A Collection of Fabricated or Weak Prophetic Sayings

  • 1

    The Prophet (saws) is reported to have said:

    لَماَّ أَسْرَى بِي رَبِّي، رَأَيتُ رَبِّي بَيْنِي وَبَيْنَهُ حِجَابُ نَارٍ، فرَأَيتُ كلَّ شيءٍ مِّنْه حَتّى تَاجاً مُخَوَّضاً مِن لُؤْلُؤ.

    1/10. “When I was taken to my Lord during my Nocturnal Journey, I saw Him with a fire between me and Him as a veil. I saw everything, including the crown filled with pearls” (A lie).
    One of the reporters, Qasim b. Ibrahim al-Mulati was a liar.
    [The fabricator exposed his ignorance by adding, “crown filled ..” Our Lord does not wear a crown: Au.].

  • 2

    The Prophet (saws) is reported to have said:

    من ولد له مَوْلُود، فَسَمَّاه: محمدا تَبَرُّكاً به، كان هووالوَلَدُ في الجَنَّة.

    2/53. “Whoever named a son as `Muhammad’ seeking blessings, will himself be, along with his son, in Paradise” (Untrustworthy).
    Ibn Jawzi said that the chain of narration of this report has those who have been questioned (for their integrity).
    [Paradise of course is not so cheap and easy for anyone to find a place there simply by naming a son Muhammad: Au.].

  • 3

    The Prophet (saws) is reported to have said:

    لَماَّ أَسْرَى بِي رَبِّي، رَأَيتُ رَبِّي بَيْنِي وَبَيْنَهُ حِجَابُ نَارٍ، فرَأَيتُ كلَّ شيءٍ مِّنْه حَتّى تَاجاً مُخَوَّضاً مِن لُؤْلُؤ.

    3/54. “No Muslim went to his wife with the intention that if she carried he would name the child `Muhammad’ but would be granted a male” (Fabricated).
    This is a fabricated report whose chain of narration is filled with unknown personalities.

  • 4

    The Prophet (saws) is reported to have said:

    كانت جِنِّيَّة تأتي – في نساء منهم _ النبي صلى الله عليه وسلم، فَأَبْطَأَت عليه فأتت فقال: ما بَطَأ بك ؟ قالت مات لنا ميت بالهند، فذهبت في تَعْزِيَتِه، ورأيت في طَرِيقِي إبليس يُصَلِّي على صخرة، فقلت: ما حَلَلت على أن ضَلَلتَ آدم؟ قال: دَعِي هذا عَنك قلت: تصلي وأَنْتَ أنت قال: يا فَارِغَة، إني لا أرجو من رَبِي إذا أَبَرَّ قَسَمَهُ أن يَغْفِرَ لي، فما رأيت رسول الله عليه وسلم ضَحِك كَذَلِك اليَوم.

    4/105. “A Jinni used to come to the Prophet. It was a female. Once she didn’t show up for (a few days). When she showed up he inquired, `What kept you back?’ She said, `One of our kind died in India. So, I had been there for the condolence meeting. On the way I saw Iblis Praying on a rock. I asked him, “What made you misguide Adam?” He retorted, “Leave this subject alone.” I asked, "Do you Pray, while you are what you are?” He replied, "O Farigha. I hope from my Lord that when He has fulfilled his oath, He will forgive me.”’
    “Never did I see the Prophet laugh in the manner in which he laughed that day” (Spurious).

    The report is an impossibility. Further, Ibn Lehi`ah, one of the transmitters, was not wholly trusted by the authorities.

  • 5

    The Prophet (saws) is reported to have said:

    أكثر النَاسِ عِلماً أهل العراق، وأَقَلُّهم انْتِفَاعاً به.

    5/111. “People of Iraq are the most knowledgeable, but the least benefiting from it” (Untrustworthy).

    The chain of narration has Musayyib b. Sharik. He had been abandoned by Hadith scholars.

  • 6

    The Prophet (saws) is reported to have said:

    يَخرج الدَّجال ومعه سَبْعُونَ ألف حَائِك

    6/123. “Dajjal will appear with seventy thousand weavers with him” (Fake).

    Suyuti also agrees with Ibn Jawzi and so does Ibn Iraq who said that there are a few unknown persons in the chain of narrators (Abu Tamim).

  • 7

    The Prophet (saws) is reported to have said:

    قُلت: يا رسول الله أين كُنت وآدم في الجَنة؟ قال في صُلْبِه، ورَكِبتُ السَّفِينَة في صُلب نُوح، وقُذِفْتُ في النَّار وأنا في صُلْبِ إِبْرَاهِيم.

    7/190. “Ibn `Abbas says I asked the Prophet, `Where were you when Adam was in Paradise.’ He replied, `I was in his loin. And I was in the boat being in Nuh’s loin. So also, I was thrown into the fire while I was in Ibrahim’s loin’” (Fake).
    This is one of the fabrications of the storytellers although it enjoys a good chain of narration.

  • 8

    The Prophet (saws) is reported to have said:

    إن الله أَعْطَى مُوسَى الكَلام، وأَعْطَانِي الرُّؤيَة.

    8/196. “Allah spoke (directly) to Musa while He gave me (the honor of) His sight” (A lie).
    One of the transmitters named Kudaymi was alleged to have been a liar.

  • 9

    The Prophet (saws) is reported to have said:

    قال رجل: يا رسول الله إِني زَوَّجْتُ ابنتي، وأَحْبَبْتُ أن تُعِينَنِي قال: ما عِندِي شيء، ولكن الْقِنِي غَداً بقَارُورَة، فجاء فَجَعَل يَسِيَل العَرَق من ذِرَاعَيه حتى مَلأَ القَارورة، فقال: مُر أَهْلَك تَطَيُّبُ بِهَا، فَكَان إِذَا تَطَيَّبَ شَمَّ أَهل المَدِينَة رِيح طيبة، فَسُمُّوا بُيُوت المُطَيِّبِين

    9/198. “A man went up to the Prophet and said, `I am marrying off my daughter and wish you’d help me.’ The Prophet replied, `I have nothing. But see me with a bottle tomorrow.’ The man came. The Prophet began to collect sweat flowing out from his forearm until he filled it. Then he said, `Ask your people to use it as perfume.’ Whenever those people used it, the whole of Madinah felt the smell and named them as the `the perfume house’” (Fabricated).
    It was Halbas al-Kilabi who had fastened the report on Thawri, taking it back through Abu Zinad, A`raj and finally to Abu Hurayrah.

  • 10

    The Prophet (saws) is reported to have said:

    إذا كان يوم القيمة، نَادَى مُنَادِ من تَحت العَرش: أين أَصْحَابُ مُحَمَّد؟ فَيُؤْتَى بأبي بكر وعمر عثمان وعلي فيُقال: لأبي بكر قِف على باب الجنة فَأَدْخِل من شئت برَحْمَة الله، ورُدَّ من شِئت بِعِلم الله ويُقال لعمر: قف عِند المِيزَان فَثَقِّل من شِئت ويُكْسَى عثمان حُلَّتَين، فيُقال له: الْبِسْهُما فإني خَلَقْتُهُمَا وادَّخَرتُهُمَا حتى أَنْشَأْتُ السًمًاوات والأًرْض، ويعْطَى عَلِي عَصَا عَوسَج مِنَ الشَّجَرة التي خَلَقَها الله بيده في الجَنَّة فيقال: ذد الناس عن الحوض.

    10/303. “It will be said on the Day of Judgment from below the `Arsh, `Where are the Companions of Muhammad?’ Abu Bakr, `Umar, `Uthman and `Ali would be brought forth. Abu Bakr will be told, `Stand by the Paradise gate admitting whom you will by Allah’s mercy and reject whom you will by Allah’s knowledge.’ `Umar will be told, `Stand by the Scales and tilt down the scales of anyone you wish.’ `Uthman will be given two cloaks and told, `Wear them. I made them for you and saved them for you the day I created the heavens and the earth.’ `Ali will be given a rod from a thorny tree that Allah planted by His own Hands in Paradise and told, `Chase the people off the Pond’” (Fake).
    The report carries an unverifiable chain of narration. And many narrators have stolen the report (and passed on to others).

    Abu Tamim adds that Sheikh al-Mu`allah has added his own notes of criticism to the above report.

  • 11

    The Prophet (saws) is reported to have said:

    قال أبو سعيد: بينما نحن جُلُوس إذ هَبَط جِبْرِيل، فقال: إن الله أتحفك بهذه السَفَرْجَلَة، فَسَبَحَت في كَف نبي الله بِأَصْنَاف اللُّغَات فَقَال: والذي نفسي بيده لقد خَلَق الله في جنة عَدْن أَلْفَ ألف قَصْر، في كل قَصر أَلف ألف مَقْصُورَة، في كل مقصورة ألف ألف سَرِير، على كل سَرِير حَورَاء، تحت السَّرِير أَربَعَة أَنْهَار، على كل نَهر ألف ألف شَجَرة، في كل شجرة ألف ألف غُصُن، في كل غصن ألف ألف سَفْرْجَلة، تحت كل سفرجلة ألف ألف ورقة، تحت كل وَرَقَة ألف ألف مَلَك، لكل ملك ألف ألف جَنَاح، تحت كل جناح ألف ألف رَأَس، في كل رأس ألف ألف وَجه، وفي كل وجه ألف ألف فَم، وفي كل فم ألف ألف لِسَان، يُسَبِّحُ الله كل لسان بألف ألف لُغَة، وثَوَاب ذلك التَّسْبيح لمحبي أبي بكر وعمر وعثمان وعلي.

    11/305. Abu Sa`id said, “We were sitting around the Prophet when Jibril came down and said, `Allah has sent you this quince (a pear-shaped fruit) as a gift.’ It began to glorify Allah in the Prophet’s hand in several languages. Jibril added, `By Him in whose hands is my life, Allah has created in the Garden of Eden a million palaces, in every palace there are a million special compartments, in each compartment a million beds, on each bed a million Houries. From beneath the beds flow four rivers. Each river has a million trees. Each tree has a million branches. Each branch has a million quinces. Under every quince there are a million leaves. Under every leaf are a million angels. Every angel has a million wings. Each wing has a million heads. Every head has a million faces. Every face has a million mouths. Each mouth has a million tongues, each of which is singing Allah’s glory in a million languages. And the reward for this glorification are for Abu Bakr, `Umar, `Uthman and `Ali’” (A fib).
    No one can be less foolish than he who didn’t think this is a fabricated report. All the narrators in the chain are unknown people and we do not know which of them is the fabricator.

  • 12

    The Prophet (saws) is reported to have said:

     قال ابن عباس: كنت عند النبي صلى الله عليه وسلم ،وعلى فَخْذِه الأيمن إِبْرَاهِيم، وعلى الأَيسر الحُسين، إذ هَبَطَ جِبْريل بالوَحِي،فلما سَرَيَ عنه قال: أَتَانِي جِبْرِيل من رَبِّي، فَقَال: لست أَجْمَعَهُمَا لك، فَافْتَدِ أَحَدَهُمَا، فنظر النبي صلى الله عليه وسلم إلى إِبْرَاهِيم، فبكى ونظر إلى الحُسين فبكى، فقال: إن إبراهيم أمه أمة، ومَتَى مَات لم يَحْزَن عليه غَيري، وأمُّ الحُسين فَاطِمَة، وأَبُوه عَلِي ابن عمي لحمي ودمي، ومَتَى مَات، حزنا و حزنت عليه، وأنا أُوثِرُ حُزْنِي على حُزْنِهَا، يا جِبْريل فَدَيتُه بإبراهيم، قال: فَقُبِضَ بعد ثَلاث.

    12/310. Ibn `Abbas says, “I was with the Prophet. He had Ibrahim on his right thigh and Hussain on his left thigh when Jibril came down with the revelation. When the Prophet had recovered (after the revelation) he said, `Jibril came to me from my Lord saying `I shall not allow you have both of them. So, sacrifice one of them.’”
    “The Prophet looked at Ibrahim and cried. And he looked at Hussain and cried. Then he said, `Ibrahim’s mother is a slave. When he dies no one will grieve over him except me. Whereas, Hussain’s mother is Fatimah and his father `Ali is my uncle’s son; my flesh and blood. If he dies, the two will grieve, and so will I. However, I sacrifice my grief over theirs. O Jibril, I sacrifice Ibrahim.’”
    “Ibn `Abbas said, `(Accordingly) He (Ibrahim) died after three days’” (Fabricated).
    Abu Bakr al-Naqqash, one of the reporters of this hadith was a liar. It was most probably he who fabricated this report. And then, another transmitter Ibn Sa`id wrongly misnamed his grandfather as `Abdul Malik.
    Khatib has added the remark that whoever passed on this kind of reports might himself be treated as untrustworthy (Abu Tamim).

  • 13

    The Prophet (saws) is reported to have said:

    عَنْ هِشَامِ بْنِ عُرْوَةَ ، عَنْ أَبِيهِ ، عَنْ عَائِشَةَ ، قَالَتْ : قُلْتُ يا رسول الله مَالَكَ، إذا قَبَّلت فَاطِمَة جَعَلتَ لِسَانَك في فَمِهَا، كأنك تريد أن تُلْعِقَهَا عَسَلا؟قال: إنه لما أُسرِيَ بي أَدْخَلَنِي جِبْريل الجنة، فناولني تُفَّاحَة فصارت نُطْفَة في صُلبي، فلما نزلت من السماء، وَاقَعتُ خَدِيجَة ففاطمة من تلك النُّطْفَة.

    13/316. Hisham narrates from `A`isha that she asked, “Messenger of Allah. Why is it that when you kiss Fatimah you put your tongue in her mouth as if you are licking honey.” He replied, “When I was taken to the Nocturnal Journey, Jibril admitted me into Paradise. There he gave me an apple. That apple became semen in my body. When I came down from the heavens and cohabited with Khadijah, Fatimah was born out of that semen” (A lie).
    One of the narrators Ahmed b. al-Ahjam was a liar. There is another report in which falls Muhammad b. Khalil Balkhi who was also a liar. There are other lines of narrtion, but all of them untrustworthy.
    [Further, the Prophet (asws) never kissed Fatimah on her mouth. He always kissed her on her forehead as reported by trustworthy reports: Au.].

  • 14

    The Prophet (saws) is reported to have said:


     تزوج النبي صلى الله عليه وسلم امْرَأَة، فَنَثَرُوا على رَأْسِه تَمر عَجْوَة.

    14/585. “(Once) when the Prophet’s married a woman they showered `Ajwah dates on his head” (Fabricated).
    The chain of narrators consists of a man called Sa`id b. Salam. He was alleged of fabrications.

  • 15

    The Prophet (saws) is reported to have said:

    لا تُعَلِّمُوا نِسَاءَكُم الكِتَابة، ولا تُسْكِنُوهُن العَلالِي، وقال:خير لَهُو المُؤْمِن السِبَاحَة، وخير لَهُو المَرأة المِغْزَل.

    15/589. “Don’t teach your women how to read and write and don’t let them live in the upper quarters of the house.” Then he added, “The best of pastimes for believing men is swimming and the best of pastimes for women is the spinning wheel” (Untrustworthy).
    The reason for the report’s untrustworthiness is the occurrence of Ja`far b. Nasr in the chain of transmitters. He was accused of lying.
    [How could the tradition be reliable when we know that the Prophet’s wives `A`isha and Umm Salamah knew how to read, and Hafsa knew both how to read as as well as how write. It is very likely that they had learnt the art at Madinah during the Prophet’s life itself: Au.].

  • 16

    The Prophet (saws) is reported to have said:

    نهى أن يقطع الخبز بالسكين وقال أكرموه فإن الله تعالى قد أكرمه

    16/624. “He prohibited that bread be sliced with a knife; and said, ‘Show it respect, Allah has shown it respect’” (Abandoned)
    In this tradition, one of the figures in the chain of narrators, named Nuh b. Abu Maryam, who traced his narration through Yahya b. Sa`id, Ibn al-Musayyib, ending with Abu Hurayrah, had been abandoned by the Hadith scholars.

  • 17

    The Prophet (saws) is reported to have said:

    من عَيَّر أَخَاه بِذَنب له لم يَمُت حتى يَعْمَله.

    17/748. “Whoever taunted his brother over a sin will not die before he himself commits it” (Untrustworthy).
    One of the narrators, Muhammad b. al-Hasan b. Abi Yezid was abandoned as a narrator by the Hadith scholars.

  • 18

    The Prophet (saws) is reported to have said:

    لا يُكتَبُ على ابن آدم ذَنب أَرْبَعِين سَنَة إذا كان مُسلِمَا ثم تلا (حَتَّى إِذَا بَلَغَ أَشُدَّهُ وبَلَغَ أَرْبَعِينَ سَنَة).

    18/809. “The sins of Adam’s son are not written down for forty years - if he is a Muslim. Then he referred to Allah’s words (Al-Ahqaf, 15), `Until when he achieves full strength and reaches the age of forty...’” (Fabricated).
    Although we do not know exactly who fabricated this hadith, one of its narrators, Ja`far b. Zubayr had been abandoned as a narrator by the Hadith scholars.
    [The true situation is that a believer’s misdeed is not recorded for fist six hours. If he does not repent within this time, it is recorded in his book of deeds, but if he repent, it is not recorded. Haythami has trusted this hadith: Au.].

  • 19

    The Prophet (saws) is reported to have said:

    من أَخْلَصَ لله أَرْبَعِين يَوما، ظَهَرَت ينابيع الحِكْمَة على لِسَانِه.

    19/838. “Whoever devoted himself to Allah in sincerity for forty days will have springs of wisdom flowing from his tongue” (Untrustworthy).
    There are several versions of this narration, coming from several directions, but each of them suffers from one weakness or the other. Either the report is truncated, apart from carrying weak narrators, or with a narrator who was worth a straw, or there are other reasons for rejection.

  • 19

    The Prophet (saws) is reported to have said:

    من أَخْلَصَ لله أَرْبَعِين يَوما، ظَهَرَت ينابيع الحِكْمَة على لِسَانِه.

    19/838. “Whoever devoted himself to Allah in sincerity for forty days will have springs of wisdom flowing from his tongue” (Untrustworthy).
    There are several versions of this narration, coming from several directions, but each of them suffers from one weakness or the other. Either the report is truncated, apart from carrying weak narrators, or with a narrator who was worth a straw, or there are other reasons for rejection.

  • 21

    The Prophet (saws) is reported to have said:

     إن لله عَمُوداً من نُور أَسْفَلَهُ في الأرض السَابِعَة، ورأسه تِحتَ العَرش، فإذا قال العبد أشهد أن لا إله إلا الله وأن محمدا عبده ورسوله، اهْتَز ذلك العَمُود فيقول الله: اسكن فيقول: كَيف أَسْكن ولم يُغْفَر لِقَائِلِهَا ؟! فيقول الله: اسْكُن فَإِني قَد غَفَرتُ لَقَائِلِهَا. فقال النبي صلى الله عليه سلم: أكثروا من هز ذلك العمود.

    20/851. “Allah has a pillar of Light which rests on the seventh earth below, while the upper portion reaches up to the bottom of the `Arsh. When a person says, `There is no deity save Allah and that Muhammad is His slave and Messenger,’ the pillar begins to vibrate. Allah says to it, `Stop.’ It replies, `How can I stop when the person who said those words has not yet been forgiven?’ Allah says, `Stop, for I have forgiven the person who said those words.’ The Prophet then added, `Therefore (try and) make that pillar vibrate as much as as you can’” (Fake).
    Ibn Hibban has said that one of the narrators `Umar b. al-Subh was known to fabricate ahadith. There are other versions, but all of them defective (Abu Tamim).

  • 22

    The Prophet (saws) is reported to have said:

    افتَحُوا على صِبيَانِكُم أول كلمة: لا إله إلا الله، ولَقِّنُوهُم عند الموت: لا إله إلا الله فإنَّه من كَانت أول كَلامِه وآخره ثم عَاش أَلف سَنة لا يُسْأَلُ عن ذَنب وَاحِد.

    21/914. “Teach your children the first thing, `There is no deity save Allah,’ and then make them repeat it at the time of death. Whoever said these words, first thing in his life, and the last thing before death and lived for a thousand years, will not be questioned for a single sin” (Fabricated).
    Hakim has narrated the report through Abu al-Nadr Muhammad b. Muhammad b. Yusuf, he through Muhammad b. Mahmawayh, narrating through his father, and so on upwards. But Mahmawayh or his son are the source of corruption (Abu Tamim).
    [But of course, the first part of the report is true, viz., ‘Teach your children the first thing, ‘There is no deity save Allah,’and then make them repeat it at the time of death”: Au.].

  • 23

    The Prophet (saws) is reported to have said:

    حَوضِي أَشْرب منه يوم القِيَامة ومن تَبِعَنِي من الأَنْبِياء، ويَبعث الله نَاقة صَالِح فَيَحْلِبُها فَيَشْرَبُها فقيل: يا رسول الله وأنت يومئذ على العضباء، قال: لا، بل ابْنَتِي فَاطِمة والحَسَن، أنا عَلى البُرَاق ثُمَّ نَظَر إلى بِلال فقال: يُحشَرُ هذا على نَاقَة من الجَنَّة فيقدمنا بِالأَذَان

    22/947. “I will drink from my Pond on the Day of Judgment, and so will all those prophets who followed me. Then Allah will bring Saleh’s camel back to life. He will milk it and drink from it. He was asked, `Messenger of Allah, will you be on your camel Adba’ that day?’ He replied, `No. Rather, my daughter and Hasan will be on it. I will be on Buraq.’ Then he looked at Bilal and said, `This man will be resurrected on a camel and will say the Adhan’” (A false report).
    Not only the chain of transmission is a broken one, the remaining transmitters are all unknown persons. One of them Abu `Asim, should be paid no attention when he is narrating ahadith.

  • 24

    The Prophet (saws) is reported to have said:

     إذا كان يوم القيامة، بَعث الله قوماً عليهم ثِيَابٌ خُضرٌ بِأَجْنِحَةٍ خُضُر فَيَسْقُطُون على حِيطَان الجَنَّة، فَيُشْرِفُ عَليهَا خَزَنَةُ الجَنَّة فيقولون: ما أنتم: قالوا: نحن قَومُ عَبَدنَا سِرًّا فأدخلنا الجَنَّة سِرًّا

    23/958. “Allah will raise a people on the Day of Judgment who will be wearing green colored attires made from green wings (of birds). They will perch upon the walls of Paradise. The keepers of Paradise will look at them and ask, `Who are you?’ They will reply, `We are a people who worshipped Allah in secret; so He admitted us into Paradise in secret’” (A yarn).
    It was Humayd b. `Ali b. Harun who spun this yarn allegedly carrying the chain from Hadbah to Hammad to Thabit and ending with Anas.

  • 25

    The Prophet (saws) is reported to have said:

    والكلمات المنسوبة إلى النبي عليه السلام بالفارسية شكم درد وعنب دودكونه رد يعني ثنتين ثنتين والتمرة يك يك يعني واحدة واحدة

    24/11. “All those ahadith are fake that report the Prophet (saws) as having used Persian words such as `Shikam dard,’ (meaning stomachache), ``inab dudokonah radd,’ (i.e., grapes in twos), and `tamarah yek, yek,’ (meaning, dates one at a time).”
    Imam Fairoze-abadi agreed with the above assessment in his “Safar al-Sa`adah” (p. 145); and so has ‘Ajlouni in his “Kashf al-Khifa’ (2/578).”

  • 26

    The Prophet (saws) is reported to have said:

    أحاديث رتن الهندي مَوضوعة ،وما يُحْكَى عن بعض الجُهَّال من أنه اجْتَمَع بالنبي عليه السلام وسَمِعَ منه عليه السلام ودعا له النبي عليه السلام بقوله : ((عُمْرُك الله)) تعالى

    25/21. All the ahadith concerning Ratan al-Hindi are fake including the narration which says that he met the Prophet (saws) and heard him speak. It is also a fabrication that the Prophet supplicated for him to the effect that he be granted a long life.
    This man was known as Ratan b. Sahuk b. Jankadriq. Others have said that he was named Ratan b. Kiryal al-Hindi, al-Tabarnadi. Dhahabi has said the following about him in his Mizan al-I`tidal (vol. 2, p. 45): “Ratan al-Hindi. Ah! What will tell you who was Ratan al-Hindi? A Dajjal no doubt. He appeared in the sixth Hijrah century and claimed to have seen the Prophet... He died in 623 or so. The man was himself a liar and others planted lies on him. The reports fastened upon him are no better than incredulous yarns.”
    Dhahabi also said, “I happen to come across a collection of ahadith that Ratan al-Hindi claimed to narrate from the Prophet (saws). It contained some three hundred reports.”
    (It might be interesting to note that) the collection Dhahabi speaks of was known as “Rataniyyat.” Selections from it were reprinted in Egypt in the year 1326 A.H. The collection was called “Al-Arba`un al-Muntakhabat min Muntakhabat al-Rataniyyat.” It was published by those who agreed with the man that he had seen the Prophet (saws). In fact, it was printed by the same publisher once again in 1347 A.H.
    It may also be noted that the last of the Prophet’s Companions died in 95 A.H. Some of his narrations are attributed to Ibn `Abbas, but they are all fake.

  • 27

    The Prophet (saws) is reported to have said:

     الأيمان عَرْيَان ولباسه التَّقَوى ،وزِينَتُه الحَيَاء ،وثَمَرَته العِلم

    26/31. “Faith is naked and barren. Fear of Allah is its attire, modesty is its ornament, and knowledge is its fruit” (Fake).
    `Ajluni agrees with the judgment in his “Kashf al-Khifa’” although he believes that the last pieces, i.e., Acknowledge is its fruit” is a trustworthy part. Hafiz `Iraqi on the other hand thinks that the hadith is not fake, rather, only weak. Hakim too has this hadith in his collection.

  • 28

    The Prophet (saws) is reported to have said:

    المُستَحِي مَحْرُوم

    27/33. “The modest (man) is a loser” (Fabricated).
    Once again, `Ajluni agrees with Saghani’s judgment that it is spurious.

  • 29

    The Prophet (saws) is reported to have said:

    من تَكَلَّم بِكَلام الدنيا في المَسَاجِد أو في المسجد أحْبَط الله تعالى أَعْمَاله أَرْبَعِيَن سَنَة

    28/40. “Whoever spoke about a worldly thing inside mosques, - or in a mosque - will have Allah disregarding his deeds of forty years” (Fake).
    Both `Ajluni and Mullah `Ali Qari agree that the hadith is a false one. The latter said in his “Al-Mawdu`at al-Kubra” (p. 338) that it is false both in narration as well as in its meaning.

  • 30

    The Prophet (saws) is reported to have said:

    الوَرد الأَحمر من عَرق النبي عليه السلام

    29/55. “Red rose is from the Prophet’s sweat” (Fake).
    Ibn ’Iraq has declared it inauthentic in his “Tanzihu-s-Shari`ah” and so has `Ajluni.

  • 31

    The Prophet (saws) is reported to have said:

    قَلْب المؤمن عَرش الرَحْمن

    30/70. “A believer’s heart is Allah’s `Arsh” (Fabricated).

    Zarkashi has recorded this hadith in his “Tadhkirah” in words, “A believer’s heart is Allah’s house” and added his remark there that the report is baseless. Ibn Taymiyyah has also said that it is inauthentic. And so has `Ajluni. `Ali al-Qari may also be consulted in his “Al-Mawdu`at al-Kubra.”

  • 32

    The Prophet (saws) is reported to have said:

    عَلَيكم بِدِين العَجَائِز

    31/76. “Hold on to the religion of old women” (Fake).
    That is, without questioning anything, blindly following, without inquiry (Au.).
    Imam Sakhawi agrees with Saghani in his “Al-Maqasid al-Hasanah” that it is a baseless report. Muhammad al-Hut al-Bayruti is also with him expressing his opinion in “Asna al-Matalib.” Mulla `Ali Qari treats it as fake while Suyuti said in his “Al-Durar al-Muntathirah” that it has a worthless chain of transmission.

  • 33

    The Prophet (saws) is reported to have said:

    الفَقْرُ فَخْرِي

    32/77. “Poverty is my pride” (Inauthentic).
    Hafiz ibn Hajr `Asqalani has also declared this report a false one.

  • 34

    The Prophet (saws) is reported to have said:

    مَن كَثُرَت صلواته بالليل حَسُن وَجْهَهُ في النهار

    33/89. “He whose Prayers are aplenty in the night will have a glowing face during the day” (Fake).
    Ibn Hajr Makki has said in his “Fatawa” that although the report is in Ibn Majah, it is generally agreed that it is fake. `Ajluni has said that scholars like Ibn `Adiyy, Dara Qutni, `Uqayli, Ibn Hibban and Hakim have all thought that these words are those of Shurayk. However, Fu’ad `Abdul Baqi has quoted Al-Sindi as saying that although many have thought the report as fake, Quda’i has shown inclination in his “Musnad al-Shihab” towards its acceptance. Nevertheless, Imam Sakhawi has declared it baseless while Ibn `Adiyy took great pains to prove it so.

  • 35

    The Prophet (saws) is reported to have said:

    لا تُسَافِرُوا والقمر في العقرب

    34/99. “Don’t travel when the moon is in the Scorpion (area of the sky)” - Untrustworthy.
    The statement can be traced back at best to ‘Ali, Imam Shafe`i and others, (but not to the Prophet).

  • 36

    The Prophet (saws) is reported to have said:


    عليكم بالعَدَس فإنه مُبَارك مُقَدس، وقد بارك فيه سَبْعُون نبيا، آخِرُهُم عِيسى بن مريم

    35/116. “You may consume lentil. It is blessed. Seventy prophets have declared it blessed, the last of them being `Isa ibn Maryam” (Fake).
    Haythami has said in his “Majma` al-Zawa’id” (5/44) that one of the narrators, `Amr ibn al-Hussain, had been abandoned (by the Hadith scholars). Ibn Hibban has said in his “Al-Majruhin” (2/120) about another narrator `Isa b. Shu`ayb al-Busri that he committed lots of mistakes, some of them dreadful ones. This is also the opinion of Dhahabi. When Ibn Mubarak was asked about it he said, (referring to the statement about seventy Prophets), that not a single one of them said anything about it. This is reported by `Iraqi in his “Tanzih al-Shari`ah” (2/243). Ibn Jawzi has pointed out that not only `Isa b. Shu`ayb is an abandoned narrator, but up in the chain, Dalham, is also not a Companion.

  • 37

    The Prophet (saws) is reported to have said:

    كُنتُ كَنْزاً لا أعرف فَأَحْبَبْتُ أن أعرف فَخَلَقْتُ خَلْقاً فعرفتهم بي فَعَرَفُونِي

    36. “I was an unknown treasure and wished to be known, so I created a creation, informed them about Me so they came to know Me” (Fabricated).
    Ibn Taymiyyah has said that this is not a hadith at all. That is, it is not reported at all in any of the Hadith books, neither as a trustworthy report nor as a fabricated one. Zarkahsi was of the same opinion.

  • 38

    The Prophet (saws) is reported to have said:

    الوُضُوءُ عَلَى الوُضُوءِ نُورٌ عَلَى نُورٍ

    37. “Ablution over ablution is light upon light” (Unfounded).
    Although it is in “Ihya’ al-Ulum al-Din” of Imam Ghazali it is not found in any hadith compilation. Another opinion is that it is a weak report (and not an unfounded one).

  • 39

    The Prophet (saws) is reported to have said:

    صُومُوا تَصِحِّوا

    38. “Fast and get healthy” (Mawdu`).
    It is marked as Da`if in Al-Mukhtasar , but Saghani declares it a fabrication.

  • 40

    The Prophet (saws) is reported to have said:

    الحَجُّ جِهَادٌ

    39. “Hajj is jihad” (Fake).
    All the reports on this topic are weak, but according to Saghani they are fake.
    It is for women that Hajj is equivalent of jihad (Au.).

  • 41

    The Prophet (saws) is reported to have said:

    إذَا خَتَمَ أَحَدُكُم فَلْيَقُل اللَّهُمَّ آنِسْ وَحْشَتِي في قَبْرِي

    40. “When you are finished with the recitation (of the entire Qur’an) say, `O Allah give me peace against fear in the grave’” ( A lie).
    The problem in this report is the occurrence of `Abdullah al-Juwaybari who was a well-known liar.

  • 42

    The Prophet (saws) is reported to have said:


    إِحْيَاءُ أَبَوي النبي صلى الله عليه و سلم حتى آمَنَا به

    41. “The bringing back to life, of the Prophet’s parents so that they could believe in him” (Munkar).
    Suhayliyy has recorded this hadith through `A’isha (ra). However, he has warned there that there are many unknown narrators in the chain of narration. Further, although its possibility is not ruled out, what is reported to us contradicts it.
    [As regards the chain of narrators of the above hadith, Tahir Patni could be right. But, Ibn Hajr has noted in his “Al-Zawajir” (as cited by Shabbir, Fat-h al-Mulhim, vol. 2, p. 535), that another report to the effect that the Prophet’s parents were quickened and believed in him has been accepted as trustworthy by Qurtubi and Nasiruddin the Syrian Hadith doctor. Ibn Hajr has also accorded it his approval. Further, it is stated in “Radd al-Muhtar” that the rule of not giving life to any of the dead until the Day of Judgment was broken in honor of the Prophet: Au.].

