Fabricated Hadiths

8/8/2019 Fabricated Hadiths

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Mawdoo` (Fabricated) Hadeeth: No: 1"He who recites behind the Imaam, his mouth is filled withfire."

Mawdoo` (Fabricated). Ibn Taahir quoted it in Tadhkirah al-Mawdooàat (p.93), and said,

"The isnaad contains Ma'moon ibn Ahmad al-Harawi, an utter liar who used tonarrate fabrications." More of his description is given in hadeeth below Ibn Hibbaanmentioned this hadeeth under his name in ad-Duàfaa (The Weak Narrators) and Dhahabiregarded it as one of his calamities!

Some Hanafis have been deceived by this hadeeth, arguing on its basis that any recitationbehind the imaam is totally haraam! Abul Hasanaat al-Luknawi said in at-Ta`leeq al-Mumajjid àlaa Muwatta` Muhammad (p. 99), "It was mentioned by the author of Nihaayahand by others as marfoo` with the wording, `_there is a burning coal in his mouth', and it istotally baseless."

He had said before that, "In no saheeh marfoo` hadeeth is there a forbiddance of

reciting al-Faatihah behind the Imaam; all that they quote as marfoo` regardingthis is either baseless or not authentic", and had then mentioned this hadeeth withboth wordings as an example.

The people of knowledge, both past and present, have differed regarding recitation behindthe imaam, taking one of three views:

1. That recitation in loud and quiet prayers is obligatory.

2. That silence in loud and quiet prayers is obligatory.

3. That there be recitation in quiet, but not in loud, prayers.

This last view is the most balanced and closest to the truth, for in it, all the evidences can

be accommodated such that none of them is rejected totally. It is the view of Maalik andAhmad, and has also been prefered after analysis by some Hanafis, including Abul Hasanaatal-Luknawi in his aforementioned book.

The Weakness of the Hadeeth condemning Recitation behind the Imaam Silsilah al-Ahaadeeth ad-Daèefah wal-Mawdooàh (568-570) by Shaykh al-Albaani

Another example of Ma'moon al-Harawi's inventions is the Next Hadeeth.

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Mawdoo` (Fabricated) Hadeeth No: 2

"He who raises his hands during the prayer, there is no prayer for him."

Mawdoo` (Fabricated). Ibn Taahir quoted it in Tadhkirah al-Mawdooàat (p. 87), andsaid, "The isnaad contains Ma'moon ibn Ahmad al-Harawi, an utter liar who used to

fabricate ahadeeth."

Dhahabi said about him, "He brought calamities and disgraceful reports. He

invented ahaadeeth, this being one of them, and related them apparently on the

authority of reliable narrators."

It is clear to me from the ahaadeeth which Ma'moon al-Harawi has invented that he

is a bigoted zealot of the Hanafi Madhhab, for all the ahaadeeth mentioned under

his descriptions (in books of narrators) revolve around supporting Imaam Abu

Haneefah and insulting Imaam Shaafiì; amongst them is this one: a clear insult to

the Shaafiì view, which approves the raising of the hands on going down into

rukoo` and rising from it (which is the truth without doubt), while obviously backing

the Hanafi view which says that this is makrooh. This disgusting man was not even

satisfied with the position of his Madhhab that raising the hands was makrooh: he

even went to the extent of inventing this hadeeth, in order to propagate amongst

the people that raising the hands actually invalidates the prayer!

Perhaps he also intended to support Makhool's narration from Abu Haneefah that he

said, "He who raises his hands during prayer, his prayer is ruined", a narration

which deceived Ameer Kaatib al-Itqaani, who compiled a treatise on the basis of it

to argue the invalidation of the prayer by the raising of the hands! Similarly

deceived was the one who trod his path and ruled that it was not permissible for

Hanafis to pray behind Shaafiìs because the latter raise their hands! While all

along, this narration from Abu Haneefah is utterly false, as Àllaamah Abul

Hasanaat al-Luknawi has verified in al-Fawaìd al-Bahiyyah fi Taraajum al-

Hanafeeyyah (pp. 116, 216-7).

Shaikh Àli al-Qaari quoted this hadeeth in al-Mawdooàt and then said (p. 81),

"This hadeeth was fabricated by Muhammad b. Ùkaashah al-Kirmaani, may Allaah

disgrace him." Later (p. 129), he quoted Ibn al-Qayyim as saying, "It is fabricated."



This is contrary to what has been established (above) that the fabricator was al-

Harawi; if it is proved, than perhaps one of them stole it from the other!

We can see from all this what lack of heed to the Sunnah, and abandonment of

verification of narrations from the Prophet and the Imaams, can do!

NOTE: About raising the hands on going into rukoo` and rising from it, many many

ahaadeeth have been narrated from the Prophet : they are actually mutawaatir in

the eyes of the scholars; in fact, raising the hands with every takbeer is proven on

his authority in many ahadeeth; whereas not raising the hands is not authentically-

related from him except once via Àbdullaah ibn Masòod (radi Allaahu ànhu), but

this is not suitable for putting into practice, for it is naaf (negatory). It is firmly

established, in the eyes of the Hanafis and others, that the muthbit (affirmatory)

takes precedence over the naaf (negatory); this is even when the affirmatory is onits own, let alone the case when it is a multitude of narrations, as in this issue! On

the basis of this principle, and in the abscence of anything contrary, this renders it

binding on them to adopt the raising of the hands, and not to stick zealously to the

Madhhab after the establishment of proof. However, it is a pity that only a handful

of the earlier or later ones have adopted it, so much so that not raising the hands

has become a landmark for them!

Yet another of the inventions of this vile liar, this time a personal insult to Imaam

Shaafiì (Muhammad bin Idrees), is the Next Hadeeth No 3.

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Mawdoo` (Fabricated). Hadeeth No 3:

"There will be a man among my Ummah known as Muhammad bin Idrees, who will

be more harmful to my ummah than Iblees, and there will be a man among my

ummah known as Abu Haneefah, who will be the lamp of my ummah."



Mawdoo` (Fabricated). Ibn al-Jawzi quoted it in al-Mawdooàat(1/457) via:

Ma'moon ibn Ahmad as-Salmi, who said: Ahmad ibn Àbdullaah al-Juwaibaarinarrated to us: Àbdullaah ibn Mi`daan al-Azadi informed us from Anas, as marfoo`;

and then said, "Fabricated; invented by Ma'moon or by Juwaibaari. Haakim

mentioned in Madhkal that it was said to Ma'moon, `Do you not look to Shaafiì and

his followers?' So he said, Àhmad ibn Àbdullaah al-Juwaibaari narrated to us ...'

etc., so it becomes evident from this that he is the fabricator of it."

The following addition appears in Lisaan: "Haakim then said, Ànyone whom Allaah

has granted the least amount of intelligence would testify that a hadeeth such as

this is a fabrication attributed to the Messenger of Allaah (sallallaahu àlaihi wa

sallam)'."

The hadeeth does have other routes of narration, but these depend on liars and

unknown reporters. Therefore, it is extremely bizarre that Àllaamah Àyni should

incline towards strengthening the hadeeth with those other routes, and that Shaykh

Kawthari should support him! However, it is no surprise from the latter, for he was

notorious for being submerged in zealousy for Imaam Abu Haneefah(rahimahullaah), even if it entailed insulting other Imaams; but it is very surprising

from Àyni, for he was generally known not to go to such extremes. The opinion of

these two has been refuted, with analysis of the other routes of narration referred

to, in a unique way in Àllaamah Yamaanee's valuable book, at-Tankeel bi maa fi

Ta'neeb al-Kawthari min al-Abaateel (1/20, 446-9)

Yet another of the inventions of this vile liar, this time a personal insult to Imaam

Shaafiì (Muhammad bin Idrees)


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Laa Asla Lahu (Baseless) Hadeeth No 4:

The Weakness of the Ahaadeeth Endorsing Ikhtilaaf (disagreement, differing)

Silsilah al-Ahaadeeth ad-Daèefah wa'l-Mawdooàh (58-62) by Shaykh al-Albaani

a) Laa Asla Lahu (Baseless). The muhadditheen have tried to find an isnaad for it

but have not found one, to the extent that Suyooti said in his al-Jaami` as-Sagheer,

"Perhaps it was collected in one of the books of the huffaadh which did not reach

us"! This suggestion is very far-fetched, since it would mean that some of the

sayings of the Prophet have been lost to the ummah forever, something which isnot permissible for a Muslim to believe.

Manaawi quoted Subki as saying, "It (i.e. the saying) is not known to the

muhadditheen and I cannot find any isnaad for it, whether saheeh, daèef or

mawdoo`", and this was endorsed by Shaykh Zakareeyyah al-Ansaari in his notes

on Tafseer al-Baidaawi [92/2].

Further, the meaning of this hadeeth is also incorrect as shown by the verifyingscholars, hence Ibn Hazm says in al-Ihkaam fi Usool al-Ahkaam [5/64] after

indicating that it is not a hadeeth, "This is one of the most incorrect sayings

possible, since if ikhtilaaf were a mercy, then agreement would be a punishment,

something which no Muslim would say, because there can only be agreement or

disagreement, and there can only be mercy or punishment."

More of Ibn Hazm's words are quoted below.

b) It contradicts the Qur'ân, which has condemned ikhtilaaf in many places.


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Mawdoo` (Fabricated) Hadeeth No: 5

"My Companions are like the stars: whichever of them you follow, you will be

rightly-guided."

Mawdoo` (Fabricated). Related by Ibn Àbdul-Barr in Jaami` Bayaan al-Ìlm [2/91] &

Ibn Hazm in al-Ihkaam [6/82] via the route:

Sallaam ibn Sulaim, who said: al-Haarith ibn Ghisseen narrated to us from al-

A`mash from Abu Sufyaan from Jaabir from the Prophet

Ibn Àbdul-Barr said, "Proof cannot be established with this isnaad because al-

Haarith ibn Ghisseen is majhool (unknown)"; Ibn Hazm said, "This is a fallen

narration. Abu Sufyaan is weak; al-Haarith ibn Ghisseen is Abu Wahb ath-Thaqafee;

Sallaam ibn Sulaimaan narrated fabricated ahaadeeth - this is one of them without a

doubt."

To judge this hadeeth on Sallaam ibn Sulaim - also known as Sallaam ibn Sulaimaan

- is better, for he is agreed to be daèef; in fact, Ibn Khiraash said about him, "An

utter liar" and Ibn Hibbaan said, "He narrated fabricated ahaadeeth."

As for Abu Sufyaan, he is not weak as Ibn Hazm said, but rather he is reliable as Ibn

Hajar has said in at-Taqreeb, and Muslim narrates from him in his Saheeh.

Al-Haarith ibn Ghisseen is unknown as Ibn Hazm said, as did Ibn Àbdul Barr, even

though Ibn Hibbaan does mention him in ath-Thiqaat (The Reliable Narrators)



Hence, Ahmad said, "This hadeeth is not authentic", as quoted in al-Muntakhab

[10/199/2] of Ibn Qudaamah.

As for the saying of Sha`raani in al-Meezaan [1/28], "This hadeeth, although

debatable in the eyes of the muhadditheen, is nevertheless authentic in the eyes of

the people of Kashf", it is completely false and whimsical, and is not to be given any

significance! This is because authenticating ahaadeeth by way of Kashf ("unveiling",

while in a state of trance) is a wicked innovation of the Sufis, and depending upon it

leads to the authentication of false, baseless ahaadeeth such as this one. This is

because, even at the best of times, Kashf is like opinion, which is sometimes correct

and sometimes wrong - and that is if no personal desires enter into it! We ask Allaah

to save us from it and from everything He is not pleased with.

