Hadith 25: Umm Ayman entered the presence of the Prophet salla Llahu ‘alayhi wa sallam and she was crying. The Prophet salla Llahu ‘alayhi wa sallam said to her, “What makes you cry? May Allah not make your eyes cry.”…

Hadith 24: Regarding the verse: ‘…the Most Merciful will appoint for them affection,’ the Prophet salla Llahu ‘alayhi wa sallam said, “Love in the hearts of the believers was revealed regarding ‘Ali ibn Abi Talib (May Allah ennoble his face).”
December 10, 2018
Hadith 26: ‘Ali was in dire need (of financial assistance), he had absolutely nothing. So he left the house and found a dinar…
December 11, 2018

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Hadith 25

 

دخلت أم أيمن على النبي صلى الله عليه وسلم وهي تبكي! فقال لها النبي صلى الله عليه وسلم:ما يبكيك لا أبكي الله عينيك؟ قالت: بكيت يا رسول الله لأني دخلت منزل رجل من الأنصار، وقد زوج ابنته رجلا من الأنصار، فنثر على رؤوسهم لوزا وسكرا، فذكرت تزويجك فاطمة من علي، ولم تنثر عليها شيئا! فقال النبي صلى الله عليه وسلم: لا تبكي يا أم أيمن، فوالذي بعثني بالكرامة، واستخصني بالرسالة، ما أنا زوجته، ولكن الله تبارك وتعالى زوجه من فوق عرشه، وما رضيت حتى رضي علي، وما رضي علي حتى رضيت، وما رضيت حتى رضيت فاطمة، وما رضيت فاطمة حتى رضي الله رب العالمين، يا أم أيمن لما زوج الله تبارك وتعالى فاطمة من علي، أمر الملائكة المقربين أن يحدقوا بالعرش، وفيهم جبرائيل، وميكائيل، وإسرافيل، فأحدقوا بالعرش، وأمر الحور العين أن يتزين، وأمر الجنان أن تزخرف، فكان الخاطب الله تبارك وتعالى، والشهود الملائكة، ثم أمر الله شجرة طوبى أن تنثر عليهم، فنثرت اللؤلؤ الرطب، مع الدر الأخضر، مع الياقوت الأحمر، مع الدر الأبيض، فتبادرت الحور العين يلتقطن من الحلي، والحلل، ويقلن: هذا من نثار فاطمة بنت محمد صلى الله عليه وسلم.

Umm Ayman entered the presence of the Prophet salla Llahu ‘alayhi wa sallam and she was crying. The Prophet salla Llahu ‘alayhi wa sallam said to her, “What makes you cry? May Allah not make your eyes cry.” She said, “I am crying, O Messenger of Allah, because I entered the home of a man from the Ansar and he had just given his daughter’s hand in marriage to another man from the Ansar. He had sprinkled sugar (sweet) and almonds over their heads (in celebration). I recalled when you married Fatimah to ‘Ali, you did not sprinkle anything on her!” The Prophet salla Llahu ‘alayhi wa sallam said, “Do not cry, O Umm Ayman. By He who sent me with honour and selected me with His Message, I did not perform the marriage (to ‘Ali), Allah subhanahu wa ta ‘ala performed ‘Ali’s marriage from above His ‘Arsh. I was not pleased until ‘Ali was pleased and ‘Ali was not pleased until I was pleased. And I was not pleased until Fatimah was pleased and Fatimah was not pleased until Allah, the Lord of the Worlds was pleased. O Umm Ayman, when Allah subhanahu wa ta ‘ala performed Fatimah’s marriage to ‘Ali, He ordered the closest angels to surround the ‘Arsh, including Jibril, Mika’il, and Israfil who were (also) present amongst them. He (also) ordered the damsels of Jannat to beautify themselves and the Heavens to ornament itself. Allah (Himself) performed the marriage while the Angels were the witnesses. Thereafter, He ordered the tree of Tuba to sprinkle fresh pearls, white gems, green chrysolites, and red rubies on them. The damsels rushed to collect them saying, ‘This is from the scattered (jewellery) of Fatimah bint Muhammad salla Llahu ‘alayhi wa sallam.’”

 

This hadith is narrated from Jabir, Ibn Mas’ud, Anas, Ibn ‘Abbas, Asmaʾ bint ‘Umays, Abu Sa’id, Abu Hurairah, Abu Ayub, ‘Ali, Ma’qil, ‘Imran ibn Hussain, and Bilal ibn Hamamah radiya Llahu ‘anhum.