  • 43

    The Prophet (saws) is reported to have said:

    مَن وَلَدَ لَهُ ثَلاثُ أَولادٍ فَلا يُسَمِّي أَحَدَهُم محمَّداً فَقَدْ جَهِلَ

    42. “Whoever had three sons but did not name anyone of them as Muhammad is certainly an ignorant man.” (No less than a fabrication).
    One narrator, Layth, was an abandoned person. If it is not declared fabricated altogether, it is because another report, similar in meaning exists.

  • 44

    The Prophet (saws) is reported to have said:

    مَنْ شَمَّ الوَرْدَ ولم يُصَلِّ عَلَيَّ فَقَدْ جَفَانِي

    43. “Whoever smelled a rose but did not recite the peace formula on me, was unfaithful to me” (Batil).
    Qays b. Tamim, one of the narrators in the chain was a liar.

  • 45

    The Prophet (saws) is reported to have said:

    كَانَ نَقْشُ خَاتَمِ سليمان بن داود لا إله إلا الله محمد رسول الله صلى الله عليه وسلم

    44. “The seal on Prophet Sulayman’s ring was the testimony `there is no god except Allah and Muhammad is the Messenger of Allah’” (Batil).
    One (or more) reporter(s) involved in this report used to narrate baseless reports.

  • 46

    The Prophet (saws) is reported to have said:

    اكْثِرُوا مِنَ الاسْتِغْفَارِ في شَهْرِ رَجَبَ فإن الله في كُلِّ سَاعَةٍ مِنْهُ عُتَقَاءُ مِنَ النَّارِ وإن لله مَدَائِنُ لا يَدْخُلُهَا إلا مَنْ صَامَ رَجَب

    45. “Seek to repent a lot in Rajab. Allah frees men from the Fire in its every hour. And, there are fields with Allah that no one will enter save those who fasted in Rajab” (Baseless).
    The report has a narrator called Al-Asbagh. He was a cheap guy.

  • 47

    The Prophet (saws) is reported to have said:

    إِنَّ لِي حِرْفَتَيْنِ مَنْ أَحَبَّهُمَا فَقَدْ أَحَبَّنِي ومَنْ أَبْغَضَهُمَا فَقَدْ أَبْغَضَنِي ألا وهُمَا الفَقْرُ والجِهَادُ

    46. “I have two qualities: whoever loved them loved Me and whoever hated them hated Me: Lo! They are poverty and Jihad” (A lie).
    The hadith has not one, but two liars in its chain: Muhammad b. Tamim and Ghunaym.

  • 48

    The Prophet (saws) is reported to have said:

    رَكْعَتَان مِنَ المُتَزَوجِ خَيرٌ مِنْ سَبْعِينَ رَكْعَةٍ مِنَ الأَعْزَبِ

    47. “Two raka`ah of Prayers by a married person are better than seventy of a bachelor” (Munkar).
    One of the narrators Majashi` narrated all sorts of strange narrations. A similar report coming through another line has been similarly criticized by Ibn Hajr.

  • 49

    The Prophet (saws) is reported to have said:

    شَكَا رَجُلٌ قِلَّةَ الوَلَدِ فَأَمَرَهُ أَنْ يَأْكُلَ البَيضَ والبَصَلَ

    48. “A man complained of the fewness of his progeny. The Prophet advised him to eat eggs and onions” (Phony).
    This is a phony report, without any doubt whatsoever.

  • 50

    The Prophet (saws) is reported to have said:


    إِنَّ مِنَ السَّرَفِ أَنْ تَأْكُلَ كُلَّ مَا اشْتَهَيْتَ

    49. “To eat everything that you desire is to cross the bounds” (Not proven).
    It is reported in “Al-Wajiz” that Yahya b. `Uthman, one of the reporters in the chain of transmission narrated strange traditions. In fact, another reporter Nuh b. Zakwan was of the same caliber.

  • 51

    The Prophet (saws) is reported to have said:

    مَنْ صَافَحَ يَهُودِيًّا أونَصْرَانِياَّ فَليَتَوضَّأ ولِيَغْسِلَ يَدَهُ

    50. “Whoever shook hands with a Jew or a Christian should make a fresh ablution and wash his hands” (Unfounded).
    The report has no basis whatsoever.

  • 52

    The Prophet (saws) is reported to have said:

    مَنْ نَامَ بَعْدَ العَصْرِ فاخْتُلِسَ عَقْلُهُ فَلا يَلُومَنَّ إلا نَفْسَهُ

    51. “Whoever slept after `Asr (Prayers) and then found himself distracted may not blame anyone except himself” (Unfounded).
    Ibn Sani has recorded this report. However, one of the problems with it is the presence of Ibn Lahi`ah. “Al-Wajiz” has another report coming off Ibn `Umar. But Abu Lahi`ah also.
    In another line of narration figures a narrator named Khalid b. Al-Qasim. He was accused of lying. See Ibn Jawzi, hadith number 725.

  • 53

    The Prophet (saws) is reported to have said:

    مَن لَعِبَ الشِّطْرَنْجَ فَهُوَ مَلْعُونٌ

    52. “Cursed is the man who played chess” (Mawdu`).
    The tradition is fake. In fact, no other tradition of this meaning is found on this topic. Another follows on this topic.

  • 54

    The Prophet (saws) is reported to have said:

    اللاعِبُ بِالشِّطْرَنْجِ كَالآكِلُ لَحْم الخِنْزِيرِ

    53. “Chess-player is like someone who consumes pork” (Mawdu`).
    One of the narrators in the above hadith has other fake reports to his credit.

  • 55

    The Prophet (saws) is reported to have said:

    أبو حنيفة سراج أمتي

    54/143. “Abu Hanifa is the lamp of my Ummah” (Fake).
    The general consensus of the traditionists is that this is a fake report.

  • 56

    The Prophet (saws) is reported to have said:

    أربع لا يشبعن من أربع أرض من مطر وأنثى من ذكر وعين من نظر وعالم من علم

    55/189. “Four will never be satiated of four: Earth of rains, female of the male, an (evil) eye of sight, and a scholar of knowledge” (Not a hadith).
    Ibn Jawzi has termed it spurious. Sakhawi has said: “The hadith has been reported by Hakim in his ”Tarikh Nisapur" and Abu Nu`aym in his “Al-Hilya” tracing it through Sulayman al-Taymi and Muhammad b. Fadl b. `Atiyya. But the last mentioned has been accused of lies. Zarkashi has added that Ibn `Adiyy has also reported it through `A’isha but that one is also an unknown hadith.
    At best it is the statement of a scholar (and definitely not a hadith).

  • 57

    The Prophet (saws) is reported to have said:

    أكثر أهل الجنة البلة

    56/217. “Most of the inhabitants of Paradise will be the bulh” (Weak).

    Al-Bazzar has classified this hadith as weak but Qurtubi as Sahih.
    The bulh of the original is literally translatable as “the foolish,” or, “less than average in intelligence.” However, it has been explained by the scholars that if the report is true then what is meant by the term is that they are foolish in worldly affairs but intelligents in the affairs of the hereafter. Others have explained that by the word bulh the allusion is to those who are as firm in their faith as old foolish women and the uneducated, who do not question their faith, but rather simply accept it as true. An-Nihaya states that bulh is one who is unaware of evil.

  • 58

    The Prophet (saws) is reported to have said:

    أكل الطين حرام على كل مسلم

    57/229. “Clay eating is prohibited to every Muslim” (Baseless).
    Bayhaqi has remarked, as reports Sakhawi, that all the ahadith that disallow eating of clay are inauthentic. Zarkashi is also with him.

  • 59

    The Prophet (saws) is reported to have said:

    إن بلالا كان يبدل الشين في الأذان سينا

    58/257. “Bilal used to pronounce sheen as seen” (Baseless).

    Mizzi has said that this is popular among the masses but is not known among the traditionists as a hadith since it does not appear in written form anywhere.

  • 60

    The Prophet (saws) is reported to have said:

    إن الشيطان يجري من ابن آدم مجرى الدم فضيقوا مجاريه بالجوع

    59/259. “Shaytan runs through the body of a man like blood in the veins. Therefore, narrow down the veins through hunger” (Interpolated).
    The hadith has been quoted in “Ihya’ al-`Ulum al-Din,” but `Iraqi has said that only the first part of the hadith is authentic. The second part is an interpolation by the sufis.

  • 61

    The Prophet (saws) is reported to have said:

    إن العالم والمتعلم إذا مرا على قرية فإن الله تعالى يرفع العذاب عن مقبرة تلك القرية أربعين يوما

    60/261. “Allah suspends punishment of those in the graves around a town for four days if a scholar or a student pass by it” (Fake).
    Hafiz Jalaluddin Suyuti has said that the hadith has no basis.

  • 62

    The Prophet (saws) is reported to have said:

     إن العبد لينشر له من الثناء ما بين المشرق والمغرب وما يزن عند الله جناح بعوضة

    61/262. “Sometimes a man’s fame reaches East and West of the world, but he does not weigh the equivalent of a gnat’s wing with Allah (swt)” - Fake.
    These are the words as found in Imam Ghazali’s Ihya’ `Ulum al-Din, but, as `Iraqi has said, the authentic hadith is in Bukhari in the following words: “A man will appear before Allah (swt) on the Day of Judgment, very big and hefty. But he will not weigh equivalent of a gnat’s wing with Him.”

  • 63

    The Prophet (saws) is reported to have said:

     إن الله لما خلق العقل قال له أقبل فأقبل ثم قال له أدبر فأدبر وقال وعزتي وجلالي ما خلقت خلقا أشرف منك فبك لآخذ و بك أعطي

    62/267. “Allah (swt) created the intellect. Then He said to it: `Come forward.’ It came forward. He ordered: `Retreat.’ It retreated. Then He said: `By My Power and Grace I have not created anything nobler than you. Therefore, by you I shall take and by you I shall give’" (Forged).
    Ibn Taymiyyah and many others have said that this report is a forgery and a lie. Yet it has been mentioned in Ihya’ as also in Tabrani’s “Awsat” as well as by Abu Nu`aym, but both with weak chains of narration.

  • 64

    The Prophet (saws) is reported to have said:

    إن الله جعل لذة طعام الأغنياء في طعام الفقراء

    63/269. “Allah (swt) has placed the taste of the food that the rich eat in the food that the poor eat” (Fake).
    Both Al-`Asqalani and Suyuti have declared this report fake.

  • 65

    The Prophet (saws) is reported to have said:

     إن الله تعالى وعد هذا البيت أن يحجه في كل سنة ست ستمائة ألف فإن نقصوا أكملهم الله بالملائكة وإن الكعبة تحشر كالعروس المزفوفة كل من حجها يتعلق بأسدارها يسعون حولها حتى تدخل الجنة فيدخلوا معها

    64/272. “Allah (swt) has promised this House (i.e., the Holy House of Ka`ba) that 6000 people will perform Hajj every year. When the figure falls short He sends angels to complete the number. Further, the Ka`ba will be resurrected like a well-dressed bride. Those who have performed Hajj will be holding its cloth, going around it until it will enter Paradise along with them.” (Baseless).
    The hadith is in Ihya’, but as `Iraqi has noted it is baseless.

  • 66

    The Prophet (saws) is reported to have said:

    إن من الذنوب ذنوبا لا يكفرها إلا الوقوف بعرفة

    65/289. “There are sins that cannot be atoned for but in (the valley of) `Arafah” (Baseless).
    The hadith is in Ihya’, but as `Iraqi has said, it is baseless.

  • 67

    The Prophet (saws) is reported to have said:

     لو علم الناس ما للمسافر لأصبحوا وهم على ظهور سفر إن الله بالمسافر لرحيم

    66/294. “If the people knew the rewards for the traveler they would be traveling all the time. Indeed, Allah (swt) is merciful with the travellers” (Inauthentic).
    Not only this report but several others that extol traveling are inauthentic.

  • 68

    The Prophet (saws) is reported to have said:

    أول ما خلق الله العقل

    67/304. “The first thing that Allah (swt) created is the intellect” (A lie).
    Ibn al-Muhabbar is one of the narrators in the chain who, according to Sakhawi, was a liar. The fact is, it is the Pen which was created first as in authentic reports.

  • 69

    The Prophet (saws) is reported to have said:

    الباذنجان لما أكل له

    68/317. “Eggplant is a cure for whatever (ailment) it is eaten” (Fake).
    `Asqalani has said that this report is completely baseless. In fact, it has been popularized by the Zanadiqa sect to the extent that it is said that the hadith about eggplant is more reliable than the hadith about Zamzam water about which it is reported that the Prophet (saws) said: “Zamzam water is a cure for whatever ailment it is drunk for.” But this is not true. For the hadith about Zamzam water is a controversial one. Some say it is authentic. Others say it is Hasan (i.e., a little lower than Sahih in status). Yet others say it is weak. Nevertheless, no one has said it is a fabricated report. Whereas, all Hadith experts are agreed that the ahadith about eggplants are all fake.

  • 70

    The Prophet (saws) is reported to have said:

    حب الوطن من الإيمان

    69/413. “Love of one’s motherland is part of faith’ (Baseless).
    Zarkashi has said about it that it is a baseless report. So has thought Sakhawi. But strangely, he has said that meaning-wise it is true. However, Munufi has said that there is no relationship between the two, and love of one’s mother country does not contradict with one’s faith in Islam.
    However, the word watan in the original (translated as motherland) has been variously interpreted. One, it is Paradise that is meant, since it is the first and final abode of all of us. Second, the allusion is to Makkah (since the words, if they are truly the Prophet’s) were uttered under certain circumstance.
    Nonetheless, if what is meant by watan is one’s motherland, then too there is nothing wrong in loving one’s homeland so long as the reasons for such love is that it is the place where one’s kin, the orphans, the destitute, and all those live who need material help.
    This is also reported by Saghani and others as Mawdu`. It doesn’t make much sense in any case. For, a man’s love of his country is something natural. It has nothing to do with his faith. Don’t you see that everyone loves his country - believers and non-believers alike?
    [That said, the hadith remains baseless: Au.].

  • 71

    The Prophet (saws) is reported to have said:

    حمل علي باب خيبر

    70/432. “`Ali raised the Khayber gate” (Inauthentic).
    Hakim has reported through Jabir that when `Ali reached the forts of Khayber he tore away a gate from the fort and threw it down. Later, 70 people tried to lift it but they couldn’t. Ibn Is-haq has also recorded this in his Sirah. However, Sakhawi has said that all the chains through which this has been reported are untrustworthy.

  • 72

    The Prophet (saws) is reported to have said:

     رأيت ربي يوم النفر على جمل أورق عليه جبة صوف أمام الناس

    71/477. “I saw my Lord on the day of the departure of the armies, seated on a verdant camel, in front of the people, donning a woolen shirt” (Fabricated).
    The hadith is to be found in "DhaYl al-Ahadith al-Da`ifa” and has been declared baseless there.

  • 73

    The Prophet (saws) is reported to have said:

    رأيت ربي في صورة شاب له وفرة

    72/478. “I saw my Lord in the form of a young man with an overflowing beard.” (According to another report: “I saw my Lord in the form of a young beardless man)” - A lie.
    The two have been reported in “Al-La’ali al-Masnu`a” narrated by Ibn `Abbas.
    Nevertheless, Ibn Sadaqa has said that the narration of Ibn `Abbas is trustworthy and will be doubted only by a Mu`tazili.
    But, if the hadith is reporting the sighting in a dream then of course there can be no controversy over it. Nevertheless, if it is to be admitted that the sighting was in full consciousness then, as Ibn al-Hammam has argued, it should be understood as theophanic illustrative vision (tajalli). An actual representation is an impossibility. Further, there are many possibilities of such illustration of the Theophanic order, depending on the Qualities to be displayed or emphasized. Nonetheless, Allah is beyond a body, figure, or direction.

  • 74

    The Prophet (saws) is reported to have said:

    رجعنا من الجهاد الأصغر إلى الجهاد الأكبر

    73/480. “We are returning from a minor Jihad (and heading) to a major Jihad.” It was asked: `What is major Jihad?’ He replied, `Jihad against the heart (i.e., the base self)’” - Weak.
    `Asqalani has said about this hadith that although it is commonly quoted by the masses, it has weakness in its chain of narrators. So is the opinion of `Iraqi.

  • 75

    The Prophet (saws) is reported to have said:

    سبابة النبي عليه الصلاة والسلام كانت أطول من الوسطى

    74/502. “The index finger (sabbabah) of the Prophet (saws) was longer than the middle finger” (Erroneous).
    Although lots of people quote this hadith, it has wrongly been understood. It was the second toe of the feet that was longer than the big toe as `Asqalani has clarified. This is also confirmed by the hadith in Musnad Ahmed as well as the one in “Dala’il” of Bayhaqi which pointedly state that it is the second toe that was longer than the big toe.
    The error has probably found entry from the fact that “sabbabah” in Arabic means basically the forefinger of the hand, but by implication it can be extended to mean the second toe of the foot. Perhaps this is what has happened in the above hadith.

  • 76

    The Prophet (saws) is reported to have said:


    السواك يزيد الرجل فصاحة

    75/512. “Using a miswak makes a man more eloquent” (Fabricated).
    Saghani has said that the words themselves loudly speak of the fabrication of the hadith.

  • 77

    The Prophet (saws) is reported to have said:

    الفقر فخري وبه أفخر

    76/643. “Poverty is my pride and I take pride in poverty” (Fake).
    `Asqalani has termed this hadith fake. Ibn Taymiyyah calls it a lie.

  • 78

    The Prophet (saws) is reported to have said:

    الكريم حبيب الله ولو كان فاسقا والبخيل عدو الله ولو كان راهبا

    77/669. “A generous man is beloved of Allah, even if he were to be a fasiq, whereas a miser is Allah’s enemy even if he be an ascetic” (Baseless).
    The hadith is baseless meaning-wise because a fasiq is either a zalim or an unbeliever. How can Allah love him?

  • 79

    The Prophet (saws) is reported to have said:

    لو عاش إبراهيم لكان نبيا

    78/743. “Had Ibrahim lived he would have been a Prophet” (Inauthentic).
    The allusion is to the Prophet’s son Ibrahim (who died in infancy). Nawawi has said in his “Tah-dhib” that the report is unreliable. Further, we know that our Prophet (saws) was the final prophet. How could his son be a prophet? Nor is it necessary that every prophet’s son be a prophet.

  • 80

    The Prophet (saws) is reported to have said:

    ليس لفاسق غيبة

    79/760. “Backbiting a fasiq is no sin” (Baseless).
    Sakhawi has quoted `Uqayli as saying that the report is baseless. In fact, according to Fallas it is a Munkar hadith. Munufi has said about it that it rises to the Hasan grade (acceptable with a grudge). But most experts are agreed that it is Munkar and fabricated.
    I, (Mulla `Ali Qari) say that Tabarani has also quoted this hadith but its chain is very weak. Hakim’s opinion also coincides with that of others.

  • 81

    The Prophet (saws) is reported to have said:

    ما وسعني أرضي ولا سمائي ولكن وسعني قلب عبد مؤمن

    80/810. “Neither My earth could accommodate Me nor My heavens. It is the heart of the believer that accommodated Me” (Baseless).
    The hadith has been quoted in the Ihya’ as being the words of Allah (swt), but as `Iraqi has said it has no basis. Ibn Taymiyyah has said that this is one of the Jewish sayings that finds no basis in Islamic literature. The same opinion has been expressed in "Dhayl al-Ahadith.” Zarkashi’s opinion is that it has been fabricated by the heretics.

  • 82

    The Prophet (saws) is reported to have said:

    مداد العلماء أفضل من دماء الشهداء

    81/817. “The scholar’s ink is better than the blood of the martyrs” (Mawdu`).
    There are several versions of the hadith but all of them have either a liar in the chain or carry some other defect.

  • 83

    The Prophet (saws) is reported to have said:


    مسح العينين بباطن انملتي السبابتين بعد تقبيلهما عند سماع قول المؤذن: أَشْهَدُ أَنَّ مُحَمدً عَبْدُهُ ورَسُولُهُ، رَضِيتُ بالله رباً، وبالإِسْلامِ ديناً، وبمحمد عَليه الصَّلاة والسَّلام نبياً.

    82/829. “Rubbing the two eyes with the back of the index fingers after the mu’adhdhin has said in adhan: `I testify that Muhammad is the Messenger of Allah,’ and saying the following words: `I (also) testify that Muhammad is the Messenger of Allah and His slave. I’m satisfied with Allah as the Lord, with Islam as the religion, and with Muhammad as the Prophet’ - (doing and saying this), will, as the Prophet (saws) has said, “assure my intercession for him” (Baseless).
    Sakhawi has said that the narration does not reach the Prophet at all and hence it should be rejected.
    As to the tradition of similar meaning in the book of Sheikh Ahmed al-Raddad, the chain of transmitters there has several unknown figures. In fact, all the ahadith to this effect are unreliable.

  • 84

    The Prophet (saws) is reported to have said:

    مصر كنانة الله في أرضه ما طلبها عدو إلا أهلكه الله

    83/835. “Egypt is Allah’s choice place on earth. No enemy will try to conquer it but Allah (swt) will destroy him” (Baseless).
    Sakhawi has said that he never came across an authentic hadith of this sort, and all the ahadith that are narrated in this connection are untrue.

  • 85

    The Prophet (saws) is reported to have said:

     من دخل السوق فقال لا إله إلا الله وحده لا شريك له ,له الملك وله الحمد وهو حي لا يموت بيده الخير وهو على كل شئ قدير كتب له ألف ألف حسنة ومحا عنه ألف ألف سيئة ورفع له ألف ألف درجة

    85/906. “Whoever said while entering the market, `There is no god save Allah. He has no partners. For Him is the Sovereignty and praise. He gives life and death. In His Hands are all good, and He has Power over everything’, Allah (swt) will write for him one million virtues, will wipe off one million evil deeds and raise him in Paradise one million ranks” (Inauthentic).
    Ibn Qayyim, Ibn Abi Hatim, Dara Qutni, Nasa’i, Darami and Ibn Hibban have all expressed their doubts concerning the hadith varying from inauthentic to unreliable.

  • 86

    The Prophet (saws) is reported to have said:

     من زارني وزار أبي إبراهيم في عام واحد فقد دخل الجنة

    86/909. “He who visited me and my progenitor Ibrahim in the same year, will enter Paradise” (Fake).
    Ibn Taymiyyah and Nawawi have declared it fake. Dhahabi adds that all the ahadith of this kind suffer one weakness or the other.

  • 87

    The Prophet (saws) is reported to have said:

    من صبر على حر مكة باعد الله جهنم منه سبعين خريفا

    87/924. “He who bore the heat of Makkah patiently for an hour will have Allah distancing Jahannum’s heat seventy years away from him” (Baseless).
    Al-`Uqayli has said that the hadith is phoney. But I (Mullah `Ali Qari) say it is perhaps Da`if.

  • 88

    The Prophet (saws) is reported to have said:

    من صلى خلف عالم تقي فكأنما صلى خلف نبي

    88/926. “He who prayed behind an scholarly and pious (Imam), is like someone who prayed behind a prophet” (A fib).
    The report is entirely baseless.
    [The declaration of this hadith as baseless should increases the confidence in the trustworthiness of what the scholars of Islam declare as trustworthy reports of the Prophet. If self-interest was involved in the process of verification, acceptance and rejection, surely, this, and several others of this kind that elevate the position of scholars and religious personalities, should have been declared acceptable. But the problem with the Western world, which casts doubts on the trustworthiness of Hadith literature, is not merely of prejudice, although it plays a strong role. It is also that of unfamiliarity with the principles of Hadith Criticism. The West has nothing of this sort in its tradition. Western scholarship is built on approximations and closes its eye to the contrarary if a piece of information does not fit the preconceived ideas: Au.].

  • 89

    The Prophet (saws) is reported to have said:

     من طاف حول البيت سبعا في يوم صائف شديد حره وحير عن رأسه وقارب بين خطاه وقل التفاته وغض بصره قل كلامه إلا بذكر الله واستلم الحجر في كل طواف من غير أن يؤذي أحدا كتب الله له بكل قدم يرفعها ويضعها سبعين ألف حسنة ومحا عنه سبعين ألف سيئة ورفع له سبعين ألف درجة ويعتق الله عنه سبعين رقبة ثمن كل رقبة عشرة آلاف درهم ويعطيه الله تعالى سبعين شفاعة إن شاء في أهل بيته وإن شاء في العامة وإن شاء عجلت له في الدنيا وإن شاء أخرت له في الآخرة

    89/931. “Whoever circumambulated the House (of Ka`bah) seven times in the fierce heat of summer, without covering his head, shortening his steps, in full concentration, looking downwards, speaking little but for Allah’s remembrance, and touched the Black Stone in each round, without inconveniencing anybody, will have Allah write for him seventy thousand good deeds for every step he lifted and put down, will forgive his seventy thousand sins, will raise him in status by seventy thousand times, will free on his behalf seventy slaves of value ten thousand Dirham each, and will grant him the power to intercede on behalf of seventy Muslims from his family or ordinary Muslims. If he wished it would be granted to him in this world or, if he so wished, would be reserved for him for the Hereafter” (A yarn).
    Janadiyy has reported it through Ibn `Abbas, and is found in “Risalah al-Hasan al-Busri,” as well as in “Manasik Ibn al-Haaj.” But, as Sakhawi has said, the report is phoney.

  • 90

    The Prophet (saws) is reported to have said:

    من قضى صلاة من الفرائض في آخر جمعة من شهر رمضان كان ذلك جابرا لكل صلاة فائتة في عمره إلا سبعين سنة

    90/953. “He who repeated any of the obligatory Prayers he missed earlier on the last Friday of the month of Ramadan will have this obliterate the Prayers missed in his entire life - up to seventy years” (Phoney).
    This is another entirely baseless report. The consensus is that no act of worship can write off the missed Prayers of a life-time.

  • 91

    The Prophet (saws) is reported to have said:

    من كثرت صلاته بالليل حسن وجهه في النهار

    91/956. “He who does lots of Prayers in the night (i.e., in tahajjud) will have a beautiful face during the day” (Baseless).
    All Hadith doctors are of the opinion that this is not a hadith rather a saying of Shurayk which he said to Thabit when he paid him a visit.

  • 92

    The Prophet (saws) is reported to have said:

    مَنْ لَمْ يَكُنْ عِنْدَهُ صَدَقَةٌ فَلْيَلْعَنِ الْيَهُودَ

    92/963. “He who has nothing to offer as charity may curse the Jews” (Fake).
    The report has no basis in narration.

  • 93

    The Prophet (saws) is reported to have said:

    موتوا قبل أن تموتوا

    93/975. “Die before you die” (Unproven).
    This seems to be one of the sufi sayings.

  • 94

    The Prophet (saws) is reported to have said:

    الناس على دين ملوكهم أو ملكهم

    94/992. “Common people follow the religion of their rulers” (Rootless).
    Sakhawi has said that he does not know a hadith of this meaning.

  • 95

    The Prophet (saws) is reported to have said:

    النَّاسُ نِيَامٌ فإذا مَاتُوا انْتَبَهُوا.

    95/996. “People are sleeping. When they die, they will wake up” (Baseless).
    This is a saying of `Ali ibn Abi Talib (and not a hadith: Au.)

  • 96

    The Prophet (saws) is reported to have said:

    ناكح اليد ملعون

    96/1022. “He who masturbates is accursed” (Baseless).
    That the report is baseless is the opinion of Rahwayh, as noted in the footnotes of Al-Manar.

  • 97

    The Prophet (saws) is reported to have said:

    وصيي وموضع سري وخليفتي في أهلي وخير من أخلف بعدي علي بن أبي طالب

    97/1023. “He whom I made the guardian of my secrets, my successor in my family, and the best of those I’m leaving behind - I mean `Ali ibn Abi Talib” (Fabricated).
    Saghani has spoken of its fabrication in his Al-Dur al-Multaqat, and my opinion (i.e., Mulla `Ali Qari) is that this is a fabrication of the Shi`ah.

  • 98

    The Prophet (saws) is reported to have said:

    هلاك أمتي عالم فاجر وعابد جاهل

    98/1037. “My Ummah’s destruction is at the hands of the corrupt scholar and the ignorant worshiper” (Untraceable).
    This is the opinion given in Al-Mukhtasar.

  • 99

    The Prophet (saws) is reported to have said:

     لا تتوضئوا في الكنيف الذي تبولون فيه فإن وضوء المؤمن يوزن مع الحسناته

    99/1044. “Do not make ablution at a place where you pass urine. Ablution (water) of the believer will be weighed along with his good deeds” (Baseless).
    A story that has no basis in truth.

  • 100

    The Prophet (saws) is reported to have said:


    لا تنظر إلى من قال وانظر إلى ما قال

    100/1054. “Don’t look at who said. Look at what he said” (Not a hadith).
    Suyuti has quoted Sam`ani as saying in his Tarikh that this is a statement of `Ali ibn Abi Talib.

  • 101

    The Prophet (saws) is reported to have said:

    الدين هو العقل، و من لا دين له لا عقل له.

    101/1 “Religion is (the name of) intelligence. He who has no intelligence has no religion” (Baseless).
    Nasa’i recorded this hadith in his “Al-Kuna” tracing it through Abu Malik, Bishr b. Ghalib, Zuhri, Mujamma` b. Jariyyah, ending with his uncle. However, Nasa’i’s version is without the first part. In any case he declared this hadith as baseless.
    The problem is with Bishr. He was an unknown narrator as Dhahabi and `Asqalani have said in their works Mizan and Lisan al-Mizan.
    Harith b. Usama has recorded no less than thirty ahadith on the virtues of intelligence. But Ibn Hajr has said that they are all fabricated. Suyuti and Tahir Patni have also declared them fabricated. Another collector, Abu Bakr b. Abi Dunya has also written a short work on the virtues of intelligence. But, as Ibn Qayyim has said, “All the reports pertaining to intellect are lies.”

  • 102

    The Prophet (saws) is reported to have said:


    من لم تَنْهَهَ صلاته عن الفحشاء و المنكر لم يَزْدَد من الله إلا بعداً.

    102/2 “He whose Prayers do not prevent him from the indecent and the reproachful, will not find an increase in anything but distancing him away from Allah” (Baseless).
    Despite the fact that the hadith is often quoted, it is baseless. Tabrani has it in his “Al-Mu`jam al-Kabir” (vol. 3, sheet 106, second face). Quda`i has it in Musnad al-Shihab (2/43) as well as Ibn Abi Hatim as taken from him by Ibn Kathir.
    One of the reporters, Layth, who was also known as Abu Salim, was declared a not-too-reliable a reporter by Ibn Hajr in his Taqrib al-Tah-dhib. He said that although the man was initially known as trustworthy, in his later years he committed errors in reporting. `Iraqi also declared the report weak.
    Ibn Jarir has reported this hadith through another chain, as has Imam Ahmed in his “Al-Zuhd.” But at best the report can be proven an authentic statement of Ibn Mas`ud and not as the Prophet’s words. Another report carries trustworthy narrators up to Hasan al-Busri. But Hasan didn’t attribute it to the Prophet (saws).
    Meaning-wise too, the report is incorrect. So long as a man offers his Prayers, properly, sincerely, despite the fact that he commits some sins, there is every likelihood of he getting closer to Allah (swt) rather than getting away from Him. Ibn Taymiyyah has said that if a man dropped out some of the obligations of the Prayers then such a Prayer will distance him from Allah. But I (Albani) don’t agree with this statement. If a man drops off some of the obligations, then he did not offer the Prayer at all. This is not the Prayer that is in question. Rather, a Prayer which is complete in all respects. In fact, the Prophet was told, “So and so Prays the whole night but steals in the morning.” He replied, “His Prayers will prevent him (from theft).” The Prophet didn’t say, “His Prayer will distance him from Allah.” In fact, Ibn Taymiyyah himself has said in another place that the report is not correct and that one who prays is better than one who doesn’t and is nearer to Allah, even if he is a corrupt person.

  • 103

    The Prophet (saws) is reported to have said:


    تنكبوا الغُبَارَ فَإنَّهُ مِنْهُ تَكُونُ النَّسَمَةُ.

    103/4 "Avoid the dust for the spirit is made from it” (Untraceable).
    Ibn al-Athir recorded it as a hadith, as has Ibn Sa`d in “Al-Tabaqat al-Kubra” (8/2/198). Another version adds that when dust enters into the lung it becomes the spirit. There are at least three men in the chain of narrators who are untrustworthy.

  • 104

    The Prophet (saws) is reported to have said:

    حسبي من سؤالي علمُهُ بحالي.

    104/21. “His (Allah’s) knowledge of my (present) situation is enough of a supplication from me” (Baseless).
    These words have been attributed to Ibrahim (asws) as having been said to Jibra’il who appeared before him, as he was about to be thrown into the fire by the catapult. He asked him if he could do anything for him. Ibrahim (asws) is reported to have said: “From you? Well, nothing.” Jibra’il then suggested, “In that case supplicate to your Lord.” It is then that Ibrahim is believed to have said: “His knowledge of my (present) situation is enough of a supplication from me.”
    But the statement has no basis, as Baghawi’s censure in his tafsir of surah al Anbiya’, implies. Ibn ’Iraq reports Ibn Taymiyyah as having called it fake. It is actually an Israeli tradition.
    Also, it is no less than a slander against a Prophet whose numerous supplications have been recorded in the Qur’an. Some ignorant people have probably based their idea on this report when they said that “to ask Allah (for something) is to slander Him.” [That is, to put forth your need before Allah (swt) is to imply that He is unaware of your situation: Au.]. These people forget that to supplicate before Allah (swt) is a prayer by itself. A man should stretch his begging hand before Allah (swt), it being immaterial whether at that moment he has a pressing need or not. Our Prophet (saws) has said in a trustworthy hadith, “Supplication is worship,” then he recited the following verse: ‘Your Lord has said, `Call upon Me and I will answer you. Surely those who wax proud against service to Me shall enter hell, disgraced’ (40: 60). In another hadith reported by Hakim, the Prophet (saws) said: “Allah frowns upon those who do not supplicate to Him.”

