125 Weak and Fabricated Hadeeth PDF

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Index
Preface ............................................................................................................. 11
An example of how a false hadeeth is spread ................................................... 12
Reason for not relying on weak narrations ....................................................... 13
Consequences of following weak ahadeeth ...................................................... 14
Adam seeking forgiveness through the tawassul of Muhammad (‫ )ﷺ‬............ 16
2- A Shaikh (scholar) is like a Prophet among his people ................................... 27
3- The white rooster is my friend and a friend of my friend and an enemy of my
enemy............................................................................................................... 27
4- The Mahdi shall come from the lineage of my uncle Abbas ........................... 29
5- If a people should enter a man’s house, then he the owner of the house is
their Ameer until they depart; It is incumbent on them to obey his orders ....... 30
6- Verily Allah does not accept a supplication (Dua’aa), which has grammatical
errors in it ......................................................................................................... 30
7- The heart of a believer is Allah’s dwelling place ............................................ 37
8- He who recites while he is praying behind the Imam will have his mouth filled
with fire on the Day of Judgement. ................................................................... 38
9- Every time the Qur’aan is completed there is a dua’a that is answered......... 43
10- “The woman is a toy, whoever takes her let him care for her [or do not lose
her]." ................................................................................................................ 43
11- The spider is a shaitaan transformed by Allah so kill it. ............................... 44
12- Reciting Surah Al Fatiha has the reward of reciting 2/3rd of the Quran and
Reciting Surah Al Muzammil relieves one from hardship in this world and the
hereafter .......................................................................................................... 47
13- Oh Ali! Do not sleep before you do five things ............................................ 51
14- There is no Salaam (greeting) while eating .................................................. 52
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15-“When a husband and wife look at each other with love, Allah looks at both
with Mercy” ...................................................................................................... 53
16 – “Were it not for you (Muhammad), I would not have created the universe.”
......................................................................................................................... 55
17 – Allah was a hidden treasure ...................................................................... 57
18- Bread is blessed or Honor/Dignify (Akrimu) bread ...................................... 57
19- Recite It (Iqar’uha) on ('Inda) the deceased/dying that means Surah Yaseen.
......................................................................................................................... 60
20- Ramadhan is a month whose beginning is mercy, its middle is forgiveness . 61
21- One who memorizes 40 hadeeth of mine will be entered into paradise ...... 63
22- Whoever spends the nights of the two Eids in praying qiyaam al-layl, seeking
reward from Allaah, his heart will not die on the Day when hearts will die....... 65
23- The sleep of a fasting person is worship ...................................................... 67
24- "He who raises his hands during the prayer, there is no prayer for him." .... 67
25 - "The love of ones homeland is part of faith" ............................................ 70
26 - "I was a Prophet while Adam was between clay and water" and the
hadeeth, "I was a prophet when there was no Adam and no clay" ................... 72
27- Reciting Surah Lailatul Qadr after doing wudu (ablution) wipes away sins, or
whoever recites Al Qadr after completing his wudu one time - that he is written
to be among the sincere ones ........................................................................... 77
28 - Flattering is not in the momin's etiquette except that he does it (flattering)
for getting knowledge. ...................................................................................... 76
29 – Kissing the fingers and Thumbs when hearing the name of the Messenger
(Peace and blessings be upon him) during Adhan. ............................................ 77
30- If Ali was not there, Umar would have perished. ....................................... 82
31- Abu Bakr said ‘I did three things that I now regret, they are: That I failed to
show respect towards the house of Fatima... .................................................... 85
32- I am the city of Knowledge and ‘Ali is its gate; whoever aspires to attain
knowledge let him approach through the gate” ................................................ 87

33 – “Whoever is given an apology by his Muslim brother and does not accept
his apology will have a punishment like that of the maks collector [a kind of tax
or levy]” ............................................................................................................ 92
34- Surah Zalzalah is equal to half the Quran .................................................... 98
35- The ink of the scholar is more holy than the blood of the Martyr .............. 101
36 – Having intercourse with one’s wife equivalent to the reward of praying 70
Nawafil (Nafil) prayers .................................................................................... 101
37 - If you see poverty coming to you then say, ‘Welcome, O sign of the
righteous ........................................................................................................ 104
38 - Whoever shames his brother for a sin will not die until he does it too ..... 105
39- The believer is between five hardships: a believer who envies him, a
hypocrite who envies him (hasad), a kaafir who fights him, a soul which
contends with him and a devil who leads him astray ...................................... 107
40- The Magnificent Dua’a which saved the Sahabi from the thief .................. 110
41- The story of Jews asking the Prophet (Peace and blessings be upon him)
regarding the five daily prayers given/informed to Musa ibn Imran (a.s) ........ 114
42- The mahr (dowry) of Hoor al Ayn (i.e hoor’s of the paradise) .................... 120
43- If you see a man frequently coming to the mosque, then bear witness that
he is a believer ................................................................................................ 126
44- Two rak‘ahs offered in a turban are better than seventy rak‘ahs without a
turban............................................................................................................. 129
45- The letter Umar (r.a) wrote to the river Nile in Egypt so that its water would
flow by the leave of Allah ............................................................................... 134
46- The sleep of the scholar is better than the worship of the ignorant........... 136
47- Eating twice a day is extravagance and Allah does not love those who are
extravagant .................................................................................................... 137
48- The sun was held back from setting until Bilaal ibn Rabaah gave the adhaan
....................................................................................................................... 139

49- Whoever recites Ha-Meem (soorat) al-Dukhaan on the night before Friday
will be forgiven ............................................................................................... 140
50- Oh Musa, there were 70000 veils between you and me but for the Ummah
of Muhammad, those who fast (during Ramadan) there will be none (i.e no veil)
....................................................................................................................... 142
51- The one who recites Soorat al-Jumu’ah will be given hasanaat in reward
equal to the number of those who… ............................................................... 143
52- Virtues of Pregnancy or of a woman giving birth ....................................... 144
53- The report which says one should say “Wa ana ‘ala dhaalika min al-
shaahideen (And I am one of those who testify to that)” after reciting Soorat al-
Teen ............................................................................................................... 149
54- The So-Called Story of Alqamah, Whose Mother was displeased with Him150
55- It (Ramadaan) is a month where the first part is a Mercy, the middle part
atonement for sins, and the last part is freedom from the Fire (an-Naar). ...... 152
56 – The one, whose Worship/Prayer does not prohibit him from the excessive
and the disapproved, has no increase from Allah except of distance. ............. 154
57 - Talking in the mosque devours good works as cattle devour grass ........... 155
58- I am the grandfather [forefather] of every pious person ........................... 157
59- Allah Almighty and Exalted told the lower world, Serve the one who
serves Me and tire the one who serves you .................................................... 158
60- Beware of the green dung (khadra' al-diman) ......................................... 158
61- There are two groups among my people who when they become righteous
the populace becomes righteous, and when they become corrupt the populace
becomes corrupt… .......................................................................................... 158
62- Seek to draw closer to Allah by virtue of my status (by my Jaah), for my
status (my Jaah) with Allah is great ................................................................. 159
63- The one who leaves his house for prayer and then says… ......................... 160
64- Whoever sleeps after 'Asr and loses his mind should blame none but
himself............................................................................................................ 161