Similar narrations to the above are in Next Hadeeth also.


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"Da’eef" Weak Hadeeth No 6:

The Ahaadeeth of Abu Dawood [Eng trans no.4273] from Umm Salamah that the

Prophet (s.a.w.s) said, "Disagreement will occur at the death of a Khaleef and a man

of the People of Madeenah will come forth flying to Mecca. Some of the people of

Mecca will come to him, bring him out against his will and swear allegiance to him

between the corner and the maqaam. An expeditionary force will then be sent

against them from Syria but will be swallowed up by the desert between Mecca and

Madeenah, and when the people see that, the Abdaal of Syria and the best people

of Iraq will come to him and swear allegiance to him between the corner and theMaqaam…."

Al-Albaanee says in ‘ad-Da’eefah’ (no. 1965),



"Da’eef. Reported by Ahmad (6/316), Abu Dawood (4286), and via their route Ibn

Asaakir (1/280) from the route of Hishaam from Qataadah from Abu Khaleel from a

companion of his from Umm Salamah from the Messenger Muhammad

I say: it’s narrators are all thiqah except for the companion of Abu Khaleel for he is

not named and is therefore majhool.

Then Abu Dawood and AT-Tabaraanee in ‘al-Awsat’ (9613) report it via the route of

Abu al-Awaam from Qataadah from Abu Khaleel from Abdullaah bin al-Haarith from

Umm Salamah from the Prophet

At-Tabaraanee said, "no one reports this Ahaadeeth from Qataadah except Imraan.

I say: the majhool narrator has been named as Abdullaah bin Haarith, and he is Ibn

Nawfal al-Madanee and he is thiqah being depended upon in the Two Saheehs. But

in the route to him is Abu al-Awaam who is Imraan bin Dawood al-Qattaan and he

has some weakness arising due to his memory.

Al-Bukhaaree said, "truthful but makes mistakes."

Ad-Daaruqutnee said, "he used to commonly be inconsistent and make mistakes."

And al-Haafidh depended upon this saying of Bukhaaree in his ‘Taqreeb’

Therefore his adding a thiqah narrator (in the isnaad) is something that the soul

does not find tranquility in.

Al-Haakim also reports this Ahaadeeth via him (4/431) with the wording, "a man

from my nation shall be sworn allegiance to between the Corner and the Station by

a number of people like the number of the people of Badr, then the best of the



people of Iraq shall come to him and the Abdaal of Shaam. Then a expedition from

Shaam will set out against him…."

Al-Haakim did not give it a ruling but adh-Dhahabee said, "Abu al-Awaam Imraan

has been declared da’eef by more than one, and he was a Khawaarijee."

Then I saw the Ahaadeeth in ‘Mawaarid al-Dham’aan’ (1881) via the route of Abu

Ya’la (4/1651) from Muhammad bin Yazeed bin Rifaa’a from Wahb bin Jareer from

Hishaam bin Abu Abdullaah from Qataadah from Saalih Abu Khaleel from Mujaahid

from Umm Salamah.

The narrators of this isnaad are the narrators of the Two Saheehs except for IbnRifaa’a, and he is Abu Hishaam Ar-Rifaa’ee and he is da’eef. And he additionally

mentioned Mujaahid in his isnaad but his addition is not counted.

Then I found a follow-up to this Ahaadeeth reported by at-Tabaraanee in ‘al-Awsat’

(1164) via the route of Ubaidullaah bin Umru from Mu’mar from Qataadah from

Mujaahid and at-Tabaraanee said, "Ubaidullaah bin Umru said: Then I narrated it to

Layth and he said Mujaahid reported this to me."

At-Tabaraanee said, "this Ahaadeeth has not been reported from Mu’mar except by

Ubaidullaah."

I say: and he is thiqah like the rest of the narrators of this isnaad. But they have

differed about it’s isnaad to Qataadah in 4 ways:

1.

Qataadah from Abu Khaleel from a companion of his from Umm Salamah. This is

the report of Hishaam ad-Dastawaa’ee from him.

2.



The same except the companion of his has been named as Abdullaah bin al-

Haarith

3.

The same except that the companion of his has been named as Mujaahid

4.

The same except that Abu al-Khaleel has been omitted between Qataadah and

Mujaahid.

This is a severe difference which necessitates investigation and declaring which is

the strongest isnaad. It is obvious that the first three options deserve credence due

to their agreeing that between Qataadah and Umm Salamah there are two narrators

whereas the fourth option mentions only one. So upon considering this the fourth

option is to be left due to its opposing the group.

Then we carefully studied the remaining three options. It is totally clear that the

third option is to be left due to the weakness of Ibn Rifaa’ah. Close to this is thesecond option due to the poor memory of Imraan as has preceded. Therefore the

first option remains, and this is the weightiest out of the four. And when this (first

isnaad) revolves around the companion of Abu Khaleel who is unnamed in a route

that otherwise would be free of defect then he is the defect. And Allaah knows best.

The Ahaadeeth has a number of other routes from Umm Salamah and other than

her summarised, not containing mention of the story of the pledge of allegiance and

the Abdaal and it is investigated in ‘as-Saheehah’ (no.1924).

[NB: it should be noted that the term 'Abdaal' was a term known amongst the SALAF

and other early scholars as mentioned by as-Sakhaawee in 'Maqaasid'. Ibn

Taymiyyah in 'al-wasatiyyah' and al-Albaanee. What is differed about is what it

refers to the strongest opinion is that it refers to the Ahlul Hadeeth as mentioned by

a number of early scholars amongst them Khateeb al-Baghdaadee in his 'Sharf

Ashaabul Ahaadeeth.]




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"Da’eef" Weak Hadeeth No: 7

The Ahaadeeth, "We have returned from the Lesser Jihaad, to the Greater Jihaad

(i.e. the Jihaad against oneself)"

Related by al-Baihaqee with a Da'eef isnaad according to al-Iraaqee. Ibn Hajr said

that this was a saying of Ibraaheem bin Abee Ablah, a Taabi’ee, and not a

Ahaadeeth of the Messenger (SAW).

[‘Kashf al-Khafaa’ (no.1362)]


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Mawdoo(fabricated),Invalid/Rejected Hadeeth No: 8

"Seek knowledge even if it be to China"

Related by Ibn Adee (2/207)m Abu Nu’aym in ‘Akhbaar Asbahaan’ and others via

many routes of narration, and all of them adding the words "for indeed seeking

knowledge is an obligatory duty upon all Muslims."



Ibn al-Jawzee mentions this and then quotes Ibn Hibbaan saying, "invalid/rejected, it

has no basis" ‘al-Mawdoo’aat’ (1/215)]

Adh-Dhahabee also endorsed the above words of Ibn Hibbaan, [‘Tarteeb al-

Mawdoo’aat’ of Adh-Dhahabee (pg. 52 no. 111)] and likewise as-Sakhaawee

[‘Maqaasid al-Hasanah’ (pg. 86 no. 125)]

Al-Albaanee declares this hadeeth to be mawdoo (fabricated) [‘Da’eef al-Jaami as-

Sagheer’ (no’s 1005-1006)]

In summary, the above hadeeth is related by a group of trustworthy narrators

without the words "even if it be to China" and a few narrators who are deemedweak; liars; abandoned by the scholars narrate this additional wording. So the

Ahaadeeth with the additional wording is fabricated, but without is hasan (good).

[See ‘Silsilah ad-Da’eefah’ (1/600 no. 416) for detail.]


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Mawdoo (fabricated) Hadeeth No 9

"Love of ones homeland is part of faith"

As-Saghaanee declared it to be mawdoo (fabricated)

[ ‘al-Mawdoo’aat’ (pg. 7)]

As-Sakhaawee said, "I have not found it" [ ‘Maqaasid al-Hasanah’ (pg. 218 no. 386)]



Al-Albaanee declares it to be fabricated. [‘Silsilah ad-Da’eefah’ (1/110 no.36)]

The scholars have discussed it’s meaning and differed to what extent the meaning

is correct if at all, see the discussions in the above three references for detail.


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Hadeeth No 10:

"Allaah says, ‘neither My Heaven or My earth can contain Me, but the heart of My

believing servant can contain Me."

Al-Ghazaalee mentioned this in his ‘Ihyaa Ulum ad-Deen’ with the wording, "Neither

My Heaven nor My earth can contain Me, but the soft humble heart of my believing

servant can contain Me".

Al-Haafidh al-Iraaqee (the Shaykh of Ibn Hajr) said in his notes to ‘al-Ihyaa’, "I find

no basis for it." And as-Suyutee agreed with him, following az-Zarkashee.

Al-Iraaqee then said, "but in the ahaadeeth of Abu Utbah in at-Tabaraanee there

occurs, ‘the vessels of your Lord are the hearts of the righteous servants, and the

most beloved to Him are the softest and most tender ones’"

Ibn Taymiyyah said, "it (the original Hadeeth) is mentioned in the Israelite

traditions, but there is no known isnaad from the Prophet (SAW) for it."

As-Sakhaawee said, agreeing with as-Suyutee, "there is no known isnaad from the

Prophet (SAW), and it’s meaning is that his heart can contain belief in Me, love of



Me and gnosis of Me. But as for the one who says that Allaah incarnates in the

hearts of the people, then he is more of an infidel than the Christians who specified

that to Christ alone."

Az-Zarkashee said that one of the scholars said that it is a false hadeeth, fabricated

by a renegade from the religion. He also said that at-Tabaraanee has related from

Abu Utbah al-Khawlaanee from the Prophet (SAW) that, "Truly, Allaah has vessels

from amongst the people of the earth, and the vessels of your Lord are the hearts of

his righteous slaves, and the Most beloved of them to Him are the softest and most

tender ones"

[‘Kash al-Khafaa’ (no.2256)]

Al-Albaanee declared the mentioned hadeeth to be hasan (good) [ ‘Silsilah as-Saheehah’ (no.1691)


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Mawdoo`(Fabricated) Hadeeth: No: 11

"The One who knows himself, knows his Lord"

As-Sakhaawee said, "Abu al-Mudhaffar as-Sama’aanee said, ‘this is not known as a

hadeeth of the Messenger, rather it is only related as a saying of Yahya bin Mu’aadhar-Raazee.’ And likewise an-Nawawee said, ‘it is not established’" [‘al-Maqaasid al-

Hasanah’ (pg. 491 no.1149)]

As-Suyutee said, "this hadeeth is not authentic" [‘Haawee lil Fataawee’ (2/351)]



Alee al-Qaaree quoted from ibn Taymiyyah saying, "fabricated" [‘al-Asraar al-

Marfoo’ah’ (pg. 83)]

Al-Allaamaa Fairozabaadee said, "this is not from the Prophetic ahaadeeth, despite

the fact that the majority of people make it so, and it is not authentic at all. It is only

related from the Jewish traditions as ‘O mankind! Know yourself and you will know

your Lord’" [‘ar-Radd alaa al-Mu’tarideen’ (2/37)]

Al-Albaanee says, "it has no basis" [‘Silsilah ad-Da’eefah’ (1/165 no.66)]


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The hadeeth related from the Messenger , "I was a Prophet while Adam was

between clay and water" and the hadeeth, "I was a prophet when there was no

Adam and no clay"

Ibn Taymiyyah said, "This has no basis. Neither from the point of view of

transmission or intellect, for not a single scholar of Ahaadeeth mentions it and it’s

meaning is invalid. For Adam was never in a state in which he was between clay

and water, for clay consists of water and mud, rather he was in a state between the

spirit and body.