  • 105

    The Prophet (saws) is reported to have said:

     لما اقترف آدم الخطيئة قال: يارب اسألك بحق محمد لمَّا غفرت لي، فقال الله :يا آدم وكيف عرفتَ محمداً ولم أخْلُقْهُ؟ قال : يارب لمَّا خلقتني بيدك، ونفخت فيّ من روحك، رفعت رأسي، فرأيت على قوائم العرش مكتوبا لا إله إلا الله محمد رسول الله، فعلِمْت أنك لم تَضِفْ إلى اسمك إلا أَحَبَّ الخلق إليك، فقال الله: صدقتَ يا آدم إنه لأَحَبّ الخلق إليّ، ادعني بحقه فقد غفرتُ لك، ولو لا محمد ما خلقتك.

    105/25. “When Adam (asws) had committed his sin (in Paradise), he supplicated in words: `Lord! I beseech You in the name of Muhammad to forgive me.’ Allah (swt) asked: `Adam, how could you know Muhammad when I have not yet created him?’ Adam replied: `My Lord! When you made me with Your hands and blew in me the spirit from You, I raised my head and saw written on the pillar of the `Arsh: “There is no god but Allah, (and) Muhammad is His messenger.” From that I knew that You will not allow a name appear next to Yours but that of the most beloved to You.’ Allah said: `You spoke the truth Adam. He indeed is the most beloved to Me. Ask Me by his name and I will forgive you. If not for Muhammad, I would not have created you’“ (Mawdu`).
    Hakim, Ibn `Asakir and Bayhaqi have reported the above through Abul Harith `Abdullah b. Muslim al Fahri, Isma`il b. Maslamah, `Abd al Rahman b. Zayd b. Aslam, he through his father, and he through his father, and, he through `Umar b. al Khattab. But, although Hakim says it is of trustworthy Isnad (chain of narrators), the other hadith collector Bayhaqi says one of the narrators is unreliable. Tabrani has also reported it but says, `We do not know of this hadith through any other chain of narrators except this one. Haythami says in his Al-Majma` that `although Tabarani has reported this hadith, there are some narrators in it who are unknown to me.’ But an authority like Dhahabi thinks that the above report is a khabr batil (a false report). Hafiz ibn Hajr agrees with him and adds on his own unfavorable remarks in his Al-Lisan. Ibn Kathir has also mentioned this Kuna in his Tarikh and has expressed the same opinion. Ibn Taymiyyah says this hadith is one of those that have been rejected.
    All of them, and, in addition, `Ali ibn al Madini, have either expressed their ignorance of one or the other narrator of this hadith or worse, have accused them of distorting the Isnad.
    Moreover, this hadith clashes with another which, although a weak one, but in view of the clash of meaning can be used to prove the inauthenticity of the hadith under discussion. The other hadith as reported by Ibn `Asakir says, `When Adam was dropped on Hind (from Paradise) he felt uneasy. Jibra’il went down and called the adhan, “Allah is Great, Allah is Great, I bear witness that there is no god but Allah - twice - and, I bear witness that Muhammad is His Prophet - twice.” Adam then inquired who Muhammad was and was told, “The last of your sons in the line of Messengers.” Now, as we have said this report itself is unreliable. But so far as the Isnad (chain of narration) is concerned’ it is stronger that the one under discussion. One of them therefore, has to be rejected since one says Adam came to know of Muhammad in Paradise itself, while the other says he came to know of him in Hind. Now, since the second one is comparatively stronger in Isnad terms, although not without its own weaknesses, we have no alternative but to reject the first one.
    It must be emphasized though that it has to be rejected primarily because authorities like Dhahabi and Ibn Hajr have rejected it.
    [It may be noted that Suyuti has preserved a hadith in his Jami` al-Saghir which says that the Prophet said: `I was a Prophet even the while Adam was between his body and soul’ (no. 6424). Explaining it Munawi says it must be noticed that he did’nt say `I was a man,’ or that `I was then present.’ What he meant was that Allah Most High had already made decisions about his creation as a prophet - (as He would have of many other things).’
    The point is, this hadith of Munawi cannot be used to prove the authenticity of the hadith under question since the decision to create does not necessarily imply that our Prophet’s prophethood was also announced in the heavens. Such announcement taking place can neither be rejected nor accepted without an authentic report. So far as the present hadith is concerned it is rejected not because of unlikelihood of the announcement of our Prophet’s apostleship, even before the creation of Adam, but because its narrators are untrustworthy: Au.].

  • 106

    The Prophet (saws) is reported to have said:

     الدنيا حرامٌ على أهلِ الآخرة، والآخرةُ حرام على أهْل الدنْيَا، والدنيا والآخرة حرام على أهل الله.

    106/32. “This world is forbidden unto those who are `next-worldly.’ The next world is forbidden unto those who are `this-worldly.’ And this world as well as the next are forbidden unto those who are `Godly’“ (Mawdu`).
    Munawi has rejected this report on grounds that one of the narrators happens to be Jaballa b.Sulayman whom Dhahabi has mentioned in his du`afa (weak narrators).
    Further, how can such a statement be attributed to the Prophet (saws) when it clearly goes against the Qur’an which says: “He it is who created for you all that is in the earth” (2:29). In another place it says, “Ask them: `Who has forbidden the adornments of Allah which He brought forth for His servants; and the good things of His providing?’ Say: `These are for the believers in this life and exclusively (for them) on the Day of Resurrection’” (7:32).
    The hadith seems to be an ignorant sufi’s making. What the man forgot is that the next world is either Paradise or Fire. And, so far as the believers are concerned, it is more than sensual pleasures. It is also a place of spiritual bliss. One of them is the joy of seeing Allah Most High. Says a hadith preserved by Muslim: `When the people of Paradise will have entered Paradise, Allah Most High will ask them: “Do you need anything more?” They will reply, “Have you not brightened our faces? Have you not made us enter Paradise and saved us from the Fire?” Then the veil will be removed and they will discover that nothing they had been given until then was dearer to them than the sight of their Lord. The Prophet then recited the verse: “For those who do good (will be a reward) most fair - and more” (10:26).

  • 107

    The Prophet (saws) is reported to have said:


    مَنْ أَذَّنَ فَليُقِم

    107/35. “Let him who said the Adhan, also say the Iqamah” (Baseless).
    There is no hadith in words quoted above. However, there is another report in Abu Da’ud, Tirmidhi and Abu Na’im (in Akhbar Isbahan) but in different words. However, that has ‘Abdul Rahman b. Ziyad the African, tracing it through Ziyad b. Na`im Hadrami, and he through Ziyad b. Harith Suda’i.
    This latter hadith is weak anyway. It is because of Ziyad the African. Tirmidhi himelf rated it weak, as has Baghawi, as also Bayhaqi. Sufyan Thawri had also rejeced this hadith.
    Ibn `Asakir rated it Hasan. But, perhaps he meant the text is of that quality. In fact, some of the contemporary scholars have treated Ziyad the African as trustworthy. But that’s incorrect.
    The hadith has another version. This one in Tabarani (3/28/2), Bayhaqi, ‘Uqayli and others. However, Sa`id b. Rashid, the final narrator was, according to Ibn Hajr weak. See Talkhis (3/10). Abu Hatim al-Razi and Ibn Hibban have counted him among weak reporters. Finally, we have Ibn `Adiyy (1/259) who traces another version through Ibn `Abbas. But Muhammad b. Fadhl b. `Atya, a narrator, was accused of lying.
    There should be, therefore, no hesitation in calling out the Iqamah by someone other than he who said Adhan, if his absence is delaying the start of the Prayers.

  • 108

    The Prophet (saws) is reported to have said:


    منْ حج البيت ولم يزُرني فقد جَفَانِي.

    108/45. “He who visited the House (of Allah) on pilgrimage but did not visit me was not faithful to me” (Fabricated).
    Dhahabi calls it Mawdu`, so does Saghani who has preserved it in his Al Ahadith al Mawdu`ah. Shawkani reports the same opinion coming from Zarkashi and Ibn Jawzi, in his Al Fawa’id al Majmu`ah.
    Apart from technical reasons, how can one be said to have wronged the Prophet, on whom be peace, when visiting his grave is only mustahab according to most scholars?

  • 109

    The Prophet (saws) is reported to have said:

    من حجّ فَزَار قبري بعد مَوتِي كان كَمَنْ زَارَني في حياتي.

    109/47. “He who did pilgrimage after my death, and then visited my grave is, as if he visited me in my life” (Mawdu`).
    This report has been recorded by Tabrani in his Al Mu`jam al Kabir and in his Awsat, Ibn `Adiyy in his Kamil, Dara Qutni in his Sunan, as well as by Bayhaqi and Salafi. Hafiz Ibn Hajr says about about one of the narrators Layth b. Abu Salim that he is matruk al hadith (someone whose traditions were abandoned). Ibn Ma`in goes a step further and says this man was a liar. So has said Ibn Kharrash about him. Bayhaqi, Tabarani and Ibn `Adiyy have also expressed some reservations about this man.
    It may also be noted that there are many more traditions reported of the Prophet (saws) concerning visit to his grave. Subki has collected them together in his Shifa’. But none of them is reliable. Those interested, may look into Hafiz Ibn `Abdul Hadi’s Al Sarim al Manki for further discussions.
    Ibn Taymiyyah has rightly pointed out in his Al Qa`idah al Jalilah that most of the traditions about the visit to the Prophet’s grave are unreliable and therefore have not been reported by any of the respected muhaddithin such as the six well-known compilers.

  • 110

    The Prophet (saws) is reported to have said:

    مَنْ زار قبر أبويه أو أحدهما في كلُّ جمعة غُفِرَ له وكُتِبَ براً.

    110/49. “He who visited the graves of his parents, or one of them every Friday, will have all his sins forgiven; and will be counted among the pious” (Mawdu`).
    Tabrani has recorded the above in his Al Saghir as well as in his Al Awsat with a note that this tradition has not been narrated except through this particular chain of narrators. Al `Uqayli has said about one narrator that he is Matruk (not related through). Ahmed has accused him of lies. So does Ibn `Adiyy who adds that all his narratives are unreliable.

  • 111

    The Prophet (saws) is reported to have said:

    لولا النِّساءُ لعُبِدَ اللهُ حقاً حقاً.

    112/56. “If not for women, Allah would have been worshipped in the manner deserving of worship, deserving of worship” (Mawdu`).
    This report has come to us through two chains of transmission. One of them has `Abd al-Rahim who was untrustworthy. Bukhari goes one step further to say that this man stands rejected altogether (Matruk). Ibn Ma`in says he was a liar. Ibn al-Jawzi counts this report among the spurious ones. He rejects another transmitter, Muhammad b. `Imran as unreliable. But Ibn al-Jawzi was slightly confused about this second man. He was not the Muhammad b. `Imran the Hamdani that he thought. The man under discussion was Muhammad b. `Imran the Akhnasi, about whom Bukhari has also passed some unwholesome remarks in his “Tarikh al-Kabir.”
    The second chain of transmission has the wording: “If not for women, men would have entered Paradise (without any difficulty).” It has also been differently worded. At the second level of transmission falls Bishr who, according to Suyuti, stands rejected. But Ibn ‘Iraq’s verdict is that the man was a liar.
    [Obviously the hadith is of the making of those who have been influenced by Christian theology which treats woman as the devil incarnate. It has been popularly accepted as true - even if not as a hadith - by those who, by their own choice, or by reasons beyond their control, haven’t had their share of family life. Those too will happily accept such shallow truism who have not learned to control their passions, and breaking the bounds of Islam, in measures known to themselves, must look for a scape goat. Finally, these and similar treatment of women are by those who look upon them as a sex object. She is more than that. How can they forget those ahadith which promise Paradise to those who take good care of two or three daughters until they grow up and are married off? Again, what better way is there for a man to enter Paradise than through service rendered to a woman - his mother - as emphasized by various Prophetic statements? Finally, if we remember the hadith which speaks about various means of sadaqah (charity) including a man’s passion spent with a woman in a lawful way, then even the so-called sex-object can lead to Paradise: Au.]

  • 112

    The Prophet (saws) is reported to have said:

    اختلاف أمتي رحمة.

    113/57. “Disagreement among my Ummah is (a source of) mercy” (Untraceable).
    Many traditionists have tried to trace the chain of narration of this report, but without success. Suyuti was therefore forced to conclude in his Jami` that: “Probably the hadith had been recorded in one of those works that have been lost.” Such a statement is unacceptable to us since this Ummah has well preserved all the ahadith. Hence Munawi quotes Subki as saying that this hadith has no basis at all. It is neither Sahih, Da`if nor Mawdu`. Sheikh Zakariyyah Ansari agrees with him in his “Tafsir Baidawi.”
    Moreover, according to the scholars such a conjecture is not acceptable because meaning-wise also it is wrong. For, as Ibn Hazm has said in his Al-Ihkam fi al-Ahkam, if disagreements are a cause of mercy, surely agreements would be a cause of anger.
    [As pointed out this hadith falls in no category - neither Sahih nor Da`if, and if it is known as one, that opinion must be combated. Yet, taken as a general statement, it seems to carry some truth. For, if differences (in opinion) are based on scholarly reasons, then such differences prove to be a source of rahmah. When some people differ over an issue, their disagreement leads scholars to fresh research, bringing out some fine works in its wake. Thus, differences lead to scholarly activities. It is such differences as lead to divisions that are reprehensible: Au.].

  • 113

    The Prophet (saws) is reported to have said:

    أصحابي كالنُّجومِ، بِأيِّهِم اقتَديتُم اهتَديْتم.

    114/58. “My Companions are like stars: whichever of them you followed, you will be rightly guided” (Mawdu`).
    This hadith has also been variously narrated but all of them carry technical defects. The one quoted here has a narrator Salam b. Sulayman who is known as a transmitter of spurious ahadith. There are others in the chain that are unreliable.
    Also we know that all the Companions of the Prophet were not of the same intellectual or scholarly caliber. They differed in how much they learned from the Prophet. Further, they differed with each other over many issues: sometimes opinion of one of them diagonally opposed to that of others. How can then one follow anyone of them and feel assured that he is on the right?
    [Note: The Companions of the Prophet (saws) hold a very important place in Islam. They understood Islam and lived by it in a manner that no other people did. They have left an example that will not be surpassed. Their status is such that Allah Most High declared in the Qur’an: “Allah is pleased with them as they are pleased with Him” (5:119). And the Prophet (saws) said: “Leave alone my Companions. You will not attain their status, even if you spent gold equal to Mount Uhud.” In another hadith he said: “Hold fast unto my sunnah and the sunnah of the Rightly Guided Caliphs.” There are many other ahadith which speak of their merits. Hence we are required to respect them as a whole and not criticize anyone of them by name or even by implication. That has been the practice of the scholars of the Ummah throughout the ages, and that should be our attitude also. Yet we know, as Albani has pointed out, that there are grades among them: both in knowledge as well as in practice. Some had accepted Islam earlier while others did late. Some received direct training from the Prophet (saws) and had drawn his special attention, while others had not, which explains why they differed among themselves. Therefore, although many of them can be followed in many matters, not everyone can be followed blilndly. So far as their opinions are concerned, the jurists are in agreement that it is their consensus - especially that of the four “Rightly Guided Caliphs” - that is binding (wajib) on the Ummah. As for individual opinions, we are free to take what we think suits our circumstances and leave what does not, without passing any remark that will smack of disrespect: Au.]

  • 114

    The Prophet (saws) is reported to have said:

    من عرف نفسه فقد عرف ربه.

    115/66. “He who understood his self, understood his Lord” (Baseless).
    Abu Muzaffar b. Sam`ani says this tradition does not reach up to the Prophet (saws). So is the opinion of Nawawi. Suyuti mentions Nawawi’s opinion in “Dhayl al-Mawdu`at,” and approves of it. Sheikh Qari counts it among the spurious ones and reports Ibn Taymiyyah as saying: “Ferozabadi, the famous lexicon (of India), says that many a people regard this as a hadith while it cannot be proven as one.
    What is regrettable is that some people have even written booklets explaining this hadith. This is what happens when they not remain in touch with this science.
    [With due respect to Albani, we might point out that according to Mullah `Ali Qari, the hadith is, in fact weak. But he thinks textually it is correct. It is said that he who admitted ignorance, will gain an understanding of his Lord, he who knew that he is ephemeral, will know the true meaning of his Lord’s Everlasting Quality, and he who knew his weakness, will know the Powers of His Lord: Au.].

  • 115

    The Prophet (saws) is reported to have said:


     من قرأ في الفجر بـ (ألم نشرح) و (ألم تر كيف) لم يَرْمُد.

    116/67. Whoever recited the chapters Al-Sharh (no. 94) and Al-Fil (no. 105) in the fajr prayers will not suffer an eye-sore” (Baseless).
    Sakhawi says on page 200: “The hadith is baseless - it making no difference whether by the `fajr prayers’ it is the fard (obligatory) prayer that is meant or the sunnah (non-obligatory) prayers. That is because it goes against the Prophet’s own practice in this regard.”
    He was referring’ says Albani, to the Prophet’s sunnah of reciting the 109th and the 112th chapters in the fajr sunnah, and of sixty verses or more in the fard from any other chapter.

  • 116

    The Prophet (saws) is reported to have said:

     مسح العينين بباطن أنملتَيْ السبابَتَيْن عند قول المؤذن :أشهد أن محمدا رسول الله …إلخ

    117/73. “Rubbing of the two eyes with the back of the index fingers at the time the mu’adhdhin says `I bear witness Muhammad is the Messenger of Allah,’ assures the Prophets’s intercession” (Inauthentic).
    Daylami has recorded this report in his “Musnad al-Firdaws” tracing it through Abu Bakr. But Ibn Tahir says in his Al-Tadhkirah, “It is inauthentic.” Shawkani has the same thing to say in his Al-Ahadith al-Mawdu`ah (p.9). And so says Sakhavi in his Al-Maqasid.
    Mulla `Ali Qari’s collection also has this report. See no. 82/829 in this collection.

  • 117

    The Prophet (saws) is reported to have said:

    لا مهدِي إلا عيسى.

    118/77. “There isn’t any Mahdi but `Isa” (Munkar).
    Ibn Majah (2/495), Hakim (4/441), Ibn `Abdul Barr in his Jami` al-`Ilm (1/155), Abu `Amr al-Dani in his Al-Sunan al-Waridah fi al-Fitan (Vol.3/3/2, 4/9/1 and 5/22/2) and Al-Salafi in his “Al- Tuyurat” (1/62), have reported this hadith through Khalid al-Jundi al-Aban b.Saleh, he through Al-Hassan and he through Anas in words: “Affairs will not get but more and more overbearing; the world is not but in retreat; people are not but avaricious; the Hour will not be called but upon the most wicked of the people; and there is no Mahdi but `Isa the son of Maryam.” But Dhahabi says in his Al-Mizan that it is a Munkar report. Saghani has counted it among the fabricated ones. So has judged Shawkani in his Al-Ahadith al- Mawdu`ah (p.195). And Suyuti reports Qurtubi from his Al-Tadkirah that, “Its chain of transmission has weaknesses. Moreover, other ahadith which tell us of the Mahdi being an offspring of his daughter Fatimah (ra) are stronger.” Ibn Hajr seems to be also subscribing to this view in his Al-Fath.
    This hadith has been used by the Qadiyanis to prop up and promote the cause of Mirza Ghulam Ahmed Qadiyani who first claimed he was the Mahdi. Later he claimed that he was the awaited `Isa and that there will be no Mahdi but `Isa himself. Of course, he used this hadith to argue in his own favor. The claim appeared to be truthful to many who were ignorant of their religion. Much has been written to combat this new evil.
    [Subsequently Abul Hasan Ali Nadwi wrote on the topic dealing with the issue in a more thorough manner: Au.].
    It may be noted though that one of the phrases of the hadith quoted above (in the notes) is authentic. It has come to us through many sources such as Muslim and Ahmed with `Abdullah b. Mas`ud as the narrator. And that authentic phrase is: “The Hour will not be called but upon the most wicked of the people.”
    [What is meant by this last phrase is that the Hour will not be called but when the earth is inhabited by the most wicked of the people.
    And, in the Science of Hadith a Munkar tradition is one in which there is a narrator in the chain of narrators who clashes with another in the substance of the report. In addition, he is less reliable than another who may not be so reliable as the standard expectation (thiqah) but at least more trustworthy than the former. Also see the definition of shadh which will not only make clear the difference but also help in fixing the meaning of the two: Au.].

  • 118

    The Prophet (saws) is reported to have said:

    سؤْرُ المؤمنِ شفاءٌ.

    119/78. “Left-over (drink) of a believer is a cure” (Baseless).
    Says Al-Sheikh Ahmed al-Ghazzi al-`Amiri: “This is no hadith at all.” Sheikh al-`Ajlawi also agrees with him in his Kashf al-Khifa’ (vol.1,p.458). As for Sheikh `Ali Qari saying that it is a Sahih hadith so far as its meaning goes, because of another hadith that Dara Qutni has quoted in his Al-Ifrad which says: “It is a sign of humbleness to drink from the left-over of a believer.” Well, even if this latter hadith can be proved to be authentic, the conclusion is unfounded. For, even if it is a sign of humbleness to drink from the left-over of a believer, how does it prove that it is a cure? The two are speaking of different things. And one of our popular proverbs describes this situation well. It says: “Put up the roof before you start decorating it.” That is, when you do not have a roof, you cannot decorate it!
    There is another hadith on this topic which is as follows.

  • 119

    The Prophet (saws) is reported to have said:

    من التواضع أن يشرب المؤمن من سُؤْرِ أخيه، ومن شرب من سؤر أخيه ابتغاء وجه الله تعالى رُفِعت له سبعون درجة، ومُحيت عنه سبعون خطيئة، وكُتب له سبعون درجة.

    120/79. “It is a sign of humbleness that a man should drink from the left-over of his brother. He who drank from the left-over of his brother, seeking to please Allah, will be raised in the heaven by seventy ranks, will have seventy evils erased from his record, and will have seventy ranks written in his name” (Fabricated).
    Ibn Jawzi has placed it in his “Mawdu`at” through Dara Qutni, who quotes on the authority of Nuh b. Abi Maryam, he through Ibn Jurayj, he through `Ata and he through Ibn `Abbas. Says Ibn Jawzi after stating this hadith: “Nuh is the sole narrator, and he is a rejected transmitter.” Suyuti however does not agree with Ibn Jawzi, and thinks that the hadith related through another chain consisting of `Ali Muhammad b. Hatim, Ja`fer b. Muhammad al-Haddad Qoomi, Ibrahim b. Ahmed al-Bakhly, Hassan b. Rashid al-Muruzi, Abu Jurayj, and through Muruzi three more transmitters, is reliable, except that there is (merely) some “weakness” in Muruzi.
    But that’s not correct since this man Al-Hassan al-Muruzi is a “Munkar al-hadith.” That’s the opinion of Ibn Abi Hatim in his “Al-Jarh wa al-Ta`dil.” Al-`Uqayli reports another hadith of Al-Marwazi and then gives his opinion that “His hadith is misconstrued. He used to relate rejected ahadith.”
    The hadith in question is also quoted by Al Sahami al-Jurjani in his “Tarikh Jurjan,” and adds that his own master Abu Bakr al-Isma`ili used to say that both Ibrahim b. Ahmed and Hassan b. Rashid are unknown transmitters.
    In the face of these statements, Ibn Jawzi saying that Hassan b. Rashid is merely a weak transmitter is incorrect. Especially so when Shawkani follows up saying: “Dara Qutni has recorded it, but one of the narrators stands rejected.”
    I (Albani) may also add that this person Nuh was a learned man, but unreliable in narration. In fact Abu `Ali Nisapuri says about him that he was a liar (in hadith). Abu Sa`id Naqqash adds that he used to transmit fabrications. Hakim said about him: “He was a learned man who had been given a good amount of knowledge in every branch but unfortunately he made blunders in hadith.” Ibn Hibban has the same opinion of him, and Hafiz Burhanuddin has mentioned his name among those who were accused of transmitting fake traditions.
    Subsequently I came across another weakness. It is in the person of Ibn Jurayj. Says Imam Ahmed about him: “Some of the traditions that Ibn Jurayj transmitted were fake reports. That is, it didn’t matter to him from whom he took a hadith. (That is, he passed reports further on without checking his sources).”
    Dara Qutni also warns us about Ibn Jurayj saying that he used to jump one transmitter (i.e., he used to relate from someone from whom he had not heard directly: what is known as tadlis in hadith terminology).
    [Many people have accepted the hadith as reliable. In fact they drink from the same bowl on purpose, in order to gain rewards promised in these rejected traditions. In some circles some more virtues have been added to the list by the zealots. All this of course cannot go uncriticized.
    In contrast, there are people who adopt the other extreme attitude of never drinking the left-over of a brother or eating from a plate in which many hands fall. They believe diseases are transmitted in this manner. This is the result of alien influence, and obviously they need to learn a little about how germs travel. Otherwise we know that no less a person than the Prophet himself used to drink the left-over of others, and ate from the same plate as others. In fact during his time - as in many parts of the Arab world even today - separate plates were not served for each individual. Everyone ate with their hands and out of one large plate. These practices remove a lot of barriers and bring people closer: Au.].

  • 120

    The Prophet (saws) is reported to have said:

    المهدي من ولدِ العباسِ عمِّي.

    121/80. “The Mahdi will be from the sons of `Abbas, my uncle” (Fabricated).
    Dara Qutni has brought it in his Al-Ifrad, through Muhammad b. Walid al-Qurashi, Asbat b. Muhammad Wasila b. Sulayman al-Wasti, Sulayman al-Taymi, Qatadah, Sa`id b. al-Musayyib, `Uthman b. `Affan. After tracing the narrators he adds: “The report is Gharib because of Muhammad b. al-Walid al-Qurashi. But, actually, this person had been accused of lying. Says Ibn `Adiyy about him: ”He used to fabricate traditions." Ibn `Aruba thinks he was a liar.
    One of the apparent signs of fabrication of this hadith is that another trustworthy report contradicts this one. It has been reported by Abu Da’ud, Ibn Majah, Al-Hakim, Abu `Amr al-Dani, and Al-`Uqayli. It is narrated by a chain consisting of Ziyad b. Bayyan, `Ali b. Nufayl, Sa`id b. Musayyib, and Umm Salamah. It says: “Al-Mahdi will be from my family - through Fatimah.”

  • 121

    The Prophet (saws) is reported to have said:

    أذِيبُوا طعامكم بذكر الله والصلاة، ولا تناموا عليه فتقسو قلوبكم.

    122/115. “Digest your food with the remembrance of Allah and with salah wa salam on me. And do not sleep over it lest your hearts get hardened” (Fabricated).
    Ibn Nasr has recorded it in his “Qiyam al-Layl,” `Uqayli in his “Ad-Du`afa,” Ibn `Adiyy in his “Kamil,” Abu Nu`aym in his “Akhbar al-Asbahan,” and Ibn as-Saniyy in his “`Amal al-Yawm wa al-Laylah,” all of them through Bazaiyya` b. Khalil, he through Hisham b. `Urwah, he through his father and he through `A’isha. But the report is fabricated. `Uqayli himself comes out with criticism of Bazaiyya`. And, after quoting this and several others of his narrations, Ibn `Adiyy says, “All these ahadith are weak and no one has transmitted them further.”
    Dhahabi says in his Al-Mizan that the man stands accused (muttaham), and Ibn Hibban says the man comes up with seemingly reliable reports from trustworthy transmitters but which in actual fact are fabrications. Hakim has the same opinion of the man.

  • 122

    The Prophet (saws) is reported to have said:

    سوء الخُلُقِ ذنب لا يُغفر، وسوءُ الظّن خطيئةٌ تَفُوح.

    123/125. “Bad manners will not be forgiven and distrust is an evil that spreads” (Baseless).
    Al-Ghazali has used it in his “Al-Ihya’.” Apart from other weaknesses, the hadith goes against the Qur’an itself which says: “Allah will not forgive that partners be ascribed unto Him, but will forgive other sins of whosoever He will.”
    Subki has also quoted this hadith in his “Tabaqat” in a book that he wrote on those traditions of Al-Ihya’ which have been narrated without the Isnad. Another of the same meaning follows.

  • 123

    The Prophet (saws) is reported to have said:

     ما من شيءٍ إلا له توبة، إلا صاحبُ سُوء الخلق، فإنه لا يتوب من ذنب إلا عَادَ في شرٍ منه.

    124/126. “There isn’t a thing for which there is no repentance except for the ill-mannered person. This kind of man does not repent for a sin but returns with one worse than the previous one” (Fabricated).
    Tabarani narrates this report in his Al-Mu`jam al-Saghir, through `Amr b. Jumai`, Yahya b. Sa`id al-Ansari, Muhammad b. Ibrahim al-Taymi, his father and, finally, `A’isha. Then he remarks: “No one has narrated this hadith from Yahya but `Amr. And the fact is that the tradition is most likely to be a fabricated one because of this man ibn `Amr. Naqqash has said about him that all his traditions are fake. Ibn `Adiyy has roughly the same opinion of the man. Hafiz al-Haythami calls him a liar. Suyuti also mentions this hadith and rejects it, as does Al-`Iraqi.

  • 124

    The Prophet (saws) is reported to have said:

    صلاةٌ بعمامة تَعْدِلُ خمساً وعِشْرين صلاة بغيرِ عمامة. وجمعة بعمامة تعدل سبعين جمعة بغير عمامة. إنَّ الملائكة ليشهدون الجمعة معتمين، ولا يزالون يصلون على أصحاب العمائم حتى تغرب الشمس.

    125/127. “A prayer (salah) with the turban on, is twenty-five times better than one without it. And a Friday-prayer offered with the turban is seventy times better than the one offered without it. Angels descend for the Friday prayers turbaned, and keep chanting peace for the turbaned until sunset” (Fabricated).
    Ibn Najjar has recorded it on the authorities of Muhammad b. Mahdi Al-Marwazi, Abu Bishr b. Sayyar Al-Ruqi, Al-`Abbas Ibn Kathir Al-Ruqi and Yezid b. Abu Habib. The last mentioned says, “`Mahdi b. Maymun told me: `I entered upon Salim b. `Abdullh b. `Umar who was tying his turban. When he saw me he said, `There Abu Ayyub! May I not narrate a hadith to you that you will like (to hear), to carry and to narrate it to others?’ I said, `Why not?’ He said, `I entered upon `Abdallah ibn `Umar while he was tying his turban. He said, `My son! Let the turban be dear to you. You will be respected, honored and well-received. And Satan will not see you but will run away from you. I heard the Prophet (saws) say, ... and then he narrated the above hadith.”
    Ibn Hajr writes in his “Lisan Al-Mizan,” page 110: “I didn’t find Al-`Abbas ibn Kathir mentioned either in ”Al-Ghuraba" of Ibn Yunus, or in its appendix prepared by Ibn Tahhan. As for Abu Bishr b. Sayyar, he is also not mentioned in the “Al-Kuna” of Abu Ahmed Al-Hakim. Neither do I know Muhammad b. Mahdi Al-Marwazi, nor yet Mahdi b. Maymun who reports this hadith from Salim b. `Abdullah. By the way, this man is not the same Mahdi b. Maymun Al-Busri whose narrations Bukhari and Muslim have recorded. Also, I couldn’t find out just who is responsible for this hadith. Suyuti has of course mentioned this hadith in his `Dhayl Al-Ahadith al-Mawdu`ah.’"
    Ibn Jawzi has however mentioned this hadith in his “Jami` Al-Sahih.” But its commentator added in his notes on the authority of Ibn Hajr that this is a fabricated report. Mulla `Ali Qari has also mentioned it in his “Mawdu`at” and reports Manufi as of opinion that this hadith is “baseless.”
    [Albani then presents two more ahadith, no. 128 and 129, that promise manifold rewards for wearing turban and then adds: “I have no doubt at all that these three ahadith are fabrications.... The most that can be said in favor of the turban is that it is mustahab (desirable). It is the influence of ahadith of this kind that we see people trying to cover their heads with a cap or a piece of cloth during prayers.
    “The interesting thing to note is that some people shave their beards but attach great importance to covering their heads during the prayers. This is because they imagine that this is of greater importance in Islam. It is observed for instance that if they have to chose between a bearded but uncapped man and a clean-shaven but capped person for leading in the prayers, they will chose the latter. Do you see how they reverse the preference? They legalize that which is prohibited and treat as obligatory that which is just desirable.
    “Again, turban (or a cap: au.) that is recommended in Islam is to be desirably worn at all times and not only during the salah. It is not a thing that is to be worn for a few moments inside the mosque and then thrust into the pocket as one comes out. A Muslim needs these more outside than inside the mosques since they serve the identity purposes, especially in these times when it is hard to distinguish between Muslims and non-Muslims making it hard for one to judge whom to greet and whom not.”]

  • 125

    The Prophet (saws) is reported to have said:

    أحبوا العرب لثلاثٍ: لأنّي عربيّ، والقرآن عربيّ، وكلام أهل الجنة عربيّ.