65 - Whoever breaks his wudu' (ablution) and does not renew his wudu'
(ablution), then he has shunned me................................................................ 161
66 - Whoever performs Pilgrimage (Hajj) and does not visit me, has shunned me
(has been rude to me) ..................................................................................... 162
67- Whoever performs Hajj, and then visits my grave after my death is like the
one who has visited me during my lifetime ..................................................... 163
68- Disagreement amongst my Ummah is a mercy.......................................... 166
69 - My Companions are like the stars; whichever of them you follow, you will
be rightly guided ............................................................................................. 168
70- He, who knows himself, knows his Lord .................................................... 169
71 - All people are dead except the Scholars (those with knowledge), and all the
Scholars (those with knowledge) are punished except the workers, and all the
workers are drowned except the sincere, and the sincere are in great danger 171
72 - The saliva of a believer is a cure ............................................................... 171
73 - If you see the black flags coming from Khurasan, join that army, even if you
have to crawl, for in it is Allah's Caliphate Al-Mahdi ....................................... 171
74 - I do not forget, but I am made to forget so that I shall start/establish a
Sunna (or ruling) ............................................................................................. 171
75 - Whoever narrates/says something, and sneezes at it (whilst saying it), then
[know that] it is true ....................................................................................... 172
76 - Marry and do not divorce for verily divorce causes the throne of Allah
(‘arsh) to shake ............................................................................................... 172
77 - Prayer should be repeated from blood the size of a dirham ..................... 177
78 - The example of a Generous and a Miserly person .................................... 177
79 - Love the Arabs for three reasons; because I am an Arab, the Quran is in
Arabic, and the tongue of the dwellers of paradise shall also be Arabic .......... 178
80 - For everything there is a heart, and the heart of the Quran is Surah Ya Sin,
whoever reads it as if he has read the Quran ten times .................................. 179
81- One Hour of Contemplation is better than Sixty years of Worship ............ 181

82- There is no Prayer (fardh and sunnah both) for those near the masjid except
in the masjid ................................................................................................... 181
83 - The Black Stone is Allah's right hand on earth with which He shakes the
hands of His slaves .......................................................................................... 182
84 - The Angel Gabriel has advised me (reminded me so often) that the
neighbor’s rights are up to forty houses away, ten from here, ten from here, ten
from here, and ten from here ......................................................................... 183
85 - Whoever reads Surah al-Waqi'ah every night, poverty will not overcome
him ................................................................................................................. 184
86 - As you are, so will be your leaders ........................................................... 184
87 – Story of a Woman who couldn’t see her Father’s face upon his Death, in
obedience to her husband .............................................................................. 185
88 – When a man has a child, and chants the adhan in his right ear and the
second call (iqama) in his left ear, Umm Al-Sibyan (the mother of the kids) will
never harm him (he repels epilepsy from him)................................................ 187
89 – Whoever adheres to (abides by) my Sunnah when my ummah is corrupt
will have the reward of a hundred martyrs. .................................................... 189
90- Whoever adheres to my sunnah when my ummah is corrupt will have the
reward of a (one) martyr. ............................................................................... 190
91 – Looking at the holy Quran is an act of worship, and looking at one's parents
(affectionately and kindly) is an act of worship, and looking at Ali ibn Abi Talib is
an act of worship ............................................................................................ 190
92 – Whoever prays forty prayers in my Masjid, missing no prayer, would be
safeguarded from the Fire, and punishment, and protected from hypocrisy ... 191
93 – The last person to enter Jannah............................................................... 192
94 – The best names are 'Ubida (those which describe one as a slave of Allah) or
Humida (which are derived from the some root as the name Muhammad) .... 201
95 – Seek knowledge even if in China (i.e. even as far away as China)............. 202
96 – Consult with them [women] but do not heed what they say (i.e. after
consulting with them, do the opposite of what they tell you to do). ............... 197

97 – People will be called on (will be summoned on) the Day of Judgment by
their mothers' names...................................................................................... 198
98 – A Sultan (The Ruler) is the shadow of Allah on the earth, whoever advices
him will be guided, and whoever cheats him will be misguided ...................... 199
99 – There is no Gheebah (backbite) for a Faasiq (a person who does evil) ..... 200
100 – Doing Talqeen to the Dead .................................................................... 203
101 – He will not lose/fail he who seeks the counsel of the Creator, and he will
not regret it he who seeks the advice of others .............................................. 204
102 – Whenever He would [i.e. Prophet Mohammed] cut from his hair, cut his
nails, or is treated by cupping (Ihtijam) would send it to Al-Baqee’ to be buried.
....................................................................................................................... 205
103 – 'O Jibreel, describe for me the Fire, and tell me about Hell. So Jibreel said:
Allah Ta'ala fanned jahannam (Hell) for a thousand years until its color turned
red. Thereafter he fanned it for a thousand years until its color turned white. He
then fanned it for another thousand years until it turned black in color. So it is
absolutely black… [Long hadith]. .................................................................... 205
104 – If someone arrives at the line [of prayer], and it has been completed then
let him take/pull someone (from the line) and place him next to him [in a new
line] ................................................................................................................ 206
105 – The Substitutes (Al-Abdaal) in this Community (Ummah) are thirty like
Ibrahim the Friend of the Merciful. Every time one of them dies, Allah
substitutes another one in his place................................................................ 207
106 – Abu Bakr excelled/surpassed men not by much fasting or prayer, but by
something which deeply has embedded itself in his heart (by something which
rested in his bosom) ....................................................................................... 207
107 – The greeting of the House (Ka’bah) is Tawaaf (performing the circulation)
....................................................................................................................... 208
108 – If a slave [of Allah] gets up for prayer, then he is between the eyes of the
Merciful. But if he turns, the Lord would tell him: 'O son of Adam, who are you

turning to? Is it to someone who is better then I? 'O son of Adam, do not turn
away from me, for verily I am better from any that you turn to. ..................... 208
109 – Musa once wondered: Does Allah –almighty- sleep? So Allah sent to him
an Angel, who kept Musa awake for three, and then gave Musa two bottles [to
hold] one in each hand … after that Musa slept and the two bottles fell from his
hands and broke. He said: Allah has given him an example, that if Allah slept
then the heavens and the earth would not have been upheld.........................209
110 – The (evil) gaze is a (poisonous) arrow from the arrows of Iblis (Satan). He
that abstains from it out of my fear, I will grant him in return such Imaan (faith),
the sweetness of which he will experience within his heart. ........................... 210
111 – Ablution should be repeated from the flowing Ru’aaf (blood out of nose).
....................................................................................................................... 211
112– The Creature from the Earth (Dabbah/Da'aba/Da'ba – one of the Signs of
the Day of Judgment) shall come forth, and with it the stick of Musa (Moses)
and the ring of Sulaiman ................................................................................. 213
113– Story of the man who passed wind in presence of the Prophet in a
Gathering........................................................................................................ 213
114 – Seeking Halal (the lawful) is a form of Jihad, and Allah loves the believer
who is professional (adopts a profession) ....................................................... 215
115 – Everything has a bride, and the bride of the Quran is Surah Al Rahman. 216
116 – Piety (Birr) does not wear out (perish), and sins (Ithm) are not forgotten,
and the judge (Al-Dayyan) does not sleep, so be as you wish… ....................... 216
117 – Fear the intuition of a believer as he sees with the Light of Allah. ......... 216
118 – This world is the abode of he who has no abode and the wealth of he who
has no wealth. He who is mindless amasses it ................................................ 217
119 – Do not let water be the last of your meal .............................................. 217
120 - Truly, hearts rust just as iron rusts, and their polishing is Istighfar (seeking
forgiveness) .................................................................................................... 217
121 – We have come back from the lesser jihad (battle) to the greater jihad
(meaning controlling the nafs) ........................................................................ 218