Then these misguided people think that the Prophet (SAW) was physically present

at that time, and that his person was created before all persons, and they support

this with hadeeth which are lies (against the Prophet), for example the Ahaadeeth

that he used to be Light surrounding the Throne…" [‘Radd alaa al-Bakree’ of ibn

Taymiyyah (pg. 9)]



As-Suyootee said, "maudu" and endorsed the above words of ibn Taymiyyah. [‘Dhail

al-Mawdoo’aat’ of as-Suyutee (pg. 203)]And he also says about the second

Ahaadeeth mentioned above, "this is something added by the general masses"

[ ‘ad-Durural Muntathiraa’ (pg. 155 no. 331)]

Az-Zarkashee (d.794) said, "as-Suyootee made clear that these two Ahaadeeth have

no basis, and that the second was something added by the general masses. And ibn

Taymiyyah preceded him in this, and ruled that the wordings were rejected and that

they were lies, and as-Sakhaawee endorsed this in his ‘Fataawaa’…" ‘Sharh al-

Muwaahib’ of az-Zarkaanee (1/33)]

as-Sakhaawee said, "as for what is common on the tongues, ‘I was a Prophet whileAdam was between clay and water’" then we have not found it with this wording not

to speak of the addition, ‘I was a Prophet when there was no Adam and no clay.’"

[ ‘al-Maqaasid al-Hasanah’ (pg. 386 no. 837)]

In the above words of ibn Taymiyyah, he refers to the following authentic

Ahaadeeth, "I was a prophet while Adam was between the spirit and body" narrated

by at-Haakim and others [See ‘Silisilah as-Saheehah’ of al-Albaanee (no. 1756) for

detailed documentation.]

But this Ahaadeeth is explained by the narration of at-Tirmidhee in which the

Prophet (SAW) was asked, "when was the Prophethood made obligatory for you" to

which he replied, "while Adam was between the spirit and the body" [At-Tirmidhee

chpt. ‘The virtues of the Prophet (SAW)’ (vol. 10 of the commentary of al-

Mubaarakfooree.)]

Meaning when Adam was is the state in which the soul was about to enter the body.

[ ‘Tuhfatul Ahwadhee bi Sharh Jaami at-Tirmidhee’ (vol. 10, chpt. ‘The virtues of theProphet (SAW)’) of al-Mubaarakfooree (d.1311)]

And by the Ahaadeeth related in the Saheehs of al-Haakim and ibn Hibbaan, "I was

written as a Prophet in the presence of Allaah while Adam was intertwined in his

clay."



As for the hadeeth, ‘I was the first Prophet to be created and the last to be sent’

narrated by Abu Nu’aym in ‘ad-Dalaa’il’ (pg. 6) and others then this is weak (da’eef)

as declared by al-Munaawee and adh-Dhahabee (d.748) and al-Albaanee. [‘Silsilah

ad-Da’eefah’ (2/115 no.661) for detailed documentation.]


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The Ahaadeeth of the Messenger that he said, "Allaah says, ‘I was a hidden

treasure, and I wished to be known, so I created a creation (mankind), then made

Myself known to them, and they recognized Me.’"

As-Sakhaawee (d.902, the student of ibn Hajr al-Asqalaanee) said, "ibn Taymiyyahsaid, ‘this is not from the words of the Prophet (SAW), and there is no known isnaad

for it be it saheeh or da’eef.’ And az-Zarkashee and our Shaykh (ibn Hajr) followed

him (in this verdict)." [‘al-Maqaasid al-Hasanah’ of as-Sakhaawee (no. 838)]

As-Suyootee (d.911) said, "this has no basis (laa asla lahu)" [‘Durural Muntathira’ of

As-Suyutee (no.330)]

Al-Ijloonee (d.1162) said, "this saying occurs often in the words of the Sufis, whohave relied on it, and built some of their principles on it." [‘Kashf al-Khafaa’ of al-

Ijloonee (no.2016)]

al-Albaanee (contemporary) says, "this Ahaadeeth has no basis" [‘Silsilah ad-

Da’eefah’ (1/166)]




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Mawdoo`(Fabricated) Hadeeth: No:14

The Ahaadeeth, "Allaah says, ‘were it not for you (O Muhammad ) I would not have

created the universe.’"

As-Saghaanee (d.650) said, "maudu (fabricated)" [‘al-Ahaadeeth al-Mawdoo’aat’ of

as-Saghaanee (pg. 7)]

and likewise al-Albaanee [‘Silsilah ad-Da’eefah’ (1/450 no.282)]

Ash-Shaykh Mulla Alee Qaaree (d.1014) said, "maudu, but it’s meaning is correct…."

[‘al-Asraar al-Marfoo’ah’ of Alee al-Qaaree (pp 67-68)], and quotes two narrations to

prove this:

1.

The Ahaadeeth related by ibn Asaakir, ‘were it not for you, the world would not

have been created’. Ibn al-Jawzee (d.5**) related this and said, "maudu (fabricated)"

[‘al-Mawdoo’aat’ of ibn al-Jawzee (1/288)] and likewise as-Suyootee. [‘al-Laa’ee’ of

as-Suyootee (1/272)]

2.

The Ahaadeeth related by ad-Dailamee, "O Muhammad! Were it not for you, the

Garden would not have been created, and were it not for you the Fire would not

have been created." Al-Albaanee said, "it is not correct to certify the correctness of



it’s meaning without establishing the authenticity of the narration from ad-

Dailamee, which is something I have not found any of the scholars to have

addressed….Suffice to know that ad-Dailamee is alone in reporting it, then I became

certain of it’s weakness, rather it’s flimsiness when I came across it in his ‘Musnad’

(1/41/2)….." [‘Silsilah ad-Da’eefah’ (1/451 no.282)]


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Da’eef Jiddan (Severely Weak), Munkar (Rejected), False (Baatil), Mawdoo

(fabricated) Hadeeth No:15 "The Ahaadeeth on the Abdaal (The Substitutes)"

As-Sakhaawee said, "It has a number of different routes from Anas (RA) from the

Prophet (SAW), with contradictory wording, all of which are da’eef."

1.

The hadeeth related by Al-Khalaal in ‘Karaamaat al-Awliyaa’, "The Abdaal are

forty men and forty women, each time a man dies Allaah substitutes another in his

place, and each time a woman dies Allaah substitutes another in her place"

2.

The Ahaadeeth related by at-Tabaraanee, "There will always be on the earth

forty people like al-Khaleel (Ibraaheem), alayhissalaam, and by them the people willgiven to drink (or have rain come down), and by them the people will be aided, not

a single one of them dies except that Allaah substitutes another in his place."

3.



The hadeeth related by ibn Adee in ‘Kaamil’, "The Abdaal are forty, 22 from

Shaam, and 18 from Iraq, each time one of them dies Allaah substitutes another in

his place. And when the Command comes then all of them will be taken (qubidoo)

and at that time the Hour will be established."

4.

The hadeeth related by Ahmad, al-Khallaal and others from Ubaadah bin Saamit

(RA) from the Messenger , "There will always be thirty people in this Ummah like

Ibraaheem, each time one of them dies Allaah substitutes another in his place."

5.

at-Tabaraanee has the wording, "and by them the earth will be established, andby them it will rain, and by them they will be aided."

6.

The hadeeth of Abu Nu’aym in ‘al-Hilya’ from ibn Umar from the Messenger ,

"The chosen ones of this nation are 500, and the abdaal are 40 in every generation,

and neither the 500 or the 40 will decrease, each time one of them dies Allaah

substitutes another in his place." The Companions said, "tell us of their actions" He

said, "they forgive those that do dhulm to them, and they behave well with those

that behave badly to them…"

7.

al-Khallaal has the wording, "There will always be forty people by whom the

earth is preserved, each time one of them dies Allaah substitutes another in his

place."

8.

The hadeeth in al-Hilya from ibn Mas’ud (RA), "There will always be 40 people

from my Ummah whose hearts are like the heart of Ibraaheem, Allaah will drive

away (evil from?) the people of the earth by them, they will be called the Abdaal.

Indeed they will not attain it (the position of Abdaal) by (a great deal of) prayer or

fasting or giving in charity." So they asked, "so how will they attain it O Messenger

of Allaah?" He said, "through generosity, and by advising the Muslims."



9.

The hadeeth reported by at-Tabaraanee in ‘al-Ajwaad’ from Anas (RA) from the

Messenger , "Indeed the Abdaal of this Ummah will not enter Paradise due to (a

great deal) of prayer or fasting, but they will enter due to generosity and secure

hearts and advising the Muslims."

10.

and the similar hadeeth of al-Kharaa’itee in ‘al-Makaarim’ related by Abu Sa’eed

After mentioning these as-Sakhaawee goes on to say, "and some of them are more

severely weak than others."[‘Maqaasid al-Hasanah’ (pp 26-28 no.8)]

There are other Ahaadeeth as-Sakhaawee mentions after this but fails to give a

clear verdict on them, some of these will be discussed below.

Al-Albaanee talking about Ahaadeeth (f) above says, " Mawdoo (fabricated) related

by Abu Nu’aym in ‘al-Hilya’ (1/8) from the route of at-Tabaraanee. And from him by

ibn al-Jawzee in ‘al-Mawdoo’aat’ (3/151 his book on fabricated Ahaadeeth)….[biographical detail on narrators omitted]

Adh-Dhahabee said in ‘al-Meezaan’ , ‘…it is not known, and the story to do with the

manners of the Abdaal is a lie’ talking about this Ahaadeeth. And ibn Hajr endorsed

this in ‘al-Lisaan’." [‘Silsilah ad-Da’eefah’ (2/339 no.935)]

As-Suyootee incorporated this Ahaadeeth in his ‘Jaami as-Sagheer’ and declared it

hasan. But al-Munaawee followed this up by pointing out the defects of theAhaadeeth, then after quoting the aforementioned words of adh-Dhahabee he said,

"and ibn al-Jawzee ruled it to be fabricated, and the author (as-Suyootee) agreed

with him in ‘Mukhtasar al-Mawdoo’aat’ and he endorsed ibn al-Jawzee’s verdict and

did not follow it up."



Adh-Dhahabee quotes Ahaadeeth, (d) and one similar to (e) and others and

concludes by saying, "…by Allaah there is no one in the Ummah of Muhammad like

Abu Bakr, and the distance between him and Ibraaheem in excellence cannot be

measured. But this is from the fabrication of Abdur-rahmaan bin Marzooq at-

Tarsoosee may Allaah not give him victory." Then he endorses ibn al-Jawzee's

verdict on Ahaadeeth (c) that it is fabricated. [Tarteeb al-Mawdoo'aat (pg.272 no.'s974-977)


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Mawdoo (fabricated) Hadeeth No:16

"The example of my Companions is that of the stars: he who follows any of them

will be rightly-guided."

Mawdoo` (Fabricated). Related by Qudaaì (109/2) via:

Ja`far ibn Àbdul Waahid, who said: Wahb ibn Jareer ibn Haazim informed us from

his father from al-A`mash from Abu Salih from Abu Hurairah from The Prophet

One of the muhadditheen, either Ibn al-Muhibb or Dhahabi, wrote in the margin,

"This hadeeth is not at all authentic", i.e. it is fabricated: the flaw in it is Ja`far here,

about whom Daaraqutni said, "He used to fabricate ahaadeeth"; Abu Zuràh said,

"He narrated baseless ahaadeeth"; Dhahabi gave some hadeeth because of which

he disparaged him, among them being this one, and then said, "This is one of hiscalamities!"