    126/160. “Love the Arabs for three reasons: I am an Arab, the Qur’an is in Arabic and the language of the people of Paradise is Arabic” (Mawdu`).
    Hakim has listed this report in his “Al-Mustadrak” (p.161-162), `Uqayli in his “Al-Du`afa’” (327) and Tabrani in his “Al-Kabir” (3/122/1), “Al-Awsat” as well as in his “Al-Fawa’id.” Bayhaqi reports it in his “Shu`ab Al-Iman,” Wahidi in his Tafsir and others in other books. All of them trace the hadith through Al-`Ala’ b. `Amr al-Hanafi, Yahya b. Yezid al-Ash`ari, Ibn Jurayj, `Ata’, and Ibn `Abbas.
    There are many weaknesses in the hadith. First, the presence of Al-`Ala, about whom Dhahabi said in his Al-Mizan that this is a rejected transmitter. Ibn Hibban says about him that he should not be cited as a reliable narrator. Abu Hatim says about him that he was a liar. Second, Yahya b. Yezid is also untrustworthy. Ibn Ma`in says the man was “weak.” Ibn Numayr said about him that the man was not worth a date. And third, the presence of Ibn Jurayj about whom Ahmed’s opinion is that the man didn’t care where he took his ahadith from (narrating from everyone, without cheking the authenticity).
    Ibn Jawzi and Suyuti also reject this hadith on various grounds. Ibn Taymiyyah mentioned this hadith in his “Al-Sirat Al-Mustaqim” and noted, “The hadith is baseless.” There is another hadith of similar meaning which is as follows.

  • 126

    The Prophet (saws) is reported to have said:

    أنا عربيّ، والقرآن عربيّ، ولسان أهل الجنة عربيّ.

    127/161. “I am an Arab, the Qur’an is in Arabic and the language of the people of Paradise is Arabic” (Mawdu`).
    Tabrani has brought it in his “Awsat” citing Sa`dah b. Sa`d, Ibrahim b. Al-Mundhir, `Abdul `Aziz b. `Imran, Shibl b. `Ala’, his father, his grandfather, and Abu Hurayrah as the narrators. But Suyuti says after quoting this hadith in his “Al-La’ali” that according to Ibn `Adiyy, Shibl b. `Ala’ used to relate strange ahadith. Again, Al-Haythami says about another narrator, `Abdul `Aziz b. `Imran, that he is a rejected narrator. Ibn Ma`in and Al-Hafiz al-`Iraqi also express their doubts about this narrator.
    What adds up to the suspicion that the hadith is fake is that it expresses the Prophet’s pride on being an Arab. This is so un-Islamic. Says Allah in His holy Book: “The most noble of you in the sight of Allah is the One who is the most God-fearing.” And the Prophet (saws) himself said in a hadith Sahih that an Arab has no superiority over a non-Arab....except by piety." In fact, the Prophet (saws) has strongly prohibited us from priding over our origins. Said he in a hadith reported by Abu Da’ud and Tirmidhi: “Allah the Most Glorious has removed from you all pride based on race and ancestry. People are from Adam, and Adam was from clay. Now there are (two kinds of people): either pious believers or the corrupt and wretched ones. Lo! Either you stop priding over people who are the coals of Hell-fire or you will be less worthier in the sight of Allah than the dung-beetle that combats the stink with its mouth.”
    When such are the statements of the Prophet (saws) about racial pride, how can we expect him to say what the hadith in question states?
    [Also note that there are some other problems that arise if it is to be trusted. Among the Arabs are a large number of atheists, secularists, Jews and Christians. If it is said that it is the Muslim Arabs that are meant, the question is, aren’t we required to love the Muslims anyway: Au.].

  • 127

    The Prophet (saws) is reported to have said:

    إذا ذلّت العرب ذلّ الإسلام.

    128/163. “If the Arabs are disgraced, Islam will be disgraced” (Mawdu`).
    Abu Nu`aym has recorded this report in his “Akhbar Asbahan” (vol.2, p.340) tracing it through Mansur ibn Abi Muzahim, Muhammad b. al-Khattab, `Ali b. Zayd, Muhammad b. Al-Munkadir, Jabir, and he from the Prophet (saws). Ibn Abi Hatim says in his “Al-`Ilal”: “I asked my father about the hadith transmitted by Mansur ibn Abi Muzahim, he said: `The hadith is fake. It has no basis.’”
    And I (Albani) say: The hadith has two defects. First, in the person of Muhammad b. Al-Khattab. Ibn Abi Hatim says in his “Al-Jarh” (3/2/264), “I asked my father about this man and he said that he didn’t know him.” And, it is stated in “Al-Mizan” that the man, (i.e., Muhammad b. Al-Khattab), used to relate strange reports. This hadith has been cited as an example. Al-Hafiz also accepts this opinion but notes that according to Ibn Hibban the man was reliable. Nonetheless, I would like to say that in the face of so many other verdicts, we cannot accept the approval of Ibn Hibban.
    The second shortcoming in the hadith is in the person of `Ali b. Zayd. He is the same person as Ibn Jad`an, and I have already written about him elsewhere.
    As for Al-Haythami’s comment in “Al-Majma`” that, “Abu Ya`la has related this hadith through Muhammad ibn Al-Khattab, whom Al-Azadi and others have called weak but Ibn Hibban has declared trustworthy, and that the rest of the transmitters are reliable," I must point out that Ibn Jad`an is not trustworthy. In fact Munawi is also mistaken in his Sharh Jami` Al-Saghir when he says that the hadith is Sahih while the original compiler Suyuti himself had called it Da`if. Relying upon this opinion Sayyid Rashid Rida had also quoted in his paper “Al-Manar” that Abu Ya`l a records this hadith through trustworthy transmitters.
    Later, I happened to see Hafiz al-`Iraqi’s “Mahajjat al-Qurab fi Fadl al-Arab” wherein after citing this hadith he comments on Abu Ya`la transmission through Abu Mansur in words: “I have already commented on Muhammad b. Al-Khattab b. Jubayr b. Hibbah in earlier part of this work. As for `Ali b. Zayd b. Jad`an, there is difference of opinion over him, although Muslim has transmitted through him in `Al-Mutabi`at wa Shawahid.’” Al-`Iraqi then adds that because of the fact of some muhaddithun recording his ahadith, so far as this transmitter’s “personality” is concerned, it cannot be said that it is obscure.
    But I (Albani) would like to add that although the “personality” of the man is not obscure, but his “credentials” remain obscure. All said, the hadith remains daif according to Al-`Iraqi. It was this writing in fact that led me to doubt the authenticity tag given to it by Munawi (the commentator of Suyuti’s Jami` Saghir) while Suyuti himself had coded it as daif.
    Further, the weakness in the hadith is apparent from its meaning also. For Islam’s glory, its repute and its honor is not dependent on the power and strength of the Arabs. That can be achieved without them also, as it happened during the Ottoman period, especially at the beginning of their reign when Allah subhanahu wa ta`ala gave glory to Islam through them so that Islam penetrated right up to the heart of Europe. But when the Ottomans began to discard Islamic Laws replacing them with those of the European ones, (exchanging the lowly for the lofty), their power and influence declined in those areas, until they lost political power in their own country. Today all that remains is but a little of those appearances that are indicative of their Islam of past times! With their fall, the whole of the Ummah suffered great humiliation. The enemies of this Ummah entered into their lands and colonized them all, but for small patches of lands here and there. Now the situation is that although they have been able to get rid of the colonizers, they remain their slaves in many ways. In any case, the point is that Islam gains or loses its glory, repute and honor with that of its adherents, be they Arabs or non-Arabs. And, as a hadith says, there is no superiority of the Arabs over the non-Arabs except by piety.
    That said, it might be pointed out that as a race and a nation Allah subhanahu wa ta`ala has preferred the Arabs over all other races (by virtue of having raised His last Prophet among them). This is my opinion although I am an Albanian myself. This is also the opinion of the ahal al-sunnah wa al-Jama`ah. It has its basis in various ahadith reported on the subject. One of them says: “From the sons of Ibrahim, Allah chose Isma`il, from his sons Banu Kinanah, from the sons of Banu Kinanah the Quraysh, from the Quraysh Banu Hashim and from them He chose me.” The hadith has been recorded by Ahmed (4/107), Tirmidhi (4/392) who declares it Sahih, as it is also in Sahih Muslim (7/84). Bukhari has also recorded it in his “Al-Tarikh al-Saghir” (p.6) through Wathilah b. Asqa`. The hadith is strengthened by another related through a second chain of transmitters starting with `Abbas b. `Abdul Muttalib which is to be found in Tirmidhi (who declared it Sahih) as well as in Ahmed. Another version is to be found through Ibn `Umar as recorded by Hakim (4/84) who also confirms its authenticity.
    Nevertheless this should not lead an Arab to pride over his nationality. Such pride belongs to the jahiliyyah days which the Prophet (saws) destroyed. Nor should the Arabs forget the fact that it was their intelligence, language and character that led to their choice as the first bearers of the message of Islam. If an Arab realizes this today then he is more likely to guard those qualities and take it upon himself as a duty to spread the word of Islam. But if he abandons them, then he has no superiority over others. In fact, a non-Arab who bears the same qualities is, without any doubt whatsoever, superior to an Arab. True superiority then comes from following the guidance the Prophet (asws) brought, and can be gained by anyone who qualifies himself with the qualities approved by Islam such as faith, virtue, piety, righteous living, ihsan etc., and not by the simple fact of being an Arab or a non-Arab. Says the Prophet (saws) in a hadith Sahih: “He who was left behind by his deeds will not be brought forward by his lineage.”
    In short, true merit is in adorning oneself with certain qualities. When those qualities are lost, the merit is lost: “There is no superiority of an Arab over a non-Arab except by taqwa.” And this should also show the fallacy of him who invites to Arabism while he is devoid of those qualities that should go with it, rather is a Westerner both in appearance as well as in spirit!

  • 128

    The Prophet (saws) is reported to have said:


     إن الرزق لا تَنْقُصُه المعصية ولا تَزِيدُه الحسنة، وتَرْكُ الدعاء معصية.

    129/181. “Sustenance neither decreases with sins nor increases with good works. And not supplicating to Allah is a sin” (Mawdu`).
    Tabarani has recorded this hadith in his “Al-Saghir” (p.147) as well as Ibn `Adiyy in his “Al-Kamil” (2/11) through Isam`il b. Yahya Al-Taymi, Mis`ar b. Kadam, `Atiyyah and finally Abu Sa`id.
    But this is an unreliable chain since according to Abu `Ali Nisapuri, Dara Qutni and Hakim, Isma`il was a liar. Ibn `Adiyy adds that most of what the man relates are baseless reports. In addition, another transmitter `Atiya al-`Awfi is not a dependable person. Says Munawi in “Sharh al-Jami`,” “Haythami said: `In this hadith occurs `Atiya al-`Awfi who is undependable.’ Sakhawi has also expressed the same opinion about this man.”
    But, the fact is they have missed a major defect in the hadith which is in the person of Isma`il who was a liar.
    Again, what makes the hadith baseless is that it goes against an authentic hadith which says: “He who desires that his sustenance be increased and his death be postponed, may do good to his kin” (Bukhari, Muslim and others).

  • 129

    The Prophet (saws) is reported to have said:

    الجمعة حج الفقراء، وفي لفظ: المساكين.

    130/191. “Friday is the day of Hajj for the poor. According to another narration, `of the destitute’” (Mawdu`).
    Quda`i and Ibn `Asakir have narrated the first version through Ibn `Abbas, while Ibn Zanjuwayh and Quda`i have narrated both the first and second versions, as it can be found in the “Jami` al-Saghir.” Munawi adds in his commentary: “Harith b. Abu Usama has also narrated this hadith. All of them have narrated it through `Isa b. Ibrahim al-Hashimi, Muqatil, Dahhak, ending with Ibn `Abbas. But Hafiz al-`Iraqi says this is a weak hadith. He has brought it in his ”Al-Mizan." While discussing the life of `Isa of this hadith he said, (reporting the opinion of the majority of muahaddithin) that this man is “Munkar al-hadith” (i.e., used to relate strange ahadith), and stands rejected. While Sakhawi has said about another transmitter Muqatil that he is weak. And so is the one who follows him (i.e., Ibrahim al-Hashimi)."
    I (Albani) would like to add that all these comments have been made about the second version (which says that “Friday is the Hajj for the destitute”). As for the first version (which says that “Friday is the Hajj for the poor”), Munawi has not passed any comment, perhaps because he thinks comments on the second version were sufficient. In this second version falls Muqatil who was declared a liar by some scholars of hadith. As for the one next in the downward direction, i.e., `Isa b. Ibrahim, Bukhari and Nasa’i said about him that he used to relate strange ahadith. These are the reasons why Saghani has recorded this hadith in his “Al-Ahadith al-Mawdu`ah” as did Ibn Jawzi before him in his “Mawdu`at.” Suyuti also agrees with him, although the hadith is differently worded with him. The word of his narration are as follows:

  • 130

    The Prophet (saws) is reported to have said:

     الدجاج غَنَمُ فقراءِ أمتي، والجمعةُ حجّ فقرائها.

    131/192. “Chicken is the sheep of the poor of my Ummah, and Friday their Hajj” (Mawdu`).
    Ibn Jawzi has mentioned it in his “Mawdu`at” as has Ibn Hibban, tracing it through `Abdullah ibn Zayd, Mahmash (the Nisapuri), Hisham b. `Ubaydullah Al-Razi, Ibn Abu Zi`ib, Nafi`, and, finally, Ibn `Umar. Then he says: “Ibn Hibban has said that the hadith is baseless, and Hisham should not be narrated from. But Dara Qutni says that is not true. Rather it is Mahmash who used to fabricate ahadith.”
    Suyuti also agrees with Ibn Jawzi, mentioning it in his “Al-La’ali.” Dhahabi says in his “Tabaqat Al-Huffaz” that the hadith is inauthentic.

  • 131

    The Prophet (saws) is reported to have said:

     إذا جامع أحدكم زوجته أو جاريته فلا ينظر إلى فرجها فإن ذلك يُورِثُ العمى.

    132/195. “When one of you has intercourse with his wife or what his right hands own, let him not look at the vagina because that causes blindness (to the child)” - Mawdu`.
    Tracing it through Ibn `Adiyy, Hisham b. Khalid, Baqiyyah, Ibn Jurayj, `Ata’, and finally Ibn `Abbas, Ibn Jawzi says in his “Al-Mawd`at” (1/144) that this is a forged hadith. He reports Ibn Hibban as saying: “Baqiyyah used to relate through liars. In addition, he would drop some of the names in the chain of transmitters. He had some friends who used to work up the chain for him by trying to remove untrustworthy ones and connecting the chain to Jurayj. Sometimes they left blanks. This hadith appears to be one of those, and is, therefore, Mawdu`.
    Suyuti has said in his “Al-La’ali” (2/170) that Ibn Abi Hatim reported his father in his “`Ilal” as saying that Hafiz Ibn Hajr said: “Ibn Qattan has also reported in his `Kitab Ahkam Al-Nazr’ that Baqiyyah ibn Makhlad has reported it through Hisham b. Khalid, he through Baqiyyah, he through Ibn Jurayj. Ibn Jawzi has gone against Ibn Salah who had termed it ”of acceptable Isnad." The hadith has also been reported by Bayhaqi in his “Sunan” through two chains of transmission in both of which falls Baqiyyah and about which he has stated that they are baseless."
    Ibn `Asakir has also recorded this hadith (2/295/13) as has Ibn Abi Hatim (2/295) tracing it through his father, Hisham, later Baqiyyah, ending with Ibn Jurayj. He has recorded this hadith after two more reports on the same topic that I shall follow up with presently. He says there: “My father said, `These three ahadith are fake.”
    Meaning-wise also the hadith is wrong since it goes against other authentic reports that suggest that looking at one’s wife’s private parts is not unlawful. Hafiz ibn Hajr has stated in his “Al-Futh” (1/290) that it is not unlawful for a husband or a wife to look at each other’s private parts.

  • 132

    The Prophet (saws) is reported to have said:

     إذا جامع أحدكم فلا ينظر إلا الفرج فإنه يُورث العمى، ولا يُكثر الكلام فإنه يورث الخَرَس.

    133/196. “When one of you has intercourse, let him not look at the genital organs for that causes blindness (to the child), and let him not talk too much for that causes dumbness (to it)” - Mawdu`.
    Ibn Jawzi has traced it through Al-Azadi, Ibrahim b. Muhammad b. Yusuf al-Faryabi, Muhammad b. `Abdul Rahman Tustari, Mis`ar b. Kidam, Sa`id al-Maqburi, and Abu Hurayrah. Al-Khalil has said: Muhammad b. `Abdul Rahman Tustari is the lone narrator of this hadith. He was a Syrian and used to relate some strange ahadith."
    Said Dhahabi: “In this hadith falls Tustari who has been termed untrustworthy.” Then he adds that Al-Azadi’s opinion about the man is that he was a liar whose ahadith stand rejected. It is reported of Dara Qutni in “Al-Lisan” that the man’s narrations are not acceptable." `Uqayli’s opinion is that there is no truth in those chains of narration in which Mis`ar is quoted as having reported from Al-Maqburi. He is unknown and his ahadith should not be related further."
    Suyuti then quotes another hadith in support of his views which is as follows.

  • 133

    The Prophet (saws) is reported to have said:

    لا تُكثِروا الكلام عند مجامعة النساء فإنَّ منه يكون الخَرَسَ والفَأْفَأْةَ.

    134/197. “Don’t talk too much during intercourse with women for, that causes dumbness, and from it originates fa’fa’ (i.e., to say fa, fa:`then, then,’ very often)” - very weak.
    Suyuti has mentioned it in his “Al-La’ali” to corroborate his opinion of the previous two ahadith. He traces this one, which is reported by Ibn `Asakir, through Abu Darda’ Hashim b. Muhammad Al-Ansari, `Abdul `Aziz b. `Abdullah b. `Amr al-Uwaysi, Khayran b. Al-`Ala’ al-Kisani, (the Damuscian), Zuhayr b. Muhammad, Ibn Shihab and Qubaysa b. Dhu’ayb. In this chain however, there are four weaknesses. First, Qubaysa b. Dhu`ayb is actually a Follower (Tabe`i), and not a Companion, though some believe he saw the Prophet (saws). Second, Zuhayr b. Muhammad. He is a Tamimi. There is no consensus of dependence on him. Third, Khayran b. al-`Ala.’ He is also not so well known and there is disagreement over his reliability. And fourth, Abu Darda’ Hashim b. Muhammad b. Salih al-Ansari. I can’t find this man’s life history anywhere.
    These four defects render the hadith very weak.
    [As demonstrated by Albani, the first two of this series of ahadith are fake. More than one hadith scholar has subscribed to the view. The third is also very weak. And the message contained in them is untrue. However, there are ahadith that discourage the husband and wife from getting fully naked before each other. As for the rectum, it is very strongly undesirable for any one of the pair to look at the other’s: Au]).

  • 134

    The Prophet (saws) is reported to have said:


    من حج حجة الإسلام، و زار قبري، وغزا غزوة، و صلى عليّ في المقدس، لم يسأله الله فيما افْتَرَضَ عليه.

    135/204. “He who performed the Islamic Hajj, visited my grave, took part in a Jihad and sent peace upon me from the Bayt al-Maqdis, will not be questioned by Allah about (other) obligations of Islam (fara’id)” - Mawdu`.
    Sakhawi has brought this report in his “Al-Qawl al-Badi`” (p.102) and has noted there: “That’s how Al-Majdi al-Lughwi has reported in his ”Al-Fawa’id" and has attributed it to Abul Fath al-Azdi. But the authenticity is doubtful."
    This statement seems to be a slip from Sakhawi. For, we know that there is no deed, no matter how holy, that will render the other obligations of Islam (such as salah, zakah, and other obligations: au.) inapplicable to a Muslim.
    Later I happened to see this hadith mentioned by Ibn `Abdul Hadi in his refutation of Subki (p. 155) where he traces the hadith through: Nu`man b. Harun b. Al-Dahlat, Abu Sahl Badr b. `Abdullah Al-Masisi, Al-Hasan b. Uthman al-Ziyadi, `Ammar b. Muhammad, his uncle Sufyan, Mansur, Ibrahim, `Alqamah, and finally `Abdullah b. Mas`ud. Thereafter he pronounces his judgment that the hadith is fake. He also quotes the opinions of other scholars in support of his own and ends with words: “It should be quite evident to anyone who has the littlest knowledge of hadith that this is a fake one with no basis in truth whatsoever.”
    Suyuti has also classified it as Mawdu` in his “Dhayl al-Ahadith al-Mawdu`ah,” adding in his “Al-Mizan,” the words, “This is a fake report.”

  • 135

    The Prophet (saws) is reported to have said:

     أفضل الأيام يوم عرفة إذا وافق يوم الجمعة، وهو أفضل من سبعين حجة في غير جمعة.

    136/207. “The best of days is that day of `Arafa which falls on a Friday. Such a Hajj is seventy times worthier than a Hajj which is not on a Friday” (A fake report, baseless).
    This is an entirely baseless hadith that has not been reported by any authority. As for Zaila`i saying in the footnotes of Ibn `Abidin (2/348) that Razin b. Mu`awiyyah has included it in his “Tajrid al-Sihah,” it must be understood that Razin has in this book tried to collect together ahadith following the principles laid down by the authors of Sahih Bukhari, Muslim, Muwatta of Imam Malik, Abu Da’ud, Nasa’i and Tirmidhi. In doing that he has tried to follow Ibn Al-Athir who produced a similar work known as “Jami` al-Usul fi Ahadith al-Rasul.” However Razin made plenty of errors, although he is widely quoted, just as the “Al-Targhib wa Tarhib” of Mundhiri. The hadith in question is one of those erroneous ones recorded by him.
    Imam Ibn Al-Qayyim has in his “Za`d al-Ma`d” rejected this hadith on ten grounds. He terminates his discussion with the following remarks: “The common people’s belief that a Hajj of the kind mentioned in this hadith is seventy times worthier than the Hajj of ordinary days, is totally nonsense with no basis in truth. There is not a single trustworthy report to this effect coming down either from the Prophet (saws) or any of the Companions or their Followers.”
    Munawi has also passed his unfavorable remark over the hadith in his “Fayd al-Qadir.”

  • 136

    The Prophet (saws) is reported to have said:

    ما قُبِلَ حج أمرئ إلا رُفِعَ حصاه، يعني حصى الجِمَار.

    137/208. “A man’s Hajj is not accepted except (its sign is that) the stones, i.e., the stones of ramyu, of the pilgrim disappear (from the site)” - Da`if.
    The hadith has been reported both ways: Marfu`, as well as Mawquf. (Marfu` is one which the transmitters report as the saying of the Prophet [saws] and Mawquf, one in which the chain of transmission does not reach the Prophet, but stops at a Companion: Au.).
    Imam Bayhaqi has reported it in his “Sunan al-Kubra” (vol. 5/128), Dara Qutni (p. 289) and Hakim (1/476). All of them through Yezid b. Sinan, and Yezid b. Abi Anisa. Tabrani has also recorded it in his “Awsat” (1/121/1) through `Amr b. Murrah, `Abdul Rahman b. Abi Sa`id al-Khudri, and he through his father Abu Sa`id al-Khudri who says he asked the Prophet (saws): “O Apostle of Allah! We believe the stones that are thrown (at the Jamarat) every year disappear from there.” The Prophet (saws) said: “Those whose Hajj has been accepted have their stones removed (by Allah). Otherwise you would have seen mountains of them there.”
    But the remarks that Bayhaqi follows up with, render it Dai`f. He says: “Yezid b. Sinan is not reliable. It has also been reported through another chain ending up with Ibn `Umar, but that transmission too is a weak one.”
    Bayhaqi’s mentor Al-Hakim’s judgment was that Yezid b. Sinan “has not been rejected.” But the fact is that when it comes to judging the credentials of the narrators, Bayhaqi has an edge over Hakim. Therefore his judgment is weightier. Again, Hakim’s words that Yezid b. Sinan “has not been rejected” does not mean the man is trustworthy. These are two different issues. A narrator might not be rejected altogether, yet he can not be totally reliable. Yezid is one such narrator for Nasa’i has also preferred not to narrate through him. Dhahabi has also censured him by saying in his “Talkhis Al-Mustadrak”: “I believe the man is untrustworthy.” The hadith has also been recorded by Al-Haythami (3/260) who adds: “Tabarani has also mentioned it in his ”Al-Awsat." But the chain of narrators consists of Yezid b. Sinan who is untrustworthy."
    The hadith has also been reported as “Mawquf” as recorded by Azraqi in his “Tarikh Makkah” (p.403), and by Dulabi in his “Al-Kuna” (2/56) through Ibn Abi Na`im who says Abu Sa`id al-Khudri said: “The stones of the accepted Hajj are removed.” The Isnad of this version is Sahih. Another “Mawquf” version recorded by Bayhaqi ends up with Ibn `Abbas.
    In the light of the above I (Albani) am personally not able to decide if this is a saying of the Prophet (saws) or that of a Companion. A safe approach perhaps would be to wait for further research, and to set it aside as undecided until final conclusions can be reached.

  • 137

    The Prophet (saws) is reported to have said:

    الزرقة في العين يُمْنٌ، وكان داود أزرق.

    138/217. “Blue eyes are a sign of good luck. Da’ud (asws) was also blue-eyed” (Mawdu`).
    Hakim has narrated it in his “Tarikh” tracing it through Al-Husayn b. `Ulwan, Awza`i, Zuhri, Sa`id ibn. al-Musayyib, and Abu Hurayrah (ra). Suyuti has also brought it in his “Al-La’ali” (1/114), and has commented there that `Ulwan was a liar and a fabricator. Ibn Jawzi, who has mentioned it in his “Al-Mawdu`at,” tracing it through Ibn Hibban, Muhammad b. Yunus, `Abbad b. Suhayb, Hisham b. `Urwa, his father, and finally `A’isha (ra), says: “(The hadith) is not true. `Abbad has been rejected (Matruk) by the doctors of hadith. And the next in the chain who relates from him, i.e., Muhammad b. Yunus, is the (well-known) Kudaymi who was untrustworthy.
    A better chain of narration is the one related by `Abbas b. `Abdul `Azim, `Abdur Razzaq...through an unnamed person of `Iraqi origin...Ma`mar, ending up with Zuhri. And the words of that report are: “Blueness (in the eye) is a sign of good luck.” But this hadith is Mursal (since the Companion who relates from the Prophet [saws] has not been named), and also the name of the `Iraqi is missing. Therefore it stands rejected. Sheikh `Ajlouni reports Ibn Qayyim’s opinion in his “Al-Kashf” (1/439) that the hadith is Mawdu`.

  • 138

    The Prophet (saws) is reported to have said:

    الحج قبل التزوج.

    139/221. “Hajj before marriage” (Fake).
    Suyuti recorded it in his “Jami` al-Saghir” picking it out from Daylami’s “Musnad al-Firdaws” with Abu Hurayrah (ra) as the final narrator. But the commentator of the book has censored the compiler saying: “In the chain of narration falls Ghiyas b. Ibrahim about whom Dhahabi has said, `The man stands unanimously rejected.’ Dhahabi has said about another narrator Maysarah b. `Abd Rabbih that he was a `Well-known liar.’”
    To the above I (Albani) would like to add that Ghiyas b. Ibrahim is also a well-known liar. Ibn Ma`in said about him: “A dirty liar.” Abu Da’ud said: “A liar.” And Ibn `Adiyy said: “All of his ahadith smack of fabrication.”
    Another hadith of the same nature has been reported. It words are: “He who married before Hajj committed a sin.” But this one is also a fabrication.

  • 139

    The Prophet (saws) is reported to have said:

     جاهدوا أنفسكم بالجوع والعطش، فإن الأجر في ذلك كَأَجْرِ المجاهد في سبيل الله، وإنه ليس من عمل أَحَبُّ إلى الله من جوع وعطش.

    140/247. “Strive to overpower your base self with hunger and thirst. The reward for such an effort is equal to the reward of one who fights in the way of Allah. In fact, there is no other deed worthier with Allah than hunger and thirst” (Baseless).
    Al-Ghazali has quoted it in his “Al-Ihya’’” (3/69). But Hafiz al-`Iraqi said about it: “I could not trace the hadith through any source.” Subki had the same to say in his “Al-Tabaqat al-Kubra” (ref. 4/62).

  • 140

    The Prophet (saws) is reported to have said:

    من أجاع بطنه عَظُمَت فكرته، وفطن قلبه.

    141/251. “He who kept his stomach hungry, will have a lofty mind and a sensitive heart” (Baseless).
    This is another hadith quoted by Al-Ghazali and censured by Al-`Iraqi and Subki in the same manner as above.

  • 141

    The Prophet (saws) is reported to have said:

     أحسنوا إلى عمَّتِكم النخلة فإن الله تعالى خلق آدم فَفَضَلَ من طينتها فخلق منها النخلة.

    142/261. “Be good to your aunt the date-palm tree. For Allah created Adam (asws) and when some dust was left over He created the date-palm tree therewith” (Fabricated).
    Ibn `Adiyy (2/57) and Batarqani (2/157) have recorded this narration as a hadith. The latter reports it as a part of another hadith, as Ibn Jawzi has said in his “Al-Mawdu`at.” All of them trace it through Ja`fer b. Ahmed b. `Ali al-Ghafiqi, he through Abu Salih (Layth’s secretary), through Waki`, A`mash, Mujahid, ending up with Ibn `Umar.
    Ibn `Adiyy expresses his opinion with regard to this report in the following words: “The hadith is fake. There isn’t any doubt that it was Ja`far who fabricated it.” Ibn Jawzi remarked: “The hadith is untrue, and Ja`far was a fabricator.” Hafiz ibn Hajr also accepts these remarks as valid in his “Al-Lisan.” Suyuti follows him in his “Al-La’ali” (1/156), as is his habit, refraining from adding his own remark.

  • 142

    The Prophet (saws) is reported to have said:

    كان إذا أشْفَقَ من الحاجة أن ينساها جعل في يده خيطاً ليَذْكُرَهَا.

    143/266. “When (the Prophet, saws) feared that he might forget something he tied a thread to his hand as a reminder” (Spurious).
    Ibn `Adiyy (1/172), Ibn Sa`d (1/286), Harith ibn Abi Usamah (in his “Musnad,” no.17 in the appendix), Abu al-Hasan al-Anbusi (in his “Fawa’id,” 2/26) have narrated it through Salim b. `Abdal-A`la, Nafi`, and Ibn `Umar. Ibn `Adiyy follows up with his remark: “This man Salem is well known to the traditionists. Ibn Ma`in and others have expressed distrust of him.”
    Suyuti too has recorded this hadith in “Jami` al-Saghir” tracing it through Ibn Sa`d and Al-Hakim, they through Ibn `Umar. But Munawi has criticized the hadith saying: “It has also been related by Abu Ya`la about which Zarkashi has said, `The chain of narrators records Salim b. `Abdal-A`la as one in the link. Ibn Hibban’s opinion about him is that he was a fabricator.’ Abu Hatim has also declared the hadith as baseless. Ibn Shahin says about him in his ”Al-Nasikh" that “he narrates strange ahadith.”
    As for Abu Hatim’s statement above, it has been reported by his son in “Al-`Ilal” (2/252) He says there: “I asked my father about the hadith which Muhammad b. Ya`la Al-Sulami says he heard from Salim b. `Abdal-Ya`la (known as Abu Fa’iz), who narrates from Nafi` and he from Ibn `Umar (and then he narrated the hadith). My father said: `This is a spurious report.’ Then I asked him about Salim. He declared, `He is not trustworthy.’”
    The hadith has reached us through three other narrations. But all of them have some defect or the other. In one report Bishr b. Ibrahim al-Ansari figures about whom Ibn Jawzi has said that the man used to spin ahadith. In another narration Ghiyas b. Ibrahim occurs who stands rejected by the traditionists. And in a fourth narration occur not one but three weak narrators: First, Bishr b. `Ubaydullah al-Darasi, second Yahya b. Abu Al-Furat and, finally, `Isa b. Shu`aib.
    Also, it should be interesting to note that a hadith of exactly the opposite meaning has been narrated but it also happens to be a fake one. It runs as follows.

  • 143

    The Prophet (saws) is reported to have said:

    من حَوَّل خاتمه أو عمامته أو علّق خيطا في أصبعه ليذكره حاجته فقد أشرك بالله عز وجل، إن الله هو يذكر الحاجات.

    144/267. “Whoever changed his ring from finger to finger, or shifted his turban, or tied a thread to his finger as reminder for something ... committed shirk. It is Allah who reminds of things” (Mawdu`).
    This narration records an unreliable narrator called Bishr. This man Bishr however, is the son of Al-Hussain al-Asbahani.

  • 144

    The Prophet (saws) is reported to have said:

    العالِمُ لا يخَرِّف

    145/269. “A scholar never becomes feeble minded (in old age)” - Mawdu`.
    Ibn Abi Hatim says in his “Al-`Ilal,” `I asked my father about the hadith that Al-`Ala’ b. Zaydak reports about Anas saying that the Prophet said: “A scholar never becomes feeble minded (in old age).” He replied, `This person `Ala’ is a weak narrator and has been rejected by the traditionists.’‘
    The report is against common observation also. We have come across many scholars who had become feeble minded in their advanced years such as Al-Mas`udi, Al-Jariri, Sai`d ibn Abi `Aruba, `Ata’ ibn. Abi Sa’ib etc.

  • 145

    The Prophet (saws) is reported to have said:

    أوحى الله إلى عيسى عليه السلام يا عيسى) آمن بمحمد وأْمُر من أدرَكَه من أمتك أن يؤمنوا به، فلولا محمد ما خلقت آدم، ولولا محمد ما خلقت الجنة والنار، ولقد خلقت العرش على الماء فاضْطَرَب فكتبت عليه لا إله الا الله محمد، رسول الله فَسَكَن.