 

The Hadith of Jabir

This version of the hadith has the following three chains of transmission:

 

1. Ibn al Maghazili narrates — Abu al Hassan Ahmed ibn al Muzaffar ibn Ahmed al ‘Attar al Faqih al Shafi’i informed us — Abu Muhammad ‘Abdullah ibn Muhammad ibn ‘Uthman al Muzani (ibn al Saqqaʾ al Hafiz al Wasiti) informed us — ‘Ali ibn al ‘Abbas al Bajali narrated to us — ‘Ali ibn al Muthanna al Tuhawi narrated to us — Zaid ibn al Hubab narrated to us — Ibn Lahi’ah (‘Abdullah ibn Lahi’ah) ibn ‘Uqbah narrated to us — Abu al Zubair narrated to us — from Jabir ibn ‘Abdullah

Abu Talib Muhammad ibn Ahmed ibn ‘Uthman informed us — Abu ‘Abdullah Muhammad ibn Zaid ibn Marwan informed us in the year 372 — Muhammad ibn ‘Ali ibn Shadhan narrated to us — al Hassan ibn Muhammad ibn ‘Abdul Wahid narrated to us — Zaid ibn Hubab narrated to us — Ibn Lahi’ah narrated to us — Abu al Zubair narrated a similar report to us from Jabir.[1]

This hadith is unequivocally fictitious and mawdu’ (fabricated). May Allah disgrace the fabricator. Notice how he brazenly made Allah subhanahu wa ta ‘ala perform the marriage and made the Angels as witnesses!

The first chain of transmission contains the following defects:

  • Ibn al Maghazili is da’if (weak).
  • Nobody regarded his teacher, Abu al Hassan Ahmed ibn al Muzaffar ibn Ahmed al ‘Attar al Faqih al Shafi’i as a thiqah (reliable).
  • Ibn Hibban is the only person to regard ‘Ali ibn al Muthanna al Tuhawi as a thiqah (reliable). He is notorious for regarding majhul (unknown) narrators as reliable. Ibn ‘Adi indicated towards him being da’if (weak).
  • Ibn Lahi’ah is da’if (weak).
  • Abu al Zubair is a mudallis[2] (obfuscates when he narrates).
 

The second chain of transmission contains the following defects:

  • Ibn al Maghazili is da’if (weak).
  • I do not know who his teacher, Abu Talib Muhammad ibn Ahmed ibn ‘Uthman
  • I do not know who Abu ‘Abdullah Muhammad ibn Zaid ibn Marwan
  • I do not know who Muhammad ibn ‘Ali ibn Shadhan
  • I do not know who al Hassan ibn Muhammad ibn ‘Abdul Wahid
  • Ibn Lahi’ah is da’if (weak).
  • Abu al Zubair is a mudallis (obfuscates when he narrates).
 

Ibn ‘Asakir also narrates this version of the hadith with a chain of transmission that is saqit (wholly unreliable).[3]

It contains the narrator Sulaiman ibn Shu’ayb ibn al Layth ibn Sa’d al Misri. He is accused of lying.[4]

It also contains the narrator Abu al Qasim ibn Abi al ‘Alaʾ. His name is ‘Ali ibn Muhammad ibn ‘Ali ibn Ahmed. I have not seen anyone regard him as a thiqah (reliable).

The chain of transmission also contains two other narrators, namely ‘Abdullah ibn Hayyan ibn ‘Abdul ‘Aziz al Mawsili and Ibrahim ibn ‘Abdul ‘Aziz who I could not trace. Al Dhahabi says:

 

‘Abd Aziz ibn Hayyan (maybe he is al Mawsili) narrates from Hisham ibn ‘Ammar a false report. What more can I say?[5]

 

Ibn Hajar disagreed with al Dhahabi in that his (i.e. ‘Abd ‘Aziz ibn Hayyan’s) biography is mentioned in Tarikh Dimashq of Ibn ‘Asakir.[6]

Ibn Hajar is correct; however, there is no mention of anyone regarding him as a thiqah (reliable).

Ibn al Maghazili also narrates this version of the hadith with a chain of transmission that contains the narrator Ahmed ibn Harun al Karkhi al Darir.[7] Al Khatib mentions his biography without any reference to his status as a narrator.[8]

It also contains the narrator Abu al Hassan ‘Ali ibn Ahmed ibn Nuh. I think he is ibn Ishaq al Sari al Dibaji. Al Burqani says the hadith critics have criticized him.[9]

It also contains the narrator Ibn Lahi’ah. He is da’if (weak).