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"Whatever you are given from the Book of Allaah is to be acted upon; there is no

excuse for anyone to leave it. If it is not in the Book of Allaah, then (act upon) a

previous example (sunnah) of mine. If there is no previous example (sunnah) of

mine, then (act upon) what my Companions say: verily, my Companions are of the

station of the stars in the sky, so whichever of them you take, you will be guided,

and the disagreement of my Companions is a mercy for you."

Mawdoo` (Fabricated). Collected by Khateeb in al-Kifaayah fi Ìlm ar-Riwaayah

[p.48] and also by Abul-Àbbaas al-Asamm in the his Hadeeth (no. 142), & Ibn'Asaakir [7/315/2] by way of:

Sulaimaan ibn Abi Kareemah from Juwaibir from ad-Dahhaak from Ibn Àbbaas from

The Prophet (sallallaahu àlaihi wa sallam).

This isnaad is daèef jiddan (very weak).

About Sulaimaan ibn Abi Kareemah, Ibn Abi Haatim [2/1/138] reported from his

father about him, "He is weak in hadeeth."

Juwaibir is Ibn Saèed al-Azadee, and is matrook (abandoned) as Daaraqutnee,

Nasaaì and others have said, and Ibn al-Madeeni declared him to be very weak.

Dahhaak is Ibn Muzaahim al-Hilaalee, and he did not meet Ibn Àbbaas.

Ìraaqi quoted the last part of the hadeeth in his Takhreej of Ghazaali's Ihyaa'

Ùloom ad-Deen [1/25] and then said, "Its isnaad is daèef."



The isnaad is actually very weak due to what we have mentioned about Juwaibir, as

Sakhaawi said in al-Maqaasid . In meaning, however, the hadeeth is fabricated, as is

clear from what has preceeded and what will follow.

Suyooti quoted the hadeeth in its entirety at the begining of his treatise Jazeel al-

Mawaahib fi Ikhtilaaf al-Madhaahib from the narration of Bayhaqi in al-Madkhal, and

Dailami related it from this route, as occurs in al-Mawdooàat of Àli al-Qaari [p.19].

Once you know this, then the saying of Suyooti in his aforementioned treatise is

very strange: "... and this hadeeth contains several points to note; among them his

(sallallaahu àlaihi wa sallam) informing of the disagreements between the

madhaahib in non-fundamental matters, and that is one of his miracles, since it is

information about the Unseen; also, his being pleased with that and approving of it,

since he described it as a mercy, and that the burdened person may choose

whichever of them he wishes."

It could be said to him: first establish the throne, and then sit. What he has

mentioned about the choice is false: it is not possible for the Muslim to cling to it

and act upon its generality, since it leads to breaking away from the restrictions of

the Shareeàh, as is not hard to see. See also the discussion of next hadeeth.


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"I asked my Lord about that which my Companions would disagree about after me,

so Allaah inspired me: O Muhammad! Your Companions are to Me of the station of

the stars in the sky - some are brighter than others; so whoever takes from any of them in those matters where they have differed, then to Me, he is upon guidance."

Mawdoo` (Fabricated). Reported by Ibn Battah in al-Ibaanah [4/11/2], Khateeb,

Nizam al-Malik in al-Amaali [13/2], Diyaa' in al-Muntaqaa àn Masmooàatihi

bimaroo [116/2] & Ibn Àsaakir [6/303/1] by way of:



Nuàim ibn Hammaad, who said: Àbdur-Raheem ibn Zaid narrated to us from his

father from Saèed ibn al-Musayyib from Ùmar ibn al-Khattaab from the Prophet .

This isnaad is mawdoo': Nuàim ibn Hammaad is weak: Ibn Hajar said, "He makes

many mistakes."

About Àbdur-Raheem ibn Zaid al-Àmmee, al-Bukhaari said, "He was abandoned";

Abu Haatim said, "His ahaadeeth are abandoned: he is unacceptable in hadeeth - he

used to undermine his father by narrating disasters from him"; Ibn Maèen said, "He

was an utter, filthy liar."

About his father, Zaid al-Àmmi ibn al-Hawaaree, Ibn Sa`d said, "He was weak in

hadeeth."

Suyooti recorded this hadeeth in al-Jaami` as-Sagheer through the narration of

Sijizzi in al-Ibaanah and Ibn Àsaakir from Ùmar; Manaawi said in his commentary

on al-Jaami` as-Sagheer :

Ibn al-Jawzi said in his al-Ìlal, "This is not authentic. Nuàim has been disparaged;

Ibn Maèen has described Àbdur-Raheem as an utter liar; it says in al-Meezaan:

This hadeeth is false."


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"Verily, my Companions are like the stars: so if you accept any of their sayings, you

will be guided."

Mawdoo` (Fabricated). Ibn Àbdul-Barr reports it in muàllaq (suspended, i.e. an

incomplete chain of narrators at the collector's end) form and Ibn Hazm reports it

from him; the complete chain was provided by Àbd ibn Humaid in al-Muntakhab

min al-Musnad (86/1):

Ahmad ibn Yoonus informed me: Abu Shihaab al-Hannaat narrated to us, from

Hamzah al-Jazree, from Naafee`, from Ibn Ùmar from the Prophet (sallallaahu

àlaihi wa sallam).

Also, Ibn Battah narrated it in al-Ibaanah [4/11/2] by another chain from Abu

Shihaab.

Ibn Àbdul-Barr said, "This isnaad is not authentic; no one acceptable as proof has

reported it from Naafee`."

This Hamzah is Ibn Abi Hamzah; Daaraqutni said about him, "Matrook (abandoned)";

Ibn Àdi said, "His narrations are mostly fabricated"; Ibn Hibbaan said, "He would bealone in narrating things which are fabricated from reliable narrators, to such an

extent that it is as if he did so deliberately - it is not permissible to narrate from

him"; Dhahabi quoted some of his fabricated ahaadeeth in al-Meezaan, this being

one of them.

Ibn Hazm said in al-Ihkaam (6/83), after declaring that this hadeeth (no. 2, with all

its versions) is undoubtedly a lie since it also contradicts many aayaat of the

Qur'aan, e.g. Najm (53:3-4), Nisaa' (4:82), Anfaal (8:46), the following:

"... therefore, it is absurd that the Messenger (sallallaahu àlaihi wa sallam) would

command us to follow every view expressed by the Companions, may Allaah be

pleased with them all, for there were among them those who permitted something

while others prohibited it: if the above were the case, trading in intoxicants would

be permissible if one followed Samurah ibn Jundub; it would be permissible for



someone fasting to eat snow if one followed Abu Talhah, but prohibited by following

others beside him; to not take a bath due to incomplete intercourse would be

obligatory if one followed Àli, Ùthmaan, Talhah, Abu Ayyoob and Ubayy ibn Ka`b,

but prohibited if one followed Àa'ishah and Ibn Ùmar; all these examples have

been related to us with authentic chains of narration."

He then went on to explain at length some opinions expressed by Companions in

which they were wrong about the Sunnah, both during the lifetime of the Prophet

and after his death. He then said (6/86),

"So how can it be allowable to blindly follow the opinions of people who make

mistakes as well as get it right?!"

Before that, he had explained, under the heading Differing Condemned (5/64), the

error of those who say, "Disagreement is a mercy", using as evidence the hadeeth,

"My Companions are like the stars: whichever of them you follow, you will be

rightly-guided", by clarifying that the hadeeth is a lie for several reasons:

(i) it is not authentic with regard to its chain of narration;

(ii) further, the Prophet could not have commanded us to follow something which he

himself had declared erroneous at times; e.g. he pointed out Abu Bakr's mistake in

interpreting a dream, Ùmar's error in another interpretation, and Abus-Sanaabil's

going wrong in a verdict he gave; hence, it is not possible for him to order us to

follow someone mistaken;

(iii) the Prophet never spoke falsehood; his words were always truth: the

comparison with the stars is clearly flawed, since for example, if someone intends to

travel a certain route directed by the stars in the constellation of Capricorn, butinstead follows the stars in Cancer, he will not be correctly-guided, but will stray far

away from the correct path and err tremendously; therefore, it is obviously false to

say that following any star will guide one correctly.



Ibn al-Mulaqqin gave a summarised version of Ibn Hazm's words in his al-Khulaasah

[2/175], endorsed it and ended his discussion of the hadeeth saying: Ibn Hazm

said,"This is an invented, fabricated, false narration, not correct at all."


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Daèef (Weak) Hadeeth No:20

"The Prophet (sallallaahu àlaihi wa sallam), when he raised his hands in duàa', he

would not put them down until he had wiped his face with them."

Transmitted by Tirmidhi (2/244) & Ibn Àsaakir (7/12/2) via: Hammaad ibn Ìsa al-

Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from Saalim ibn Àbdullaah from his

father from Ùmar ibn al-Khattaab, who said: ...

Tirmidhi said after it, "This is a saheeh ghareeb hadeeth. We only know it as ahadeeth of Hammaad ibn Èsa, for he is alone in reporting it; he has few ahaadeeth,

but the people have reported from him."

However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in

Tahdheeb:

Ibn Maèen said, "A good shaikh" Abu Haatim said, "Weak in Hadeeth"; Abu

Daawood said, "Weak, he reports munkar ahaadeeth"; Haakim and Naqqaash said,"He reports fabricated ahaadeeth from Ibn Juraij and Ja`far as-Saadiq." He is

declared to be weak by Daaraqutni. Ibn Hibbaan said, "He reports things which are

the wrong way round on the authority of Ibn Juraij and Àbdul Àzeez ibn Ùmar ibn

Àbdul Àzeez, such that it seems to those whose field this is that it is deliberate; it

is not permissible to use him as proof." Ibn Maakoolaa said, "They declare his

ahaadeeth to be weak."



Hence, the like of this reporter is very weak, so his ahaadeeth cannot be raised to

the level of hasan, let alone saheeh!

A similar hadeeth is: "When the Prophet did duàa' and raised his hands, he would

wipe his face with his hands."

Daèef (Weak). Abu Daawood (1492) from Ibn Laheeàh from Hafs ibn Hishaam ibn

Ùtbah ibn Abi Waqqaas from Saa'ib ibn Yazeed from his father.

This is a weak sanad due to Hafs ibn Hishaam being unknown and the weakness of

Ibn Laheeàh (cf. Taqreeb at-Tahdheeb).

This hadeeth cannot be strengthened by the two routes of narration together due to

the severity in weakness of the first one, which you have seen.

The Weakness of the Ahaadeeth Mentioning Wiping the Face with the Hands After

Duàa' (Supplication)

From Irwaa' al-Ghaleel (2/178-182) by Shaykh al-Albaani


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Daèef (Weak) Hadeeth No:21

"When you call upon Allaah, then supplicate with the palms of your hands, and do

not supplicate with their backs, and when you finish, wipe your face with them."



Daèef (Weak). Related by Ibn Maajah (1181, 3866), Ibn Nasr in Qiyaam al-Lail (p.

137), Tabaraani in Al-Mu`jam al-Kabeer (3/98/1) & Haakim (1/536), from Saalih ibn

Hassaan from Muhammad ibn Ka`b from Ibn Àbbaas (radi Allaahu ànhu) as

marfoo`.