    146/280. Allah (swt) sent His revelation to `Isa (asws) in words: “O `Isa. Believe in Muhammad (saws), and order everyone of your Ummah who encountered him to believe in him. For, if not for Muhammad (saws) I would not have created Adam (asws), and if not for Muhammad (saws) I would not have created the Heaven and Hell. In fact when I created the `Arsh on water, it became turbulent, so I wrote on it: `There is no god but Allah and Muhammad is his prophet.’ The waters calmed down’” (Baseless.).
    Hakim has recorded it in his “Al-Mustadrak” (2/614,615) tracing it through `Amr b. Aws al-Ansari, Sa`id ibn Abu `Arubah, Qatadah, and Sa`id b. al-Musayyib, who reports Ibn `Abbas as having made the above statement. After re-quoting it, Hakim adds: “This has a trustworthy chain of narrators.” But Dhahabi refuted him saying: “I believe the words have been fastened upon Sa`id.” And what he meant by Sa`id is Sa`id b. Abu `Arubah, and the man who has fastened it is `Amr b. Aws al-Ansari. Dhahabi has said in his “Al-Mizan” about this man: “We do not know this man in detail. (But we know that) he used to relate strange ahadith (manakir).” Then he narrates this hadith as an example and says: “I believe this is a fake narration.” Ibn Hajr agrees with his judgment in his “Al-Lisan.”

  • 146

    The Prophet (saws) is reported to have said:

    لو لاك لمَاَ خلقت الأفلاك.

    147/282. “(Allah said) If not for you (O Muhammad) I would not have created the universe” (Fake).
    Saghani has marked this report as a fake one in his “Al-Ahadith al-Mawdu`ah” (p. 7). In contrast, what Sheikh Qari has to state, however, about this hadith is invalid. He said (p. 67-68): “Meaning-wise it is correct for it has been recorded by Daylami also who traced it through Ibn `Abbas. In that version the Prophet (saws) is reported to have said: `Jibril came to me and said, ”O Muhammad, if not for you Paradise would not have been created. And, if not for you Hell-Fire would not have been created." According to the version in Ibn `Asakir the words are, “If not for you the world would not have been created.” This statement however that the hadith is correct meaning-wise is invalid because even what Daylami has reported is without proper Isnad. As for what Ibn `Asakir has recorded, we might be reminded of Ibn Jawzi’s statement who said that the hadith is fake. Suyuti also agrees with him in his “Al-La’ali” (1/272).
    I (Albani) have found that the hadith has been narrated through Anas also. I shall have something to say about it a little later.
    [`Allama Tahir Patani has also posted this hadith among the fake ones in his “Al-Mawdu`at”: Au.].

  • 147

    The Prophet (saws) is reported to have said:

    كان يأخذ من لحيته من عرضها و طولها.

    148/288. “He (the Prophet, saws) used to trim his beard from sides as well as over the length” (Fake).
    Tirmidhi (3/11) and `Uqayli have recorded this particular report. The latter did it in his “Al-du`afa’” (p. 288). Also Ibn `Adiyy (2/243) and Abu Sheikh (in his “Akhlaq An-Nabiyy,” 306) have narrated this report. They all did it through `Umar b. Haroon Al-Balkhi, Usama b. Zayd, `Amr b. Shu`ayb, his father, and his grandfather. Tirmidhi adds his remarks: “This is an unknown hadith (al-gharib).” `Uqayli however writes that “We do not know of this hadith except through this man, while it is related of the Prophet (saws) through trustworthy narrators that he said: `Let your beards grow, but shorten your moustaches.’ This particular hadith is a stronger one to follow.”
    As for this man `Umar b. Harun al-Balkhi, `Uqayli writes about him in his “Al-Mizan”: `Ibn Ma`in’s opinion is that this man was a dirty liar.’ Saleh al-Jazrah’s opinion is that he was a liar.
    [The above discussion is about the Prophet (saws). His trimming of the beard is not proven. However, some of the Companions have been reported to have trimmed their beards. It is reported of Ibn `Umar that after his Hajj or `Umrah, he would hold his beard in his fist and cut off the rest. Mundhiri made no remarks on the hadith authenticity (i.e., gave it silent approval): `Awn al-Ma`bud, vol. 11, p. 256, Kitab al-Tarajjul, ch. 15, footnote under hadith 4183 - Au.].

  • 148

    The Prophet (saws) is reported to have said:

    أن داود النبي عليه والسلام حين نظر إلى المرأة فَهَّم بها قطع على بني إسرائيل بعثا وأوحى إلا صاحب البعث فقال: إذا حضر العدو فَقَرِّب فلانا، وسماه قال: فقرّبه بين يدي التابوت، قال وكان ذلك التابوت في ذلك الزمان يُسِتَنْصَرُ به، فمن قُدّم بين يدي التابوت لم يرجع حتى يُقتل أو يَنهزم عنه الجيش الذي يقاتله، فقُتِلَ زوج المرأة، ونزل الملَكَان على داود فقصا عليه القصة.

    149/314. “Da’ud the Prophet (asws) happened to see a woman and decided to marry her. (But she was already married to a soldier) So he ordered a raid by the Israelites on their enemy, and instructed the Commander of the platoon to send this man to the very front. The Commander assigned him to the Ark (Tabut). Those days the Ark was used to seek help and victory from Allah, so that he who attached himself to it did not return but either dead or victorious. The woman’s husband anyway got killed (and Da’ud, asws, married her). Then came two angels (from Allah, swt) and told him the whole story" (Batil).
    It has been narrated in Hakim Tirmidhi’s “Nawadir Al-Usul” through Yezid Al-Riqashi, and Anas. Also in Tafsir Qurtubi (15/167) and Ibn Kathir (4/31) who adds: “It has been recorded by Ibn Abi Hatim, but its chain of narration is unreliable, for Yezid, even if a pious man, was according to the scholars of hadith unreliable. And I (Albani) say that the hadith is actually an Israeli report. Little do they respect their prophets. It seems that Yezid heard it from someone and related it as a report coming from the Prophet (asws).
    Qurtubi himself quotes Ibn Al-Arabi al-Maliki as commenting on this hadith in the following words: “As for the statements that Da’ud (asws) fell in love and sent her husband to the battle-field in order that he may be killed there, it is an allegation of the vilest sort.”

  • 149

    The Prophet (saws) is reported to have said:

     سألت الله أن يجعل حساب أمتي إليَّ لئلا تفتضح عند الأمم، فأوحى الله إليّ: يا محمد بل أنا أحاسبهم فإن كان منهم زَلَّة سترتها عنك لئلا تفتضح عندك.

    150/330. “I prayed to My Lord that He allow me to take account of my followers (on the Judgement-day) in order that they do not feel embarrassed before other nations. Allah (swt) revealed to me: `Muhammad! In fact I shall personally take account of them. And when I find a sin (in their deeds) I’ll conceal it from you so that you don’t feel embarrassed’“ (Fake).
    Suyuti has recorded it in his “Al-Ahadith al-Mawdu`ah” (p. 179) taking it from Daylami and tracing it through Abu Bakr Al-Naqqash, Hasan b. Saqar, Yousuf b. Kathir, Da’ud b. Al-Mundhir, Bishr b. Sulayman al-Ash`abi, Al-`Araj, Abu Saleh, and finally Abu Hurayrah. Then he comments: “It is thought that Al-Naqqash was a liar.”
    Another chain of narrators reporting the same hadith has Muhammad b. Ayyub about whom Ibn Hibban said: “He used to fabricate ahadith.” Ibn ’Iraq has also recorded it as a fake hadith (1/400).

  • 150

    The Prophet (saws) is reported to have said:


    كان يرى في الظلمة كما يرى في الضوء.

    151/341. “He (the Prophet, saws) could see in the dark as well as he could in daylight” (Fake).
    The following have this report in their collections: “Al-Fawa’id” (3-1/207, and according to my copy of the book no. 2210), Ibn `Adiyy (2/221), from him Bayhaqi in “Al-Dala’il,” Khatib in his “Al-Tarikh” (4/272), Makki al-Muadhdhin (1/236), Dia Al-Maqdisi in his “Al-Muntaqa Min Hadith Abi `Ali Al-`Awqa” (2/1) - all of them tracing it through `Abdullah Ibn al-Mughirah, Al-Mu`alli b. Hilal, Hisham b. `Urwah, through his father, ending with `A’isha (ra).
    Says Bayhaqi: “Its chain is very weak.”
    I (Albani) say, it is very weak indeed because of the person of Ibn al-Mughirah occuring in the chain. Al-`Uqayli has remarked: “The man used to narrate baseless traditions.” Ibn Yunus has remarked, “He used to relate strange ahadith (manakir).” Dhahabi, after citing this hadith as an example adds his opinion, ”All of these are spurious reports.”
    Ibn `Asakir has recorded another similarly worded hadith through another chain of narrators. But that chain is worse than this one because of unknown narrator(s).

  • 151

    The Prophet (saws) is reported to have said:


    لما حَمِلت حواء طاف بها إبليس، وكان لا يعيش لها ولد، فقال سَمِّيهِ عبد الحارث، فسمته: عبدالحارث، فعاش، وكان ذلك من وَحْي الشيطان وأمره.

    152/342. “When Hawwa’ became pregnant (for the first time) Iblis went around her. Now her sons used to die in their infancy. Iblis suggested, `Name him `Abdul Harith.’ So she named him `Abdul Harith, and the child lived on. This naming then was by the inspiration and order of Iblis” (Da`if).
    Tirmidhi has preserved it (in the Tafsir of surah Al-A`raf), Hakim (2/545), Ibn Bishran in his “Al-Amali” (2/158), Ahmed (5/11) and others tracing it through `Umar b. Ibrahim, Qatadah, Hasan (al-Busri), and Samura b. Jundub. Tirmidhi’s own assessment is that the hadith is “Hasan Gharib, which we do not know by any other chain except this one.” Hakim, however, has said that it is of trustworthy chain of narrators, and Dhahabi agrees with him.
    But my opinion is that the hadith is not of the grade they have stated. One reason is that there is difference of opinion (among the Traditionists) if Hasan ever met Samura b. Jundub. What makes the hadith weaker is the fact that in an authentic report Hasan himself has denied that Hawwa’ ever came under the influence of Iblis. This statement has come to us in the explanation of the verse 190 of Al-A`raf, which has been reported by many commentators of the Qur’an, including Ibn Kathir. Ibn Qayyim is also with Ibn Kathir in this issue.
    [Mubarakpuri has also rejected the validity of this hadith in his “Tuhfatu al Ah-wadhi” subjecting it to a thorough discussion: Au.].

  • 152

    The Prophet (saws) is reported to have said:

    ما مات رسول الله صلى الله عليه و سلم حتى قرأ و كتب.

    153/343. “The Prophet did not die but he had learnt how to read and write” (Forged).
    Abul `Abbas al-Asam and Tabarani have reported it through Abu Uqail, Mujahid, `Awn b. `Abdullah, and he through his father. Tabarani himself judges the hadith as “Munkar” (quite weak), being against the Qur’an, and in addition, Abu Uqail is a weak transmitter.
    Dhahabi has the following to state in his “Dhayl”: As for the report in Bukhari that at the time the Hudaibiyyah peace treaty was being written down, when the polytheists objected to the Prophet (saws) being mentioned as the Messenger of Allah, he ordered `Ali to erase the words “Muhammad the Messenger of Allah.” `Ali refused to comply; so the Prophet took the paper from him - although he could not write - and wrote “this is what Muhammad b. `Abdullah has agreed to.” This, (says Dhahabi) is not to be taken literally. For the words “and wrote” should be taken in the same sense as when it is said, “the Governor built the palace,” (although Governors don’t build palaces; it is the construction workers who do it). Also, (continues Dhahabi), in Bukhari itself we have another hadith which clarifies that the Prophet got the words written by someone else. He is reported to have remarked on that occasion (as in the hadith of Ibn Makhramah, which is preserved by Muslim), “By Allah I am the Messenger of Allah even if you deny me. Write down then: Muhammad the son of `Abdullah.”
    Hafiz has pointed out in his “Fath” that the fact that the Prophet (saws) asked `Ali to show the place where his name was written, so he could erase them, also prove that the Prophet did not know how to read.

  • 153

    The Prophet (saws) is reported to have said:


     خيار أمتي عُلماؤها، وخيار علمائها رُحماؤها، ألا وإنَّ الله يغفر للعالم أربعين ذنبا، قبل أن يغفر للجاهل ذنبا واحدا، ألا وإن العالِمَ الرحيم يحيا يوم القيامة وإن نوره قد أضاء يمشي فيه بين المشرق والمغرب كما يُضيء الكوكب الدّري.

    154/367. “The best of people among my followers are the scholars. And the best among the scholars are those who are kind to the people. Beware! Allah forgives forty sins of a scholar before he forgives a single sin of an ignorant man. Indeed, the kind scholar will be resurrected on the Day of Judgment with a bright light, spread between east and west, in which he will walk” (Batil).
    Abu Nua`im in his “Hilyah” (8/188), Khatib in his “Tarikh” (1/237-238), and others have recorded this report, tracing it through Muhammad b. Is-haq Al-Sulami, `Abdullah b. Mubarak, Sufyan Al-Thawri, Abu Zinad, Abu Hazim, the chain ending with Abu Hurayrah.
    Khatib has remarked after noting this hadith: “Al-Sulami used to relate strange ahadith from `Abdullah ibn Mubarak.” Dhahabi says in his “Al-Mizan” that this man used to come up with baseless reports. Suyuti says in his “Al-La’ali” that Ibn Jawzi has also brought up the hadith in his “Al-Wahiyyat,” and adds his remark that the hadith has been quoted through another chain of narrators but equally ailing. Al-`Asqalani has also condemned this second narration in his “Al-Mizan.”
    Yet, it is surprising that Suyuti has given this hadith a place in his Jami` al-Saghir - but tracing it through the first chain.

  • 154

    The Prophet (saws) is reported to have said:

    قليل العمل ينفع مع العلم، وكثير العمل لا ينفع مع الجهل.

    155/369. “Few good deeds with knowledge are more beneficial than lots of deeds in ignorance” (Mawdu`).
    Ibn `Abdul Barr has reported it in his “Jami` Bayan al-`Ilm” (1/45) tracing it through Muhammad b. `Imran b. al-Quthairi (who has been mentioned as Qushairi in the original, but that is an error), Mu’ammal b. Abdurrahman ath-Thaqafi, `Abbad b. Abdussamad, and Anas b. Malik. And the whole report is: “A man went up to the Prophet and asked, `What deed is the best O Apostle?’ He replied, `Kowledge about Allah.’ The man repeated, `What deed is the best O Apostle?’ He replied, `Knowledge about Allah.’ The man said, `I am asking about deeds and you tell me about knowledge!’ the Prophet (saws) then said: `Few good deeds with knowledge....’”
    The problem with this hadith is the presence of Al-Quthairi who is considered “weak” and Ath-Thaqafi whose memory, according to Abu Hatim, was unreliable. Ibn `Adiyy has the same opinion of the man. `Ubad b. Abdussamad is another shady character about whom Ibn Hibban has said that all his traditions are fake. Bukhari has said about him that he used to come up with Munkar ahadith.

  • 155

    The Prophet (saws) is reported to have said:


    قوام المرء عقله، ولا دين لمن لا عقل له

    156/370. “A man’s strength is in his intelligence. And a man has no religion who has no intelligence” (Mawdu`).
    Ibn Najjar has recorded this statement in his “Dhayl Tarikh al-Baghdad” (Vol. 19, 2/109) through Da’ud, Nasr b. Turayf, Ibn Jurayj, Abu Zubayr and finally Jabir. The Da’ud of this chain is identified as Da’ud Ibn al-Mahbar who wrote the treatise “Al-`Aql” (intellect). Dhahabi has said about him: “One wishes he hadn’t written this book.” However, Dara Qutni thinks that the book was authored by Muyessarah b. `Abd Rabbih. Da’ud reproduce it in his own name adding a few yarns.
    Suyuti has also recorded this hadith in his “Dhayl al-Ahadith Mawdu`ah” (p.6), and added the remark that the hadith has also been quoted by Bayhaqi through another chain of narrators comprising of Hamid b. Adam, Abu `Athim and Abu Zubayr, but adds his remark that Hamid was alleged to be a liar.
    Yet it is strange that Suyuti reproduced it in his “Jami`.” But his commentator Munawi has criticized him saying, `It would have been better for the author to have left it out.’

  • 156

    The Prophet (saws) is reported to have said:

    من عَشَقَ وكَتَمَ وعَفَّ فمات فهو شهيد.

    157/409. “Whoever fell in love but kept it to himself remaining chaste, and died, died a martyr” (Mawdu`).
    The following have recorded it: Khatib in his “Tarikh” (5/156, 262, 6/50-51, 11/298, 13/184), Ath-Thu`ali (1/129), Abu Bakr Kalabazi in his “Miftah al-Ma`ani” (2/281), Salafi in “At-Tuyuriyyat” (2/24), Ibn `Asakir in “Tarikh Dimashq” 12/2/263) and Ibn Jawzi: all of them have traced it through Suwaid b. Sa`id al-Hadathani, `Ali b. Mish`ar, Abu Yahya al-Qattat, Mujahid, terminating with Ibn `Abbas.
    There are two weaknesses in this chain. One, in the person of Abu Yahya al-Qattat, whose true name was Zazan, (others give other names), whom Hafiz declared in his “Taqrib” a weak transmitter. Second weakness is in the person of Suwaid b. Sa`id about whom Hafiz has said, `He was a trustworthy man but he became blind and got mixed up with chains of transmission.’
    Ibn Mulaqqan says in his “Al-Khulasah” (2/54): “Hadith scholars such as Ibn `Adiyy, Hakim, Bayhaqi, and Ibn Tahir have declared him untrustworthy. Yahya ibn Ma`in used to say about Suwaid b. Sa`id: `If I had a horse and a spear, I would have fought against this man.’“
    The hadith is also quoted through other chain of narrators. But all of them are infected with various untrustworthy personalities or have a mix up of transmitters.
    Ibn Hazm was asked about a person who had died in love. He said, `He was killed by his lust.’ On another occasion he saw a young man wriggling with himself (like fish out of water). He enquired what his problem was. They said, `He is in love.’ Ibn Hazm spent the best part of that day seeking Allah’s refuge from love.
    Ibn Qayyim has shown that the text also cannot stand criticism from the point of view of the Qur’an and sunnah. He states in “Zad al-Ma`ad”: “It is unimaginable that these are the words of the Prophet. For martyrdom is a high state of virtue acquired after meeting with difficult set of conditions. And the conditions are of two types: specific and general. The specific is that of death in the way of Allah (swt). The general conditions are those five mentioned in authentic ahadith. Love is not one of them. How can love be accorded the same status when it is in fact a sign that the heart is occupied with things other than Allah (swt). How can that heart which is wholly engrossed in love of other than Allah, ever taste the pleasure of Allah’s love and attain the same status as of the awlia’ Allah?

  • 157

    The Prophet (saws) is reported to have said:

     ابنتي فاطمة حوراء آدمية لم تحِض ولم تطْمث، وإنما سمَّاها فاطمة، لأن الله فطمها ومُحْبِيهَا من النار.

    158/428. “Fatimah - my daughter - is a Houri in human form. She never menstruated. I named her Fatimah because it is Allah who weaned her and will deliver her from the Fire” (Fabricated).
    Khatib has recorded this hadith (12/331) tracing it through Ibn `Abbas (the son of Bakkar) adding: “There are more than one unknown transmitters in the chain of transmission. It is not a statement that can be proven to be the Prophet’s words.”
    Ibn Jawzi has also included it in his “Al-Mawdu`at” with Suyuti confirming it (as fake) in his “Al-La’ali” (1/400).
    While writing on `Abbas b. Bakkar, Hafiz has reported another hadith coming from him through Umm Salim who is reported to have said: “Fatimah never saw the blood of menstrual cycle.” Hafiz then states: “This (too) is one of the fabrications of `Abbas b. Bakkar.”

  • 158

    The Prophet (saws) is reported to have said:

    شاوِرُوهُنَّ - يعني النساء – وخالفوهن.

    159/430. “Consult them - i.e., women - (but) go against them” (Baseless).
    Sakhawi, as also Munawi (4/263), have declared it baseless. Probably it was originally reported as Umar’s statement. It has come to us through `Ali b. Ja`d al-Jawhari (12/1/177) who traces it through Abu `Uqail, Hafs b. `Uthman ibn `Ubaydullah, and `Abdullah ibn `Umar who reports `Umar as having said: “Oppose the women, for opposing them brings blessings (barakah).”
    The chain of transmission, however, is defective: for two reasons. First, Ibn Abi Hatim has recorded this hadith (1/2/184), through Ibn `Uqail alone, but has not offered his own opinion. Second, this person Ibn `Uqail, whose name is Yahya ibn Al-Mutawakkil Al-`Umari, is untrustworthy as mentioned in “Al-Taqrib.” Ahmed’s opinion about him is: “He narrated ahadith through people unknown to me.”
    Meaningwise too the hadith is unacceptable for the simple reason that the Prophet (saws) himself opposed what this report advises. During the Hudaibiyyah Treaty, it was Umm Salamah who advised him that he sacrifice his animal in front of his Companions. He followed her advise, and the rest of the Companions followed suit.
    [The Prophet had agreed to such articles in the treaty drawn at Hudaibiyyah in the 6th year after Hijrah that implied weakness bordering with humiliation. The Companions were so unhappy about the treaty, and about the fact that they would not be able to perform the `Umrah that year, that when he ordered them to sacrifice their animals and remove their pilgrim garb at that point itself without entering Makkah, none showed any inclination to follow him, until, on the advice of Umm Salamah, the Prophet sacrificed his own animal. The Companions then began to sacrifice theirs: Au.]

  • 159

    The Prophet (saws) is reported to have said:

     من بَلَغَه عَنِ الله شيء فيه فضيلة فأخذ به إيمانا به ورجاء ثوابه أعطاه الله ذلك وإن لم يكن كذلك.

    160/451. “Whoever was inspired about a deed as being virtuous, and so acted upon it in the hope of being rewarded, Allah will reward him accordingly, even if it were not to be so” (Fabricated).
    [What the report means to say is that if a man feels about a deed that it is worthy of rewards in the Hereafter, and, therefore, acts by it hoping for rewards, then Allah (swt) will actually reward him, even if the act was not following a command: Au.]
    Hasan b. `Arafah has recorded it in his “Juzz” (1/100). So have Abu Muhammad al-Khilal (in his “Fadl Rajab” (2-1/15)), Khatib (8/296), Muhammad b. Tuloun (880-953) in his “Forty Ahadith” (2/15): all of them tracing it through Furat b. Salman, Isa ibn Kathir, both of them in turn through Abu Raja’, Yahya ibn Kathir, Abu Salamah b. `Abdur Rahaman, and finally Jabir b. `Abdullah Ansari.
    Ibn Jawzi has also included it in his “Al-Mawdu`at” through the same chain of transmission saying: “Incorrect. Abu Raja’ was a liar.”
    Suyuti agrees with him in his “Al-La’ali” (2/214) adding: “I do not know who this Abu Raja’ is.” Then I (Albani) found Hafiz Sakhawi saying in his “Al-Maqasid” (p.191) that he too doesn’t know who this man was.
    Muhammad b. Tuloun the historian wrote: “The report is reliable. So far as my knowledge goes, this man Abu Raja’ is the same person as Muhriz b.`Abdullah Al-Jarazi who was the freed slave of Hisham, and a reliable person. Further, the hadith has been reported through other chains of transmitters as I have shown in my other book (At-Tawshih Li Bayan Salat At-Tasbih).”
    But Ibn Touloun’s statement is not in line with the accepted rules of Hadith criticism. Granted that Muhriz is the Abu Raja’ of the hadith, yet he is a mudallis (one who drops the name of a Companion to relates directly from the Prophet (saws), although he could not have heard from him directly). This is Hafiz’s opinion about him which he has expressed in his “Taqrib.” This, if he is accepted as the Abu Raja’ of the hadith. It is another thing that this is a statement which I (Albani) find hard to accept for the reasons that Abu Raja’ is known to be the student of Furat b. Salman, whereas in this hadith, he is being reported by Furat b. Salman. Of course it is possible that this is an instance of the master relating from the pupil, but it is unlikely.
    Subsequently I happened to fall upon this hadith in Hafiz Ibn Asakir’s “Arba`in As-Salafi” (1/11) with the following note, “This hadith too is suspect. I have heard my father declared it weak.”
    Ibn Jawzi has traced the same hadith through Dara Qutni who takes it to Ibn `Umar. That chain of transmitters has Isma`il ibn Yahya falling in between. Ibn Jawzi has declared him a liar. Ibn Hibban has also quoted this hadith through Bazi`. But Ibn Jawzi also distrusts him saying he was forsaken in hadith (Matruk). Dhahabi says about him: “Distrusted.” Ibn Hibban said about him: “He would yarn out fabricated reports as if they were reliable ones,” adding in “Du`afa’”: “Forsaken.” Dara Qutni says about him: “All his reports are false.” Hakim said about him: “He used to relate false reports through reliable transmitters.” Abu Ya`la has also recorded this hadith but with defects of some sort or the other. Ibn Hajar and Shawkani have also rejected it.
    Therefore, it is strange of Suyuti to report the story of Hamzah b. `Abdul Majeed who says that he saw the Prophet (saws) in his dream and asked him about the hadith. the Prophet (saws) told him that it was his own statement. But it is a rule with the scholars that they do not assign any role to the confirmation or rejection of religious principles in the light of dreams. And since hadith comes next only to the Qur’an in prescribing laws, in this discipline too dreams cannot be accepted as the basis of acceptance or rejection.
    One of the ill effects of this hadith is that it gives license to the people to use weak reports and do what they “feel as right” hoping to win Allah’s favor and blessings. Although, even that license is not available in this case because that could apply to weak reports whereas this has been declared worse than that, that is, baseless and fabricated.

  • 160

    The Prophet (saws) is reported to have said:

    النساء لُعَبٌ فتخيروا.

    161/461. “Women are playthings. So make your choice” (Munkar).
    Hakim has recorded it through Ibn Lahi`a, Ahwas ibn Hakim, and `Amr b. al-`As. Suyuti has recorded it in his “Al-La’ali Al-Masnu`a” (2/189), as has Ibn Jawzi also who says: “The report is baseless.”
    Ibn Lah`ia is a well known “weak” transmitter, while Ahwas has been treated as “worthless” by Ibn Ma`in and Ibn al-Madini. Again, the chain is broken between Ahwas and `Amr b. al-`As because he never met him.
    What adds to the weakness of the hadith is another of the Prophet’s reliable report in which he said: “Women are men’s second half.”

  • 161

    The Prophet (saws) is reported to have said:

    عُلَمَاءُ أُمَّتِي كَأَنْبِيَاءِ بَنِي إِسْرَائِيلَ.

    162/466. “Scholars of my religion are like the prophets of the Israelites” (Baseless).
    This is a totally baseless report.
    [The report does not even enjoy a chain of transmitters, and therefore has no written version: Au.].

  • 162

    The Prophet (saws) is reported to have said:

    مَنْ صَلّى بَيْنَ الْمَغْرِب والعِشَاءِ عِشْرِينَ رَكَعْةً بَنَى اللهُ لَهُ بَيْتاً فِي الْجَنَّةِ.

    163/467. “Whoever offered twenty cycles (raka`at) of Prayer after the sunset prayers (maghrib) will have a house built for him by Allah in Paradise” (Fabricated).
    Ibn Majah (1/414) and Ibn Shahin in “Targhib wa Tarhib” (Q1/172 and 277-278), have reported it, tracing it through Ya`qub ibn al-Walid al-Madini, Hisham ibn `Urwah, he through his father, and finally A’isha. (As for the hadith of Ibn Majah) Busayri has said in “Al-Zawa'id” (1/85): “Ya`qub ibn al-Walid, who falls in the chain of transmitters, has been declared weak. Imam Ahmed went further to say that he was one of the biggest liars. He himself used to fabricate stories.”
    Ibn Ma`in and Abu Hatim have also called him a liar.
    It may also be noted, (adds Albani), that all those reports that specify a certain number of raka`a in prayers after maghrib are either weak or very weak. Yes, prayers themselves after maghrib is a proven act of the Prophet (saws). It is the fixation of the number of raka`a that is unproven.

  • 163

    The Prophet (saws) is reported to have said:

     مَنْ صَلّى سِتَّ رَكَعَاتٍ بَعْدَ الْمَغْرِبِ قَبْلَ أَنْ يَّتَكَلَّمَ غُفِرَ لَه ِبهاَ ذُنُوبٌ خَمْسِينَ سَنَةً.

    164/468. “Whoever offered six rak`at (cycles of Prayers) after maghrib before speaking (to anyone) will have his fifty years of sin forgiven” (Very weak).
    Ibn Nasr has registered this report in his “Qiyam Al-Layl” (p.33) tracing it through Muhammad b. Ghazawan the Damuscian, `Umar b. Muhammad, Salib b. `Abdullah, and he through his father. Ibn Hatim has recorded the same hadith in his “`Ilal” (weaknesses) saying (1/78): “Abu Zur`ah’s opinion about this tradition is: ”Discard this report. It is very near to being fabricated. Muhammad b. Ghazawan the Damuscian used to narrate strange reports."

  • 164

    The Prophet (saws) is reported to have said:


     مَنْ صَلّى بَعْدَ الْمَغْرِبِ سِتَّ رَكَعَاتٍ لَمْ يَتَكَلَّمْ فِيْمَا بَيْنَهُنَّ بِسُوءٍ عُدِلْنَ لَه بِعِبَادَةِ ثَنَتَي عشرة سنة.

    165/469. “Whoever offered six rak`at of prayers after maghrib (prayers) and did not speak ill between them will have twelve years of devotion added to his record” (Very weak).
    Tirmidhi (2/299), Ibn Majah (1/355 and 415), Ibn Nasr (p.33), Ibn Shahin in his “Targhib” (2/272), Almukhallas in “Al-Fawa’id Al-Muntaqa” (1/34/8), Al-Askari in “Musnad Abu Hurayrah” (1/71), and Ibn Sam`un in “Al-Amali” (2/61/1) have all recorded it through `Umar ibn Abu Khath`am, Yahya ibn Abi Kathir, Abu Salamah, and Abu Hurayrah.
    However, Tirmidhi says after recording this hadith: “It is a Gharib (strange) hadith which has not come to us but through `Umar ibn Abu Khath`am. And I have heard Muhammad bin Isma`il (i.e., Bukhari) say that `Umar b. `Abdullah ibn Abu Khath`am is an unreliable transmitter (munkar al-hadith). He used to consider him very weak.”
    Dhahabi has the following to say about him in his biography: “He transmitted two unacceptable traditions, one of them is this one.”

  • 165

    The Prophet (saws) is reported to have said:

     السلطان ظِلُّ الله في أرضه من نصحه هُدِيَ، ومن غشَّه ضلّ.

    166/475. “A (Muslim) ruler is Allah’s shadow on earth. Whoever showed him goodwill is rightly guided, and whoever deceived him, lost the guidance” (Fabricated).
    Abu Nu`aym has recorded this tradition in his book “Fadilatul `Adilin,” tracing it through Yahya b. Maymun, Hammad b. Salamah, Suhayl, his father, going up finally to Abu Hurayrah. He has traced it through another chain which goes as follows: Da’ud b. Mahbar, `Uqba b. `Abdullah, Qatadah and finally Anas.
    But my opinion is that whatever chain is followed, the report is a fabrication. In the first chain of narrators falls Yahya b. Maymun - who is actually Ibn `Ata Al-Busri - who has been declared an “abandoned” narrator by Dara Qutni, while others, such as Al-Fallas, have declared him an outright liar. As for the second chain, it has Da’ud b. Mahbar who was also alleged to fabricate traditions. While commenting on another figure `Uqba, al-`Uaqyli says that he is an unknown person, whose ahadith are not preserved. He seems to narrate from none but weak persons like himself (Ad-du`afa’ p. 358).
    The hadith also appears in “Jami` al-Saghir,” the author relying on Bayhaqi’s report in “Shu`ab al-Iman.” However, Munawi, the commentator, says about it: “In the chain falls Muhammad b. Yunus al-Qarshi, better known as Al-Kudaim al-Hafiz whom Ibn `Adiyy has charged as a fabricator of ahadith.” Ibn Hibban says about him: “He used to fasten lies upon trustworthy narrators. Dhahabi says about him in his ”Ad-Du`afa", AI have facts concerning the person of `Uqbah” (meaning he is untrustworthy: Au.).

  • 166

    The Prophet (saws) is reported to have said:

    كُثرة الحج والعمرة تَمنع العَيْلة.

    167/477. “Frequent Hajj and `Umrah prevent poverty” (Mawdu`).
    Muhamali has recorded this hadith in his “Al-Amali” saying: It has been reported to us by `Abdullah ibn Shabib, who said, Abu Bakr ibn Abu Shaiba reported, who traced it through Fulaih ibn Sulayman, Khalid ibn Iyas, Misawir b. `Abdur Rahman, Abu Salamah b. `Abdur Rahman, and finally Umm Salamah.
    In this chain two persons have been alleged to have been unreliable: `Abdullah ibn Shabib and Khalid ibn Iyas. Ibn Shabib was accused of lying, and Ibn Hibban has said about Khalid ibn Iyas: “He narrated fabricated reports through reliable narrators in a fashion that evoked suspicion. His ahadith may not be written down but with incredulity.”
    Hakim’s opinion is: “He used to relate fabricated reports through Ibn al-Munkadir, Hisham b. `Urwah, and Maqburi.
    Suyuti, therefore, erred when he recorded this hadith in his “Jami` al-Saghir,” which evoked Munawi to make his remarks to the effect we have stated above.