Abu al Zubair is also in the chain of transmission. He is a mudallis (obfuscates when he narrates).

 

2. Ibn ‘Asakir narrates Jabir’s version of the hadith with a chain of transmission that is batil (false).[10]

It contains the narrator Musa ibn Ibrahim Abu ‘Imran al Marwazi. Yahya ibn Ma’in deemed him a kadhdhab (liar). Al Daraqutni and others say he is matruk (suspected of forgery).

It also contains the narrators’ ‘Asim ibn al Hassan ibn Muhammad, ‘Abdul Wahid ibn Muhammad, Ahmed ibn Muhammad ibn Sa’id, and Muhammad ibn Ahmed ibn al Hassan. There is uncertainty about them.

Ibn al Maghazili also narrates this version with a chain of transmission that is also batil (false).[11] The matn (text) is fabricated.

This chain of transmission contains al Khuyuti and his teacher. Their status has already been mentioned in the previous hadith.

It also contains the narrator Musa ibn Ibrahim al Marwazi. He is a kadhdhab (liar), as alluded to above.

It also contains Nasr ibn Shu’ayb. I could not trace him. It is possible he is mentioned by al Dhahabi in Mizan.[12] If it is the same person, he was regarded as da’if (weak).

 

3. Ibn al Jawzi (also) narrates Jabir’s version with a chain of transmission that is batil (false).[13]

It contains the narrator Shu’ayb ibn Waqid. Al Fallas crossed out his hadith.

It also contains the narrator Muhammad ibn Zakariyya ibn Dinar al Ghallabi. Al Daraqutni suspected him of fabricating hadith.

Ibn al Jawzi said that this hadith is mawdu’ (fabrication) that was fabricated by Muhammad ibn Zakariyya.

Ibn Taymiyyah writes: “This hadith is a fabrication and a lie according to all of the scholars of hadith.”[14]

 

The Hadith of Ibn Mas’ud

Al Tabarani narrates an abridged version of this hadith that only makes mentions of the marriage.[15] He and others also narrate a lengthy version of the hadith with a chain of transmission from ‘Abdul Nur ibn ‘Abdullah al Misma’i — from Shu’bah ibn al Hajjaj — from ‘Amr ibn Murrah — from Ibrahim who said: “Masruq narrated to me from ‘Abdullah ibn Mas’ud…”[16]

 ‘Abdul Nur ibn ‘Abdullah al Misma’i is a kadhdhab (liar) and a wadda’ (fabricator).[17]

The hadith is recorded in several works on mawdu’at (fabrications).[18]

Abu Nuaim and others also narrate this version from Khalid ibn ‘Amr al Silafi — ‘Ubaidullah ibn Musa narrated to us — Sufyan al Thawri narrated to us — from al A’mash — from Ibrahim — from ‘Alqamah — from ‘Abdullah ibn Mas’ud.[19]

In Abu Nuaim’s chain of transmission, the name ‘Amr ibn Khalid al Silafi is inverted. His name is actually Khalid ibn ‘Amr al Silafi.

Ibn al Jawzi states: “This hadith is mawdu’ (fabricated). Khalid ibn ‘Amr al Himsi is suspected of lying. Jafar al Firyabi says he used to lie.”[20]

Al Shawkani was adamant that the hadith is a fabrication.[21]

As I have mentioned in the original work, al Dhahabi and others also held similar views.

However, al Silafi enjoys tawabi’[22] (parallel narrations) from Muhammad ibn ‘Ali ibn Rashid and Sufyan ibn Muhammad al Missisi. Ibn Jumay’ narrates — Ahmed ibn Sa’id narrated to us — from Muhammad ibn ‘Ali ibn Rashid.[23] Both of these narrators are unknown.

Ibn ‘Adi narrates a hadith with Sufyan ibn Muhammad al Missisi.[24] He is matruk (suspected of forgery) and is guilty of saraqat al hadith[25] (appropriating hadith).

After al Dhahabi cites this under the biography of al Missisi, he says: “This is a lie.”[26]

Ibn ‘Adi says: “This (hadith) from al Thawri with this chain of transmission is batil (false) and munkar (unacceptable).”[27]

 

The Hadith of Anas

This version of the hadith has the following chains of transmission:

  1. Ibn ‘Asakir narrates a lengthier version with a chain of transmission that is muzlim (murky). [28] It contains a narrator by the name of Muhammad ibn Nahar. He is da’if (weak).