This is a weak sanad due to Ibn Hassaan, who is munkar in Hadeeth, as Bukhaari

said; Nasaa'i said, "He is abandoned in Hadeeth"; Ibn Hibbaan said, "He used to

have female singers and listen to music, and he used to narrate fabricated reports

on the authority of trustworthy narrators"; Ibn Abi Haatim said in Kitaab al-Ìlal

(2/351), "I asked my father (i.e. Abu Haatim al-Raazi) about this hadeeth, to which

he said: `Munkar'."

Ibn Hassaan has been backed up by Èesaa ibn Maimoon, who also reported it from

Muhammad ibn Ka`b, as related by Ibn Nasr. However, this does not alter anything,since Ibn Maimoon is similarly weak: Ibn Hibbaan said, "He reports ahaadeeth, all of

which are fabricated"; Nasaa'i said, "Not reliable."

This hadeeth of Ibn Àbbaas is also related by Abu Daawood (1485), and from him

Baihaqi (2/212), via: Àbdul Malik ibn Muhammad ibn Aiman from Àbdullaah ibn

Ya`qoob ibn Ishaaq from someone who narrated to him from Muhammad ibn Ka`b,

the wording being:

"Do not cover the walls. He who looks into the letter of his brother without his

permission, verily he looks into the Fire. Ask Allaah with the palms of your hands,

and do not ask him with their backs, and when you finish, wipe your faces with

them."

This is a weak sanad: Àbdul Malik is declared weak by Abu Daawood; it also

contain the shaikh of Àbdullaah ibn Ya`qoob who is unnamed, and therefore

unknown - it is possible that he may be Ibn Hassaan or Ibn Maimoon, both of whom

are mentioned above.

The hadeeth is also transmitted by Haakim (4/270) via: Muhammad ibn

Muàawiyah, who said that Masaadif ibn Ziyaad al-Madeeni narrated to him that he

heard it from Muhammad ibn Ka`b al-Qurazi. Dhahabi followed this up by pointing



out that Ibn Muàawiyah was declared to be a liar by Daaraqutni, so the hadeeth is

falsified.

Abu Daawood said about this hadeeth, "This hadeeth has been narrated via more

than one route on the authority of Muhammad ibn Ka`b; all of them are feeble."

Raising the hands on doing Qunoot for a calamity is established from the Messenger

of Allaah (sallallaahu àlaihi wa sallam) in his supplication against the polytheists

who killed seventy reciters - transmitted by Imaam Ahmad (3/137) & Tabaraani in

Al-Mu`jam as-Sagheer (p. 111) as the hadeeth of Anas with a saheeh sanad. Similar

is proved from Ùmar and others in the Qunoot of Witr Prayer. However, since

wiping the face after Duàa' al-Qunoot is not quoted at all from the Prophet

(sallallaahu àlaihi wa sallam), nor from any of his Companions, it is an innovation

without doubt.

As for wiping the face after duàa' outside of prayer, there are only these two

ahaadeeth; it is not correct to say that they mutually strengthen each other to the

rank of hasan, as Manaawi did, due to the severity of the weakness found in their

routes of narration. This is why Imaam Nawawi said in Majmoo`, "It is not

recommended", endorsing Ibn Àbd as-Salaam, who said, "Only an ignorant person

does it."

The view that wiping the face after duàa' is not prescribed is strengthened by the

fact that there are many authentic ahaadeeth about raising the hands in

supplication, and in none of them is there a mention of wiping the face; this shows,

Allaah Willing, that it is unacceptable and not prescribed.

If Ibn Maèen speaks favourably about a narrator, whereas the rest of the scholars

declare him to be weak, then the statement of Ibn Maèen is disregarded, the

reason being that he was known for his strictness and severity in criticism: weak

narrators would be very careful not to reveal their weakness before him; he would

therefore pass judgment accordingly. This explains why he is alone in

authenticating the narrator.


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PleaDa’eef Jiddan (Severely Weak) Hadeeth: No: 22

"Whoever visits me after I die, it is as if he visited me when I was still alive…"

Al-Daaraqutni reported in his Sunan (2/278) with an isnaad from Haatib that the

Messenger of Allaah said: "Whoever visits me after I die, it is as if he visited me

when I was still alive…" This is a hadeeth which many of the scholars of hadeeth

judged to be false and not to have been reported with a saheeh isnaad from the

Prophet . Among the scholars who voiced this opinion was al-Haafiz al-Dhahabi in

Lisaan al-Meezaan (4/285), in his biography of one of the narrators, Haaroon ibn Abi

Qaz'ah. Al-Dhahabi said: "…Haaroon ibn Abi Qaz'ah al-Madani [reported] from a

man" – about visiting the grave of the Prophet Al-Bukhaari said: "This is not to beaccepted or followed."

Al-Haafiz Ibn Hajar said in Lisaan al-Meezaan (6/217): "Al-Azdi said: 'Haaroon Abu

Qaz'ah reports mursal ahaadeeth from a man of Aal Haatib.' I [Ibn Hajar] say: from

this we understand that what he is referring to is al-Azdi. Ya'qoob ibn Shaybah also

classed him as da'eef (weak)."

Al-Haafiz ibn Hajar also mentioned him in al-Talkhees al-Habeer, in his comment onthe ahaadeeth of al-Raafa'i al-Kabeer (2/266). He said, "In his isnaad is the unknown

[majhool] man" – meaning a man from Aal Haatib.

Shaykh al-Islam Ibn Taymiyyah said in al-Tawassul wa'l-Waseelah (p. 134) about

this hadeeth: "It is obviously a lie that goes against Islam. Anyone who visited him

during his lifetime and believed in him, was one of his Companions, especially if he

was among those who migrated to join him or fought alongside him. It is proven

that he said: 'Do not slander my Companions, for by the One in Whose hand is my

soul, if any one of you were to spend gold equal to the size of Uhud, it would notequal the deeds of one of them, not even half of it.' [Reported by al-Bukhaari and

Muslim]. Anyone who comes after the Sahaabah cannot be like the Sahaabah by

doing obligatory duties such as Hajj, jihaad, the five daily prayers and sending

blessings upon the Prophet , so how can he become equal to them by doing

something that is not obligatory according to the consensus of the Muslims? We are

not even supposed to travel for this purpose, in fact it is forbidden to do so.



However, travelling to the [Prophet's] Mosque, and to al-Masjid al-Aqsaa [in

Jerusalem], for the purpose of praying there, is mustahabb (encouraged), and

travelling to the Ka'bah for Hajj is waajib (obligatory). If a person who undertakes a

journey that is waajib or mustahabb still cannot be like one of the Sahaabah who

traveled to visit the Prophet during his lifetime, how can they achieve this by

undertaking a journey that is not allowed?"

He also said (p. 133): "All of the ahaadeeth about visiting his grave are Da'eef, and

are not to be relied upon in matters of religion. For this reason none of the authors

of books of Saheeh and Sunan reported them at all; they were only narrated by

those who reported Da'eef ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.

Shaykh al-Albaani said in al-Da'eefah (no. 1021) about this hadeeth: It is baatil

(false). He mentioned what is wrong with the hadeeth, namely the man who is notnamed, and classed Haaroon Abu Qaz'ah as da'eef. There is a third fault with the

hadeeth, which is that it causes confusion and contradiction. Then Shaykh al-

Albaani said: "In general, the isnaad of this hadeeth is weak."

He also said in al-Da'eefah (no. 47): "many people think that Shaykh al-Islam Ibn

Taymiyah and those who follow him among the Salafis forbid visiting the grave of

the Prophet altogether. This is a lie and a fabrication, and it is not the only lie told

about Ibn Taymiyah, may Allaah have mercy on him, or about the Salafis. Everyone

who reads the books of Ibn Taymiyah will see that he says it is permissible to visithis grave , and that doing so is recommended (mustahabb), so long as it is not

associated with any objectionable practices or Innovations (bid'ah), such as

travelling solely for that purpose, because of the hadeeth "No one should set out

purposely except to visit three mosques." The hadeeth does not describe a ban only

on travelling to visit other mosques, as many people think; it also includes a ban on

setting out to visit any place which people think will bring them closer to Allaah,

whether it is a mosque, a grave or any other place. This is indicated by the hadeeth

narrated by Abu Hurayrah who said: 'I met Basrah ibn Abi Basrah al-Ghifaari and he

asked me, 'Where are you coming from?' I said, 'From al-Toor [Sinai].' He said, 'If I

had met you before you left, you would not have gone there! I heard the Messengerof Allaah say: 'Do not travel except to three mosques.'" (Reported by Ahmad and

others with a saheeh isnaad).

This clearly indicates that the Sahaabah understood the hadeeth to be general in

application [i.e., it did not apply only to mosques]. This is supported by the fact that



it is not reported that any of them ever set out with the intention of visiting a grave.

They are the predecessors of Ibn Taymiyah in this regard, so whoever condemns Ibn

Taymiyah is in effect condemning the salaf (the righteous predecessors), may

Allaah be pleased with them. May Allaah have mercy on the one who said:

"All goodness is in following those who went before (the Salaf) and all evil is in

following the innovations of those who came later."

In conclusion, travelling with the intention of visiting the grave of the Prophet is

bid'ah and is haraam, because of the hadeeth which forbids travelling to worship in

any place except the three mosques. As for visiting the grave of the Prophet when

one happens to be in Madeenah, this is perfectly acceptable, as is travelling with

the intention of praying in the Prophet's Mosque as an act of worship and seeking to

draw close to Allaah. Those that are confused about this issue are those who do notunderstand the difference between what is permitted and what is forbidden. And

Allaah knows best.


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KISSING THE FINGERS

The following statement was made recently: As for the action of kissing the thumbs

and rubbing the eyes hadeeth tells us that Sayyidina Abu Bakrand the Sahâbah had

this practice and we do this also. We are told in hadeeth that whoever does this will

have safety from the hellfire. Who told you these things were not allowed in Islam?



The hadeeth being referred to is reported in 'Musnad al-Firdaws' of ad-Daylamee,

may Allaah have mercy upon him.

Upon seeing this action of Abu Bakr the Prophet is supposed to have remarked,

"whosoever does what my beloved friend has done then my intercession will be

permissible for him" However this hadeeth is not Authentic.

Al-Haafidh as-Sakhaawee (RH) said in his 'Maqaasid al-Hasanah' [pg. 450 no.1021],

"It is not Authentic." He then proceeds to mention various narrations from various

personalities and then concludes, "And there is nothing Authentic from this going

back to the Prophet ."

"Amongst these narrations he mentions is one from Khidr that whosoever does this

then he will never go blind or be afflicted with eye infection.

As-Sakhaawee states that it is munqati` and that its isnaad contains unknown

narrators. Al-Ijluni also mentions these two hadeeth in his 'Kashf al-Khafaa'

[2/206no. 2296] and he quotes the words of as-Sakhaawee in full.

Mullaa Alee al-Qaaree refers to these two hadeeth in his 'Mawdooàatal-Kubraa' [no.

435] and again endorses the above words of as-Sakhaawee. He also states that "If it

is Authentic from Abu Bakr then it is sufficient to act by it..." however the

Authenticity of a report to Abu Bakr needs to be proven"

Similarly ibn Taahir in his 'Tadhkirah' stated that it is not Authentic as mentioned by

ash-Shawkaanee in his 'Ahaadeeth al-Mawdooàh'.

Also Al-Albaanee in his 'Daèefah' [no. 73] states that the hadeeth is not Authentic.

And Allaah Knows best.