122 – Whosoever broke even one fast of Ramadan without an excuse or
sickness, even if he/she fasted the whole life after that it will not compensate
what he/she missed........................................................................................ 222
123 – Àbd Ar-Rahman Ibn Àwf enters Paradise crawling. ............................. 223
124 – Beware of envy (jealousy), for envy (jealousy) devours good (deeds) like
fire devours firewood ..................................................................................... 224
125 – An Odd sign of Qiyaamah ...................................................................... 225
126- Let the most handsome among you lead the prayer (salah) because it is
more likely that he will be the best in character…..(cont.) .............................. 226
…………

Assalamualikum. The narrations and takhreej in this compilation of mine are
taken from the books of various shuyukhs (May Allah bless them), and from
various other books of Jarh wa Ta’deel. I have combined several hadeeth
which are widespread in the ummah and many of them are a cause of serious
repercussions thereby affecting the Aqeeda and discipline of the Ummah.
Under every hadeeth I have taken the effort to mention their takhreej,
explanation and in cases required I have added more refutations and
accompaniments to help the reader understand the correct concept more
clearly.
Before i begin, I'd like to explain in brief regarding the necessity to distinguish
between an authentic (or acceptable) and weak, fabricated or rejected kinds
of hadeeth. Please note that in this doc I have explained it in a very brief
manner but this subject is discussed in great detail by abundant scholars and
faqeeh.
The Muslims are agreed that the Sunnah of the Prophet Muhammad (may
Allah bless him and grant him peace) is the second of the two revealed
fundamental sources of Islam, after the Glorious Qur'an. The authentic Sunnah
is contained within the vast body of hadeeth literature which ranges in
hundred thousands.
Those who are ignorant of mustalahal hadeeth (science of hadeeth) may find
this document difficult to understand the tahkeeq but can still comprehend
the message it shelters. I have tried my best to avoid mistakes of any kind and
have strained to maintain the integrity and reliability of the tahkeeq recruited.
If however you find any mistakes May Allah have mercy on you for correcting
me. You may contact me from my blog mentioned below.
Compiled by someone who needs your prayer the most

Mohammed Omar Shah
www.the-finalrevelation.blogspot.com

“Please note that if you share this document, kindly share it from the
original source because if there are some changes or rectifications to
make, I will do so and upload it on the same link. So if incase there are
any updates and you have shared a different link to the reader, he will be
devoid of the corrections.”
An example of how a false hadeeth is spread

Ibnul Jawzee narrated with his own chain of narrators until Ja’far ibn
Muhammad at Tayalsee who said:
Ahmad ibn Hanbal and Yahya ibn Ma’een prayed in Masjid ar Rasaafah,
after the prayer, a story teller stood saying:
Ahmad ibn Hanbal and Yahya ibn Ma’een narrated to me saying; Abdur
Razzaaq ibn Ma’mar narrated to us on the authority of Qataadah that
Anas said:
The Messenger of Allaah – ‫ – صلى هللا عليه وسلم‬said: ‘Whoever says La Ilaha
illAllah, Allah would create a bird with beak of gold and feathers of
pearls from every word…’
He continued telling his story which consisted of about twenty pages.
Ahmad ibn Hanbal looked at Yahya ibn Ma’een and Yahya ibn Ma’een
looked at Ahmad ibn Hanbal, he said; ‘Have you narrated this to him?!’
He responded: ‘By Allah, I have never heard of these narrations until

now.’
When he finished his story and received his donations, he sat down
waiting for the rest. Yahya ibn Ma’een beckoned for him to approach.
He came thinking that he would receive some money, Yahya said to him:
‘Who narrated this Hadeeth to you?’
He responded: ‘Ahmad ibn Hanbal and Yahya ibn Ma’een.’

Yahya ibn Ma’een said: ‘I am Yahya ibn Ma’een and this is Ahmad ibn
Hanbal and we have never heard of this at all in the Ahadeeth of the the
Messenger of Allaah – ‫ صلى هللا عليه وسلم‬.
The man said (tauntingly): ‘I’ve been hearing that Yahya ibn Ma’een is a
fool, and I haven’t verified this until now. As if there are no other Ahmad
ibn Hanbals and Yahya ibn Ma’eens except for the both of you. Indeed I
have written Ahadeeth on the authority of seventeen Ahmad ibn Hanbals
and Yahya ibn Ma’eens.’
Ahmad ibn Hanbal put his sleve over his face and said; ‘Let him go.’
So he got up and left like one belittling them.
Reference: Al Jaami’ li Akhlaaq ar Raawee Vol 4: P. 233

Author: Al Khateeb al Baghdaadee
A hadith (pl. ahadith) is composed of two parts: the matn (text) and the isnad
(chain of reporters). A text may seem to be logical and reasonable but it needs
an authentic isnad with reliable reporters to be acceptable; 'Abdullah b. al-
Mubarak (d. 181 AH), one of the illustrious teachers of Imam al-Bukhari, said,
"The isnad is part of the religion: had it not been for the isnad, whoever
wished to would have said whatever he liked."
In the principles of Hadith, A Da’eef narration is a form of “Non-

Acceptable” and “Mardood (Rejected)” hadith. For example; See, Tayseer
Mustalah al-Hadith (Pg 62)
Reason for not relying on weak narrations

"And follow not that of which you have no knowledge. Verily! The
hearing, and the sight, and the heart, of each of those one will be
questioned (by Allah)." [Al-Isra: 36]
The Messenger of Allah (peace be upon him) said: "What is lawful is

evident and what is unlawful is evident, and in between them are the
things doubtful which many people do not know. So he who guards
against doubtful things keeps his religion and honour blameless, and he
who indulges in doubtful things indulges in fact in unlawful things, just

as a shepherd who pastures his animals round a preserve will soon
pasture them in it." [Saheeh Muslim: Book 10, Hadith 3882]
The above hadeeth of the prophet (Peace and blessings be upon him) warns
us from following doubtfull (daeef) narrations and the verse of the Quran
warns us from following anything without confirming its reliability,
authenticity, dependency and its likes.
Prophet ( peace be upon him) also said " Whoever (intentionally) lies
upon me, let him take his seat in Hell-Fire [Sahih Bukhari,Volume 1, 107]
Narrated 'Abdullah bin Az-Zubair: I said to my father, 'I do not hear from
you any narration (Hadith) of Allah s Apostle as I hear (his narrations)
from so and so?" Az-Zubair replied. l was always with him (the Prophet)
and I heard him saying "Whoever tells a lie against me (intentionally)
then (surely) let him occupy, his seat in Hell-fire.[Sahih Bukhari,
1:3:107]
The Messenger of Allaah (blessings and peace of Allah be upon him) said:
“It is sufficient lying for a man to speak of everything that he hears.”
[Muqaddama (Preface) of Muslim]
Imam Muslim once said (the summary of which is): A Da’eef hadith is not
acceptable in any condition, whether it is regarding Ahkaam, or
Targheeb-o-Tarheeb (Fadhaail etc). [Ref: Mudaddimah Sahih Muslim Vol
1, Pg 185, 186 with the Sharh of al-Nawawi 127 - 123/1]
Shaikh Naasir ud-Deen Albani (rahimahullah) said: "From East to the

