Hadith 105: A caller called out on the Day of Badr—it has been said that his name is Ridwan, “There is no sword except for Dhu al Fiqar and there is not a young man except ‘Ali.”
January 31, 2019Hadith 107: The Prophet salla Llahu ‘alayhi wa sallam experienced severe hunger once. He came to the Ka’bah, took hold of its covers and said, “O Allah, do not make Muhammad hungrier than You have already made him.”…
January 31, 2019BACK⇒ Return to Table of contents
Hadith 106
دخلت على رسول الله صلى الله عليه وسلم في شكاته التي قبض فيها، فإذا فاطمة رضي الله عنها عند رأسها، قال: فبكت حتى ارتفع صوتها، فرفع رسول الله صلى الله عليه وسلم طرفه إليها، فقال: حبيبتي فاطمة ما الذي يبكيك؟ فقالت: أخشى الضيعة من بعدك. فقال: يا حبيبتي أما علمت أن الله عز وجل اطلع إلى الأرض اطلاعة فاختار منها أباك، فبعثه برسالته، ثم اطلع اطلاعة فاختار منها بعلك، وأوحى إلي أن أنكحك إياه يا فاطمة، ونحن أهل بيت قد أعطانا الله سبع خصال، لم يعط أحد قبلنا، ولا يعطى أحد بعدنا: أنا خاتم النبيين، وأكرم النبيين على الله، وأحب المخلوقين إلى الله عز وجل، وأنا أبوك، ووصي خير الأوصياء، وأحبهم إلى الله وهو بعلك… وذكر حديثا طويلا…
I entered the presence of the Messenger of Allah salla Llahu ‘alayhi wa sallam during the illness in which he (eventually) passed away. Suddenly, Fatimah radiya Llahu ‘anha appeared near the Prophet’s head. She began crying such that the sound of her crying became loud. The Messenger of Allah salla Llahu ‘alayhi wa sallam raised his side towards her and said, “My beloved Fatimah, what makes you cry?” She said, “I fear to be at loss after you.” He said, “O my beloved, do you not know that Allah subhanahu wa ta ‘ala inspected the earth and chose your father from there? He sent him (i.e. your father) with the Risalah (Message of Islam). Thereafter, He inspected the earth and chose your husband. He sent wahi (revelation) to me that I should marry you off to him, O Fatimah. We are the Ahlul Bayt (Family of the House); Allah has granted us seven qualities which He never granted anyone before, nor will he give anyone after us: I am the seal of the Prophets; and I am the noblest Prophet of Allah; and I am the most beloved of creation to Allah; I am your father; and my wasi (executor) is the best of wasis and the most beloved unto Allah, and he is your husband.” He went on to mention a lengthy hadith.
This hadith is narrated from ‘Ali al Hilali, Salman, Abu Rafi’, Ibn ‘Umar, Ibn ‘Abbas, Buraydah, Anas, Abu Dharr, ‘Ali, and ‘Attiyah radiya Llahu ‘anhum
The Hadith of ‘Ali al Hilali
Al Tabarani narrates (and Ibn ‘Asakir in a similar manner) — Muhammad ibn Ruzayq ibn Jami’ al Misri — al Haytham ibn Habib narrated to us — Sufyan ibn ‘Uyaynah narrated to us — from ‘Ali ibn ‘Ali al Makki al Hilali — from his father…[1]
Al Haytham ibn Habib is suspected of lying.[2]
‘Ali ibn ‘Ali al Makki al Hilali and his father are unidentified.
Al Dhahabi, al Suyuti, and Ibn ‘Iraq mention this hadith in their works on fabrications.[3]
The Hadith of Salman
This version of the hadith has the following chains of transmission:
- Al Tabarani narrates this version — Muhammad ibn ‘Abdullah al Hadrami narrated to us — Ibrahim ibn Harb narrated to us — Yahya ibn Ya’la narrated to us — from Nasih ibn ‘Abdullah — from Simak ibn Harb — from Abu Sa’id al Khudri — from Salman who said, “O Messenger of Allah, every Prophet has a wasi (executor). Who is your wasi?” He remained quiet. After some time, he saw me and said, “O Salman.” I hastened towards him and said, “Labbayk (I am present, at your service).” He said, “Do you know who the wasi of Musa is?” I said, “Yes, Yusha’ ibn Nun.” He said, “Why?” I said, “Because he was the most learned of his people.” He said, “Verily my wasi and the place of my secrets, and the best of whom I am leaving behind to discharge my promise and pay off my debts is ‘Ali ibn Abi Talib.”[4]
The chain of transmission is saqit (wholly unreliable).
Yahya ibn Ya’la is al Aslami. He is da’if (weak).
Nasih ibn ‘Abdullah al Muhallimi is matruk (suspected of forgery).