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KISSING THE THUMBS IN ADHAAN

There is not a single example from the Prophet’s life that by passed the MuslimUmmah. The act of worship such as the adhaan (call to Prayer) is done five times a

day which was legislated ten years after the Hijrah (migration) and it was done in

front of the Prophet in al-Madeenah, and in the books of ahaadeeth we have its

history and the Mu‘adhdhin. But it is not in a single narration that one should kiss

his thumbs on hearing the adhaan, if we do want to kiss something then we might

as well as kiss the Mu‘adhdhin lips who utters the adhaan five times a day. This

action of kissing the thumbs on hearing the adhaan was never practiced during the

time of the Salafus-Saalih.

THE PROOFS THEY USE TO PERMIT IT

The narration is that which is attributed to Aboo Bakr as- Siddeeq that when he

heard the Mu‘adhdhin say “anna muhammadur rasoolah” he would kiss his thumbs

and fingers (index) and then touch his eyes and the prophet said “Whoever does

this like my beloved has done, then my intercession will be compulsory for him.” [1]

It has been narrated in al-Musnadul-Firdaws by ad-Daylamee by the way of:

a) Tadhkiratul-Mawdoo’aat (p. 36)



b) al-Mawdoo’aatul-Kabeer (p. 75)

c) Ahmad Yaar Khaan al-Bareilwi in Jaa‘ul-Haqq (p. 378) from al-Maqaasidul-

Hasanah

d) Muhammad ’Umar in Maqyaas Khaafiyat (p. 603)

ANSWER:

1. Al-’Allaamah Muhammad Taahir writes “Wa laa yasahh” - not Saheeh - in

Tadhkiratul- Mawdoo’aat (p. 36)

2. Mullaa ’Alee al-Qaaree from al-’Allaamah as-Sakhaawee that this narration is

not Saheeh in al-Mawdoo’aatul-Kabeer (p. 75).

If the hadeeth is not Saheeh, then how can you act upon it? Ahmad Yaar Khaan

Bareilwi quotes as-Sakhaawee that he said “Wa lam yasahh” and translates it as

“Its level of authenticity does not reach a high level.” What Muhammad ’Umar did

was even more strange, he mentions the hadeeth from Tadhkiratul-Mawdoo’aat and

al-Mawdoo’aatul-Kabeer and doesn’t mention “Laa yasahh” deliberately.

AHMAD YAAR KHAAN BAREILWI’S MISTAKE:

He writes “Not reaching the level of Saheeh does not necessarily mean that it is

Da’eef because the rating of Hasan is after Saheeh, and if this is Hasan then it is

enough.” [2]

But he should know that when the Muhadditheen say “laa yasahh” mutlaq

(absolutely) it means nothing else except that it is Da’eef. If it was Hasan they

would have explained and said, ‘Laysa bis-saheeh, bal-hasanun’ (It is not Saheeh,

rather it is Hasan.)



REMOVAL OF A DOUBT:

Mullaa ’Alee al-Qaaree says, “If this hadeeth is Saheeh up to Aboo Bakr(radiyallaahu ’anhu) then it is enough to act upon it because the Prophet

(sallallaahu ’alayhi wa sallam) said, “My Sunnah and the Sunnah of my rightly

guided Caliphs is obligatory upon you.” [3] [4]. Ahmad Yaar Khaan [5] and

Muhammad ’Umar [6] also use the same reasoning.

But this is Mullaa ’Alee al-Qaaree’s conscious, because if this hadeeth was mawqoof

(stopped) up to Aboo Bakr (radiyallaahu ’anhu) then it would have been a proof but

the narration that is attributed to Aboo Bakr (radiyallaahu ’anhu) is marfoo’ (raised)

and its isnaad is not Saheeh all the way so then to say that the marfoo’ hadeeth isnot Saheeh and the mawqoof is Saheeh then how is it enough to say that this is

sufficient.

ACTING UPON WEAK AHAADEETH

Ahmad Yaar Khaan writes “If it is accepted that this hadeeth is Da’eef, then in

virtuous actions Da’eef hadeeth are enough.” [7]. This is also his incorrect

understanding, that every Da’eef ahaadeeth is accepted in actions of virtue, this istotally wrong.

Imaam Qaadee Ibnul-’Arabee al-Maalikee (d.543H) – rahimahullaah - and others

have said regarding Da’eef ahaadeeth “Laa ya’mal bihi mutlaqan.” - it is absolutely

incorrect to act upon them.” [8] And those who act upon it have conditions so

Imaam Ibn Daqeeq al-’Eed (d.702H) – rahimahullaah – writes “Acting upon Da’eef

ahaadeeth is conditioned.” [9] What are those conditions, Imaam as-Sakhaawee

(d.902H) writes by quoting his Shaykh, al-Haafidh Ibn Hajar, “Acting upon Da’eef

ahaadeeth has three conditions,

1. That all the Muhadditheen agree that the hadeeth is not extremely Da’eef, ie

the hadeeth in which the narrators are not liars, who may be suspected or accused

liars, or any such narrator who is munfarid (alone), who made a lot of mistakes then

his Da’eef hadeeth will not be a normal Da’eef ahaadeeth.



2. That the hadeeth is not present under baseless principles.

3. While acting one has the belief that the hadeeth is not proven from the Prophet(sallallaahu ’alayhi wa sallam) so that something is not attributed to him that he did

not say.” [10]

So we find that if anyone of the criteria above are missing, then in any

circumstances the hadeeth does not need to be acted upon. Especially the third

condition because that which is not proven from the Prophet (sallallaahu ’alayhi wa

sallam) and if one tries to attribute it to him and then to accept it as proven from

him is a major crime indeed because it totally opposes the mutawaatir (concurrent)

narration stating: “He who intentionally attributes a lie to me, then let him take hisseat in the Fire of Hell” [11]

’Abdul-Hayy al-Laknaawee writes, “The claim that acting upon Da’eef ahaadeeth in

the issue of virtue without difference is false; yes this is the opinion of the majority

but the condition is that the hadeeth is not severely Da’eef otherwise it will also not

be accepted in the issues of virtues actions.” [12]

It’s a pity the innovators put heels on end to prove such ahaadeeth. What beautifulwords said a Bareilwi (Which is extremely rare) who said “To accept ahaadeeth and

attributing it to the Prophet (sallallaahu ’alayhi wa sallam) needs proof, an

attribution without proof is not permissible.” [13]

As a result acting on Da’eef ahaadeeth pertaining to virtues actions must comply

with the three conditions and acting upon them is mustahabb (recommended) on

the condition that it is not mawdoo’ (fabricated). If the narration is mawdoo’ then

there is no action upon it.

Al-Haafidh Ibn Daqeeq writes, “If the hadeeth is Da’eef with the condition that it is

not mawdoo’, then acting upon it is permissible. But if by it a new custom arises or

is born in the Religion as a result then it also forbade from.” [14]



So here another point has been resolved and that is that the Da’eef ahaadeeth is

only acted upon when it is not mawdoo’ (fabricated) or forged bearing in mind that

any Da’eef hadeeth which leads to a custom in the Religion, will be stopped. The

Ahlul Bid’ah try to make such actions as the Sunnah.

Al-’Allaamah as-Sakhaawee writes, “It is permissible and mustahabb to act upon

Da’eef ahaadeeth which command virtues actions and encouragement, but the

condition is that the ahaadeeth are not mawdoo’ or forged.” [15]

And he also says, “However, as for the forged hadeeth, then it is not permissible to

act upon them in any circumstances” [16]

The summary is that it permissible to act upon Da’eef ahaadeeth in actions of virtue

and this has some conditions set by the muhadditheen and the ahaadeeth which

are mawdoo’ or forged then there is no action upon them neither in the issue of

virtues or encouragement.

NOW PAY ATTENTION: Not only are the ahaadeeth concerning the kissing of the

thumbs da’eef, but mawdoo’ and forged.

Imaam Jalaalud-Deen as-Suyootee writes,

“Those ahaadeeth which mention the kissing of the fingers and then placing them

on the eyes when the Mu‘adhdhin mentions the name of the Prophet (sallallaahu

’alayhi wa sallam), all of them are mawdoo’ and forged.” [17]

There is another narration from Khidr (’alayis-salaatu wa salaam) which mentions

the thumbs in, Tadhkiratul-Mawdoo’aat (p. 36), al-Mawdoo’aatul-Kabeer (p. 75),Ahmad Yaar Khaan Bareilwi in Jaa‘ul-Haqq (p. 378) from Maqaasidul-Hasanah,

Muhammad ’Umar in Maqyaas Khaafiyat (p. 601).

Al-’Allaamah Muhammad Taahir and Mullaa ’Alee al-Qaaree writes,



“There are a lot of majhool (unknown) narrators in the isnaad and it is also munqati’

(disconnected)” [18]

Then how can we insert this narration in the Religion, Imaam al-Bayhaqee writes in

one place, “In this isnaad there are a number of majhool narrators, and Allaah the

Glorified and Exalted has not made us responsible that we take our Religion from

unknown narrators.”[19]

Footnotes:

[1] Shaykh Muhammad Naasirud-Deen al-Albaanee (rahimahullaah) says, “This

hadeeth is not Saheeh and has been attributed to Aboo Bakr Siddeeq (marfoo’an)

by ad-Daylamee in Musnadul-Firdaws. However, Ibn Taahir says in at-Tadhkirah that

it is not Saheeh and Imaam ash-Shawkaanee also says the same in al-Hadeethul-

Mawdoo’ah (p. 9), and Imaam as-Sakhaawee has also said that it is not Saheeh in

al-Maqaasid.

[2] Jaa‘ul-Haqq (p. 382)

[3] Saheeh: Related by Aboo Daawood (no. 4607) and by at-Tirmidhee (no. 2676). It

was authenticated by Shaykh al-Albaanee in Irwaa‘ul-Ghaleel (no. 2455).

[4] al-Mawdoo’aatul-Kabeer (p. 65)


[6] Maqyaas Khaafiyat (p. 602)




[8] al-Qawlul-Badee’ah (p. 165)

[9] Imaam (2/171)

[10] Refer to al-Qawlul-Badee’ah (p. 195), Tadreebur-Raawee (1/298-299), Fathul-

Mugeeth (1/268).

[11] Related by Muslim (1/8)

[12] al-Aathaarul-Marfoo’ah fil-Akhbaaril-Mawdooa’ah (p. 310)

[13] ’Arfaanush-Sharee’ah (3/27)

[14] Ahkaamul-Ahkaam (1/51)



[17] Tayseerul-Maqaal lis-Suyootee from ’Imaadud-Deen (p. 123)

[18] Refer to Tadhkiratul-Mawdoo’aat (p. 36), and al-Mawdoo’aatul-Kabeer (p. 75).