West of the world, we advice all our Muslims brothers to leave the Da’eef
ahadith totally, and turn towards the Sahih and proven ahadith of the
Prophet (peace be upon him), because it contains the regardlessness
from Da’eef narrations, and it has the riddance of any lie on our Prophet
(peace be upon him)" [Muqaddimah Sahih al-Jaami Vol 1, Pg 56]

Consequences of following weak ahadeeth
There is a hadeeth which says that the Prophet (Peace and blessings be
upon him) said “There is no good in Black people” [Reported by
Tabraani, classified fabricated by Imam Bukhari and Ibn Jawzi]
Can one imagine such words being spoken by the prophet (Peace and
blessings be upon him) ? A prophet known for equality, justice, honor,
respect, manners and a multitude of god gifted characteristic traits speaking
such words cannot speak such words or command such a thing. Thus if we
Muslims follow weak hadeeth as well, then, Islam which stands for equality
and brotherhood would become a religion of racism and inequality and this
hadeeth would impact in a very negative way in our society.
Over the years, muhaditheen or also known as (aka) preservers of

ahadeeth and other scholars have worked extremely hard to preserve
the authenticity of the hadeeth. Their examples and hardwork are
followed and cherished till today. Indeed saving and teaching the
commands, advices, habits and traditions of rasool (Peace and blessings
be upon him) is one of the greatest work any man can do!
It is not permissible for anyone to say, “The Messenger of Allaah (peace and
blessings of Allaah be upon him) said…” when he knows that the hadeeth
is mawdoo’ (fabricated) or false. The Prophet (peace and blessings of Allaah
be upon him) said: “Whoever tells lies about me deliberately, let him take his
place in Hell.” ... It is haraam to narrate a fabricated hadeeth for one who
knows that it is fabricated or who thinks it most likely that it is fabricated.
Whoever narrates a hadeeth which he knows or thinks it most likely to be
fabricated, and does not explain that it is fabricated, is included in this
warning and is included among those who tell lies about the Messenger of
Allaah (peace and blessings of Allaah be upon him) – Shaikh Saleh al
Munajjid

125 WEAK AND FABRICATED HADEETH
Adam seeking forgiveness through the tawassul of

Muhammad (‫)ﷺ‬
1- On the authority of Umar bin Al-Khattab (radiallahu anhu) that the
Prophet said: When Adam committed the sin he raised his head to the
Throne and said, I ask you through the right of Muhammad (Peace and
blessings be upon him) for your forgiveness. Allah asked Adam, How do
you know Muhammad (Peace and blessings be upon him) when I have
not created him. He (Adam) said: O' Allah! After you created me and
breathed into me your soul I raised my head and saw written on the
Throne " There is no god but Allah and Muhammad is the Messenger of
Allah ". I then came to know that you would not put anyone's name next
to Yours except the one who is most dear to you in your creation. Allah
said: You have said the truth O Adam! Indeed he is most dear to me
among the creation. Invoke me through his right. Indeed I have forgiven
you. And if there was no Muhammad (Peace and blessings be upon him) ,
I would not have created you"
[Ref: Mustadrak Al-Hakim Vol 2 Hadith 4228 (or Vol 2 p 615) and
Baihaqi in Dalail Al-Nabuwwah Vol.5, Page 489 and related by Ibn
Asaakir Vol 2, Page 323]
The above narration is fabricated.
Tahqeek of the narration of Al Haakim:
It was narrated by al-Haakim via ‘Abd-Allaah ibn Muslim al-Fahri (who said),
Ismaa’eel ibn Muslimah narrated to us, ‘Abd al-Rahmaan ibn Zayd ibn Aslam
told us, from his father, from his grandfather, from ‘Umar ibn al-Khattaab
(may Allaah be pleased with him), that he said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said, “When Adam committed his
sin……(cont.)”
According to Al Hakim, it is Saheeh.

(i) Al-Dhahabi said, criticizing the words of al-Haakim quoted above; “Rather
it is mawdoo’ (fabricated), and ‘Abd al-Rahmaan ibn Zyd Ibn Aslam is not
reliable, and I do not know who ‘Abd-Allaah ibn Muslim al-Fahri is.”
Al-Dhahabi also said in Meezaan al-I’tidaal: It is a false report.
(ii) Al-Haafiz Ibn Hajar agreed with Al dhahabi in Lisaan al-Meezaan saying
this is a fabrication
(iii) Al-Bayhaqi said: ‘Abd al-Rahmaan ibn Zayd ibn Aslam is the only one
who narrated it with this isnaad, and he is da’eef (weak) [Dalaa’il al-
Nubuwwah (5/489)]
(iv) Ibn kathir (the famous student of Ibn Taymiyah) agreed with Al bayhaqi
saying that it is daeef (2/323)
(v) Al-Albaani said in al-Silsilah al-Da’eefah, 1/38-47: (it is) mawdoo’, See
Da’eefah (25)
(vi) Ibn Taymiyah said it is weak due to the weakness of Abd al-Rahmaan ibn
Aslam [in al-Qaa’idah al-Jaleelah fi’l-Tawassul wa’l-Waseelah p. 69, Al
Tawassul p. 166)
(vii) Ibn Hibban said “Abdullah Ibn Muslim Al Firee was in the habit of
fabricating ahadeeth. He used to fabricate ahadeeth and claimed that he heard
them from Laith and Malik. Also in Majroheen vol 2 page 57, Ibn Hibban about
Abd Al Rahmaan ibn Aslam said: ‘He used to mix up the narrations and not be
aware, to the point that he did it frequently. He would connect things which
were mursal and quote sayings as being those of the Prophet which were
mawqoof (stopped at the level of the Companion), so he deserved to be
abandoned.’
(viii) Al Hakim contradicted his verdict by grading the above hadeeth as

sahih because he himself denounced one of the narrators strongly in his own
book earlier saying that he is a fabricator, then how could he take another
narration from him and write it down? [Al-Madkhil ila Ma’rifat al-Saheeh ‘an
al-Saqeem]