There is a difference of opinion regarding Simak ibn Harb. He is da’if (weak).
Al Dhahabi and Ibn Kathir regarded the hadith as munkar (unacceptable).[5]
Al Haythami says, “The chain of transmission contains the narrator Nasih ibn ‘Abdullah. He is matruk (suspected of forgery).”[6]
Al Shawkani and al ‘Ajluni mention this hadith in their respective works on fabrications.[7]
- Al Qati’i and others narrate this version with a chain of transmission that is batil (false).[8] It contains the narrator Matr ibn Maymun al Iskaf. He is matruk (suspected of forgery), as mentioned previously.
It also contains the narrator Muhammad ibn Abi ‘Umar al Duri. I have yet to see anyone regard him as a thiqah (reliable). Perhaps he is Muhammad ibn Hafs ibn ‘Umar ibn ‘Abdul ‘Aziz al Duri; his father is known as Abu ‘Umar. Al Khatib mentions him without citing anything regarding his status as a narrator.[9]
Regarding this version of the hadith, Ibn Taymiyyah says, “…The answer is that this hadith is a fabrication and a lie according to the consensus of the hadith experts.”[10]
- Al ‘Uqayli and others narrate this version — from Qais ibn Minaʾ — from Salman who said, “The Prophet salla Llahu ‘alayhi wa sallam said, ‘My wasi (executor) is ‘Ali ibn Abi Talib radiya Llahu ‘anhu.’”[11]
Al ‘Uqayli says, “Qais ibn Minaʾ is a Kufan. He narrates (this hadith) from Salman. However, he does not enjoy any mutaba’at (parallel narrations). He had an evil mazhab.”
Al Dhahabi says this hadith is a lie.[12]
- Al Juraqani and others narrate this version — from Ismail ibn Ziyad — from Jarir ibn ‘Abdul Hamid al Kindi — from several teachers from his region — from Salman.[13]
Al Juraqani says, “This hadith is batil (false), it has no basis. The common link and basis for this hadith is Ismail ibn Ziyad — from Jarir ibn ‘Abdul Hamid al Kindi — from several teachers from his region.”
Abu Hatim says regarding Ismail ibn Ziyad, “He is a sheikh and a dajjal. It is not permissible to mention him except for the purpose of discrediting him.”
Jarir and the “teachers from his region” are all majhul (unknown).
- Al Khatib narrates this version of the hadith.[14] He narrates it from Ahmed ibn ‘Abdul Jabbar al ‘Utaridi. There is a difference of opinion regarding him. Some huffaz (hadith masters) have deemed him a liar while others have deemed him reliable.
It also contains the narrators ‘Ubaid ibn ‘Utaybah al ‘Aydhi and Wahb ibn Ka’b ibn ‘Abdullah ibn Sur al Azdi. I could not trace them.
The Hadith of Abu Rafi’
Ibn ‘Asakir narrates this version of the hadith — from ‘Ali ibn al Hassan ibn al Hussain ibn ‘Ali ibn al Hussain and Ismail ibn Muhammad ibn ‘Abdullah ibn ‘Ali ibn al Hussain ibn ‘Ali.[15] I could not trace who they are, perhaps one of them is the problem.
Ibn ‘Asakir also narrates this version of the hadith with a chain of transmission that is saqit (wholly unreliable), as I have explained in the original work.[16]
The Hadith of Ibn ‘Umar
Ibn al Maghazili narrates this version of the hadith.[17] It contains the narrator Hussain ibn Mukhariq. Al Daraqutni deemed him a kadhdhab (liar).
It also contains the narrators Hussain ibn Nasr ibn Muzahim and Khalid ibn ‘Isa al ‘Ukli. I could not trace them.
Al Daraqutni narrates this version in Gharaʾib Malik, as quoted by Ibn Hajar.[18] He cites the following of al Daraqutni, “This hadith is mawdu’ (fabricated). The narrators in-between Malik and Abu Talib are all da’if (weak).” Ibn Hajar says, “It is as if the fabricator is the aforementioned al Ayub. He used to act recklessly in his chain of transmission.”
Al Shawkani mentions this hadith in his work on fabrications.[19]
The Hadith of Ibn ‘Abbas
Abu Ya’la narrates this version of the hadith with a chain of transmission that contains the narrator al Hussain ibn Qais al Rahbi Abu ‘Ali al Wasiti.[20] He is matruk al hadith (suspected of forgery in hadith). In fact, it has been transmitted from Imam Ahmed that he deemed him a kadhdhab (liar).
Ibn ‘Asakir also narrates this version with a chain of transmission, most of whose narrators are unidentified.[21] Ibn ‘Asakir says this hadith is munkar (unacceptable). Everyone between Abu ‘Umar and Hushaym is majhul (unknown) and unidentified.