[19] Kitaabul-Qurraa‘ (p. 127)

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EATING FROM THE DECEASED'S HOUSELaa Asla Lahu (Baseless) No: 25

Eating from the deceased's house on the third, seventh, fourteenth and on otherdays according to the Ahnaaf [Plural of Hanafee ]

’Abdullaah Ibn Ja’far says, when the news of the death of Ja’far (radiyallaahu ’anhu)

reached the Messenger of Allaah he said: “Prepare food for the House of Ja’far because a thing has come to them that has preoccupied them.” [AbooDaawood (2/59), at-Tirmidhee (2/173), al-Haakim in al-Mustadrak (1/372),Imaam al-Haakim said this hadeeth is Saheeh and adh-Dhahabee agreed in hischecking and Imaam Ibn Sakeen has also said it is Saheeh. ]

Imaam Shaaf'iee (d.204H) – rahimahullaah - has said: “That I prefer or like for therelatives of the deceased that on the day of the death they prepare so much foodfor the household that it will last them the day and night so that they are satisfiedbecause this is the Sunnah and it is good, and this is the action of the people of

Good before and after us, because when the news of the death of Ja’far reachedthe Messenger of Allaah (sallallaahu ’alayhi wa sallam) he said prepare food forthe House of Ja’far because that thing has come to them that has preoccupiedthem.” [Kitaabul-Umm (1/317) ]

Jareer Ibn ’Abdullaah (radiyallaahu ’anhu) (d.51H) said: “We (i.e. the Companions)would consider it a form of lamenting and mourning to gather at the deceased’shouse to eat from there” [Related by Ibn Majaah (1/513), Naylul-Awtaar (4/97)and in Muntaqal-Akhbaar (p. 221) ]

With another wording it says

“That we would consider it a form of mourning to gather at the deceased’s houseand to prepare food after the burial" [Related by Ahmad (11/125-126) ]

It has come in authentic narrations that crying on the deceased loudly, lamenting andmourning are actions of the people before Islaam and according to the majority of theSalafus-Saaliheen it is unlawful [Imaam Nawawee says there is ijmaa’ (consensus) onit in his Sharh Saheeh Muslim (1/303) ] and the same is understood for eating from thedeceased’s house,

http://www.allaahuakbar.net/scholars/shaafi.htm

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This narration is narrated via two chains,

Al-’Allaamah al-Haythamee writes about one of them that it is Saheeh according to theconditions of al-Bukhaaree and he writes about the other one that is Saheeh according tothe conditions of Muslim. [Refer to Majma’uz-Zawaa‘id of al-Haythamee ]

Al-Haafidh Ibn Humaam (d.861H) writes: “Its chain of narration is Saheeh.” [Fathul-Qadeer (1/473) ]

Al-’Allaamah al-Halabee writes: “The chain of narration is Saheeh.” [Kabeeree (p.609) ]

Al-’Allaamah Ibn Ameer al-Haaj al-Maalikee (d.737H) writes : “Preparing the food of thedeceased and the gathering of the people, then there is no mention of this but it isan innovation and disliked.” [al-Madkhal (3/275) ]

And he writes: “Some people have introduced this innovation that on the third daythey prepare food at the deceased’s house and this is a norm amongst and within

them.” [al-Madkhal (3/275) ]

Imaam Ibn Hajar al-Makkee ash-Shaafi’ee was questioned: “What is the hukm (Ruling)on the food that is prepared in the deceased’s house for the fuqaraa‘ [The poor,destitute ] on the third and the seventh day”?

He replies

“All the things mentioned in the question all in all of them are prohibitedinnovations (bida’ mamnoo’ah).” [Fataawaa Kubraa (2/7)]

Al-’Allaamah Muhammad Ibn Muhammad Mabnajee al-Hanbalee (d.777H) [Tasleetatul-

Masaa‘ib (p. 99) ]

Imaam Shamsud-Deen Ibn Qudaamah al-Hanbalee (d.682H) and [Sharh Miqna’ Lil-Kabeer (2/426)]

Imaam Muwaffiqud-Deen Ibn Qudaamah al-Hanbalee (d.620H) write:-

“The food that is prepared for the people by the deceased’s family is (makrooh)because by this the family is further pushed into trouble and unnecessary pre-occupation and also there is mushabbahah (resembling) the polytheists and thepeople of ignorance.” [ al-Mughnee (2/413) ]

Al-’Allaamah Ibn ’Aabideen ash-Shaamee (d.970H) writes:-

“That this is our madhhab [Meaning the Hanafees](way) and that of the Shaafi’iyyah andthe Hanaabilah.” [Shaamee (1/841) ]

ACCORDING TO THE AHNAAF:



As fuqahaa‘ (scholars of Islaamic jurisprudence) from other methodologies have rejectedthis innovation likewise and in fact even more the fuqahaa‘ of the Ahnaaf have done so.

Al-’Allaamah Taahir Ibn Muhammad al-Hanafee (d.542H) writes:-

"To feast from the house of the deceased up until three days is not permissible,

because feasting is done only at times of happiness.” [Khulasal-Fataawaa (2/342)]

Imaam Qadhee Khan writes:

“In the days of calamity [Loss of a close relative for example] feasting is disliked(makrooh), because the acts that are done during the times of happiness are notappropriate at times of sadness.” [Fataawaa Tataar Khaaniyyah (4/781)]

Likewise the same is said in Fataawaa Siraajiyyah [Fatawaa Siraajiyyah (p. 75)]

Al-Haafidh Ibnul-Hummaam (d.861H) writes:

“Preparing food in the house of the deceased is makrooh (disliked), becausefeasting is at times of happiness, not sadness and this is a very bad and detestableinnovation.” [Fathul-Qadeer (1/473) ]

Al-’Allaamah Qahsataanee writes: “In those days, preparing food in the deceased'shouse and eating the food is makrooh (disliked) as has been mentioned in Hayrul-Fataawaa.” [ Jaami’ur-Ramooz (3/443) ]

It says in Fataawaa Alamgeeree [Of Sultaan Alamgeer (d.1118H) compiler of Fataawaa Alamgeeree ]

Da'eef (Weak) Hadeeth No:26

You will indeed battle the Mushrikeen until the last of you fight the Dajjaal at a river

in Jordan

It has been narrated by Sa'ad in his Tabaqaat (422/7) and Al-Bazaar in his Musnad

(137/4 - of az-Zawaaid) and Ibn Abee 'Aasim in Al-Aahaad wal-Mathaani (2458) and

others on the authority of Nuhaik bin Surayim As-Sakooni that the Prophet

(sallAllaahu 'alayhi wa sallam) said: "You will indeed battle the Mushrikeen

(polytheist disbelievers) until the last of you fight the Dajjaal at a river in Jordan you

will be on the east of it and they will be to the west of it."

And the narrator said: "And I don't know where Jordan will be on earth at that time."



Its chain of narration is weak because in it is Muhammad bin Abaan Al Qurashy and

Abu Daawood has declared him weak as did Ibn Ma'een and Al-Bukhaaree and

others.

Our Shaikh, al-'Allaamah, al-Imaam, the knowledgeable ocean Abu 'Abdir-Rahman

Muhammad Naasir-ud-deen Al-Albaanee, may Allaah envelop him with His Divine

Mercy, has recorded this hadeeth - showing its sources with detail - in his wondrous

book, Silsilat-ul-ahadeeth ad-Da'eefah (The Collection of Weak Ahadeeth). Therein

he has made clear its weakness. He (rahimahullaah) said: "I have written this

because of what has increased in the inquiries about it with regards to the Jews

taking over the West bank from Jordan in the first of June of the year 1967. May

Allaah curse them and humiliate them and purify the country from them and from

their helpers." And Allaah Knows best.


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Hadeeth No: 27

“If I am someone’s mawla (friend) then ‘Ali is his mawla too”

This hadeeth was narrated by al-Tirmidhi, 3713; Ibn Maajah, 121. There is some

difference of opinion as to its authenticity. Al-Zayla’i said in Taareekh al-Hidaayah1/189: “How many ahaadeeth there are which have many narrators and many

isnaads, but they are da’eef (weak), such as the hadeeth “If I am someone’s mawla

then ‘Ali is his mawla too”.”



Shaykh al-Islam Ibn Taymiyah said: “As for his saying “If I am someone’s mawla

then ‘Ali is his mawla too”, this is not in the books of Saheeh, but it is one of the

reports which were narrated by the scholars and concerning whose authenticity the

people disputed. It was narrated that al-Bukhaari, Ibraaheem al-Harbi and a group

of scholars of hadeeth stated that it is not saheeh… As for the additional material,

which is the phrase ‘O Allaah, take as friends those who take him as a friend, andtake as enemies those who take him as an enemy,’ etc., this is undoubtedly false.”

Manhaaj al-Sunnah, 7/319.

Al-Dhahabi said: “As for the hadeeth, “If I am someone’s mawla then ‘Ali is his

mawla too”, it has jayyid isnaads.” It was classed as saheeh by al-Albaani in al-

Silsilah al-Saheehah, 1750, and he criticized those who said that it is da’eef (weak).

The fact that this sentence has a saheeh isnaad going back to the Prophet (peaceand blessings of Allaah be upon him) – if it is saheeh – cannot under any

circumstances be taken as evidence to support what the extremists added to the

hadeeth to prove that ‘Ali (may Allaah be pleased with him) takes precedence over

all the other Sahaabah, or to slander the Sahaabah and accuse them of usurping his

rights. Shaykh al-Islaam [Ibn Taymiyah] referred to some of these additions and

proved them to be da’eef (weak) in ten places in Manhaaj al-Sunnah.

There is some difference of opinion as to the meaning of the hadeeth. Whatever the

meaning, it does not contradict that which is proven and well-known from thesaheeh ahaadeeth which state that the best of this ummah is Abu Bakr and that he

was the most deserving of being the khaleefah; then he was followed by ‘Umar,

then ‘Uthmaan – may Allaah be pleased with them all. Proof of the virtue of a

specific Sahaabi does not means that he is the best of them, and that does not

contradict the fact that Abu Bakr is the best of them as is affirmed in the chapters

on ‘aqeedah.

One of the meanings that have been suggested for this hadeeth is as follows:

“It was said that its meaning is, ‘whomever I took as a friend, ‘Ali will also take him

as a friend as opposed to an enemy, and whomever I used to love, ‘Ali will also love

him.’ And it was said that its meaning is, ‘whoever took me as a friend, ‘Ali will also

take him as a friend.’ This was quoted by al-Qaari’ from some of his scholars. Al-

Jazari said in al-Nihaayah: ‘The word mawla is frequently mentioned in the hadeeth,



and this is a name that is applied to many. It may refer to a lord, to an owner, to a

master, to a benefactor, to one who frees a slave, to a supporter, to one who loves

another, to a follower, to a neighbour, to a cousin (son of paternal uncle), to an ally,

to an in-law, to a slave, to a freed slave, to one to whom one has done a favour.

Most of these meanings are referred to in various ahaadeeth, so it is to be

understand in the manner implied by the context of the hadeeth in which it ismentioned. Everyone who is in charge of some matter or is taking care of it is the

mawla of that thing. The word mawla mentioned in this hadeeth may refer to most

of the meanings indicated above. Al-Shaafa’i (may Allaah have mercy on him) said:

What is meant by that is the bonds of Islam, as in the aayah (interpretation of the

meaning):

‘That is because Allaah is the Mawlaa (Lord, Master, Helper, Protector) of those who

believe, and the disbelievers have no Mawlaa (lord, master, helper, protector)’

[Muhammad 47:11]

Al-Teebi said: it is incorrect to interpret the mawla as referring to the imam who

conducts the affairs of the believers, because the only person who was in charge of

the Muslims’ affairs during the lifetime of the Prophet (peace and blessings of Allaah

be upon him) was the Prophet himself and no one else, so the word mawla must be

interpreted as referring to love, the bonds of Islaam and so on.”

Adapted from Tuhfat al-Ahwadhi Sharh al-Tirmidhi, Hadeeth 3713...


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"Da’eef " (Weak) Hadeeth No: 28

The weakness of the hadeeth about placing the hands below the Navel.



because it is a narration of 'Abd ar-Rahmaan ibn Ishaaq al-Waasiti, who is a da'eef

(weak) narrator, as agreed upon by the Imaams of Jarh and Ta'deel (Authentication

and Disparagement of reporters)."

3) Zayla'i said in Nasb ar-Raayah (1/314), "Bayhaqee said in al-Ma'rifah: 'Its isnaad

is not firm, for it is a unique narration of 'Abd ar-Rahmaan ibn Ishaaq al-Waasiti,

who is matrook (abandoned)'."