It also contains the narrator ‘Abdul Malik ibn Khayyar. He is majhul (unknown).

It also contains the narrator Muhammad ibn Zakariyya ibn Dinar. He is a kadhdhab (liar).

It also contains the narrators Hushaym and al Hassan. They are mudallis (obfuscate when they narrate).

The following people ruled the hadith to be a lie: al Dhahabi, Ibn Hajar, al Shawkani, and Ibn al Jawzi.[29]

 
  1. Ibn al Maghazili narrates with a chain of transmission that is saqit (wholly unreliable).[30] Most of its narrators are unknown; except for ‘Umar ibn al Rabi’ al Kashshab, he is a kadhdhab (liar).[31]
 

The Hadith of Ibn ‘Abbas

This version of the hadith has the following chains of transmission:

  1. Ibn al Jawzi and others narrate from ‘Abdul Rahman ibn Muhammad ibn Ukht ‘Abdul Razzaq —Tawbah ibn ‘Alwan al Basri narrated to us — Shu’bah narrated to us — from Abu Hamzah — from Ibn ‘Abbas who said, “When Fatimah was married of to ‘Ali radiya Llahu ‘anhu, the Prophet salla Llahu ‘alayhi wa sallam was in front of her, Jibril was to her right, Mikaʾil was to her left, and seventy thousand angels were behind her praising and glorifying Allah subhanahu wa ta ‘ala until the time of fajr.”[32]

Tawbah ibn ‘Alwan al Basri is matruk (suspected of forgery). Al Dhahabi says, “This (hadith) is clearly a lie.”[33]

Ibn al Jawzi says this hadith is mawdu’ (fabricated).

Al Shawkani says, “This chain of transmission contains a kadhdhab (liar) by the name of ‘Abdul Rahman ibn Muhammad ibn Ukht ‘Abdul Razzaq.”[34] He (also) cited the statements of Ibn al Jawzi and al Dhahabi.

 
  1. Ibn al Jawzi narrates with the words: “The Messenger of Allah salla Llahu ‘alayhi wa sallam said: ‘O ‘Ali, indeed Allah has married you to Fatimah and made her sadaq (dowry) the (entire) earth; whoever walks upon in with hatred for you, he has walked (while committing) haram (unlawful).’”[35]

This hadith is mawdu’ (fabricated). Al Dhari’ the kadhdhab (liar) and wadda’ (fabricator) is suspected of fabricating this hadith.[36]

Al Khatib suspected al Hassan ibn al Hussain ibn Duma of forging reports.

Muhammad ibn Sa’id ibn Nabahan is mukhtalit (commits serious errors).

The following people have mentioned this hadith in their work on mawdu’at (fabrications): al Shawkani, al Suyuti, and Ibn ‘Iraq.[37]

 
  1. Al Tabarani and others narrate from Ibn ‘Abbas who said: “When the Prophet salla Llahu ‘alayhi wa sallam married Fatimah to ‘Ali, Fatimah said: ‘O Messenger of Allah, you have married me off 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 is your father, and the other is your husband.’”[38]

This hadith will be independently dealt with later.

 
  1. Al Tabarani narrates — from Yahya ibn al ‘Alaʾ — from his uncle, Shu’ayb ibn Khalid — from Hanzalah ibn Sabrah ibn al Musayyab ibn Najiyyah — from his father — from his grandfather — from Ibn ‘Abbas.[39] He went on to mention a very long hadith.

The hadith is a lie. Yahya ibn al ‘Alaʾ is a kadhdhab (liar).

Hanzalah ibn Sabrah ibn al Musayyab ibn Najiyyah, his father, and his grandfather are all unknown. Ibn Hibban regarded the father and grandfather as reliable.

 

The Hadith of Asmaʾ bint ‘Umays

Ibn al Jawzi narrates — from Ma’bad ibn ‘Amr al Basr — Jafar narrated to us — from his forefathers that Asmaʾ bint ‘Umays (said)…”[40]

Ibn al Jawzi says this hadith is undoubtedly mawdu’ (fabricated).

