان أفضل صالحي بني آدم محمد وكانت خلقته غاية مطلوبة وحكمة بالغة مقصودة [أعظم] من غيره صار تمام الخلق ونهاية الكمال حصل بمحمد صلى اله عليه وسلم. والله خلق السموات والأرض وما بينهما في ستة أيام وكان آخر الخلق يوم الجمعة وفيه خلق آدم وهو آخر ما خلق خلق يوم الجمعة بعد العصر في آخر يوم الجمعة. وسيد ولد آدم هو محمد صلى اله عليه وسلم – آدم فمن دونه تحت لوائه – قال صلى اله عليه وسلم (إني عند الله لمكتوب خاتم النبيين وإن آدم لمنجدل في طينته) أي كتبت نبوتي وأظهرت لما خلق آدم قبل نفخ الروح فيه كما يكتب الله رزق العبد وأجله وعمله وشقي أو سعيد إذا خلق الجنين قبل نفخ الروح فيه. فإذا كان الإنسان هو خاتم المخلوقات وآخرها [ص: 98 ] وهو الجامع لما فيها وفاضله هو فاضل المخلوقات مطلقا ومحمد إنسان هذا العين، وقطب هذه الرحى وأقسام هذا الجمع كان كأنها غاية الغايات في المخلوقات فما ينكر أن يقال: إنه لأجله خلقت جميعها وإنه لولاه لما خلقت فإذا فسر هذا الكلام ونحوه بما يدل عليه الكتاب والسنة قبل ذلك.

Explaining the hadiths Allah says ” Had it not being for you Muhammad (صلی اللہ علیھ وآلھ وسلم), I would have never created the universe, IBN Taymiyyah said in Majmu 11:95 giving explanation of wordings of this hadith, “And it is possible to interpret [it] with a sound meaninglike His statement ([Allah ] has made what is in the heavens and what is in the earth subservient to you), and His statement (And [He] has made the ships subservient to you, that they might run their course in the sea by His command, and He has made the rivers subservient to you. And He has made subservient to you the sun and the moon pursuing their courses, and He has made subservient to you the night and the day. And He gives you of all that you ask Him; and if you count Allah ’s favors, you will not be able to number them) as well as other such verses that make it clear that [Allah ] created all of creation for the sake of the children of Adam. ,It is well known that Allah has a great authority over it besides [what we have mentioned about] it and a vastly greater [one], but He [has stated this to] let the children of Adam know what is in it for their benefit, and how perfect are His blessings upon them.“…Since the best of the righteous ones from the children of Adam {A} is Muhammad {S}, creating him was a desirable end of deep-seated purposeful wisdom, more so than for anyone else, and hence the completion of creation and the fulfilment of perfection was attained with Muhammad…

of creation and the fulfilment of perfection was attained with Muhammad…

“…The best of the children of Adam is Muhammad {S} – Adam and his children being under his banner.
He {S} said: “Truly, I was written as the Seal of the Prophets with Allah , when Adam was being kneaded in his clay”,that is, my prophethood was decreed and manifested when Adam was created before the breathing of the Spirit into him, just as Allah decrees the sustenance, lifespan, deeds and misery or happiness of the person, when He creates the embryo [but] before the breathing of the spirit in 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 light of the eye, the axis of the mill,and the distributor to the collectiveis as it were the ultimate purpose from amongst all the purposes of creation.Thus it cannot be rejected if it is said “Due to him all of this was created”, or that “Were it not for him, all this would not have been created”.So if this statement and others like it are thus explained according to what the Book and the Sunna indicate,
it is acceptable.