4) Ibn Hajar said in Fath al-Baari (2/186), "It is a weak hadeeth."

What further points to its weakness is that contrary to it has been narrated on the

authority of 'Ali with a better isnaad: the hadeeth of Ibn Jareer al-Dabbi 'an hisfather, who said, "I saw 'Ali (radi Allaahu 'anhu) holding his left arm with his right on

the wrist, above the navel" - this isnaad is a candidate for the rank of Hasan;

Bayhaqee (1/301) firmly designated it to be Hasan, and Bukhaari (1/301)

designated it with certainty while giving it in an abridged, ta'leeq form.

What is authentic from the Prophet (sallallaahu 'alaihi wa sallam) with respect to the

position of the hands is that they should be on the chest; there are many ahaadeeth

about this, among them is one on the authority of Taawoos, who said, "The

Messenger of Allaah (sallallaahu 'alaihi wa sallam) used to place his right arm on hisleft arm, and clasp them firmly on his chest during prayer" - Transmitted by Abu

Daawood (759) with a saheeh isnaad. Although this is mursal, it is enough as proof

for all scholars, with all their various opinions regarding the Mursal Hadeeth, since it

is saheeh as a mursal isnaad and has also been related as mawsool in many

narrations; hence, it is valid as proof for all. Some of the supporting narrations are

as follows:

1) From Waa'il Ibn Hujr: "That he saw the Prophet - sallallaahu 'alaihi wa sallam put

his right hand upon his left and place them upon his chest." Reported by Ibn

Khuzaimah in his Saheeh (Nasb ar-Raayah, 1/314) and reported by Baihaqi in his

Sunan (2/30) with two chains of narration which support each other.

2) From Qabeesah Ibn Hulb, from his father who said: "I saw the Prophet (sallallaahu

'alaihi wa sallam), leave [after completing the Prayer] from his right and his left, and

I saw him place this upon his chest Yahyaa (Ibn Sa'eed) described the right (hand)



upon the left above the joint." Reported by Ahmad (5/226) with a chain of narrators

who are of the standard set by Muslim except for Qabeesah, but he is declared

reliable by 'Ijli & Ibn Hibbaan; however, no one narrates from him except Simaak ibn

Harb about whom Ibn al- Madeeni and Nasaa'i say: "Unknown" and Ibn Hajar says in

Taqreeb: "He is 'Maqbool' [i.e. acceptable only if supported]." The hadeeth of one

such as him are Hasan as supporting narrations, and therefore Tirmidhi said afterquoting the part of this hadeeth concerning taking the left hand with the right, "It is

a Hasan hadeeth."

So these are three ahaadeeth which show that the Sunnah is to place the hands on

the chest, and one who comes across them will not doubt that together they are

sufficient to prove this.

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Mawdoo` (Fabricated) Hadeeth: No: 29

“Whoever sleeps after ‘Asr and loses his mind has no one to blame except himself”?

This hadeeth is Da'eef jiddan (very weak).

See al-Maqdoo’aat by Ibn al-Jawzi, 3/69; al-La’aali’ al-Masnoo’ah by al-Suyooti,

2/279; Tarteeb al-Mawdoo’aat by al-Dhahabi, 839


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Laa Asla Lahu (Baseless), Mawdoo` (Fabricated) Hadeeth: No: 30

“I am a tree, ‘Ali is its trunk, Faatimah is its branches and al-Hasan and al-Husayn

are its fruits.”

Question: One day in our mosque, a person who claims to have knowledge gave a

speech after leading us in Zuhr prayer. He told us that when Khadeejah, the wife of

the Messenger of Allaah (peace and blessings of Allaah be upon him), died, he

slaughtered a camel for her and mourned for her for three days. He said that this

was narrated in the hadeeth of Qutaadah. Then he quoted another hadeeth but

refused to say who narrated it. He said that the Messenger of Allaah (peace and

blessings of Allaah be upon him) said: “I am a tree, ‘Ali is its trunk, Faatimah is its

branches and al-Hasan and al-Husayn are its fruits.” Then he narrated a third

hadeeth in which he said that the Messenger of Allaah (peace and blessings of

Allaah be upon him) encountered a Jewish man one day on one of the mountains of

Makkah. He said to him, “Will you not believe in me?” The Jew said: “No I do not

believe in you.” He said to him, ‘Call this tree.” He said to it, “Muhammad is calling

you.” So the tree came and lowered its branches towards him, dragging its roots.

He said to it, “Who am I?” It said, “You are Muhammad, the Messenger of Allaah.”

The Jew uttered the Shahaadatayn after that, then the tree ascended to heaven and

circumambulated the Throne, the Kursiy (Footstool), al-Lawh al-Mahfooz and the

Pen, and it asked Allaah for permission to send blessings upon the Prophet (peace

and blessings of Allaah be upon him), and he said, “O Jew, kiss the hands and feet

of the Messenger of Allaah (peace and blessings of Allaah be upon him).” Then he

told another story, in which he said that ‘Uthmaan ibn ‘Affaan (may Allaah bepleased with him) saw a man circumambulating the Ka'abah and said to him, “You

are an adulterer.” He said, “How do you know that?” He said, “I knew it from your

eyes.” The man said: “I did not commit adultery but I looked at a Jewish woman.”

The man said to ‘Uthmaan ibn ‘Affaan, “Did you know that through revelation

(wahy)?” He said, “No, but it is the insight of the believer.” When (this preacher)

was asked for evidence, his supporters were about to attack us. We hope you can

give us a shar'iah opinion on this.

Answer: Praise be to Allaah.

The stories which this preacher told are all false and are lies against the Prophet(peace and blessings of Allaah be upon him) that have no basis. He (Saws) did not

mourn [?] after the death of Khadeejah (may Allaah be pleased with her), or

slaughter a camel, or invite the people to mourn, as some people do nowadays. He

used to make a lot of du’aa’ for Khadeejah (may Allaah be pleased with her), and

sometimes he would slaughter a sheep and distribute the meat among her friends



as a gift and act of kindness, and he would pray for her and be kind to her by means

of this du’aa’.

Similarly, what he said about the tree is also false and has no basis, and what he

said about the Jew is all lies, like the lies made up by the Evil fabricators. The same

applies to what he narrated about ‘Uthmaan and that man. Moreover Qutaadah was

not a Sahaabi, rather he was a Taabi’i.

The point is that these four reports are all false and are not sound at all, But it was

narrated in other, saheeh, ahaadeeth that the Prophet (peace and blessings of

Allaah be upon him) called some trees and they came to him– and that was one of

the signs of Prophet hood. This story was proven in Saheeh Muslim, where it says

that on one of his journeys he wanted to relieve himself, so he called two trees and

they came together, and he sat between them to relieve himself, then each treewent back to its place. This was a sign from Allaah that was evidence of His

almighty power, and that he says to a thing “Be!” and it is. This was also a sign of

the truth of the Messenger of Allaah and that he was indeed the Messenger of

Allaah. This is something other than the story that this liar told. We must beware of

these liars, and the preacher must fear Allaah when he preaches to people; he

should remind them of things that will benefit them in their spiritual and worldly

affairs of verses of the Qur'ân and saheeh ahaadeeth from the Prophet (peace and

blessings of Allaah be upon him). That is sufficient. It was narrated in a saheeh

hadeeth that the Messenger of Allaah (peace and blessings of Allaah be upon him)

said: “Whoever narrates a hadeeth from me knowing that it is false, he is one of theliars.” (Narrated by Muslim in his Saheeh). And he (peace and blessings of Allaah be

upon him) said: “Whoever narrated from me something that I did not say, let him

take his place in Hell.” (Saheeh, agreed upon). And there are many similar

ahaadeeth.

Majmoo’ Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, 6/357.

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Laa Asla Lahu (Baseless) Hadeeth: No: 31

“Learn witchcraft (sihr), but do not use it”?

This hadeeth is false and has no basis. It is not permissible to learn witchcraft or to

use it. It is an evil action and is kufr and misguidance. Allaah clearly stated that

witchcraft is forbidden in His Book, where He says (interpretation of the meaning):

“They followed what the Shayaateen (devils) gave out (falsely of the magic) in the

lifetime of Sulaymaan (Solomon). Sulaymaan did not disbelieve, but the Shayaateen

(devils) disbelieved, teaching men magic and such things that came down atBabylon to the two angels, Haaroot and Maaroot, but neither of these two (angels)

taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by

learning this magic from us).’ And from these (angels) people learn that by which

they cause separation between man and his wife, but they could not thus harm

anyone except by Allaah’s Leave. And they learn that which harms them and profits

them not. And indeed they knew that the buyers of it (magic) would have no share

in the Hereafter. And how bad indeed was that for which they sold their ownselves,

if they but knew. And if they had believed and guarded themselves from evil and

kept their duty to Allaah, far better would have been the reward from their Lord, if

they but knew!” [al-Baqarah 2:102-103]

In these verses, Allaah clearly states that witchcraft is kufr and that it is from the

teachings of the devils. Allaah has condemned them for that, and they are our

enemies. And He has stated that teaching witchcraft is kufr and that it is harmful

and not beneficial, so we must beware of it.

Learning witchcraft is all kufr, hence He stated that the two angels did not teach it

to people until they had told them, “We are for trial, so disbelieve not (by learning

this magic from us).” Then He says, “but they could not thus harm anyone except

by Allaah’s Leave” so it is known that it is kufr and misguidance, and that the

practitioners of witchcraft cannot harm anyone except by Allaah’s Leave. What is

meant is His universal qadari will (i.e., things that He decrees should happen even

though He may dislike them), not His religious shar’i will (i.e., that which He

prescribes and which pleases Him) – because Allaah has not prescribed this and has

not given permission for it in His sharee’ah; rather He has forbidden it and stated



that it is kufr and is from the teachings of the devils. And He has stated that

whoever buys it – i.e., learns it – will have no share in the Hereafter. This is a serious

warning. Then Allaah says: “And how bad indeed was that for which they sold their

ownselves, if they but knew” – what is meant is that they have sold themselves to

the devils for this witchcraft. Then Allaah says, “And if they had believed and

guarded themselves from evil and kept their duty to Allaah, far better would havebeen the reward from their Lord, if they but knew!” – this indicates that learning

witchcraft and using it is the opposite of faith and piety. There is no power and no

strength except with Allaah.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li’l-Shaykh Ibn Baaz, 6/371


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Da'eef (Weak) No:32

The Story of 'Umar Being Corrected by a Woman

There is a story from the time of 'Umar ibn al-Khatab that he had intended to try to

limit the excessses concerning the dower that is paid to women upon marriage. The

story states that after 'Umar ibn al-Khattab had made such a plea from the minbar

and stated that if anyone pays more as dower than what the Prophet (peace be

upon him) used to pay, he would put that excess amount in the Public Treasury. A

woman from the Quraish came to him and said, "O commander of the Faithful, does

the Book of Allah have more right to be followed or your statement? He said, "TheBook of Allah." So she then told him, "You have just prohibited the people from

giving an excessive amount for dower but Allah has stated in His Book, "And if you

have given them a great amount of gold as dower, take not the least bit of it back.'"

[4:20] And then 'Umar said two or three times, "Everybody has a better

understanding than 'Umar." [Other narrations state, "The Woman is correct and

'Umar is mistaken." - Footnote] Then he got back on the minbar and said, "O




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Fabricated Hadiths

Documents

Transcript of Fabricated Hadiths