Al Dhahabi says, “May Allah curse the one who fabricated it.”[41]

Al Dhahabi and Ibn Hajar state: “Ma’bad ibn ‘Amr — from Jafar al Duba’i — from Jafar ibn Muhammad al Sadiq; he (i.e. Ma’bad) narrates a false report regarding the wedding of Fatimah. Ahmed ibn Muhammad ibn Anas al Qirmiti narrates this hadith from him. The fabricator is one of these two people.”[42]

Al Shawkani was adamant that the hadith is a fabrication.[43]

Previously mentioned was the narration of ‘Abdul Razzaq and others from Ma’mar — from Ayub — from ‘Ikrimah and/or Abu Yazid al Madini (Abu Bakr al San’ani was unsure) — from Asmaʾ bint ‘Umays who said: “When Fatimah was given to ‘Ali (in marriage) we found nothing in his house except for some sand that was spread out on the floor, a pillow stuffed with palm-fibre, a jug and a jar (for water). So Nabi salla Llahu ‘alayhi wa sallam sent for ‘Ali (and said): ‘Do not do anything (or he said: ‘Do not approach your wife) until I come to you…’”[44]

The problems of this hadith have already been mentioned.[45]

 

The Hadith of Abu Sa’id

Ibn ‘Asakir narrates this version with a chain of transmission that contains the narrator ‘Amr ibn Thabit.[46]

‘Amr ibn Thabit is ibn Hurmuz al Bakri. He is matruk (suspected of forgery).

It also contains a narrator by the name of Muhammad ibn al Qasim al Muharibi. As mentioned previously, he is da’if (weak).

 

The Hadith of Abu Hurairah

Ibn ‘Asakir narrates this version from Jafar ibn Harun al Farraʾ — Muhammad ibn Kathir narrated to us — from al Awza’i — from Yahya ibn Abi Kathir — from Abu Salamah — from Abu Hurairah.[47] Then he mentioned a lengthy hadith.

Al Dhahabi states: “Jafar ibn Harun al Farraʾ from Muhammad ibn Kathir al San’ani; he (i.e. Jafar) brought forth a fabricated report.”[48]

I think he was referring to Muhammad ibn Kathir al San’ani; he commits a lot of errors.

Ibn al Mibrad al Hanbali states: “This hadith is munkar (unacceptable). There are many fabricated and unacceptable ahadith on this topic. From these ahadith, Ibn ‘Asakir narrates a jayyid (good) chain of transmission in Tarikh Dimashq, despite them being fabricated and weak.”[49]

 

The Hadith of Abu Ayub

Ibn ‘Asakir narrates this version — from Qais ibn al Rabi’ — from al A’mash — from ‘Abayah — from Abu Ayub al Ansari who said: “The Messenger of Allah salla Llahu ‘alayhi wa sallam said to ‘Ali: ‘I was ordered to get you married from the Heavens.’”[50]

Qais ibn al Rabi’ is da’if (weak).

As mentioned previously, ‘Abayah is (also) da’if (weak).

 

The Hadith of ‘Ali

Ibn ‘Asakir narrates this version with a chain of transmission that contains the narrator al ‘Abbas ibn Jafar ibn Zaid ibn Talq al Shanni al Basri al ‘Abdi.[51] Abu Hatim says he is majhul (unknown).

His father and grandfather, I could not trace.

 

The Hadith of Ma’qil

Imam Ahmed narrates this version from Khalid ibn Tahman — from Nafi’ ibn Abi Nafi’ — from Ma’qil ibn Yasar.[52]

Khalid ibn Tahman is mukhtalit[53] (commits serious errors).

 

The Hadith of ‘Imran ibn Hussain

Abu Nuaim and Ibn ‘Asakir narrate this version from Kathir al Nawwaʾ — from ‘Imran ibn Hussain.[54]

Abu Nuaim says: “This is how ‘Ali ibn Hashim narrates this hadith, as a mursal[55] (halted) hadith. Nasih Abu ‘Abdullah narrates it from Simak — from Jabir ibn Samurah muttasilan (i.e. contiguous and not halted).”

Kathir al Nawwaʾ is da’if (weak).

 

The Hadith of Bilal ibn Hamamah

Al Khatib narrates this version with a chain of transmission that contains eight majhul (unknown) narrators.[56]

The following people have mentioned this hadith in their work on mawdu’at (fabrications): Ibn al Jawzi, al Dhahabi, al Suyuti, Ibn ‘Iraq, al Shawkani, and al Albani.[57]

In short, this is not one hadith; it is a number of ahadith, none of which are authentic. Most of the chains of transmission are saqitah (wholly unreliable) that revolve around narrators that are either abandoned, liars or are simply unknown. Notwithstanding the authenticity of the actual incident of the marriage, these additions are batil (false).

 

NEXT⇒ Hadith 26


[1] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 393.