(ix) Shaikhain (Bukhari and Muslim) Radhiallahanhuma did not take
evidence from Abdul Rahman bin Zaid bin Aslam.[Al Mustadrak, Kitan
Muarifat Sahaba, hadith no: 5479]
(x) Abu Nuyeem said regarding Abdul Rahman: His hadeeth from his
father is nothing [Ibne abdul Hadi in Sarim al Manki FeRadd al Subki page 50]
And this hadeeth is also from his father.
(xi) Al Nisaee said Weak Madni (Daeef Madni) (Al duafa wal Matrookeen
page 66)
(xii) Al Tirmidhi said: And Abdul Rahman bin Zaid bin Aslam weak in Hadith,
He is weak according to Ahmad bin Humble and Ali bin Mudeeni and others
from Ahlul Hadeeth[Sunan Tirmidhee Kitab Al Zakaah ‫باب ما جاء ال زكاة على المال‬
‫ المستفاد حتى يحول عليه الحول‬Hadith no: 632]
(xiii) Ibne Abdul Hadi said: He is weak, he is not evidence among People of
hadeeth[Sarim al manki page 50] then he quoted jarah from Muhadditheen
that he is fabricator of hadeeth and his ahadeeth from his father are
fabricated. (this hadeeth of Adam (a.s) is also from his father)
(xiv)Ibn Al Jawzi said: He narrated from his father, He is weakened by

Ahmad, Ali, Abu Dawood, Abu Zurah, Abu Hatim Al Razi, Nisaee and Darqutni,
Ibne Hibban said ‘He used to mix up the narrations and not be aware, to the
point that he did it frequently. He would connect things which were mursal
and quote sayings as being those of the Prophet which were mawqoof
(stopped at the level of the Companion), so he deserved to be
abandoned.[Dhuafa Wal Matrookeen vol 2 page 95 no: 1871]
(Xv) Mulla Ali Qari in “Sharh Shifa” v 1 p 215, declared this hadith to be
fabricated
The other narrator Abdullah bin Muslim al Fahiree is also majhool

(unknown) and this hadith is rejected by the following:
1) Al Dhahabhi [Meezan al aitedaal vol 2 page 199]

2) Al Hafidh Ibn Hajar [Lisaan al-Meezan]
3) And others

Another i.e the second route of this hadeeth is mentioned as follows:
Ibn Abbas (ra) narrates that Allah inspired Isa (a.s) saying O Isa, believe
in Muhammad (salallaho alaihi wasalam), and whosoever form your
Ummah finds him should believe in him, If I had not created Muhammad
(salallaho alaihi wasalam) then I would not have created Adam, If not for
him I would not have created the paradise and hell, When I made the
throne on Water, it started to shake, I wrote La Ilaha Il Allah Muhammad
ur Rasul Ullah, due to which it became still [Imam Hakim in Mustadrak
ala Sahihayn, Volume No. 2, Page No. 609, Hadith No. 4227]– Imam
Hakim after narrating it said: This Hadith has Sahih chain.
Tahqeek on the sanad :
Qatadah is Mudallis and Narrating from (AN) according to the below:
1. Ibn e Hajar asqalani in Tabqat ul Mudalliseen 3/92

2. Imam Hakim himself said Qatadah is Mudallis, in very same Mustadrak
al Hakim vol 1 page 233 no: 816 and he (Al Hakim) also repeated that
Qatadah is a muddalis in Muarifat al Aloom al Hadeeth page no: 103
Amr bin Aws al Ansaree is Unknown according to the below:
1. Zarqani said : Sahaha Al-Hakim, Subki agreed with him in Shifa as-Siqam
and Bulqini in his Fatawa.. Dahabee said in this chain Amar bin aws I
don't know who is he.Sharh of “Mawahib” vol 1 page 86]
2. Al Dhahabi [Meezan al Aitedaal no: 6330]
3. Hafiz Ibne Hajar Asqalani Agreed with Imam Ad Dahabee in Lisan al
Meezan no: 5778
4. Shaikh Albani [Silsilah ahadeeth al Daeefa no: 280]
Tahkeeq of the narration by Al Bayhaqi in Dalail al Nubuwwah :
· ‫ وهو ضعيف‬،‫ من هذا الوجه عنه‬،‫تفرد به عبد الرحمن بن زيد بن أسلم‬
Abd al-Rahmaan ibn Zayd ibn Aslam is the only one who narrated it with this
isnaad, and he is weak

Ibn Kathir also agreed to Al Bayhaqi as under the verse (2:37 - which speaks
of Adam (a.s)’s repentance) as he mentioned in the tafseer that Adam (a.s)
sought forgiveness through the words Allah (s.w.t) taught him (a.s) which are
mentioned in the verse 7:23. [See: al-Bidaayah wa'l-Nihayyah, 2/323]
Hafiz Noor ud din Haythamee said :
"It was narrated by al-Tabarani in al-Awsat and it contains one whom I do not
know."[Majma az-Zawaid 8/253]
Shaykh al-Islam Ibn Taymiyah said in al-Qaa'idah al-Jaleelah fi'l-Tawassul

wa'l-Waseelah (p. 69):
Al-Haakim's narration of this hadeeth is something for which he was

denounced, and he himself said in his book al-Madkhil ila Ma'rifat al-Saheeh
'an al-Saqeem:
'Abd al-Rahmaan ibn Zayd ibn Aslam narrated fabricated ahaadeeth from his
father, and it is obvious to any competent hadeeth scholar that he is the one to
blame for fabricating ahaadeeth. I say: 'Abd al-Rahmaan ibn Zayd ibn Aslam is
da'eef (weak) because he made a lot of mistakes.(end)
Hafiz Jalal ud din as-Suyuti said:
This hadith is in Bayhaqi, At-Tabraani the hadith of Umar with weak chain
[Manahil us-Safa fe Takhreej ahadith as-Shifa page no: 94 no: 381 Dar al
Janan]
Az Zarqaani said:
"Abdur Rahman is alone in narrating this, meaning he is not followed by

anyone, so it is Ghareeb with the weakness of its narrator. [Sharh of Muwahib]
Hafidh Ibn Hajar Asqalani said:
Abdullah bin Muslim abu-Al Harith al-Faheree narrated from Ismaeel bin
Muslama bin Qa`nib from Abdul Rahman bin Zaid bin Aslam A baseless and
futile narration.in which (Allah says) "O Adam and were it not for Muhammad
I would not have created you" Narrated by al-Behaqi in Dalail an-Nabuwwah

I (Ibn Hajar) say: “And I do not think it to be unlikely that he is one and the
same person as the one just quoted since he is of the same level and
time.”(end quote from Lisan al-Meezan Vol 5 page 12 no: 4462]
Note: Muhadditheen always make their rulings by watching all the routes of
hadith, If it was not fabricated, then Ibn Hajar would never say the hadith is
Baseless.
Al Albani said:
The narrator whom he spoke of before him was 'Abdullaah ibn Muslim ibn
Rushayd, about whom al-Haafidh said: "Ibn Hibbaan mentions him, he is
accused of fabricating ahaadeeth. He fabricates narrations which he attributes
to Layth, Maalik and Ibn Lahee'ah. It is not permissible to write down his
ahaadeeth. He is the one who narrated a manuscript of hadeeth from Ibn
Lahee'ah, and it seems to be something deliberately invented."[al-Silsilah al-
Da'eefah, no: 25 where he declared it to be fabricated]
For more details on the tahkeeq of Shaikh Albani’s (r.h) on this narration see
his book: Tawassul – Its types and rulings
Ali Bin Muhammad bin Iraq al-Kinani (907 h-963 h) said:
Abdullah bin Muslim abu-Al Harith al-Faheree narrated from Ismaeel bin
Muslama bin Qa'nib from Abdul Rahman bin Zaid bin Aslam A baseless and
futile narration [Tanzih us Shari’ah al-Marfooa an ahadeeth Shia al Modhuaa”
vol 1 page 76]
Another i.e Third route of this narration is as mentioned below:
Narrated by Maysara (ra), I asked: "O Messenger of Allah, when were you
[first] a Prophet?" He replied: "When Allah created the earth ‘Then
turned He to the heaven, and fashioned it as seven heavens’ (2:29), and
created the Throne, He wrote on the leg of the Throne: "Muhammad the
Messenger of Allah is the Seal of Prophets" (Muhammadun Rasûlullâhi
Khâtamu al-Anbiyâ'). Then Allah created the Garden in which He made
Adam and Hawwa' dwell, and He wrote my name on the gates, its tree-
leaves, its domes and tents, at a time when Adam was still between the