  • 167

    The Prophet (saws) is reported to have said:

     نِعْمَ الطعام الزَبِيب، يَشُدَّ العَصَب، ويُذهب بالوَصْب، ويُطْفِئُ الغُضَب، ويُطَيِّب النكهة، ويُذهب بالبَلْغَم، ويُصْفِي اللون، وذكرخِصَالا تَمَام العشرة لم يَحْفَظْهَا الرَاوِي.

    168/504. “Raisins are one of the best things to eat: they strengthen the muscles, cure diseases, cools the temper, exhume good odor, remove phlegm, brighten the hue, .. he mentioned ten advantages which the narrator says he forgot" (Fabricated).
    Ibn Hibban has recorded this tradition in his “Kitab al-Majruhin,” better known as “Ad-Du`afa’” (1/324, Indian print), Abu Nu`aym in his “At-Tib” (1/9), Khatib in his “At-Takhlis” (2/36), and Ibn `Asakir (1/115/7), through Sa`id b. Zayyad, Fayd b. Zayyad ibn Abu Hind, who said that the report reached him through: Abu Zayyad Abu Fayd, His father Fayd b. Zayyad, and he through his father Abu Hind Ad-Dari who said that the Prophet (saws) once received a tray of raisins sent to him as a gift and said these words.
    But the report is false. For Azadi has said about Sa`id b. Zayyad that he had been abandoned by the Hadith doctors. Ibn Hibban himself said after narrating it: “I do not know who is responsible for this fib - whether this man, his father or his grandfather! For we do not know the man, nor his father, save their hadith through Sa`id.”

  • 168

    The Prophet (saws) is reported to have said:

     عليكم بالهَنْدَبَاء فإنه ما من يوم إلا وهو يَقْطُرُ عَلَيْهِ قَطْرَة من قَطْر الجَنَّة.

    169/509. “Make use of wild chicories. Not a day passes but a drop from Paradise gathers on it” (Mawdu`).
    Abu Nu`aym has reported it in his “At-Tibb” tracing it through His father, Muhammad b. Abu Yahya, Salih b. Sahl, Musa b. Mu`adh, `Umar b. Yahya ibn Abu Salamah, Umm Kulthum bint Abu Salamah, ending up with Ibn `Abbas.
    But this is a very weak chain of narration. Dara Qutni has declared Musa b. Mu`adh and `Umar b. Yahya as unreliable. `Umar b. Yahya is the one about whom I suspect that Abu Nu`aym has said: “(This is a rejected narrator in hadith.” As for others in the chain, I do not know who they are. Accordingly, Suyuti has stated in his “Al-La’ali” that the whole chain seems to be a fabrication. But despite this Suyuti stumbled when he reported this hadith in his “Jami’.” However, his commentator did not miss to say that Ibn Ma`in and others have declared `Amr b. Salamah as weak. But I believe he got mixed up. For there is no `Amr b. Salamah in the chain. It is `Umar b. Yahya.
    Nonetheless, Ibn Jawzi has recorded this hadith in his “Al-Mawdu`at.” (2/298) Sahmi has also recorded it in his “Tarikh Jurjan” adding, “Aban is an abandoned narrator, alleged to be a liar. Furthermore, Ibn `Ulwan was a liar and a fabricator.” Ibn Qayyim too has declared this hadith Mawdu`.

  • 169

    The Prophet (saws) is reported to have said:

    عليكم بالقَرْعِ فإنه يزيد في الدِمَاغ، عليكم بالعَدَس فإنه قُدّس على لِسَان سبعين نَبِيا.

    170/510. “Eat pumpkins. It quickens the mind. And eat lentils, for seventy prophets have extolled it” (Mawdu`).
    Abu Musa al-Madini has reported it in his “Al-Amali” (1/63) and Abu Nu`aym in his “At-Tibb” through `Amr b. Al-Hussain, Muhammad b. `Abdullah b. `Allatha, Thawr b. Yezid, Mak-hul, Wasilah b. al-Asqa`. But `Amr b. Hussain was a liar and his master Ibn `Allatha was weak.

  • 170

    The Prophet (saws) is reported to have said:

     من أحسن منكم أن يتكلم بالعربية فلا يَتَكَلَّمْنَ بالفَارِسِيَّة، فإنه يُورِث النِّفَاق.

    171/523. “Let him not who knows well Arabic speak in Persian. That gives rise to hypocrisy” (Fabricated).
    Hakim has narrated it (4/87) through `Umar b. Harun, Usamah b. Zayed al-Laythi, Nafi` and Ibn `Umar. Hakim himself is quiet about the hadith but Dhahabi has said: “`Umar b. Haroon has been declared untrustworthy by Ibn Ma`in. Other muhaddithin have also abandoned him. And since Suyuti has recorded it in his ”Jami`," Munawi has remarked there that it would have been better for Suyuti not to have recorded it.

  • 171

    The Prophet (saws) is reported to have said:

    حمل العصا علامة المُؤْمِن، وسنة الأَنْبِيَاء.

    172/535. “To carry a rod (`asa) is the sign of a believer, and sunnah of the prophets” (Mawdu`).
    Daylami records this in his “Musnad al-Firdaws” (2/97) tracing it through Yahya b. Hashim al-Ghassani, and Qatadah. But the report is a fabricated one even though Suyuti has mentioned it in his “Al-Fatawa” without comment and giving it a place in his “Jami` al-Saghir.” Dhahabi says about this man Ghassani that he used to fabricate ahadith. Munawi has also censored Suyuti for recording the hadith in his “Jami`.”
    [Albani also points out in the next hadith in his collection (no. 536) that no report concerning staffs (or walking sticks) has been proven authentic: Au.].

  • 172

    The Prophet (saws) is reported to have said:


    يكون في أمتي رجل يقال له محمد بن إدريس أضَرُّ على أمتي مِنْ إبليس، ويكون في أمتي رجل يقال له أبو حنيفة هو سِرَاجُ أمتي.

    173/570. “A man will appear among my followers named Muhammad b. Idris who would do more harm than the devil, and another man will appear in my followers called Abu Hanifah. He is the lamp ofmy Ummah” (Fabricated).
    Ibn Jawzi has recorded it in his “Al-Mawdu`at” (1/457) tracing it through Ma’mun b. Ahmed Sulami, `Abdullah b. Ahmed Juwaibari, `Abdullah b. Ma`dan al-Azadi, and finally Anas.
    The report was fabricated either by Ma’mun or Juwaibari. Hakim says in his “Madkhal” that Ma’mun was asked by someone about Shafe`i and his followers. In reply he quoted this hadith.
    Although it is not surprising that Kawthari has tried to prove that the hadith is authentic, it is surprising of `Allama `Ayni that he showed inclination towards acceptance of this hadith.

  • 173

    The Prophet (saws) is reported to have said:

    أَتَرِعُون عن ذِكْر الفَاجِر؟ اذْكُرُوه بما فيه يَحْذَرْهُ النَاس.

    174/583. “Do you avoid speaking against a corrupt Muslim (fasiq)? Rather, speak of his evil deeds so that people can avoid him” (Mawdu`).
    `Uqayli, Ibn Hibban, Abu Hasan al-Harbi, Ibn `Adiyy, Bayhaqi, Khatib, Ibn `Asakir, and others have reported this through Jarud b. Yezid, Bahz b. Hakeem, and he through his father. But it is a fabrication of Jarud b. Yezid. Thereonward, many weak narrators stole it from Jarud and reported it directly through Bahz b. Hakeem. Bukhari was asked about Jarud and he disapproved of the man. Dhahabi, Abu Hakim, `Uqayli, all of them have rejected this man. So has Ibn Tahir.
    [Meaning-wise also the hadith is unacceptable. Islam has taken measures to safeguard people’s honor, whatever their deeds, so long as they conceal their misdeeds. It also disapproves of the spread of evil, be it through gossip or through authentic reports of evil men’s actions: Au.].

  • 174

    The Prophet (saws) is reported to have said:


    ليس لفاسق غيبة.

    175/584. “There is no such thing as backbiting of an evil man” (Batil).
    Tabrani, Ibn `Adiyy, Hirawi, Wahidi, Khatib and others have reported it through Ja`dabah b. Yahya al-Laythi, Al-`Ala b. Bishr, Sufyan, Bahz b. Hakim, and finally his father.
    Ibn Hibban says the hadith is inauthentic, and expresses doubts about al-`Ala in his “As-Thiqat.” Munawi reports Ahmed as saying that it is a Munkar report.
    The hadith has been reported through another chain of narrators but equally unreliable. Ibn Qayyim has rejected it in his “Al-Manar,” and so have Dara Qutni and Khatib.
    [As pointed out above Islam does not permit anyone’s backbiting. If anyone, it is only the person who has been wronged that has the right to mention a wrong done to him without any exaggeration, though of course, this should not become a pastime for him. All others, who see an evil being committed, are required to keep its knowledge to themselves. Excluded of course is a crime committed against others, or when the act is committed openly. In such cases it is permissible, and sometimes obligatory to expose the crime and the criminal. Otherwise the general rule is that everybody has the freedom in Islam to adopt the lifestyle of his choice. It is in the Hereafter that he will be called to account. People should not interfere in his private affairs. Nevertheless, if someone wants to enter into a deal with a man and asks someone for his opinion, then the person consulted might reveal the truth, in an indirect manner, avoiding to speak of things that do not concern the person seeking advice: Au.].

  • 175

    The Prophet (saws) is reported to have said:

    اسْتَرْشِدُوا العَاقِل تُرْشَدُوا، ولا تَعْصُوه تَنْدَمُوا.

    176/617. “Seek a wise man’s counsel, you will be guided. But thereafter, don’t go against him, (otherwise) you will regret” (Fabricated).
    Khatib has related it through Sulayman b. `Isa. But this man Sulayman was a liar. Dhahabi also says that the report is untrustworthy. The report has another chain of narration recorded in “Musnad As-Shihab” as: `Ali b. Ziyad al-Muttushi, `Abdul `Aziz ibn Abi Raja’, and Malik b. Anas. However, this person `Abdul `Aziz is, as Dara Qutni has pointed out, an “abandoned” narrator. Such is the opinion of Hafiz as expressed in his “Al-Lisan.” There is yet another line of narration, but worse than the above because two liars fall therein.
    [It must be noted however, that although the above is not a proven hadith, there are many other ahadith of the Prophet (saws), as well as Qur’anic injunctions, that recommend that people carry out their affairs through mutual consultations. The condition set in this report, (of consulting a wise man and then not going against his counsel), is not found - so far as this writer’s knowledge goes - in any authentic report: Au].

  • 176

    The Prophet (saws) is reported to have said:

    مَثَلُ الذي يتعلم العلم في صِغَرِه كالنَّقْشِ في الحجر، ومثل الذي يتعلم العلم في كبره كالذي يكتب على الماء.

    177/618. “Acquiring knowledge in youth is like impression on a stone, while acquiring it in old age is like a writing on water” (Mawdu`).
    Suyuti has recorded this report in his Jami` taking it from Tabrani’s “Al-Kabir” who has related it through Abu Darda`. But Suyuti’s commentator remarks: “The same compiler (i.e., Suyuti) has said in “Ad-Durar”: `It has a weak chain. Moreover, Haythami has said that further down in the chain of narrators, falls Marwan b. Salim Al-Shami whom the Sheikhayn (i.e., Bukhari and Muslim) and Abu Hatim have declared untrustworthy.’”
    But I (Albani) say that Bukhari has declared him very untrustworthy by calling him “Munkar al-Hadith.” Personally I believe that the man was a fabricator. This is strengthened by Abu `Aruba’s judgment about him who said: “He used to fabricate ahadith.” Al-Saji holds a similar opinion. He wrote about him: “A liar who used to fabricate ahadith.” Ibn Hibban too has a similar remark to make about the man.
    The hadith has also been reported through another chain of transmitters ending with Abu Hurayrah (no.619 of Albani’s collection). But it also suffers from several problems.
    [Meaning-wise also the hadith is unacceptable, unless the words “old age” of the hadith is interpreted as extreme old age. There were many Companions who became Muslims late in their life but became men of knowledge. This writer’s teacher had a student, a sixty year old man, formerly a Sikh converted to Islam, who used to take lessons in Arabic languag. There was another person who learned Arabic after retirement from service: Au.].

  • 177

    The Prophet (saws) is reported to have said:


    ركعتان من المُتَزَوِّج أَفْضَل مِن سبعين ركعة من الأَعْزَب.

    178/639. “Two raka`ah (cycles of Prayers) of a married person are better than seventy of a bachelor” (Mawdu`).
    Al-`Uqayli has related it in his Al-Du`afa’ (p. 432), through Majashi` b. `Amr who says the hadith was related to him by `Abdur Rahman Ibn Zayd b. Aslam, to him by His father and to him by Anas. However, Yahya ibn Ma`in has said about Majashi`: “I believer he was one of the liars.” Ibn Hibban has said about him: “He used to fasten ahadith on trustworthy narrators. He may not be quoted without an adverse remark.” Ibn Jawzi has also followed `Uqayli in recording this hadith in his Al-Mawdu`at (2/257).
    The hadith has another shadowy character: in the person of `Abdur Rahman ibn Zayd. He too is alleged to have been untrustworthy.
    The hadith has a second version, narrated through another chain. But in that chain falls Ahmad b. Muhammad b. `Umar b. Yunus who, according to Dhahabi, was a liar.

  • 178

    The Prophet (saws) is reported to have said:


     شاب سَفِيه سَخِيّ أحب إليَّ من شيخ بَخِيل عَابِد، إن السَّخِي قريب من الله، قريب من الجنة، بعيد من النار، وإن البخيل بعيد من الجنة، قريب من النار.

    179/646. “A young man foolish, but generous, is dearer to Me than an old man, much devoted to prayers, but a miser. A generous man is nearer to Allah (swt), nearer to Paradise, away from the Fire, and a miser is away from Paradise and nearer to the Fire” (Mawdu`).
    Ibn `Adiyy in his Al-Kamil (2/388) and Khatib in his “Talkhis al-Mutashabih” (2/147) have reported it through Abu Ya`la, Al-Mu`alla b. Maymun, `Amr b. Da’ud, Sinan b. Sinan, and finally Abu Hurayrah.
    Al-`Uqayli in his Al-Du`afa (277), Abu Bakr Al-Khatli, Abu Sa`id al-A`rabi, and Daylami have also related this hadith through the same narrators with `Uqayli saying that Sinan and ibn Sinan are both unknown persons, and the hadith has other defects. Saghani has said that it is apparent that the hadith is a fabrication. Ibn Jawzi’s opinion is that it is baseless.

  • 179

    The Prophet (saws) is reported to have said:

     كان إذا صَلَّى مَسَحَ بيده اليمنى على رأسه ويقول: بسم الله الذي لا إله غيره الرَّحْمَن الرَحِيْم، اللهم أذهب عني الهَمَّ والحُزْن.

    180/660. “When he (the Prophet) finished his Prayers he passed his right hand over his head and said these words: `In the name of Allah besides whom there is no other god, the Kind, the Merciful. O Allah drive away from me worries and grief’” (Very week).
    Tabrani has recorded it in his Al-Awsat (451) and so has Khatib (12/480) narrating it through Kathir b. Saleem Abu Salama and Anas. However, Bukhari and Abu Hatim have both said about the man that he was “Munkar al-Hadith” and Nasai has said: Matruk (i.e., an abandoned narrator).
    The hadith enjoys another chain of narrators but in that chain falls Salama who was a fabricator.

  • 180

    The Prophet (saws) is reported to have said:

    قَسَمٌ من الله عز وجل: لا يدخل الجنة بخيل.

    181/673. “It is a promise from Allah the Exalted that a miser will not enter Paradise” (Mawdu`’).
    Tammam has recorded it in his Fawa’id (2/60/1) from whom Ibn `Asakir (1/203/16) has taken relating it through Muhammad b. Zakariyya Ghilabi, Al-`Abbas ibn Bukar, Abu Bakr al-Hazali, `Ikrima, and Ibn `Abbas. Ibn `Asakir’s own assessment is that it is a Gharib hadith because Al-Ghilabi is untrustworthy.
    But my (Albani) opinion is that the man was a fabricator. This is on the strength of Dara Qutni who has said about him that he was “very untrustworthy” and on the strength of Ibn Ma`in who has said that the man may not be trusted.

  • 181

    The Prophet (saws) is reported to have said:

    كان نَقْشُ خاتم سليمان لا إله إلا الله، محمد رسول الله.

    182/702. “The engraving on Sulayman’s ring was: `There is no deity save Allah, and Muhammad is his Messenger’” (Mawdu`).
    `Uqayli in his Ad-Du`afa (185), Ibn `Adiyy (1/198), Tammam Ar-Razi (1/111/6) and Ibn `Asakir (1/288/7), have traced it through Sheikh Ibn Abu Khalid al-Busri, Ibn Salama, `Amr b. Dinar, and finally Jabir.
    After tracing this hadith, and two more of its kind, `Uqayli says: “All of them are strange reports which have no basis in truth. That is true of every report in which this person Sheikh falls among the narrators. Ibn `Adiyy’s opinion is: ”All the reports (of this nature) are non-sense." Ibn Hibban has said: “In no case should this man be quoted.” Dhahabi refers to him as an “obscure Dajjal."

  • 182

    The Prophet (saws) is reported to have said:

     أهل الجنة جُرد إلا موسى بن عمران، فإن له لِحْيَة إلى سُرَّتِهِ.

    183/704. “Those in Paradise will be clean-shaven, except for Musa b. `Imran (the Israeli Prophet). He will have a beard running down to his naval” (Fake).
    `Uqayli in his Al-Du`afa’ (185), Al-Razi in his Fawa’id (1/111/6) and Ibn `Aidyy (1/198) have recorded this hadith tracing it through Sheikh Ibn Abi Khalid Al-Busri, Hammad b. Salama, `Amr b. Dinar, ending with Jabir.
    `Uqayli adds: “The man related strange ahadith that were all baseless, except for this one.” However, Ibn `Adiyy’s opinion is: “All of his narrations are baseless.” And I (Albani) say that the man was alleged to have been a liar. Ibn Hibban also considers this hadith as fabricated; and Suyuti seconds his opinion.

  • 183

    The Prophet (saws) is reported to have said:


    إنما حر جَهَنَّمُ على أمتي كَحَر الحَمَام.

    184/709. “For my Ummah, the heat of Jahannum will be like the heat in a bathroom” (Mawdu`).
    Tabrani has recorded this report in his “Al-Mu`jam al-Awsat” tracing it through Muhammad b. `Abdur Rahman b. Raysan, Muhammad b. al-Waqidi, Shu`aib b. Talha, `Abdullah b. `Abdur Rahman b. Abu Bakr as-Siddiq who said that his father said these words. But the hadith stands rejected due to four serious weaknesses:
    1. Because of Talha b. `Abdullah. He is an unknown narrator, as Ya`qub b. Shyba has confirmed, although Ibn Hibban has, following his own rule, declared him trustworthy.
    2. Because of Shu`ayb b. Talha who is also unknown like his father as Ibn Ma`in has pointed out.
    3. Because of Al-Waqidi who was a liar, as Imam Ahmad, Ibn al-Madini, Ibn Rahwayh, and Abu Hatim have declared - (although some hadith scholars have declared him reliable), and
    4. Because of Ibn Raysan about whom Khatib has said that he was a liar too.
    In addition, what makes the hadith unacceptable is the fact that there are scores of absolutely trustworthy ahadith of exactly the opposite meaning. For instance,
    (i). There are three people with whom Allah (swt) will not speak, at whom He will not look, nor will He purify them, rather, there will be a painful punishment for them: “He who let drag his trousers below the ankle, he who did not give but taunted on his favors, and he who sold his goods on false oath” (Muslim).
    (ii). There are three people with whom Allah (swt) will not speak, at whom He will not look, nor will He purify them, rather, there will be a painful punishment for them: “The man who committed adultery in his old age, the ruler who lied (to his subjects), and a poor man who was proud” (Muslim).
    (iii). The hadith concerning intercession in which the Prophet (saws) said: ."..until when Allah (swt) is finished judging the people (on the Day of Resurrection) and would wish to remove from the Fire whom He will - of those who were on the faith of `There is no god but Allah,’ He will order the angels to remove them (from the Fire), and they will recognize them from the signs of prostrations, - for Allah (swt) has forbidden the Fire that it eat the parts and areas affected by prostration. Therefore, they will remove them in a condition that the Fire would have eaten their flesh...." (Bukhari and Muslim).
    According to another report, .".. they will remove a whole lot of people from the Fire which would have reached up to the middle of their shin, while some up to their knees..." (Muslim).
    The Fire then will be real, burning their flesh, and not simply as hot as the body temperature of the pigeons.

  • 184

    The Prophet (saws) is reported to have said:

     كان إذا أَخَذَ من شَعْرِهِ أو قلَّم أظفاره، أو احْتَجَم بعث به إلى البَقِيع فَدُفِن.

    185/713. “Whenever he (the Prophet, saws) removed his hair, cut his nails, or shaved his head, he sent it all to Jannatu-al-Baqi`(graveyard) for burial” (Batil).
    Ibn Abi Hatim says (2/337): “Abu Zur`a was asked about the hadith that Ya`qub b. Muhammad Az-Zuhri has transmitted through Hisham b. `Urwa, he through his father that `A’isha said: ”When he..." Abu Zur`a replied, “This is baseless report.”

  • 185

    The Prophet (saws) is reported to have said:

    لا تُمِيتُوا القلوب بكثرة الطعام والشراب، فإن القلب كَالزَّرْع يموت إذا كَـثُرَ عليه الماء.

    186/721. “Don’t deaden your hearts by eating and drinking too much. The heart is like a plant. It dies with too much water” (Baseless).
    Although Al-Ghazali has used it, it is a baseless hadith. Hafiz `Iraqi has said: “I could not trace it.”

  • 186

    The Prophet (saws) is reported to have said:

    دعوني من السُودَان، إنما الأسود لِبَطْنِه وفَرَجِه.

    187/727. “Let me be rid of the blacks. Blacks care only for their stomach and sex (alone)” (Mawdu`).
    Tabrani has recorded this hadith in his “Al-Kabir” (2/122/3) tracing it through `Abdullah ibn Raja’, Yahya b. Abi Sulayman al-Madini, `Ata’ ibn Abi Rubah, and finally Ibn `Abbas who reported that when blacks were mentioned before the Prophet he remarked, “Let me ...”
    Ibn Jawzi has, however, recorded this hadith in his “Al-Mawdu`at” (2/233), saying: “It is an inauthentic tradition. Bukhari has said about Yahya: `He used to pass on strange ahadith.’”
    Meaning-wise too the hadith is unacceptable. There are plenty of blacks who are pious to the exemplary level. One might note Ibn Qayyim’s, remark: “All the ahadith that speak ill of the blacks are forged.”

  • 187

    The Prophet (saws) is reported to have said:


    يُحْشَر المؤذنون يوم القيامة على نُوق من نوق الجنة يَقْدُمُهُم بلال، رافعي أصواتهم بالآذان ينظر إليهم الجمع، فيُقَال: من هؤلاء؟ فيقال: مؤذنو أمة محمد صلى الله عليه وسلم، يخاف الناس ولا يخافون، ويحزن الناس ولا يحزنون.

    188/774. "On the Day of Resurrection the callers to Prayers (muadhdhin) will be sitting on a camel (brought down) from Paradise, Bilal leading them. They’d be loudly uttering the words of adhan. People will look at them and ask: `Who are these?’ It will be said: `Callers to Prayers from the Ummah of Muhammad (saws).’ (On that Day) people will be in fear but not they, everyone will be worried but not they” (Fake).
    Ibn Jawzi has declared it fake in his “Al-Mawdu`at” (2/90). Dara Qutni has reported Ibn `Adiyy’s statement about one of the narrators Abul Walid Khalid b. Isma`il that he used to fabricate traditions and fasten them on trustworthy narrators." Suyuti also echoes him.

  • 188

    The Prophet (saws) is reported to have said:

    المتعبد بلا فِقْه كالحِمَار في الطَّاحُونَة.

    189/782. “A man devoted to worship but ignorant is like a donkey in a mill” (Fake).
    Ibn `Adiyy records it (1/345) through Muhamad b. Rizqallah, Na`im b.Hammad, Baqiyyah, Thawr b. Yezid, Khalid b. Ma`dan, and Wasilah b. Asqa`. Then he remarks: “I do not know if anyone has related this hadith through Baqiyyah save Na`im.”
    Further Abu Nu`aym has also recorded it in his “Al-Hilya” (5/219) adding: “We do not write this hadith but through Baqiyyah. And I (Albani) say this Baqiyyah is unreliable because he used to quote ahadith from liars and fabricators as Ibn Hibban has said. Accordingly, Ibn Jawzi has also recorded the hadith in his ”Al-Mawdu`at."

  • 189

    The Prophet (saws) is reported to have said:

    دعاء الوالد لولده مِثْل دعاء النبي لأمته.

    190/786. “A father’s supplication in favor of his son is like a prophet’s supplication in favor of his Ummah” (Fake).
    Abu Nu`aym has recorded it in his “Akhbar Al-Asbahan” tracing it through Abu Ayyub (son of Zubayraq’s brother), Yahya b. Sa`id al-Umawi, Khalf b. Habib, and Anas b. Malik. It has been recorded through other transmitters too. But Abu `Abdullah (Ahmed ibn Hanbal) declared it as “Hadith with grave defects.” Ibn Jawzi has recorded it in his “Al-Mawdu`at” basing his judgment on that of Ahmed b. Hanbal. Suyuti follows suit. However, and strangely, Suyuti has placed it in his “Jami` al-Saghir” too. His commentator Munawi has, however, criticized him for giving this hadith a place in his work.

  • 190

    The Prophet (saws) is reported to have said:

    الضِيَافَة على أهل الوَبَر، وليست على أهل المَدَر.

    191/791. “Hospitality (to a traveler) is binding on the residents of cities and not on those of the countryside” (Fake).
    Ibn `Adiyy (1/7) and Quda’i in “Musnad As-Shihab” (1/19) have both reported it via Ibrahim ibn `Abdullah (the son of Abdur Razzaq’s brother), Sufyan, `Ubaydullah, Nafi` and Ibn `Umar. Ibn `Adiyy then throws in his remark: “All that `Abdullah (the son of Abdur Razzaq’s brother) relates are fake and unreliable.” Dhahabi reports Dara Qutni as labeling this man a liar. Hafiz also thinks this hadith is fake. Therefore it is surprising that Suyuti has recorded it in his Jami` as Sahih. Munawi has of course criticized Suyuti.
    Meaningwise too the hadith is unacceptable since hospitality (of a traveller) is binding both on the residents of a city as well as of the countryside. And it is for three days after which it is treated as sadaqah.

  • 191

    The Prophet (saws) is reported to have said:

     يا عائشة ألا تعلمين أن الله زوّجني في الجنة مريم بنت عمران، وكُلْثُم أخت موسى، وامْرَأَة فرعون.

    192/812. "O `A’isha, don’t you know that Allah (swt) has married me to Maryam the daughter of `Imran, Kulthum, the sister of Musa and the Wife of Pharaoh, in Paradise?” (Munkar)
    Abu Sheikh has related it in his “Tarikh” (p. 288), through Abu Rabi`, Abdun Noor, Yunus b. Shu`aib, and Abu Umamah. So has `Uqayli, but adds: “Yunus b. Shu`aib had a failing memory in hadith.” Bukhari has said: “His reports are of strange kind.” But I (Albani) say that the man who took the report from him (Abdun Noor) is worse than Yunus b. Shu`aib, for he is a liar altogether, as Dhahabi has judged him. However, Suyuti records it in his “Jami`” but to invoke Munawi who says there are narrators in the report who are unknown to him.

  • 192

    The Prophet (saws) is reported to have said:

     إذا كَتَبْتُم الحديث فاكتبوه بإِسْنَادِه، فإن يَكُ حَقَا كُنْتُم شريكا في الأجر، وإن يك باطلا كان وزره عليه.

    193/822. “When you write down a hadith, write it down with the details of the narrators for, if it happens to be authentic you will share in the rewards and if it happens to be fake the sin will be upon him [who fabricated it]” - Fake.
    This tradition has been reported through `Abbad b. Ya`qub, Sa`id b. `Amr, Mis`adah b. Sadaqah, Ja`fer b. Muhammad, his father, `Ali b. Hussain and his father. But the problem in this chain is the occurrence of Mis`adah b. Sadaqah who had been abandoned by the traditionists. Dhahabi, therefore, judges this hadith as fake and Hafiz follows suit. Nonetheless, once again Suyuti has recorded it in his collection (terming it merely week) and once again Munawi differs with him and says the report is a yarn.
    [It may also be remembered that the science of hadith developed much later. At the time of the Prophet (saws) the terms specific to the science such as “Matan,” (text) “Isnad,” (chain of narrators) etc., did not exist. They were coined later: Au.].

  • 193

    The Prophet (saws) is reported to have said:

    الجِيزَة روضة من رياض الجنة، ومِصْر خَزَائِن الله في الأرض.

    194/889. “Jiza is a piece of garden from the garden in Paradise and Egypt is Allah’s treasure on earth” (Mawdu`).
    Abu Nu`aym has recorded this report in his “Nus-hatu Nubait b. Sharit,” tracing it through Ibn Nubait, Ibn Is-haq, Ahmed b. Ibrahim, and he from his father. But Suyuti after placing it in his “Dhayl Al-Ahadith Al-Mawdu`ah” says that Ahmed ibn Ibrahim is untrustworthy. Ibn `Iraq also declared him a liar.

  • 194

    The Prophet (saws) is reported to have said:

     كان بلال إذا أراد أن يقيم الصلاة قال: السلام عليكم أيها النبي ورحمة الله وبركاته، يرحمك الله.

    195/891. “When Bilal stood up for calling up the congregation he used to first say: “Assalamu `Alaika Ayyuhan Nabiyyu Wa Rahmatullahi Wa Barakatuhu. Yarhamuka Allah.” [That is, “Allah’s peace, mercy and blessings be upon you O Prophet. May Allah show you have mercy]” - Fake.
    Tabrani has recorded this report in his “Awsat” (1/27/1 - Majma` al-Bahrain) tracing it through Miqdam Ibn Da’ud, `Abdullah b. Muhammad b. Al-Mughira, Kamil Abul `Ala, Abu Saleh, and Abu Hurayrah, throwing in his remark: “Nobody has narrated a hadith from Kamil except `Abdullah.”
    But I (Albani) say that in addition Miqdad b. Ibn Da`ud is also untrustworthy. So is the opinion of Nasa’i.
    This report seems to be the basis of the `bid`ah’ practiced in some parts of Syria where a caller to the congregation begins with these words. And if there be any truth in the hadith it could be that when Bilal wanted to call the people to the assembly, while the Prophet (saws) was still in his house (which had a door opening into the mosque), he would go up to the door and say `Al-salamu `alaykum.’
    Moreover, it must be noted that there is nothing wrong with the `salat’ and `salam’ on the Prophet, but in its introduction before another act of worship makes it unacceptable. Unless there is an specific injunction to this effect there is no virtue in insisting upon their combination. This should be clear from the following incident. A man said Al-hamdu lillah after he sneezed and then added, `Wassalatu Wassalamu `Ala Rasulillah.’ Ibn `Umar was present. He said: “I also say `Al-Hamdulillah,’ and I also say `Assalatu Wassalamu `Ala Rasulillah.’ But I do not combine them. This is not what the Prophet (saws) has taught us to say when we sneeze. Therefore, say, `Alhamdu lillah’, adding `Lillahi Rabbil `Alameen’ or `Alaa Kulli Haal’ if you wish.”
    To put it in simpler words, it is a virtue to say `Al-Hamdulillah’ after sneezing, and a good thing to send peace to the Prophet (saws) but no virtue in combining the two.

  • 195

    The Prophet (saws) is reported to have said:

     من سرّه أن يحيا حياتي، و يموت مماتي، و يسكن جنة عدن غرسها ربي، فَلْيُوَالِ علياً من بعدي، و ليُوال وليه، و ليَقْتَدِ بالأئمة من بعدي، فإنهم عُتْرتي، خُلقوا من طينتي، رزقوا فهما و علما، وويل للمكذبين بفضلهم من أمتي، القاطعين فيهم صلتي، لا أنَالَهُم الله شفاعتي.