[2] For an explanation of this term. Click Here

[3] Ibn ‘Asakir: Tarikh Dimashq, 42/126.

[4] Ibn Hajar: Lisan al Mizan, 3/95.

[5] Al Dhahabi: Mizan al I’tidal, 2/627.

[6] Ibn Hajar: Lisan al Mizan, 4/29.

[7] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 394.

[8] Al Khatib: Tarikh Baghdad, 5/194.

[9] Ibn Hajar: Lisan al Mizan, 4/197.

[10] Ibn ‘Asakir: Tarikh Dimashq, 42/127.

[11] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 395.

[12] Al Dhahabi: Mizan al I’tidal, 4/251.

[13] Ibn al Jawzi: Kitab al Mawdu’at, 1/416-417.

[14] Ibn Taymiyyah: Minhaj al Sunnah, 8/245.

[15] Al Tabarani: al Mujam al Kabir, 10/10305

[16] Ibid., 22/1020.

[17] Al Dhahabi: Mizan al I’tidal, 2/671; al ‘Uqayli: al Du’afaʾ al Kabir, 3/114.

[18] Ibn al Jawzi: Kitab al Mawdu’at, 1/415; al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 338; al Albani: Silsilat Ahadith al Da’ifah, 4/1845.

[19] Abu Nuaim: Hilyat al Awliyaʾ, 5/59.

[20] Ibn al Jawzi: Kitab al Mawdu’at, 1/419.

[21] Al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 339.

[22] For an explanation of this term. Click Here

[23] Ibn Jumay’: Mujam al Shuyukh, p. 193.

[24] Ibn ‘Adi: al Kamil, 3/419.

[25] For an explanation of this term. Click Here

[26] Al Dhahabi: Mizan al I’tidal, 2/172.

[27] Ibn ‘Adi: al Kamil, 3/420.

[28] Ibn ‘Asakir: Tarikh Dimashq, 37/13.

[29] Al Dhahabi: Mizan al I’tidal, 2/654, 3/542; ibn Hajar: Lisan al Mizan, 4/63, 5/163; al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 339; ibn al Jawzi: Kitab al Mawdu’at, 1/417-418.

[30] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 396.

[31] Al Dhahabi: Mizan al I’tidal, 3/196.

[32] Ibn al Jawzi: Kitab al Mawdu’at, 1/419-420.

[33] Al Dhahabi: Mizan al I’tidal, 1/361.

[34] Al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 339.

[35] Ibn al Jawzi: Kitab al Mawdu’at, 1/416.

[36] Ibn al Jawzi and al Dhahabi: Talkhis al Mawdu’at, p. 147.

[37] Al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 338; al Suyuti: al Laʾali al Masnu’ah, 1/362; ibn ‘Iraq: Tanzih al Shari’ah, 1/411.

[38] Al Tabarani: al Mujam al Kabir, 11/11153.

[39] Al Tabarani: al Mujam al Kabir, 22/1022, 24/362 and al Ahadith al Tiwal, hadith no. 55.

[40] Ibid., 1/420-421.

[41] Al Dhahabi: Talkhis al Mawdu’at, p. 150.

[42] Al Dhahabi: Mizan al I’tidal, 4/141; ibn Hajar: Lisan al Mizan, 6/59.

[43] Al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 339.

[44] ‘Abdul Razzaq: Musannaf ‘Abdul Razzaq, 5/9781.

[45] See Hadith no. 26 of Section One. [translator’s note]

[46] Ibid., 42/133.

[47] Ibid., 42/125

[48] Al Dhahabi: Mizan al I’tidal, 1/420.

[49] Ibn Mibrad: al Naqd al Tamam fi man Zawwajahu al Nabi ‘Alayhi wa al Salam, p. 29.

[50] Ibid., 42/125.

[51] Ibid., 42/125-126.

[52] Imam Ahmed: Musnad Ahmed, 5/26.

[53] For an explanation of this term. Click Here

[54] Abu Nuaim: Hilyat al Awliyaʾ, 2/42; ibn ‘Asakir: Tarikh Dimashq, 42/134.

[55] For an explanation of this term. please see p. [translator’s note]

[56] Al Khatib: Tarikh Baghdad, 4/210.

[57] Ibn al Jawzi and Al Dhahabi: Talkhis al Mawdu’at, p. 136; al Suyuti: al Laʾali al Masnu’ah, 1/347; ibn ‘Iraq: Tanzih al Shari’ah, 1/367; al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 332; al Albani: Silsilat Ahadith al Da’ifah, 10/4942.

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