spirit and the body. When Allah Most High instilled life into him he
looked at the Throne and saw my name, whereupon Allah informed him
that 'He [Muhammad s.a.w] is the liege-lord of all your descendants.'
When Satan deceived them both, they repented and sought intercession
to Allah with my name."[Ibn Jawzi in Al Wafa bi Ahwaal lil Mustafa, Page
No. 26, Published by Dar ul Kutab al Ilmiyyah]
Tahkeeq:
This hadeeth with these words are not in any other book, its not in sunan, not
in musnads, not in any of the book with the exception of al wafa of Ibn Jawzi.
Muhammad bin Yusuf al-Salihi who is historian of 10th century said about
hadith from Maysra al-Fajr
Above hadith is clearly odd (shaz) because in the hadeeth the narrator
Muhammad bin Sanan has only Muhammad bin Saleh narrating these odd
words of tawassul from him (Muhammad bin sinan). On the contrary the
authentic words transmitted from Maysara (r.a) are "Maysara al Fajr asked
asked from Prophet "when were you a Prophet?" to which he replied, "while
Adam was between the spirit and the body" [see Syar Ailam al Nubala Vol 7
page 384.] All the other narrations from Maysara do not have any mention of
tawassul in them.
The narrators who narrated from Muhammad bin Sanan these later and they
opposed Muhammad bin Salih regarding him mentioning the words of
tawassul. These narrators are : Imam Bukhari, Ahmad bin Ishaq, Ahmad
bin Dawood al-Makki, Ahmad bin Muhammad bin Salma al-Anzi, Hafs bin
Umar al-Raqi, Muhammad bin Ayyub bin Yahya, Muhammad bin Ghalib
bin Tamtaam, Muhammad bin Yunas bin al-Mubarak . Along with having a
shadh matan, this hadeeth also opposes the Quràn as i will prove further.
Shaikh Abdul Rahmaan Al Faqeeh said regarding this narration from

Maysarah : “As for him (Al-Ghumari) saying it is Jayid (good): that is not
correct, rather it is Shaaz Munkar (Strange/Odd and Rejected) with these
wordings from the hadith of Maysarah ….So the point is, Indeed This hadith
with these words mentioned from the hadith of Maysarah are not authentic in
Ibn Jawzi, and the text is Odd and is against all the ahadith narrated from

Maysara. The possibility is mentioned by Shaykh Abu Tamiyah May Allah
Protect him”
Shaikh Albani said: Munkar. I quoted from Majmoo’ Fatwa Ibn Taymiyyah
what he wrote in the form of a letter to expose the reality of Itihadyya
ideology and prove its invalidity. This letter is preserved in al-Kawakib al-
Darari (1/103/39) written by Ibn U’rwah al-Hanbali. I relied on this book [i.e.
al-Kawakib al-Darari] and used it to correct some mistakes I found in al-
Majmo’ and books of Tarajum. It seems that the defect [of this narration] is
because of Muhammad bin Salih who I did not recognize and who al-Khateeb
did not even mention as one of the Shuyookh of al-Wazzan. Therefore, I said:
‘This hadeeth is Munkar and even if we assume this narrator to be
trustworthy, the narration will still be an odd narration since he is opposed by
many other trustworthy narrators who narrated a shorter version of this
narration. [Silsilah Daeefa Vol 14 page 468-470]
For a detailed takhreej regarding this chain visit :
http://www.ahlalhdeeth.com/vb/showthread.php?t=24050
The matter of fact is that these narrations also go against the Quran for
many reasons. The verses below will explain this further
(i) “They said: ‘Our Lord! We have wronged ourselves. If you forgive us
not, and bestow not upon us Your Mercy, we shall certainly be of the
losers’” [al-A’raaf 7:23]
Ibn kathir in his Tafsir, under this ayat narrates that '' Ibn Jarir reported this
statement with an authentic chain of narration. Abdur-Razzaq reported from
Qatadah, "Adam said, Ò Lord! What if I repented and sought forgiveness'
Allah said, `Then, I will admit you into Paradise.' As for Shaytan, he did not ask
for forgiveness, but for respite. Each one of them was given what he asked for.'
Further Allah says
“(ii) “Then Adam received from his Lord Words. And his Lord pardoned
him (accepted his repentance). Verily, He is the One Who forgives
(accepts repentance), the Most Merciful” [al-Baqarah 2:37]

The words Adam (a.s) received (learnt from Allah) are mentioned above in (i)
i.e Al ‘Araaf 7:23; and that is the dua through which they beseeched Allah for
forgiveness and help.
Imam Ibn kathir in his tafsir, says “Mujahid (r.h) and Saìd bin Jubayr and
Abu Al-Àliyah and Ar-Rabi` bin Anas, Al-Hasan and Qatadah and Muhammad
bin Ka`b Al-Qurazi and Kha‫ل‬lid bin Ma`dan, Àta' Al-Khurasani and Àbdur-
Rahman bin Zayd bin Aslam have stated. As-Suddi said that Ibn Àbbas
commented on this ayat saying this is how Allah forgave Adam and eve. i.e
when the supplicated with the words they received from Allah, mentioned in
Al ‘Araaf 7:23
Tabari in his Tafseer, reports at 1/93 from Ibn Abbas (r.a) concerning the
meaning of the ayah (2:37) , he said “Oh my lord, did you not create me with
your hands? Allah said “yes indeed”. He (Adam) said “Did you not breathe life
into me?” Allah said “yes indeed” Adam said “Oh Lord, did you not make me an
inhabitant of your garden (jannah)?” Allah said “Yes Indeed” Adam said “does
not your mercy prevail over your wrath?” Allah said “Yes Indeed” Adam said “
were I to repent and make amends will you return me to the garden?” Allah
said “ Yes Indeed”. Ibn Abbas said “so that is his saying “So Adam received
from his lord words.”
Al Hakim classified the above mentioned hadeeth as sahih in Mustadrak

