Hadith 165: When the Prophet salla Llahu ‘alayhi wa sallam married Fatimah to ‘Ali, Fatimah said, “O Messenger of Allah, you married me to a poor man, he has nothing.”….
Hadith 164: Verily in al Firdaws there is a spring that is sweeter than honey, softer than butter, colder than ice, and more fragrant than musk…..
February 4, 2019Hadith 166: We were with the Prophet salla Llahu ‘alayhi wa sallam in his masjid on a rainy day. It was very windy and cloudy. We were assembled around him. Suddenly, we heard a voice, but we did not see the person (from where the voice emanated)…..
February 4, 2019BACK⇒ Return to Table of contents
Hadith 165
لما زوج النبي صلى الله عليه وسلم فاطمة عليا، قالت فاطمة: يا رسول الله زوجتني من رجل فقير، ليس له شيء. فقال رسول الله صلى الله عليه وسلم: أما ترضين يا فاطمة أن الله عز وجل اختار من أهل الأرض رجلين: أحدهما أبوك، والآخر زوجك؟
When the Prophet salla Llahu ‘alayhi wa sallam married Fatimah to ‘Ali, Fatimah said, “O Messenger of Allah, you married me to a poor man, he has nothing.” The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “O Fatimah, are you not pleased that Allah subhanahu wa ta ‘ala selected two men from the people of this world: one of them your father, and the other your husband?”
This hadith is narrated from Ibn ‘Abbas, Abu Hurairah, ‘Ali al Hilali, and Abu Ayub radiya Llahu ‘anhum.
The Hadith of Ibn ‘Abbas
Al Tabarani narrates this version of the hadith — Muhammad ibn Jabat al Jundaysaburi and al Hassan ibn ‘Ali al Ma’mari narrated to us — ‘Abdul Razzaq narrated to us — from Ma’mar — from Ibn Abi Najih — from Mujahid — from Ibn ‘Abbas…[1]
This chain of transmission is saqit (wholly unreliable).
I could not trace Muhammad ibn Jabat al Jundaysaburi.
There is a difference of opinion regarding the status of al Hassan ibn ‘Ali al Ma’mari; al Daraqutni regarded him as a thiqah (reliable) while Fadlak al Razi and Jafar ibn al Junaid both deemed him a kadhdhab (liar). Others have also criticised him.[2]
There may be a inqita’ (break) in this chain of transmission, as it appears in the next chain of transmission.
Al Tabarani narrates this version of the hadith with a chain of transmission that contains the narrator Abu al Salt ‘Abdul Salam ibn Salih.[3] He is suspected of lying.
It is conceivable that he insterted al Ma’mari’s name between him and ‘Abdul Razzaq al Harawi. Perhaps the first chain of transmission has a break.
Al Harawi enjoys a tabi’[4] (parallel narration) from Ibrahim ibn al Hajjaj. However, he is majhul (unknown). Al Khatib narrates this hadith.[5]
He also enjoys a tabi’ (parallel narration) from Ahmed ibn ‘Abdullah ibn Zaid al Hushaymi. However, he is a kadhdhab (liar). Al Khatib narrates this hadith, as does Ibn al Jawzi in a similar manner.[6]
The Hadith of Abu Hurairah
Al Hakim narrates this version of the hadith with a chain of transmission that contains the narrator Ahmed ibn Sufyan Abu Bakr al Tirmidhi.[7] He is suspected of lying.[8]
Al Dhahabi says, “In fact, it is mawdu’ (fabricated) onto Suraij ibn Yunus.”[9]
The Hadith of ‘Ali al Hilali
Al Tabarani narrates (and Ibn ‘Asakir in a similar manner) — Muhammad ibn Ruzayq ibn Jami’ al Misri narrated to us — al Haytham ibn Habib narrated to us — Sufyan ibn ‘Uyaynah narrated to us — from ‘Ali ibn ‘Ali al Makki al Hilali — from his father…[10] He went on to mention a lengthy hadith.
As mentioned previously, the hadith is mawdu’ (fabricated).
The Hadith of Abu Ayub
Al Tabarani narrates this hadith with a chain of transmission that is batil (false).[11]
Hussain al Ashqar is da’if (weak).
Qais ibn al Rabi’ is da’if (weak).
‘Abayah ibn Rib’i is worthless (laysa bi shay).
Al Suyuti mentions this hadith of Abu Ayub.[12] Ibn ‘Iraq—following al Suyuti—also mentioned this hadith in his work on fabrications.[13]
In short, the hadith is mawdu’ (fabricated). All of its chains of transmission are wahiyah (feeble).
Al Albani mentioned this hadith—with all of its chains of transmission—and ruled it a fabrication.[14] However, he missed the above-mentioned version of al Tabarani from al Jundaysaburi and al Ma’mari and the version mentioned last of Abu Ayub.
[1] Al Tabarani: al Mujam al Kabir, 11/11153.
[2] Ibn Hajar: Lisan al Mizan, 2/221.
[3] Al Tabarani: al Mujam al Kabir, 11/11154.
[4] For an explanation of this term, Click Here. [translator’s note]
[5] Al Khatib: Tarikh Baghdad, 4/195.
[6] Al Khatib: Tarikh Baghdad, 4/196; Ibn al Jawzi: al ‘Ilal al Mutanahiyah, 1/353.
[7] Al Hakim: Mustadrak al Hakim, 3/4645.
[8] Al Dhahabi: Mizan al I’tidal, 3/457.
[9] Ibn al Mulaqqin: Mukhtasar Talkhis al Dhahabi, 3/1427.
[10] Al Tabarani: al Mujam al Kabir, 3/2675 and al Mujam al Awsat, 6/6540; Ibn ‘Asakir: Tarikh Dimashq, 42/130.
[11] Al Tabarani: al Mujam al Kabir, 4/4046.
[12] Al Suyuti: al Ziyadat ‘ala al Mawdu’at, 1/246.
[13] Ibn ‘Iraq: Tanzih al Shari’ah, 1/396.
[14] Al Albani: Silsilat al Ahadith al Da’ifah, 10/4898.