Hushaym is a mudallis (obfuscates when he narrates) and he is narrating with the words an (from).
The Hadith of Buraydah
Ibn ‘Adi and others narrate this version of the hadith.[22] It contains the narrator Muhammad ibn Humaid al Razi. He is matruk (suspected of forgery). In fact, a number of huffaz (hadith masters) have deemed him a kahddhab (liar).
It also contains the narrator Salamah ibn al Fadl al Abrash. There is a difference of opinion regarding his status as a narrator. Some hadith critics have even accused him of lying.
It also contains the narrator Ibn Ishaq. He is a mudallis (obfuscates when he narrates).
It also contains the narrator Sharik. He is considered sayyiʾ al hifz (possessor of a weak memory).
Muhammad ibn Humaid enjoys a tabi’ (parallel narration) from Ahmed ibn ‘Abdullah ibn Hakim Abu ‘Abdul Rahman al Firyanani.[23] However, he is accused of fabricating hadith.
Al Juraqani says, “This hadith is batil (false).”
Al Dhahabi says, “His statements are unacceptable.”[24]
Al Albani ruled the hadith a fabrication.[25]
The Hadith of Anas
The narration of Abu Nuaim and others have been mentioned previously.[26] I have mentioned previously this hadith is mawdu’ (fabricated) according to a consensus of the huffaz (hadith masters).
Ibn Hibban also narrates this version of the hadith with a chain of transmission that contains the narrator Khalid ibn ‘Ubaid al ‘Atki.[27] He is suspected of lying.
The Hadith of Abu Dharr
Ibn al Jawzi and others narrate this version of the hadith.[28] It contains the narrator Ibrahim ibn ‘Abdullah ibn Humam al San’ani. He is a kadhdhab (liar).
It also contains the narrator al Hassan ibn Muhammad ibn Yahya al ‘Alawi. He is accused of lying.
In addition to Ibn al Jawzi and al Suyuti, Ibn ‘Iraq mentions this version of the hadith of Abu Dharr in his work on fabrications.[29]
The Hadith of ‘Ali
Ibn ‘Asakir narrates this version of the hadith with a chain of transmission that is muzlim (murky).[30]
It contains the narrator Abu ‘Abdullah al Muharibi. He has been criticized.
It also contains the narrator Muhammad ibn Jafar ibn Muhammad ibn al Hussain, he could not be traced.
It also contains the narrator ‘Abdullah ibn ‘Abdul Quddus. He is matruk (suspected of forgery).
It also contains the narrator ‘Abbad ibn ‘Abdulla al Asadi. He is matruk (suspected of forgery).
It also contains the narrator al A’mash. He is a mudallis[31] (obfuscates when he narrates).
Ibn ‘Asakir also narrates this version with a chain of transmission that is saqit (wholly unreliable).[32]
It contains the narrator ‘Abdul Ghaffar ibn al Qasim and Muhammad ibn Zakariyya al Ghalabi al Basri al Akhbari. They are both kadhdhabs (liars).
It also contains the narrator Ibn Ishaq. He is a mudallis (obfuscates when he narrates).
Ibn Jarir and others also narrate this version.[33] It contains the narrator Ibn Humaid al Razi. He is da’if (weak).
It also contains the narrator Salamah ibn al Fadl al Abrash. There is a difference of opinion regarding his status as a narrator. Some hadith critics have accused him of lying.
It also contains the narrator Ibn Ishaq. He is a mudallis (obfuscates when he narrates). In this narration, he is using the words ‘an (from).
It also contains the narrator ‘Abdul Ghaffar ibn al Qasim. He is matruk (suspected of forgery). Abu Dawood and Ibn al Madini deemed him a kadhdhab (liar).
Al Albani ruled the hadith a fabrication.[34]
Al Dhahabi mentions this hadith with a chain from Ahmed al Dhari’, the kadhdhab (liar).[35]
Al Suyuti mentions another chain of this version —from Hamdan ibn ‘Abdullah al Razi , Ibn Yahya al Mu’iti, and al Fadl ibn Harun.[36] I could not trace them. Perhaps one of them is responsible for fabricating the narration.
The hadith is batil (false).
The Hadith of ‘Attiyah
Ibn al Jawzi narrates this version of the hadith when the Prophet salla Llahu ‘alayhi wa sallam (on his deathbed) dictated to ‘Ali a wasiyyah (advice).[37] It contains the narrator Nasr ibn Muzahim. Abu Khaythamah says he was a kadhdhab (liar).
His son, Hussain, could not be traced.
I could not trace ‘Ali ibn al Hassan ibn Nidal al Kufi.
Abu ‘Arfajah’s name is ‘Umair ibn ‘Arfajah. Ibn Hibban is the only one to deem him a thiqah (reliable).[38]
I have mentioned in the original work other shawahid[39] (supporting witness reports); however, all of them are batilah (false).