(3/545) and Al dhahabi agreed with him.
Hence the above explanation makes it evident that Adam (a.s) did not invoke
Allah using the Tawassul of Prophet (Peace and blessings be upon him) ,
rather he invoked him with the words (dua) Allah taught him and that is how
he was forgiven. Thus when Allah has made the story of Adam and Eve crystal
clear to us, then there is no need to rely on weak and fabricated stories,
speculations or ideologies regarding this matter.
Allah says “It is not befitting for a believer, man or woman, when a matter
has been DECIDED BY ALLAH AND HIS MESSENGER to have any option
(opinion) about their decision: if any one disobeys Allah and His Apostle,
he is indeed on a clearly wrong path.” [Quran 33 : 36]
Also, the above report of Maysara al Fajr, saying that prophet was
destined to be a prophet when Allah made the heavens and etc,
contradicts the below authentic ahadeeth,

I was a prophet while Adam was between the spirit and body" [narrated
by at-Haakim and others; See ‘Silisilah as-Saheehah’ of al-Albaanee (no.
1756) for detailed documentation.]
But this Ahaadeeth is explained by the narration of at-Tirmidhee in which the

Prophet (Peace and blessings be upon him) was asked, "when was the
Prophethood made obligatory for you" to which he replied, "While Adam
was between the spirit and the body" [At-Tirmidhee chpt. ‘The virtues of
the Prophet (Peace and blessings be upon him) ’ (vol. 10 of the
commentary of al-Mubaarakfooree.)]
And by the Ahaadeeth related in the Saheehs of al-Haakim and ibn

Hibbaan, "I was written as a Prophet in the presence of Allaah while
Adam was intertwined in his clay."
Prophet peace be upon him said "I was written as a Prophet in the
presence of Allaah while Adam was intertwined in his clay."[Musnad
Ahmad 4/127,128, Sharah As Sunnah 13/207 and in the Saheehs of al-
Haakim and ibn Hibbaan]
In Islam, Tawassul can be made but by lawful means only. Many Muslims have
gone astray due to their inclination and adaptation of unlawful means of
tawassul which has no basis in Islam. To read more on this topic, click on the
below link containing some refutations to the practice of unlawful tawassul
http://the-finalrevelation.blogspot.com/2012/07/waseela-or-tawassul-
intercession-from.html
Why Didn’t Abu bakr (r.a) take waseela of the Prophet (peace and
blessings be upon him) in making the following described decision of
waging war against those who refused to pay zakaat?
“When the RasulAllah (peace and blessings be upon him) breathed his
last and Abu Bakr was appointed as his successor (Caliph), those
amongst the Arabs who wanted to become apostates became apostates.
'Umar b. Khattab said to Abu Bakr: Why would you fight against the
people, when RasulAllah (peace and blessings be upon him) declared: I
have been directed to fight against people so long as they do not say:

There is no god but Allah, and he who professed it was granted full
protection of his property and life on my behalf except for a right? His
(other) affairs rest with Allah. Upon this Abu Bakr said: By Allah, I would
definitely fight against him who severed prayer from Zakat, for it is the
obligation upon the rich. By Allah, I would fight against them even to
secure the cord (used for hobbling the feet of a camel) which they used
to give to RasulAllah (as zakat) but now they have withheld it. Umar b.
Khattab remarked: By Allah, I found nothing but the fact that Allah had
opened the heart of Abu Bakr for (perceiving the justification of) fighting
(against those who refused to pay Zakat) and I fully recognized that the
(stand of Abu Bakr) was right.” (Ibnu'l Jawzi, Muntazam 4/76; Bukhari
6924; Muslim 20; Abu Dawud 1556; Nasai, Mujtaba 5/14, 15; Tirmidhi
2733; Balazuri, Futuhu'l Buldan 1/113; Ahmad, Musnad; Bayhaqi, S.
Kubra; Hakim 2/522; Abdurrazzak no 6916, 10020, 18718; Hatib 9/315,
10/464, 12/201; Bukhari Tarihk Kaber 3/367, 7/35; Ibnu Abi Shayba
10/122, 123, 12/374, 376, 377, 380; Tabarani Kaber 2/198, 347, 6/161,
8/382; Said b. Mansur Sunan 2901, 2933 , Also see Al Bidaya wal Nihaya
6/316 )
If taking the waseela of Prophet (peace and blessings be upon him) was a
part of shari’ah then why didn’t Umar (r.a) take it during the extreme
rough times of drought?
Whenever drought threatened them, 'Umar bin Al-Khattab, used to ask

Al-Abbas bin 'Abdul Muttalib to invoke ALLAH for rain; he used to say, "O
ALLAH! We used to ask our Prophet to invoke (make dua to) you for rain
and you would bless us with rain and now we ask his uncle to invoke
(make dua) you for rain. O ALLAH! Bless us with rain. And so it would
rain. [Narrated in Sahih al Bukhari - Volume 2, Book 17, Number 123]
Was the virtue of Al Abbas (r.a) greater than that of Prophet’s?

2- A Shaikh (scholar) is like a Prophet among his
people
Classified as Fabricated by Al Shawkaani and many others .
Another narration with a similar message is “A scholar in his community is

like a Prophet among his people; they benefit from his knowledge and
learn from his good manners”
The scholars of hadeeth say that the above two narrations are not hadeeth of
the Prophet (Peace and blessings be upon him), rather they are merely the
sayings of scholars (both past and present). Even though the above 2 reports
are not hadeeth, and according to what make more sense, the comparison of
“like a prophet” cannot be given to anyone, However the word “successors” or
“inheritors” and words of other similar meanings can be used because of the
below hadeeth:
Prophet (Peace and blessings be upon him) said “The Islamic scholars
are the inheritors of the Prophets” [Sahih Bukhari, Vol 1, Page 59, No. 67]
The Muslim community must love and respect the scholars because Allah says
“O you who believe, Obey Allah and his Messenger and those who are in
authority from among you” [Quran 4:59]
3- The white rooster is my friend and a friend of

my friend and an enemy of my enemy
Classified Fabricated by Ibn Jawzi in his Al Mawdoo’at.
There are some more fabricated reports about the white rooster such as
“Keep at your home the white rooster for verily a home which there is a white
rooster, will not be visited by the Shaitaan nor a magician”
“The white rooster is beloved by me and loved by my beloved (Angel

Jibraeel)” [See Al Asrar page 206]

The voice of the rooster doesn’t drive away the Shaitaan, rather recitation of
the Quran (especially surah Al Baqarah) and the Adhan drives away the
Shaitaan.
Prophet (Peace and blessings be upon him) said “Do not turn your
homes into graveyards (i.e do not make it similar to graveyards where
there is no prayer, no dhikr of Allah, no recitation and etc), recite Surah
Baqarah in your homes for verily a home in which Surah Baqarah is
recited cannot be visited by the Shaitaan i.e three days and three nights
[Sahih Muslim, Vol 1 page 377, No. 1707]
Prophet (Peace and blessings be upon him) said “When you hear the
crowing of the rooster, ask for Allah’s blessings for (their crowing
indicates that) they have seen an angel. And when you hear the braying
of donkeys, seek refute with Allah from the Shaitaan for (their braying
indicates that) they have seen a Shaitaan.” [Sahih Bukhari, Vol 4, page
332, No. 522]
Prophet (Peace and blessings be upon him) said “Do not abuse the
rooster because it wakes you up for Salah.” [Musnad Ahmad, Vol 5, Page
193]
Believing in such stories or having a belief that “such and such creation of
Allah protects us from such and such affliction” is Haraam. It is unfortunate to
see Muslims clinging to certain sayings or beliefs (omens or bad signs and etc)
which has no basis in Islam for many reasons. Some of them are:
Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (Peace and

blessings be upon him) said: “Tiyarah (belief in evil omens) is shirk.”
[Ahmad (4194), Abu Dawood (3910), al-Tirmidhi (1614) and Ibn Maajah
(3538) and Classed as saheeh by al-Albaani in Saheeh Abi Dawood.]
Anas ibn Maalik (RA) that the Prophet (Peace and blessings be upon
him) said: “There is no ‘adwa (transmission of infectious disease
without the permission of Allaah) and no tiyarah (superstitious belief in
omens), but I like optimism.” They said, “What is optimism?” He said, “A
good word. [Al-Bukhaari (5776) and Muslim (2224)]
The Messenger of Allaah (Peace and blessings be upon him) said:

“Whoever lets tiyarah stop him from doing something is guilty of shirk.”