    196/894. “Whoever wished to live my kind of life, die my kind of death, and live in Paradise that my Lord has prepared (for me), let him take `Ali as his waliyy after me, and treat his friend as his own friend, and let him follow the Imams after me, for they are of my family. They were created from the same earthly material that I was created from, and given knowledge and understanding. And woe unto him who denied them their special status in the Ummah after me: those who severed their relationship with me and I will not be the one to intercede on their behalf with Allah” (Fabricated).
    Abu Nu`aym reports this (1/86) through Ahmed b. Muhammad b. Yezid b. Salim, Abdur Rahman b.`Imran b. Abi Layla, Ya`qub b. Musa al-Hashmi, Musa al-Hashmi, Abu Rawwad, Isma`il b. Umaiyyah, `Ikramah, and finally Ibn `Abbas. Abu Nu`aym then adds: “This is a `Gharib’ report.”
    And I (Albani) say the chain of this report is a dark one. All the narrators, except for Ibn Abi Da`ud, are unknown. I could not trace their lives anywhere. I can at best say that we know Muhammad b. Yezid b. Salim who perhaps could be the same person as Ibn Salim al-Ansari of Trabulas (Tripoli) who is better known as Ibn Abi Hanajir. Ibn Abi Hatim has said about him: “We used to write down his report, for he was a trustworthy man,” (1/1/73). His biography can be found in “Tarikh Ibn `Asakir” (2/Q/113 - 1/114).
    As for the rest I know none of them and one of them could be the fabricator of this report.
    However, the hadith is also to be found in “Al-Jami` al-Kabir” (2/253/1) and in Ibn Asakir’s “Tarikh Dimashq” after quoting which he says: “This is a `munkar’ hadith in which there are more than one narrator that are unknown.”
    This is one of those ahadith that `Abdul Hussein al-Musawi has taken from “Kanz al-`Ummal” (6/155 and 217-218), ignoring the author’s own judgment that this is a weak report. In fact, this is not just one, rather this man’s book is full of such baseless reports that he presents without any care for even those “Principles of Hadith Criticism” that the Shi`a apply to their reports.
    It may also be added that had the Shi`a agreed with the Sunnis over the rules set for Hadith Criticism, many dispute between them could be resolved. But with such variance in faiths, concepts and principles, there is no hope of the two ever coming to an understanding with each other.

  • 196

    The Prophet (saws) is reported to have said:

     التَّوَكُّؤُ على عصا من أخلاق الأنبياء، كان لرسول الله عصا يتوكأ عليها، ويأمرنا بالتَّوَكّؤ عليها.

    197/916. “To recline on a staff (`asa) is one of the habits of the prophets. The Prophet (saws) had a staff on which he reclined, and recommended the same to us” (Fabricated).

    Abu al-Sheikh has reported this tradition in “Akhlaq an-Nabiyy” (p. 259), and Ibn `Adiyy in “Al-Kamil” (Q. 1/130) - both through Uthman b. `Abdur Rahman, Al-Mu`alla b. Hilal, Layth, Mujahid and Ibn `Abbas to whom this saying is attributed. Ibn `Adiyy has also narrated this report tracing it through Al-Mu`alla with his following remark: “He used to fabricate ahadith.” Further, the Abdur Rahman of this narration is Al-Hurrani al-Tura’ifi. Although he himself was a trustworthy narrator he narrated through unreliable persons. Ultimately he himself came under a cloud.

  • 197

    The Prophet (saws) is reported to have said:


     إنّ من الذنوب ذنوبا لا يُكَفِّرُها الصلاة ولا الصيام ولا الحج ولا العمرة. قال: فما يكفرها يا رسول الله؟ قال: الهُمُوم في طَلَب المَعِيشَة.

    198/924. “There are sins that nothing can wipe out: neither Prayers, Fasts, Hajj nor `Umrah.” It was asked, ‘What will wipe them out O Messenger of Allah?’ He replied, “Worries over earning one’s livelihood” (Spurious).
    The hadith has been reported by Tabrani in his “Al-Awsat” (1/134/1), by Abu Nu`aym in his “Al-Hilyah” (6/253), Al-Khatib in his “At-Talkhis” (2/61) and Ibn `Asakir (15/332/1). All of them have traced it through Muhammad b. Salam al-Misri, Yahya b. `Abdul Hakim b. Bukair, Malik b. Anas, Muhammad b. `Amr, Abu Salamah, and finally Abu Hurayrah (ra).
    However, Al-Khatib has said about this report: “A lot of `Munkar’ ahadith have been reported through Yahya b. Bukair.” Ibn `Asakir’s opinion is: “It is a strange report.” Dhahabi goes a step forward and says this particular hadith is fabricated.

  • 198

    The Prophet (saws) is reported to have said:


     يا أيها الناس إن الرب واحد، والأب واحد، وليست العربية بأحدكم من أب ولا أم، وإنما هي اللسان، فمن تكلم بالعربية فهو عربيّ.

    199/926. "O People, (your) Lord is One, (your) father is one (Adam), and to be an Arab is not necessarily to be through your father or mother, rather through the language. So whoever spoke Arabic is an Arab” (Very weak).
    Ibn `Asakir, (7/203/1) has recorded this through Al-`Ala b. Salim, Naqira b. `Isa al-Wasti, Abu Bakr Adh-Dhahali, Malik b. Anas Az-Zuhri, Abu Salamah and finally Abdur Rahman who said: “Qays b. Mattatiyyah came across a group of people. It included persons like Salman al-Farsi, Suhayb Ar-Rumi, and Bilal the Abyssinian. He asked, `Aws and Khazraj (are the tribes that) helped this man (the Prophet - saws), but who are these (meaning Salman al-Farsi and others)?’ Upon this Mu`adh ibn Jabal rose up, caught him by his collar and dragged him to the Prophet (saws). When he was told what the man had said, the Prophet (saws) got up, entered the mosque and it was announced that the people were to assemble. It was then the Prophet said these words (i.e., the hadith quoted above). When the Prophet had said those words Mu`adh ibn Jabal asked the Prophet (saws) what was to be done with the the man, - whom he was still holding by his collar. The Prophet (saws) said: `Leave him alone for the Fire (of Hell).’ And Qays was one of those who renounced their Islam at the death of the Prophet and was killed (in the war against the apostates during the time of Abu Bakr - ra).”
    Nevertheless, I (Albani) say that this report is weak because of the presence of Abu Bakr Adh-Dhahaili in the chain of narrators. (The name however has been mis-spelt, he is actually Abu Bakr Al-Hudhali). Dara Qutni and Nasa’i have held the same opinion of this man. In fact, Ghundhar has gone to the extent of alleging lies to him. The hadith is also in “Tarikh Ibn `Asakir” (where the man is rightly spelt). Ibn `Asakir writes there that the narrate does not reach the Prophet at all.
    Ibn Taymiyyah’s opinion seems to be very near the truth who states in his “Al-Iqtida” (P. 169) that, “The hadith is weak ... although meaning wise it is not far from truth. Indeed, from a certain angle it is trustworthy.”

  • 199

    The Prophet (saws) is reported to have said:


     خيار أمتي في كلّ قرنٍ خمسمائة، و الأبْدَالُ أربعون، فلا الخمسائة ينقصون، و لا الأربعون، كلما مات رجلٌ أبْدَلَ الله عز وجل من الخمسمائة مكانه، و أَدْخَلَ من الأربعين مكانه. قالوا: يا رسول الله دلنا على أعمالهم، قال: يعفون عمّن ظلمهم، ويحسنون إلى من أساء إليهم، و يتواسون فيما آتاهم الله عز و جل.

    200/935. “The best of my Ummah in every age will be five hundred, and forty Abdal. These five hundred will never decrease in number, nor the forty. Every time one of the five hundred dies Allah (swt) will substitute with another, and so He will of the forty. The people said, `Tell us something about their deeds.’ He replied, `They will pardon those who wrong them, will do good to those who do them evil, and will equitably spend of what Allah gives them’“ (Mawdu`’).
    Abu Nu`aym has recorded this in his “Hilyah” (1/8). So has Ibn Jawzi in his “Mawdu`at” (3/151) tracing it through Sa`id ibn Zaydun, `Abdullah ibn Harun As-Suri, Awza`i, Zuhri, Nafi`, and Ibn `Umar.
    However, this chain of narration is filled with darkness. I do not know who these Sa`id ibn Abi Zaydun and `Abdullah ibn Harun As-Suri are. Although Dhahabi has quoted the latter in his “Mizan”he said there: “The report concerning the characteristics of the Abdal is untrue.” Ibn Hajr also agrees with this assessment.
    Suyuti has, however, recorded the report in his “Jami` al-Saghir” and termed it “Hasan.” But Munawi does not agree with him and reminds that Ibn Jawzi has declared it a fabrication.

  • 200

    The Prophet (saws) is reported to have said:

    اللهم إن عبدك علياً احتبس نفسه على نبيك، فَرُدَّ عليه شرقها. (وفي رواية): اللهم إنه كان في طاعتك وطاعة رسولك فَارْدُدْ عليه الشمس، قالت أسماء: فرأيتها غربت، ثم رأيتها طلعت بعدما غربت.

    201/971. "O Lord you know that `Ali was detained because of an affair of Your Messenger, therefore, return its shine (i.e., the sun’s) for him.” According to another narration: "O Lord, if he was in Your obedience and Your Messenger’s obedience, then return the sun for him.” Asma’ says, “I saw the sun rising back after it had set” (Phoney).
    Tahawi has recorded this report in his “Mushkil Al-Athar” (2/9) tracing it through Ahmed b. Saleh, Ibn Abi Fudaik, Muhammad b. Musa, `Aun b. Muhammad, he from his mother Umm Ja`fer, and she from Asma’ bint Umais. The complete report is as follows: AThe Prophet (saws) did his Zuhr Prayer in Sahba’ then sent `Ali on an errand. He did his `Asr Prayers during `Ali’s absence. When `Ali returned (to Sahba’) the Prophet placed his head in his lap and went to sleep. `Ali did not move a bit until the Prophet woke up. But the sun had set by then and `Ali had not done his `Asr. So the Prophet prayed to Allah in these words.”
    There are several hidden problems with some of the narrators in the chain. It should suffice perhaps to present Ibn Taymiyya’s remarks. He said: “The hadith about the reappearance of the sun for `Ali, although quoted by Tahawi and Qadi Iyad, is a fabrication as stated by Ibn Jawzi in his ”Mawdu`at." ... One serious problem with it is that the incident is reported to have taken place in Khyber. But we know that around one thousand four hundred Companions had accompanied the Prophet in this expedition. Had the story been true, the report should have come to us from hundreds of sources both believers as well as the unbelievers since reappearance of the sun after it had set is an incident of no small significance. In fact, we know that it was during the siege of Khyber itself that the Prophet said: “Tomorrow I’ll give the standard to someone whom Allah and His Messenger love.” The next day he gave it to `Ali (ra). This incident has been reported by many narrators, while the other, and more significant, has not been reported by them. In fact, this report is not to be found in any reliable hadith collection, rather the traditionists have agreed that it should be ignored and not quoted.
    Furthermore, it may be noted that the Prophet (saws) himself missed his `Asr Prayer during the battle of the Ditch. The Prophet cursed the pagans but did not pray that the sun be brought back for him and his companions including `Ali. Similarly, the Prophet missed his Fajr Prayer in a desert but did not pray for its return. True, a Sahih hadith says that the setting of the sun was delayed for Yusha` b. Nun (Joshua of the Bible). But there is a world of difference between delay in the setting of the sun (which may or may not be noticed) and its reappearance (which cannot be missed by anyone). It might be in order to point out here that the splitting of the moon on our Prophet’s behest, occurred at night, at a time when the great majority of people were asleep. That is the reason why the incident, although confirmed by the Qur’an, has not been widely reported.
    Ibn Kathir and Dhahabi are also in agreement that the hadith is fake.

  • 201

    The Prophet (saws) is reported to have said:


     بكى شعيب النبي عليه السلام من حُبِّ الله عز وجل حتى عَمِي، فرد الله إليه بصره، وأوحى إليه: يا شعيب ما هذا البكاء؟ أشوقا إلا الجنة أم خوفا من النار؟ قال: إلهي وسيدي أنت تعلم، ما أبكي شوقا إلى جنتك، ولا خوفا من النار، ولكنني اعْتَقَدّتُ حبك بقلبي، فإذا نظرت إليك فما أُبَالِي ما الذي صنع بي، فأوحى الله عز وجل إليه: يا شعيب إن يَكُ ذلك حقافَهَنِيئاً لك لقائي يا شعيب ولذلك أخْدَمْتُكَ موسى بن عمران كَلِيمِي

    202/998. “Shu`ayb (asws) cried in love of Allah until he became blind. Allah (swt) restored his eyesight and then sent him the following message: `O Shu`ayb. What made you cry? Was it out of the craving for Paradise or was it out of fear of the Fire?’ He replied: `My Lord and my Master. You know that neither it was out of craving for Your Paradise nor out of fear of the Fire. Rather, my heart is filled with Your love, so that if I can look at Your Face, it is enough (of a reward) for me, after which I don’t care what happens to me.’ Allah (swt) revealed to him: `O Shu`ayb. If that truly be your desire, then glad tidings to you for the day when you will meet Me. This is the reason why I placed Musa (asws) at your service’” (Very weak).
    Khatib has recorded this report in his “Tarikh” (6/315), quoting it from Abu Sa`d, he from his father, he through Abu `Abdullah Muhammad b. Is-haq Al-Ramali, Abu al-Walid Hisham b. `Ammar, Isma`il b. `Ayyash, Buhair b. Sa`ad, Khalid b. Ma`dan, and finally Shaddad b. Aws.
    Khatib reports this hadith under Abu Sa`ad’s biography whose full name he gives as Isma`il b. `Ali b. al-Hasan b. Bindaar the preacher of Isterabaz, adding: “This man came to us in Baghdad while on his way to Hajj, and I heard from him this hadith which is, considering its transmitters, quite strange, and of which he didn’t seem to be sure himself.”
    Dhahabi, however, has said about `Ali b. Hasan, the father of this person Isma`il, that Muhammad b. Tahir had declared him unreliable; to which Ibn Najjar adds that he was “Weak.”
    And I (Albani) says that what casts a suspicious shadow on the hadith is Shu`ayb’s statement, “My crying is neither out of craving for Paradise nor out of fear of the Fire.” This happens to be the philosophy of the sufis. Further, this particular saying is commonly attributed to Rabi`a al-`Adawiyyah (al-Busriyyah). It is reported that she used to say in her supplications - if such attribution is correct, “O Lord. I do not worship You for the love of Your Paradise nor out of fear of Your Fire.” These words however cannot be uttered by a person who knows Allah (swt) in the way He should be known, who realizes His Greatness, and knows His Generosity and bounties. Anyone who knows these things will surely worship Him out of love of rewards that He has prepared for the pious - one of which is the Beatific Vision. He would also fear the punishment He has prepared for the evildoers - one of which would be the denial of the Beatific Vision. The Qur’an says: “Nay, on that Day they will be screened from (sighting) their Lord.” This is the reason why the Messengers of Allah - who were the most complete of knowledge - did not supplicate in the words of the report in question. Rather they worshiped Him out of desire for Paradise. And why not when it is in Paradise that they will obtain the greatest of blessings viz. the Beatific Vision? They worshiped Allah (swt) in fear of His Fire. And why not when entry into it would mean denial of the Beatific Vision? Hence we see that after talking of a group of Messengers the holy Qur’an ended with the words: “They (the Messengers) hastened to good deeds and supplicated to Us with love and fear, and they were submissive (to Us).”
    [The above said, we might point out that the basic point is that the report is untrustworthy because of weak narrators. Its last line is also obviously wrong since the Shu`ayb whom Musa (asws) served was different from the Prophet Shu`ayb mentioned in the Qur’an, although both from Madyan. As for interpretation of the textual words, it should be obvious that there is room for looking at them in a variety of ways. For instance, one may argue that love is paramount. Anyone in love with Allah, the kind of love that the Shari`ah demands, will not be subjected to punishment and will not be denied the Beatific Vision. Trustworthy ahadith extol the two believers who met each other for no other cause but for love in Allah. Further, it might be argued that the statement is rather of the poetic nature and not to be taken literally.
    We might also quote a line from Alusi. While explaining verse 57 of Surah Al-Isra, he writes, “A believer’s faith should be well balanced between the two: hope and fear, throughout his life. However, with the approach of death, hope should become predominant. It is reported of some of the devoted the words, ‘I do not worship Allah in the hope of Paradise or in fear of Hellfire.’ People have divided themselves over the statement into critics and adulators. The explanation is as follows. If someone said those words expressing his freedom from the need of Allah’s bounty, then, he is in error and an unbeliever. But if another said them in belief that Allah deserves to be worshipped, for His own sake, even if there was no Paradise and no Hellfire, then, such a person is truly a knowledgeable man - ‘arif. “
    Nevertheless, the above report may be quoted as a hadith, since it is not a proven tradition coming down from our Prophet: Au.].

  • 202

    The Prophet (saws) is reported to have said:

     كان إذا قَضَى صَلاته مَسَحَ جَبْهَتَهُ بيده اليمنى ثم قال: أشهد أن لا إله إلا الله الرحمن الرحيم، اللهم أذهِبْ عنِّي الهَمَّ والحَزَن.

    203/1058. “When the Prophet (saws) finished his Prayer he would rub his forehead with his right hand and say: “I testify that there is no god save Allah, the Kind, the Merciful. O Allah remove from me anxiety and depression” (Very weak).
    Ibn as-Saniyy has recorded this in his “Al-yawm wa layalah” (no. 110), and Ibn Sam`un in his “Amali” (Q. 2/176), tracing it through Salam al-Mada’ini, Zayd al-`Ammi, Mu`awiayyah b. Qurra, ending with Anas b. Malik.
    The chain of transmission, nonetheless, is a forged one. Salam al-Mada’ini was a liar.
    Ibn `Adiyy has also recorded it but adds his remark that several ahadith of this nature are unreliable.

  • 203

    The Prophet (saws) is reported to have said:

     إذا حدّثتم عنّي حَدِيثَا يُوَافِقُ الحَقَّ فَخُذُوا بِه ،حَدَّثْتُ به أو لم أُحَدِّث به.

    204/1083. “When you are narrated a line from me, and you find that it confirms with the truth, then accept it, whether I said it or not” (Fake).
    `Uqayli (Du`afa: p.9), Hirawi (Dhamm al-Kalam, 4/78/2), and Ibn Hazm (Ahkam, 2/78) have reported this hadith through Ash`ash b. Biraz, Qatadah, `Abdullah ibn Shaqiq, and finally Abu Hurayrah. However, `Uqayli says: “The chain of transmission of this hadith is not right. Ash`ash is unreliable.” Ibn Hazm adds about him: “A liar, who was abandoned.” He also reports Yahya as saying that the report is baseless. Bukhari and Nasa`i have also expressed their adverse opinions of the man.
    Suyuti has cited three separate chains of transmissions of this hadith, but all are defective.

  • 204

    The Prophet (saws) is reported to have said:

    الجَفَاءُ والبَغْيُ بِالشَّام.

    205/1200. “Coarseness and rebellion is (to be found) in Syria” (Fake).
    Ibn `Adiyy (1/25) and Ibn Jawzi (Al-`Ilal: 1/312) have recorded the hadith tracing it through Fadl b. al-Mukhtar, Aban b. Abi `Ayyash, and finally Anas b. Malik.
    Ibn Jawzi, however, has said about Aban b. Abi `Ayyash that his memory had weakened in his old age. Dhahabi has expressed his mistrust of Fadl al-Mukhtar while Ibn Jawzi distrusts both of them.

  • 205

    The Prophet (saws) is reported to have said:

    مَنْ أخذ على القُرآن أَجْراً، فَذَاكَ حَظُّه من القرآن.

    206/1421. “Whoever accepted wages on the Qur’an, then that is his share of the Qur’an (and nothing in the Hereafter)” - Spurious.
    Abu Nu`aym has recorded it in his “Al-Hilyah” (7/142) tracing it through Is-haq ibn al-Anbari, `Abdul Wahhab Thaqafi, Sufyan, Suhail, he through his father, who related on Abu Hurayra’s authority.
    Dhahabi however, has declared Is-haq a liar. Accordingly, while commenting on the hadith Munawi says in Jami` al-Saghir that if the author (Suyuti) had not included it, it would have been better.
    [The consensus of the scholars is that if a man frees himself entirely for teaching the Qur’an, and, consequently, does not find time to earn his livelihood, he is free to accept a fee for teaching the Qur’an: Au.].

  • 206

    The Prophet (saws) is reported to have said:

    ما احْتَلَمَ نَبِيُّ قَط، إنما الاحْتِلامُ من الشيطان.

    207/1432. “No Prophet ever experienced a wet dream. Wet dreams are from Satan” (Batil).
    The hadith is from Ibn `Adiyy’s “Al-Kamil” (Q. 2/127) with the following chain of transmission: Sulayman b. `Abdul `Aziz Al-Zuhri, Ibrahim b. Abi Habibah, Da’ud b. al-Hussein, Ikrimah ending with Ibn `Abbas.
    Ibn `Adiyy’s own assessment is that Da’ud was unreliable. I (Albani) am personally doubtful about the identity of another person in the chain, viz. Sulayman b. `Abdul `Aziz.
    Bukhari, Hafiz and Abu Hatim distrust another man viz. Ibn Abi Habibah.

  • 207

    The Prophet (saws) is reported to have said:

    لا يزال أربعون رجلا من أمتي، قُلُوبُهُم عَلى قَلْب إِبْرَاهِيم عليه السلام، يَدْفَع الله بِهِم عن أهل الأرض، يقال لهم : (الأبْدَال)، إنهم لن يُدْرِكُوهَا بصلاة ولا صوم ولا صدقة، قالوا: يا رسول الله فَبِمَ أَدْرَكُوهَا؟ قال: بالسَّخَاء والنَّصِيحَةِ للمُسْلِمِين

    208/1478. “Forty of my followers will always be on earth whose heart will be like the heart of Ibrahim (asws). It is because of them that Allah (swt) will withhold punishment from the people of the earth. They are called ”Al-Abdal." They would have attained that status not through Prayers, fasting or charity." The Companions asked: “How else would they have attained that status?” He replied: “Through generosity and sincerity towards the Ummah” (Very weak).
    Tabrani has recorded it in his “Al-Mu`jam al-Kabir” (10390) and Abu Nu`aym has taken it from him for his “Al-Hilyah” (4/173). It has been traced through: Ahmed b. Da`ud Makki, Thabit b. `Ayyash al-Ahdab, Abu Raja’ al-Kalbi, A`mash, Zayd b. Wahab, and finally Ibn Mas`ud.
    Abu Nu`aym’s opinion is that the hadith is weak because of A`mash and Zayd. Ibn `Adiyy however says Abu Raja’, whose real name is Ruh ibn al-Musayyib, was not to be trusted for his memory. Such is also the opinion of Ibn Hibban (1/299).

  • 208

    The Prophet (saws) is reported to have said:


     أَبَى الله أن يقبل عمل صَاحِبَ بِدْعَةِ، حتى يدع بِدْعَتَه.

    209/1492. “Allah (swt) refuses to accept any good deed from an innovator (sahib al-bid`ah) unless he gives up his innovation” (Munkar).
    Ibn Majah has recorded this hadith (no. 50). So has Ibn Abi `Asim in his “Al-sunnah” (Q. 2/4) and so has Daylami (1/1/80), all of them tracing it through Abu Sheikh, Bishr b. Mansur al-Hannat, Abu Zayd, Abu al-Mughirah, and finally Ibn `Abbas. But the whole chain of transmission is replete with unknown transmitters. In fact there is another hadith that is worse than this one in its strength of narrators, which is as follows.

  • 209

    The Prophet (saws) is reported to have said:

     لا يقبل الله لصَاحِب بدعة صوما ولا صلاة، ولا صدقة، ولا حجا ولا عمرة، ولا جهادا، و لا صَرْفاً و لا عدلا، يخرج من الإسلام كما تخرج الشَّعْرة من العَجِين.

    210/1493. “Allah (swt) does not accept from an innovator either fasts, Prayers, charity, Hajj, `Umrah, Jihad or his just dealings. He goes out of Islam the way a hair is pulled out of dough” (Fake).
    Ibn Majah has recorded this hadith (no. 49) tracing it through Muhammad b. Mihsan, Ibrahim b. Abu `Ablah, `Abdullah b. Al-Daylami, and Hudhaifah.
    Hafiz however has declared Ibn Mihsan a liar in his “Al-Taqrib.”

  • 210

    The Prophet (saws) is reported to have said:


    إذا اغْتَابَ أَحَدَكُم أخاه فَلْيَسْتَغفِر الله له، فإن ذلك كفارة له.

    211/1518. “If one of you happens to slander his brother, let him pray to Allah (swt) for his forgiveness. This is a means of expiation” (Fake).
    Ibn `Adiyy in his Kamil (1/153), Sakan b. Jumai` in his “Ahadith” (421), and Wahidi in his Tafsir (1/82/4) have reported this hadith through Sulayman b. `Amr, Abu Hazim, Sahl b. Sa`d who reports directly from the Prophet (saws). But Sulayman of this chain (who is actually Abu Da’ud An-Nakha`i) is a well known liar. Ibn `Adiyy refers to several ahadith reported by Sulayman through Abu Hazim and declares that all his reports are phoney.
    Another narration has come through `Amr b. al-Azhar, Aban, Abu Hazim (as recorded by Abu Bakr al-Kalabazi - Q. 2/109). But, in this chain Aban - who is actually Ibn Abi `Ayyash - had been abandoned. Bukhari’s assessment of `Amr b. al-Azhar is that he was alleged to be a liar. Nasa’i and Ahmed also distrust him.
    Reports of the same meaning appear in various hadith books: at least in six collections. But all of them have one or more untrustworthy reporters in the chain of transmission. Hence the hadith stands rejected.

  • 211

    The Prophet (saws) is reported to have said:

     من قرأ في إِثْر وُضُوئِه (إنا أنزلنه في ليلة القدر) مرة واحدة كان من الصِدِّيقِين، ومن قَرَأَهَا مَرَّتَيْن كُتِبَ في دِيوَان الشُهَدَاء، ومن قرأها ثلاثا حَشَرَه الله مَحْشَر الأَنْبِيَاء.

    212/1527. “Whoever recited the 97th chapter (Al-Qadr) of the Qur’an once after ablution will be counted among the siddiqun. Whoever recited it twice will have his name entered in the register of the martyrs, while he who recited it thrice will be raised up on the Day of Judgement in the company of Prophets” (Fake).
    It has been preserved by Daylami (Musnad al-Firdaws) and Suyuti (in his Al-Haawi Li al Fatawa, and Jami` al-Kabir: 2/61), tracing it through Abu `Ubayda, Hasan (al-Busri) and Anas b. Malik. But Abu `Ubayda is an unknown person. Sakhawi has said that the hadith is groundless.

  • 212

    The Prophet (saws) is reported to have said:

     إن الله لا يؤَخِّر نفسا إذا جاء أجلها، ولكن زِيَادَة العُمُر ذُرِّيَّة صَالِحَة يَرْزُقُهَا الله العبد، فَيُدْعَون له من بعده، فيلحَقُهُ دُعُاؤُهُم في قبره، فذلك زيادة العمر.

    213/1543. “Allah (swt) does not extend one’s life-span once the appointed hour (of death) has arrived. Rather, the increase in one’s term (over what was originally decreed), is granted by supplications that his virtuous offspring make in his favor (after his death), so that he is rewarded for them in his grave. This is the increase in life-span (that other reports speak of)” - Munkar.
    `Uqayli has reported this in his “Ad-du`afa’” (2/134), Ibn `Adiyy (1/160) and Ibn Hibban in his own “Ad-du`afa’” (1/331), all of them tracing it through Sulayman b. `Ata, Maslamah b. `Abdullah al-Johani, he through his uncle Abu Mishja`a b. Ruba`i and he through Abu Darda who said that they asked the Prophet (saws) about increase in one’s life-span and he said (the above words).
    Bukhari said that this man (i.e., Sulayman) used to relate strange ahadith (Manakir). Abu Hatim has said about the same transmitter in his “Al-Mizan” that he is not “Strong.”
    Ibn Kathir has however quoted the hadith (3/550). And this is one example of how the two Halabi authors have erred. They have retained this hadith in their abridgement of Ibn Kathir’s Tafsir which they say is free of weak narrations, a claim far from the truth.

  • 213

    The Prophet (saws) is reported to have said:

    أَيَّمَا امرأة خَرَجَت من بيت زَوجِهَا بغير إِذْنِه، لَعَنَهَا كل شيءٍ طَلَعَتْ عَلَيه الشمس والقمر، إلا أن يرضى عنها زَوجُهَا

    214/1550. “When a woman leaves her house without the permission of her husband, she is cursed by everything on which the sun and the moon shine, until her husband forgives her” (Forged).
    Daylami has recorded it (1/2/353-354), tracing it through Abu Nu`aym, Abu Hadbah and Anas. But Abu Hadbah is an abandoned transmitter.
    We have also recorded this hadith elsewhere (number 1020) where the text is slightly different. But that hadith is also fake. That has been preserved by Khatib al-Baghdadi in his “Tarikh al-Baghdad” (6/200-201). Hadba figures in that version also, and Ibn Ma`in has said about him that he was ”a dirty liar." Ibn Hibban has called him one of the Dajjals.

  • 214

    The Prophet (saws) is reported to have said:

    من تَمَنَّى الغَلاءَ عَلَى أُمَّتِي ليلة أَحْبَطَ الله عَمَلَهُ أَرْبَعِين سَنَة

    215/1551. “Whoever intended in a night to raise the prices (exorbitantly) for my Ummah will have his 40 years of good deeds destroyed by Allah” (Fake).
    Ibn `Adiyy (1/161) and Khatib (4/60) have reported this hadith through Sulayman b. `Isa al-Sijzi, `Abdul `Aziz b. Abu Ruwwad, Nafi` and finally Ibn `Umar. But Ibn `Adiyy adds: “This man Sulayman b. `Isa used to fabricate ahadith. Most, if not all of his ahadith are forged. Khatib says that the report is Munkar and Sulayman was a liar who used to forge ahadith. Suyuti has also endorsed these views. The report has been stolen by another liar Ma’mun b. Ahmed al-Sulami and reported in Ibn `Asakir (2/122/16). That version has more than one liars in its chain of transmission.

  • 215

    The Prophet (saws) is reported to have said:

    كَرَامَة الكِتَاب خَتْمُهُ

    216/1567. “A seal adds to the worth of a letter” (Fake).
    Tabrani has reported this hadith in his “Al-Awsat,” Al-Quda`i in his “Musnad As-Shihab” (1/5) and Tha`labi in his “Tafsir” (1/12/3) tracing it through Muhammad b. Marwan As-Suddi, Muhammad b. As-Sa’ib, Abu Saleh and Ibn `Abbas.
    But the presence of Suddi - who was alleged to have been a liar - makes the hadith unacceptable. According to Haythami (8/99) Suddi stands rejected.

  • 216

    The Prophet (saws) is reported to have said:

    أول شَهر رِمَضَان رَحْمَة، و أَوْسَطُه مَغْفِرَة، وآخره عِتْقُ من النَار.

    217/1569. “The beginning of the month of Ramadan is Mercy, its middle period Forgiveness and its closing period release from the Fire” (Munkar).
    The following have traced this hadith: `Uqayli in his “Ad-Du`afa’ (172), Ibn `Adiyy (1/165), Khatib in his ”Al-Mawaddah" (2/77), Daylami (1/1/10-11), Ibn `Asakir (1/506/8) - all of them through Salam b. Miswar, Maslamah b. As-Salt, Zuhri, Abu Salamah and finally Abu Hurayrah.
    `Uqayli’s judgment, however, is that the hadith has no basis if reported through Zuhri. Ibn `Adiyy said: “Salam is not trustworthy. And Maslamah is unknown.” Dhahabi has the same opinion. Abu Hatim’s opinion of Maslamah is no better.

  • 217

    The Prophet (saws) is reported to have said:

    آخر أربعاء من الشَّهر يَومُ نَحْسٍ مُسْتَمِرٍّ.

    218/1581. “The whole of the last Wednesday of a month is an ominous day” (Mawdu`).
    Khatib has brought this hadith in his “Tarikh Baghdad” (14/405) tracing it through Maslamah b. Salt, Abu Wazir the Registrar with the Abbassid Khalifa al-Mahdi, who reported his father who in turn traced it to Ibn `Abbas.
    Maslamah, however, stands rejected. Hafiz has also rejected this man in his “Al-Lisan.” Ibn Jawzi has noted another version in his “Al-Mawdu`at.”

  • 218

    The Prophet (saws) is reported to have said:

     ابْرِدُوا بالطعام، فإن الطعام الحَار غير ذِي بَرَكَة.

    219/1587. “Cool down your food, for hot food bears no barakah (benediction)” - Weak.
    This hadith has been reported in “Jami` al-Saghir” wherein it has been copied from Daylami through Ibn `Umar. Hakim has traced it through Jabir, Asma’, Mushaddad, and Abu Yahya. Tabrani has recorded it in his “Al-Awsat” through Abu Hurayrah and Abu Nu`aym in his “Hilyah” through Anas.
    However, these reports contradict each other. For the report coming through Asma’ says: “(Cool down your food), for it is preferable for benediction (i.e., barakah).” This of course is a Sahih hadith. Nevertheless, it must be noted that the Prophet (saws) was speaking of steaming food and not just hot or warm food, as pointed out by Munawi, who quotes the hadith giving the context of the hadith as follows. Once steaming food was placed before the Prophet (saws) and he said these words. Again, Abu Yahya is not a very reliable person. Finally, Ish-aq b. Ka`b is another transmitter falling in the chain through which Daylami has reported the hadith. Dhahabi has declared this man unsound. True, the hadith has other sources also, but in those chains too there is someone or the other who is untrustworthy: for instance Muhammad b. `Ubaydullah al-`Azrami, whom Hakim has rejected. So is another hadith of this nature coming through `A’isha, which I have noted under another report, no. 1654 (not reproduced here: Au.).