Additional Commentary
There appears a hadith in the Sahihayn which contradicts this hadith; thereby adding to the unacceptability and falsity of this hadith. Imam al Bukhari and Imam Muslim narrate from Abu Hurairah radiya Llahu ‘anhu who said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam got up when the verse: ‘And warn your tribe of near kindred….’ (26.214) was revealed and said, ‘O people of Quraysh (or he said a similar word)! Purchase yourselves! I cannot save you from Allah (if you disobey Him). O Bani ‘Abd Manaf! I cannot save you from Allah (if you disobey Him). O ‘Abbas ibn ‘Abdul Muttalib! I cannot save you from Allah (if you disobey Him). O Safiyyah, the aunt of the Messenger of Allah! I cannot save you from Allah (if you disobey Him). O Fatimah, the daughter of Muhammad! Ask what you wish from my wealth because (even) I cannot save you from Allah (if you disobey Him).’”[40]
In short, the hadith is mawdu’ (fabricated) and batil (false). All of its variant chains of transmission are wahiyah (feeble) and severely weak. Several huffaz (hadith masters) have ruled a number of words in this hadith as fabricated, as explained previously.
[1] Al Tabarani: al Mujam al Kabir, 3/2675 and al Mujam al Awsat, 6/6540; Ibn ‘Asakir: Tarikh Dimashq, 42/130.
[2] Al Dhahabi: Mizan al I’tidal, 4/320.
[3] Al Dhahabi: Tajrid Asmaʾ al Sahabah, 1/393; al Suyuti: al Ziyadat, 1/274; Ibn ‘Iraq: Tanzih al Shari’ah, 1/403.
[4] Al Tabarani: al Mujam al Kabir, 6/6063.
[5] Al Dhahabi: Mizan al I’tidal, 4/240; Ibn Kathir: Jami’ al Masanid wa al Sunan, 3/529.
[6] Al Haythami: Majma’ al Zawaʾid, 9/114.
[7] Al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 322; al ‘Ajluni: Kashf al Khafaʾ, 2/2895.
[8] Al Qati’i: Fadaʾil al Sahabah, 2/1052.
[9] Al Khatib: Tarikh Baghdad, 2/285.
[10] Ibn Taymiyyah: Minhaj al Sunnah, 5/23.
[11] Al ‘Uqayli: al Du’afaʾ al Kabir, 3/469.
[12] Al Dhahabi: Mizan al I’tidal, 3/398.
[13] Al Juraqani: al Abatil, 2/543.
[14] Al Khatib: Talkhis al Mutashabih, 1/544.
[15] Ibn ‘Asakir: Tarikh Dimashq, 42/49, 50.
[16] Ibid., 42/50.
[17] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 309.
[18] Ibn Hajar: Lisan al Mizan, 1/480, 481.
[19] Al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 333.
[20] Abu Ya’la: Musnad Abi Ya’la, 4/2459.
[21] Ibn ‘Asakir: Tarikh Dimashq, 42/392.
[22] Ibn ‘Adi: al Kamil, 4/14.
[23] Ibn al Jawzi: Kitab al Mawdu’at, 1/376.
[24] Al Dhahabi: Talkhis al Mawdu’at, hadith no. 125.
[25] Al Albani: Silsilat al Ahadith al Da’ifah, 10/4962.
[26] Abu Nuaim: Hilyat al Awliyaʾ, 1/63.
[27] Ibn Hibban: Kitab al Majruhin, 1/279.
[28] Ibn al Jawzi: Kitab al Mawdu’at, 1/377.
[29] Ibn ‘Iraq: Tanzih al Shari’ah, 1/357.
[30] Ibn ‘Asakir: Tarikh Dimashq, 42/47.
[31] For an explanation of this term, Click Here. [translator’s note]
[32] Ibn ‘Asakir: Tarikh Dimashq, 42/48.
[33] Ibn Jarir: Tahdhib al Athar, 3/127.
[34] Al Albani: Silsilat al Ahadith al Da’ifah, 10/4932.
[35] Al Dhahabi: Talkhis al Mawdu’at, hadith no. 123.
[36] Al Suyuti: al Laʾali al Masnu’ah, 1/324.
[37] Ibn al Jawzi: Kitab al Mawdu’at, 1/377.
[38] Ibn Hibban: Kitab al Thiqat, 7/273.
[39] For an explanation of this term, Click Here. [translator’s note]
[40] Imam al Bukhari: Sahih al Bukhari, 3/2602, 4/4493, 4/4492, 4687 (Ibn ‘Abbas’s version); Imam Muslim: Sahih Muslim, 1/204, 351, 1/206 (Ibn ‘Abbas’s version).