  • 219

    The Prophet (saws) is reported to have said:


     كان يكره الكَيَّ، والطعام الحَار، ويَقُول: عَلَيْكُم بالبَارِد فإنه ذُو بَرَكَة، أَلا وإِنَّ الحَار لا بَرَكَةَ فِيه، وكَانَت له مِكْحَلَة يَكْتَحِلُ مِنْهَا عند النوم ثَلاثاً ثَلاثا.

    220/1598. “He (the Prophet) disliked cauterizing and hot food saying, `Cool down your food for that brings barakah. Remember, there is no barakah in hot food.’ And, he had a kohl bottle from which he applied kohl three times to each of his eyes every night before going to bed” (Very Weak).
    Abu Nu`aym has recorded this version in his “Hilyah” (8/252) tracing it through `Abdullah ibn Khubaiq, Yousuf b. Asbat, `Azrami, Safwan b. Sulaim, and Anas b. Malik. However, Yousuf had a bad memory and his master `Azrami was worse than him. In fact Hafiz has declared him as one “abandoned.”

  • 220

    The Prophet (saws) is reported to have said:

     كان يُكْثِر من أكل الدُبَّاء، فقلت: يا رسول الله إنك تُكثر من أكل الدُبَّاء، قال: إنه يُكْثِرُ الدِّمَاغ، ويزيد في العَقْل.

    221/1608. “He used to eat pumpkin very often. I asked him: `Apostle of Allah! You eat pumpkin quite often!’ He replied, `It strengthens the brain, and sharpens the intellect" (Fake).
    Abu Sheikh has related this hadith in his “Akhlaq an-Nabiyy” (p. 231) tracing it through Nasr b. Hammad, Yahya b. `Ala’, Muhammad b. `Abdullah who says he heard Anas say these words. But in this chain Nasr b. Hammad and Yahya b. `Ala’ are both liars.

  • 221

    The Prophet (saws) is reported to have said:

     إذا خطب أحدكم المرأة، فَليَسْأَل عن شَعْرِهَا، كَمَا يَسْأَل عن جَمَالِهَا، فإن الشعر أحد الجَمَالَيْن.

    222/1611. “When one of you proposes to a woman, let him enquire about her hair, as he would enquire about her beauty, for hair is one of the two beautiful things” (Fabricated).
    Daylami has recorded this report in his “Musnad al-Firdaws” (1/1/110) tracing it through Is-haq b. Bishr al-Kahili, `Abdullah b. Idris Madini, Ja`far b. Muhammad, his father, his grandfather, ending with `Ali.
    In this report it is Is-haq who is the fabricator. Dara Qutni said about him, “The man used to fabricate reports.”
    Another hadith has been quoted by Dara Qutni who traces it through another fabricator and liar Hasan ibn `Ali `Adawi. Both Ibn Jawzi and Suyuti have quoted this report and declared it fabricated.

  • 222

    The Prophet (saws) is reported to have said:

    كان يلعن القَاشِرَة، والمَقْشُورَة.

    223/1614. “He used to curse professional scalers and a woman who got her face scaled” (Weak).
    Imam Ahmed has recorded this report (6/250) tracing it through Abdus Samad, Umm Nahar bint Rifa` who said that Amina bint `Abdullah told her that when she went to see `A`isha she told her that “He used to curse....”
    The hadith however is weak because, as Haythami has pointed out there are two women transmitters whom we do not know viz. Amina and Umm Nahar.
    As for Amina she seems to be the Qaisiyyah about whom Husaini has said that Ja`fer b. Kaisan used to quote ahadith through her, but her person is not known (in detail). As for Umm Nahar I could not locate her in the biographies.
    The hadith has another version in Musnad Ahmed. This one through Karima bint Hammam who says that she heard `A’isha (ra) say: “O women. Beware of scaling your faces.” So a woman asked her: “How about dying the hair.” She said: “There is no harm in that, but personally I do not like it since my beloved (saws) did not like its smell.” Abu Da’ud (4164) and Nasa’i (2/280) have also recorded this version but the report is weak because of the presence of Karima whom no one has declared trustworthy; although Hafiz has, in his “Taqrib,” declared that she could be accepted if there are other versions supporting what she relates.
    Ibn Jawzi has another version to report in which `A’isha (ra) reports that: “The Prophet disapproved of those who lacerate the skin, shave it, aperture it or scale it.” However, he does not write down the chain of transmitters and hence the report cannot be accepted.
    In the light of the above, the hadith remains weak and cannot be used in legal rulings. I chose to present these details because I happened to see the commentary on Surah Nur (whose Arabic version has been published) in which Abu al-A`la Mawdudi states the hadith and then writes: “These rulings (about the scaling or cleaning of the facial skin by women: tr.) have been reported to us through trustworthy ahadith found in the six Sahih collections, as well as in Musnad Ahmed and reported through such figures as `A’isha (ra).” But, the fact is that the ahadith are not in the six Sahih collections. In fact it is a weak hadith and I would like to warn the scholars that they ought not to build religious rulings based on weak reports.

  • 223

    The Prophet (saws) is reported to have said:


     أَشَدّ النَاس - يعني عذابا – يوم القِيَامَة من قَتَل نبيا، أو من قَتَلَهُ نَبِي، أو قَتَل أَحَد والديه، والمُصَوِّرُون، وعَالِم لم يَنْتَفِع بِعِلْمِه.

    224/1617. “The severest of tortured on the Day of Judgment will be someone who killed a Prophet, whom a Prophet killed, who killed one of his parents, an artist who made human figures and a scholar who did not make use of his knowledge (to reform himself)” - Very weak.
    The hadith is weak as a whole for a variety of reasons. However, the part without the mention of the parents or the scholar is true and reliable.

  • 224

    The Prophet (saws) is reported to have said:


    أُحُدٌ هذا جبَلٌ يُحِبُّنَا ونُحِبُّه، إنه على باب من أبواب الجَنَّة، وهذا عَيْرٌ جَبَل يُبْغِضُنَا ونُبْغِضُهُ، إنه على باب من أبواب النار.

    225/1618. “This Mount Uhud loves us and we love it. It will be placed at one of the gates of Paradise. And it is different from the Mount `Ayr that we hate and which hates us. Itwill be one of the gates of Hell” (Weak).
    Only the first part which says that “Mount Uhud loves us,” is authentic. The rest is untrustworthy.

  • 225

    The Prophet (saws) is reported to have said:

    من توضأ فمسح بثوبٍ نَظَيف فلا بأس به، ومَن لم يفعل فَهُوَ أَفْضَل، لأن الوضوء نُورٌ يوم القيامة مع سَائِر الأَعْمَال

    226/1683. “He who wiped himself with a clean cloth after ablution did nothing wrong. But if he didn’t, then that is better. That is because ablution will be a cause of `Light’ (nur) on the day of Judgment along with all other good deeds’” (Very Weak).
    A narrator called Nashib b. `Amr falls in the chain of transmitters. He was untrustworthy as declared by Bukhari and Dara Qutni.

  • 226

    The Prophet (saws) is reported to have said:

    أَتَانِي جِبْرِيل بِقدر فَأَكَلت منها، فُأُعْطِيتُ قُوَّة أَرْبَعِين رَجُلا في الجِمَاع.

    227/1685. “Jibra’il came to me with a pot wherefrom I ate. As a result I have been given the sexual strength of 40 men” (Batil).
    Ibn Sa`d (1/374), has recorded it but the hadith has no basis.

  • 227

    The Prophet (saws) is reported to have said:

     أتاني جبريل بِهَرِيسةٍ من الجنة، فأكلتها، فأُعْطِيتُ قوة أربعين رجلا في الجماع.

    228/1686. “Jibra’il came to me with pudding from Paradise, I ate thereof and have been given the sexual prowess of 40 men” (Fake).
    Ibn `Adiyy has quoted this report in his “Al-Kamil” (1/165), and Ibn Jawzi in his “Al-Mawdu`at” (3/17), both tracing it through Salam b. Sulayman, Nahshal, Dahhak and finally Ibn `Abbas. Ibn Jawzi, however, adds that this person Salam used to relate unwholesome stories. I say, (Albani) that this is the same Salam al-Mada’ini the “Tall” about whom Hafiz said in his “Taqrib”: “An abandoned (reporter).” His master was Nahshal, who was worse than him. Ibn Jawzi has in fact declared him a liar.
    There are other versions also of this report but none without some weakness.

  • 228

    The Prophet (saws) is reported to have said:


    اتخذوا الديك الأَبْيَض فَإِنَّه صَدِيقي وعدوُّ عدوِّ الله، وكل دَارٍ فيها دِيكُ أبيض لا يقربُهَا الشَّيْطَان ولا ساحر.

    229/1695. “Keep white roosters at home for it is my friend and an enemy to the enemy of Allah. Devils and magicians do not enter a house wherein is a white rooster” (Fabricated).
    Hazimi has reported this in his “Al-Fasil” (2/41) tracing it through Ma`lal b. Buqail, Muhammad b. Muhsin, Ibrahim ibn Abi `Ablah and Anas b. Malik. He adds: “This is a strange report and has not come to us through any other set of transmitters. More than one of the narrators in this chain is unknown.”
    I (Albani) say: “Muhammad b. Muhsin (is known) about whom Dara Qutni has said that he used to fabricate ahadith.
    Tabrani has also reported this hadith through Muhammad b. Muhsin about whom Al-Haythami has said: “The man was a liar.” Munawi also agrees with this assessment.

  • 229

    The Prophet (saws) is reported to have said:

    خَلِيلي من هذه الأمة أُويسٌ القَرْنِيّ.

    230/1707. “My khalil in this Ummah is Uways al-Qarni” (Munkar).
    Ibn Sa`ad has narrated this one in his “Al-Tabaqat” (6/113), from whom Ibn `Asakir has copied (3/107/2) through Sallam b. Miskeen.
    I (Albani) say that all the narrators are reliable except that one of them, Sallam b. Miskeen, is from the third generation. He must have heard it from a Follower (Tabe`i) but does not name him. Further, the hadith is munkar for another reason. A hadith of Muslim and others goes against it in meaning. That hadith Sahih says: “I disown that I should have a Khalil from among you. Allah has made me His own Khalil as He made Ibrahim a Khalil. Were I to take someone a Khalil I would have taken Abu Bakr as my Khalil.
    [Lit, Khalil is “a friend”. But in Islamic terminology it indicates a status: Au.].

  • 230

    The Prophet (saws) is reported to have said:

    خمس من العِبَادة: قِلَّة الطَّعَام عِبَادةٌ، والقُعُود في المساجد عِبَادَة، والنَّظَر في المِصْحَف من غير قِرَاءَة عِبَادَة، والنظر في وَجهِ العَالِم عِبَادَة، و أَظُنُّه قَال: والنظر في وجه الوَالِدَين عِبَادَة

    231/1710. “Five things are acts of worship: Dieting is worship; sitting in the mosques is worship; looking into the Qur’an without recitation is worship; looking into the face of a scholar is worship; and I believe (the transmitter was doubtful), to look into the face of the parents is worship” (Very weak).
    `Afifuddin Abu’l Ma`ali has recorded it in his “Fad’l `Ilm” (1/115) tracing it through Sulayman ibn’l Rabi` al-Nahdi, Hammam b. al-Muslim, Ibn Jurayj, `Ata’ and Abu Hurayrah. But the report is very weak since Sulayman had been abandoned by Dara Qutni, and his Sheikh Hammam b. Muslim was of the same caliber.

  • 231

    The Prophet (saws) is reported to have said:

    تُضَاعَف الحَسَنَات يوم الجُمُعَة.

    232/1765. “Good deeds of a Friday are doubly rewarded” (Fabricated).
    Tabrani has recorded it in his “Al-Awsat” (2/48) tracing it through Hamid b. Adam, Al-Fadl b. Musa, Muhammad b. `Amr, Abu Salamah, and Abu Hurayrah, adding his remark, “the hadith has not been narrated from Muhammad b. al-`Amr except by Al-Fadl.”
    I (Albani) say this person is reliable. But the problem is in Hamid b. Adam who has been declared a liar by Jauzajani and Ibn `Adiyy. Ahmed b. `Ali al-Sulaymani has counted him among those who came to be known as fabricators.

  • 232

    The Prophet (saws) is reported to have said:

     من قلّم أَظَافِرَه يوم الجُمُعة وُقِيَ من السُوء إلى مِثْلِهَا.

    233/1816. “Whoever clipped his nails on a Friday is saved from evils until the next Friday” (Spurious).
    Tabrani has recorded this report in his “Al-Awsat” (1/50) tracing it through Ahmed b. Thabit, Farkhuwayh al-Razi, al-`Ala’ b. Hilal al-Ruqi, Yezid b. Zurai`, Ayyub, Ibn Abi Mulaika, and, finally, `A’isha. But he adds: “No one narrates through Ayyub except Yezid and no one narrates through him except al-`Ala’. Further, Farkhuwayh is the only one who narrates it.”
    I (Albani) say the man was a liar as asserted by Ibn Abi Hatim. Munawi says he is a weak reporter whose weakness many taditionists have failed to notice.
    The hadith has also been traced through other chains, but they are all weak.

  • 233

    The Prophet (saws) is reported to have said:

     الغِيبَة أَشَد من الزِناَ،ا إن الرَّجُل يَتُوب فَيَتُوب الله عَليه، وإن صَاحِب الغِيبَة لا يُغْفَرُ له حَتَى يَغْفِرَ له صَاحِبُه.

    234/1846. “Backbiting is worse than adultery. A man (who has sinned) seeks Allah’s forgiveness and he is forgiven. But a backbiter will not be forgiven until the person he slandered forgives him” (Very Weak).
    Salafi has narrated it in his “Al-Tuyyuriyyat” (1/173) and so has Abu Musa al-Madini in his “Al-Lata’if” (1/4) but adds that one transmitter - Da’ud b. Muhabbar has been alleged to be a liar.
    Nonetheless, there is another problem with the hadith. It is in the person of `Abbad b. Kathir about whom Hafiz has said: “Abandoned.” Adds Ahmed: “He used to narrate fake reports.” Tabrani has a similar opinion about him.
    Ibn Abi Dunya, Tabarani, Al-Daynuri, Wahidi, have all reported this hadith through various narrators but all of them with serious weaknesses.

  • 234

    The Prophet (saws) is reported to have said:

    كان يُصَافِحُ النِسَاء وعلى يَدِه ثَوب.

    235/1858. “He (the Prophet) used to shake hands with women with a piece of cloth (wrapped) around his hand” (Weak).
    Ibn `Abdul Barr has reported it in “At-tamhid” as well as Abu Da’ud in his “Marasil.” But both the narrations stop at a Tabe`i (follower) and do not mention the Companion from whom they took it. Other compilers have also mentioned this hadith in their works but with various weaknesses.
    The report rather, viz., “I do not shake hands with women,” is more authentic. It has come through reliable narrators.

  • 235

    The Prophet (saws) is reported to have said:

    من وَقَّر صَاحِبِ بِدْعة فَقَد أَعَانَ على هَدْم الإِسْلام.

    236/1862. “Whoever paid homage to an innovator (a bida`i) helped in the destruction of Islam” (Weak).
    Several compilers have reported this hadith through various narrators. However, none is without a serious shortcoming. For instance one chain of narration has a narrator called Khashani. Ibn Hibban says about him that he used to pass on strange reports. Another narrator, Hasan bin Yahya had been abandoned by the hadith compilers.
    Another line of narration has Ahmad b. Mu`awiyya b. Bukayr in it who has been reported as stealing the chain of narration from others. Yet another report preserved by Ibn al-A`rabi has Da’ud b. al-Mukhabbar as one of the transmitters who was a liar. Hence, as a whole the hadith is untrustworthy.

  • 236

    The Prophet (saws) is reported to have said:


     سَيِّدٌ بَنِى دَاراً، واتَّخَذ مَأْدَبةً، وبَعَثَ دَاعِياً، فالسيد الجَبَّار، والمَأْدَبَة القُرآن، والدَّار الجَنَّة، والدَاعِي أنا، فأنا اسمي في القرآن محمد، وفي الإِنْجِيل أَحْمَد، وفي التَّوْرَاة أُحْيَد، وإِنَّمَا سُمِّيت أُحْيَد لأني أُحْيِدُ عَن أُمَّتِي نَار جَهَنَّم، و أَحِبُّوا العَرَب بِكُل قُلُوبِكُم.

    237/1865. “The Master built a house and then threw a party. He sent a man to invite the people. The Master is (Allah) the Omnipotent, the food (served at the party) is the Qur’an, the house is Paradise and the caller is me. Therefore my name as mentioned in the Qur’an is Muhammad, in the Gospels Ahmed, in the Torah Ahyed. I have been named Ahyed because I will be a shield for my ummah against the Fire. And, love the Arabs with all your heart” (Fabricated).
    Ibn `Adiyy reports it (2/16) tracing it through Ishaq b. Bishr al-Khurasani, Jurayj, `Ata’, ending with Ibn `Abbas, adding by way of his (Ibn `Adiyy) comment: “His traditions are all strange and have not been quoted by others.”
    Dhahabi adds: “He was dumped aside. `Ali ibn al-Madani and Dara Qutni have accused him of lying.”
    [Nonetheless, it is this version that Albani and others have declared fabricated. But there are several ahadith, in Bukhari, Tuhfatu al-Ahwadhi and others, of similar meaning, (i.e., about the party), but without the portion: “Therefore my name ... to end”: Au.].

  • 237

    The Prophet (saws) is reported to have said:

    مَنْ لا حَيَاءَ لَهُ فَلا غِيبَةَ لَه.

    238/1866. “He who has no shame may not be spared backbiting” (Very Weak).
    Ibn `Asakir records it (1/306/15) tracing it through Abu Bakr al-Khara’iti, Muhammad b. `Abdul Rahman as-Sarraj al-Ruqi, Sulayman b. `Abdul Rahman b. Shurahbeel, Al-Hakam b. Ya`la b. `Ata al-Muharabi, `Abdullah b. Wahab, Ibn Jurayj, `Ata’ and Ibn `Abbas.
    But I (Albani) say, this is a very weak report because of Ibn Jurayj and Hakam b. Ya`la. Abu Hatim has said about the latter that his ahadith are not acceptable for he used to pass on munkar reports. Abu Zur`a and Bukhari (as reported in Al-Lisan) have the same opinion of the man. However, it is strange that Suyuti has quoted this hadith in his “Jami` al-Saghir” and Munawi has also passed over it without a comment.

  • 238

    The Prophet (saws) is reported to have said:


      أُحَذِّرُكم سَبع فتن تكون بَعدِي: فتنة تُقْبِل من المَدِينَة، و فتنة في مَكَّة، وفتنة تُقْبِل مِن اليَمَن، وفِتْنَة تُقْبِلُ مِنَ الشَّام، وفِتْنَة تُقْبِلُ من المَشْرِق، وفِتْنَة تُقْبِلُ مِن المَغْرِب، وفِتْنَة مِن بَطْنِ الشَام، وهي السُفْيَانِي.

    239/1870. “I warn you of seven tribulations after me: one coming from Madinah, another from Makkah, another from Yemen, another from Syria, another from the east, another from the west, and another from the heart of Syria...and this one will be Sufyani” (Very weak).
    Hakim has traced it through Nu`aym b. Hammad, Yahya b. Sa`id, Walid b. `Ayyash the brother of Abu Bakr `Ayyash, Ibrahim, `Alqamah who said that Ibn Mas`ud said that the Prophet (saws) said these words, and then Ibn Mas`ud added: “Some of you will face the first of these while others of this Ummah will face the last one.” Having heard this Walid b. `Ayyash added: “The tribulation of Madinah was due to Talha and Zubayr, that of Makkah due to `Abdullah b. Zubayr, of Syria due to the Banu Umayyah, and that of the East because of these....” (It’s not clear what he meant by “these”: Au.).
    While reporting the above, Hakim has said that the line of narrators is reliable. But Dhahabi has rejected his assessment saying: “This is one of those curious reports that Nu`aym narrated.”
    I (Albani) say: “He has even been accused of lying.”
    [By the textual word Sufyani, the allusion is to Abu Sufyan’s progeny.

  • 239

    The Prophet (saws) is reported to have said:

    احرموا أَنْفُسَكُم طِيبَ الطَّعَام، فَإِنَّما قَوي الشَّيْطَان أَن يَجْرِيَ في العُرُوق بِهَا.

    240/1879. “Deny yourselves delicious food. Delicious food helps Satan run through the veins (in your body)” - Fake.
    Abul Hasan al-Qazwini has preserved it in his “Al-Amali” tracing it through Az-har b. Jameel the Master of Banu Hashim, Bazayya` b. Abu Khalil al-Khaffaf, Hisham b. `Urwah, he through his father, and he through `A’isha (ra). Ibn Zayyat has also recorded the hadith in his collection of “Hadith” (1/2).
    Ibn Jawzi however has placed it among the fabricated ones saying: “Bazayya` Abu Khalil stands accused.” Suyuti also agrees with him in his “Al-La`ali” (2/320) and so does al-`Iraqi.
    Further, the statement happens to contradict the Qur’an.

  • 240

    The Prophet (saws) is reported to have said:

    مَنْ أَعْيَتْهُ المَكاسِبُ فَعَلَيْهِ بِمِصْرَ وَعَلَيْهِ بِالجَانِبِ الْغَرْبِيِّ مِنْهَا

    241/1884. “Whoever has difficulties earning his livelihood may repair to Egypt and select the Western side of it” (Weak).
    Ibn ‘Asakir recorded this report (1/112/17), tracing it through Salim b. Mansur, who said, “I was told by my father, he by ibn Lehi`ah, he by Abu Qubayl, he by ‘Abdullah ibn ‘Amr who said that the Prophet (saws) said these words.
    But the chain of transmission is filled with weak narrators. First, Ibn Lehi`ah: he had lost his memory. Second, Mansur. He is the same as Ibn `Ammar the sermonizer. Dhahabi listed him in his “Al-Mizan” noting that Ibn ‘Adiyy thought he was worthless in Hadith. Third, Salim b. Mansur. Dhahabi placed him in his “Al-Du`afa’” (the weak ones), and remarked that the Baghdadi scholars have passed unhappy remarks abou the man.
    Munawi however did not make any remark about the report although in “Al-Taysir” one finds the words, “(the report) has an untrustworthy chain.”

  • 241

    The Prophet (saws) is reported to have said:

    من حمل جوانب السرير الأربع كفر الله عنه أربعين كبيرة

    242/1891. “He who gave his shoulder to the four corners of a coffin, will have Allah forgive his forty major sins” (Munkar).
    The report is in “Al-Kamil” of Ibn `Adiyy, “Al-Awsat” of Tabarani. They traced it through Muhammad b. `Uqbah Al-Sadusi. He said that he was told by `Ali b. Abi Sarah, he by Thabit al-Bunani, he by Anas b. Malik. Tabarani then added, “This report is not narrated through Anas except by this chain in which narration ‘Ali stands alone.”
    I (Albani) say, this man is very weak. Bukhari said about him, “His narrations are of suspicious nature.” In fact, Abu Da’ud said that his reports were ignored. Ibn Hibban said, “His reports carry consists more of strange reports than the trustworthy ones. Therefore, they abandoned him.” Dhahabi used this report as an example of distrust of the man. Similar reports reach us with a variety in narrators. But, all equally untrustworthy.

  • 242

    The Prophet (saws) is reported to have said:

    ليستتر أحدكم في الصلاة بالخط بين يديه وبالحجر وبما وجد من شيء مع أن المؤمن لا يقطع صلاته شيء .

    243/1896. “One of you ought to cover his Prayer (area) with a line (on the ground, in front), or with a stone, or anything that he finds despite the fact that nothing breaches a believer’s Prayer” (Munkar).
    Ibn ‘Asakir recorded this report (2/359/1) through Hamza b. Yusuf Ijazah. He said that it was narrated to him by Abu Ahmad Muhammad b. Ahmad Ghatraf, he by Is-haq b. Abu ‘Imran Isterabadi, Hayyun b. Mubarak al-Busri - in Egypt - he by Muhammad b. ‘Abdullah Al-Ansari, he by his grandfather, he by Anas.
    This chain is entirely reliable except for Hayyun. This is Ibn Jawzi’s assessment. The report is also in “Tarikh Jurjan” authored by Yahya b. Yusuf Sahmi (p. 474, number 1073). Nevertheless, this hadith contradicts several trustworthy ahadith.

  • 243

    The Prophet (saws) is reported to have said:

    إن فى الجنة نهرا يقال له رجب ، ماؤه أبيض من اللبن وأحلى من العسل من صام يوما من رجب سقاه الله من ذلك النهر

    244/1898. “Paradise has a spring called Rajab. Its water is whiter than milk and sweeter than honey. Allah will offer the man a drink from this spring who fasted a single day of Rajab” (Batil).
    Abu Muhammad Khallal has recorded this report in his “Fadl Shahr Rajab”, as has Daylami (1/2/28), and Asbahani in his Targhib, tracing it through Mansur b. Yezid Asadi, Musa b. ‘Imran and Anas b. Malik. The chain however consists of unknown narrators. I don’t know who this Musa b. ‘Imran is. Daylami gives the name as Musa b. ‘Abdullah b. Yezid. As for Mansur b. Yezid, Dhahabi wrote about him that the man is unknown and the report is baseless.
    One or two other experts have also expressed their doubts.

  • 244

    The Prophet (saws) is reported to have said:


    أَوحَى الله إِلَى مَلَكٍ من الملائكة أَن اقْلِب مَدِينَة كَذَا وكَذَا على أَهْلِهَا، قَال: فَقَال: يَا رَبْ إِنَّ فِيهَا عَبْداً لَم يَعْصِكَ طُرْفَة عَين، قَال اقْلِبهَا عَلَيه وعَلَيهِم، فَإِنَّ وَجْهَهُ لم يَتَمَعَّر فيَّ ساعة قط.

    245/1904. “Allah (swt) sent His command to one of His angels: `Turn such and such a town upside down over the heads (of its inhabitants).’ The angel asked, `O My Lord! One of Your slaves who has never sinned against You - not even for a moment, dwells therein!’ Allah said, `Turn it upside down - on him and on all of them. For, never did this man’s face darken even once (out of anger) for My sake’" (Very weak).
    Ibn al-A`arabi has recorded it in his “Mu`jam” (1/199) narrating it through `Ubaid b. Ishaq al-`Attar, `Ammar b. Saif - and he was a reliable Sheikh - A`amash, Abu Sufyan and Jabir b. `Abdullah.
    But this `Ammar b. Saif has been treated as an unreliable narrator by Dhahabi in his “Ad-Du`afa’“. Dara Qutni and others have said that he had been abandoned.
     As for the words “and he was a reliable Sheikh,” falling in between the chain of narrators, it looks like these are the words of `Ubaid b. Ishaq. He was himself, however, marked out as a weak reporter, as stated by Dhahabi.

  • 245

    The Prophet (saws) is reported to have said:

    كادت النَّمِيمَة أَن تَكُونَ سِحْراً، وكَادَ الفَقْرُ أَن يَكُونَ كُفْرا.ً

    246/1905. “Backbiting is almost equal to black magic and poverty almost equal to unbelief” (Fake).
    This hadith has been reported by `Afif b. Muhammad Al-Khatib in his “Al-Manzoom wa al-Mansur” (2/188) through Muhammad b. Yunus al-Qurashi, Thana al-Mu’alla b. Fadl al-Azadi, Sufyan b. Sa`id, al-A`mash Yezid al-Ruqashi ending with Anas.
    But this chain of narration is a fabrication since Muhammad b. Yunus - who was al-Kudaymi - was a fabricator. In addition two other narrators, Thana al-Mu’alla and Fadl al-Azadi, are also untrustworthy.
    The second half of this hadith has come to us through other sources also but all of them unreliable.
    [The second part of the above report in fact is a statement of `Ali ibn Abi Talib: Au.].

  • 246

    The Prophet (saws) is reported to have said:

     لا تًزُولُ قَدَمَا عَبْدٍ يَومَ القِيَامَة حَتَّى يُسْأَلَ عَن أَرْبَع: عَن عُمْرِهِ فِيمَا أَفْنَاه، وعن جَسَدِهِ فِيمَا أَبْلاه، وعَن مَالِهِ فِيمَا أَنْفَقَهُ و مِن أَينَ اكتَسَبَه، وعَن حُبِّنَا أَهْلَ البيت.

    247/1922. “A man will not be able to move from his place on the day of Judgment until he has been questioned about four things: About his time as to where he spent it, about his body as to where he used it, about his wealth as to how he earned it and how he spent it, and about (his love of) my folks” (Inauthentic with this addition; i.e., “about [his love of] my folks”).
    Tabrani has recorded it in his “Al-Kabir” (vol.3, 112/2) tracing it through al-Haytham b. Khalf al-Dauri, Ahmed b. Muhammad b. Yezid b. Sulaym Maula banu Hashim, Hasan b. Hasan al-Ashqar, Hushaym b. Bashir, Abu Hashim, Mujahid and finally Ibn `Abbas.
    The chain of narrators is reliable except for Husain al-Ashqar who has been declared a “weak” reporter by the majority of Hadith experts. Some of them have even accused him of lying. He is known to be a fanatic Shiya`i.
    Further, another narrator in this hadith is a somewhat shoddy character. It is Hushaym b. Bashir. He used to mix up chains of narration as Hafiz has said in his “Al-Taqrib,” which explains several other sources of this hadith.
    The hadith, however, is authentic without the addition of the last phrase, viz., “and, about his love of my folks.”
    [That is, the four things that will be questioned about are 1) time, 2) body, 3) how wealth was earned and 4) how it was spent. This much is authentic: Au.]

  • 247

    The Prophet (saws) is reported to have said:

    يدخل فقراء المسلمين الجنة قبل الأنبياء بأربعين خريفا

    248/1926. “Poor Muslims will enter Paradise 40 years earlier than the Prophets” (Baseless).
    Ahmed has recorded it in his “Musnad” (3/324) tracing it through `Amr b. Jabir, Abu Zur`ah al-Hadrami, and Jabir b. `Abdullah al-Ansari.
    The hadith is baseless because of the presence of `Amr b. Jabir about whom Dhahabi has said: “A destroyer.”
    Ahmed himself has said that he used to pass on strange reports through Jabir and that “I have been told that he was a liar.”
    Nasa’i is also skeptic about this person.
    However, the narration that is trustworthy is the one in which it is the “wealthy” that have been cited instead of the Prophets as entering Paradise 40 years after the poor of this Ummah.

  • 248

    The Prophet (saws) is reported to have said:

    الْخِتَانُ سُنَّةٌ لِلرِّجَالِ مَكْرُمَةٌ لِلنِّسَاءِ

    249/1935. “Circumcision is a Sunnah for men and an honor for women” (Weak).
    It is a narration of Usma al-Hudhali, (the father of Abu Mulayh), Shaddad b. Aws, and ‘Abdullah ibn ‘Abbas.
    Usama’s narration comes through ‘Abbad b. al-`Awwam, Hajjaj, Abu Mulayh b. Usama, his father. This version is in Ahmed (5/75). This chain is trustworthy except for Hajjaj. He is the son of Artat who dropped narrators when reporting.
    Bayhaqi has also reported this hadith (8/325), tracing it through Ibrahim b. Hajjaj and Hafs. Bayhaqi then said, “Hajjaj b. Artat is not to be relied on.”
    As regards Shaddad’s report, it is recorded in Tabrani’s “Al-Mu`jam al-Kabir” (7112) as also Ibn ‘Asakir in his “Tarikh Dimashq.” There are other chains in which Hajjaj reports from Mak-hul. But Bayhaqi said that the report is truncated. Ibn Abi Hatim said the same thing in his “’Ilal.”
    Finally, the narration of Ibn ‘Abbas. It comes through Walid b. Walid, Ibn Thawban, Muhammad b. ‘Ajlan, ‘Ikrimah and, finally, Ibn ‘Abbas. It is in Tabrani’s “Al-Mu`jam al-Kabir” as well as in Bayhaqi’s collection. But there has been great disagreement over this report. The tilt is towards its rejection as a hadith. There are one or two other chains of narration, but equally weak.

  • 249

    The Prophet (saws) is reported to have said:

    مَن لم يَقْبَل رُخْصَةَ الله، كَانَ عَلَيهِ مِنَ الإِثْمِ مِثْلَ جِبَال عَرَفَة.

    250/1949. "One who did not accept a concession (rukhsa) granted by Allah (swt) has a sin upon him equal to Mount `Arafah” (Munkar).
    Ahmed has recorded this hadith in his “Al-Musnad” (2/71), as has Humayd in his “Al-Muntakhab” (2/91) and Ibn `Abdul Hakam in his “Futuh Misr” (265, 292) tracing it through Ibn Lahi`a, Abu To`mah who says: “I was with Ibn `Umar when a man came up and said: ”O Abu `Abdul Rahman (i.e., Ibn `Umar), I’m strong and so, can I fast while traveling?" It is then that Ibn `Umar quoted the hadith in question.
    Nonetheless, Ibn Lahi`a is untrustworthy since he used to mix up chains of narration. He was also a forgetful man. Bukhari has also refused to rely on him.

  • 250

    The Prophet (saws) is reported to have said:

      من أتت عليه أربعون سنة ولم يغلب خيره شره فليتجهز إلى النار

    84/854. “He who crossed forty (years of age) without his virtues overcoming his evil deeds, may prepare himself for the Fire” (Mawdu`).
    Khatib has said that the hadith has signs of spuriousness right on its face.
    [It goes against the authentic hadith which says that there is time to repent before the sun rises from the west and before one begins to gurgle (at the time of death): Au.].