They said, “What is the kafaarah for that?” He said, “To say: Allaahumma
la khayra illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha
ghayruka (O Allaah, there is no good except Your good, no Yours, and No
omen except yours and there is no god beside You).” [Ahmad (7045) and
al-Tabaraani narrated that ‘Abd-Allaah ibn ‘Amr said. Classed as hasan
by al-Arna’oot and as saheeh by al-Albaani in Saheeh al-Jaami’, no. 6264]
People usually indulge in such kind of superstitious beliefs to protect

themselves from the Jinn or evil eye or etc.
I have compiled a refutation to a list of “widely spread” omens and bad

signs in the Asian society. You may access it here : http://the-
finalrevelation.blogspot.com/2012/07/superstitions-and-evil-
omens.html
Also, to know the lawful method (i.e by duas) which the prophet (Peace
and blessings be upon him) taught us to safeguard against Evil Eye (Buri
Nazar), Jinn and etc visit the below link :
http://the-finalrevelation.blogspot.com/2012/07/duas-to-protect-from-
evil-eye-buri.html
4- The Mahdi shall come from the lineage of my

uncle Abbas
Related by Al Daraqutni and classified as Fabricated by Ibn Adee who said a
Liar was found in the chain of transmitters by the name of Muhammad Ibn Al
Waleed.
This narration conflicts with the authentic narration wherein the

Prophet (Peace and blessings be upon him) said “The Mahdi shall be
from my family, from the lineage of Fatima “ [Narrated by Umm Salama
(r.a) – Al Jami al Saghir, Vol. 6, Page 70, No. 5180]

5- If a people should enter a man’s house, then he
the owner of the house is their Ameer until they
depart; It is incumbent on them to obey his orders
Related by Abu Na’eem and classied Fabricated by Al Dhahabi who said a liar
was found in the chain of transmitters by the name Mualla Ibn Hilaal.
This narration doesn’t make sense at all, for many a times, we visit the homes
of weak Muslims, apostates and etc to invite them back to Islam or help them
learn Islam better. How can an apostate be an Ameer over the believers when
Allah says “And never will Allah grant to the disbelievers a mastery over
the believers” [Quran 4:141]
However if the home we visit is that of a practicing Muslim,then no one has

the right to lead him in Salah in his own house, unless he appoints someone
else to do so because the Prophet (Peace and blessings be upon him) said
“No man must lead another in prayer in his house i.e in the house of the
latter where the latter has the authority, or sit in his place of honor
without his permission. Shu’abh said “I asked Ismail what is the meaning
of his place of honor? He replied his Throne” [Sunan Abu Dawood, Vol 1,
page 153, No. 582]
6- Verily Allah does not accept a supplication

(Dua’aa), which has grammatical errors in it
Related by Taqi Subkee and classified fabricated by Mula Ali Qaari
It is of utmost importance that when one recites the Quran or verses of the
Quran or make dua’a using the verses of the Quran then his pronunciation or
his wordings should not have mistakes in it because mis- pronouncing certain
words or even a harf (letter) may change the entire meaning of that sentence
or word. Hence one must learn to recite the book of Allah properly. However,
certain mistakes are excusable and they are explained in detailed by many
scholars in their Books and articles.

Regarding making dua’aa, the Prophet (Peace and blessings be upon him)
said “Dua’aa is worship (Ibadah)” [Sunan Abu Dawood, Vol. 1, page 387,
No. 1474]
Since dua’aa is an act of worship, it should be directed to Allah alone and not
to anyone else such as a wali (living or dead) and etc for that is Shirq. This has
been explained in details in the below link:
http://the-finalrevelation.blogspot.com/2012/07/waseela-or-tawassul-
Asking help from a pious person is not what I am discussing here. What I
meant to say is that any act of worship should be for Allah alone. There should
be no partner in it.
Allah says:
1) Direct it (your dua’aa) solely to ALLAH; “Invoke Him only, making

your religion sincere to Him” (Quran 7:29).
2) ‘You alone we worship and you alone we seek help from.’ (Quran 1:5)
3) ‘So invoke (make dua’aa) Allah making your worship pure for Him’
(Quran 40:14)
4) And your Lord says: “Invoke on Me, I will answer your prayer.” [Quran
40:60]
5) ‘He is the Ever Living; there is no God but Him, so call upon Him, giving
Him sincere devotion’. [Quran 40:65]
6) ‘The most beautiful names belong to ALLAH: So invoke on Him by

them.’ [Quran 7:180]
7) ‘Invoke your Lord with humility and in secret. He likes not the
aggressors.’ [Quran 7:55]
8) ‘And Call upon Him, making your devotion sincere as in His Sight.’
[Quran 7:29]

9) ‘And invoke not besides ALLAH any such that will neither Profit you
nor Hurt you, but if (in case) you did so, you shall certainly be one of the
Zalimin.’ [Quran 10:106]
One such case when the Dua’a is not accepted is the dua of a person who
earns or consumes from haram sources (food, drink, etc).
Below mentioned few ahadeeth show when a man’s dua can be rejected:
I. Making Dua’a in a hurry; i.e without praising Allah and then

sending blessings upon the Prophet (Peace and blessings be upon
him)
It is narrated from Faddaalah ibn ‘Ubayd (may Allaah be pleased

with him) who said: “The Messenger of Allaah (peace and blessings
of Allaah be upon him) heard a man making du’aa’ in his prayer
without glorifying Allaah or sending blessings upon the Prophet
(peace and blessings of Allaah be upon him). The Messenger of
Allaah (peace and blessings of Allaah be upon him) said, ‘This man
is in a hurry.’ He called him and said to him or to someone else,
‘When anyone of you makes du’aa’, let him start by glorifying his
Lord and praising Him, then let him send blessings upon the
Prophet (peace and blessings of Allaah be upon him), then let him
pray for whatever he wants.’” [Ref: Abu Dawood (1481) and al-
Tirmidhi (3477) , Sunan Al Nasaee (1284)]
Note: Sending blessings upon the prophet (peace and blessings of Allah
be upon him) is not compulsory but a highly recommended act, because
the prophet (s.a.w) and many sahaabas themselves prayed to Allah at
different situations without sending the durood. But one of the reasons
for the dua’a being rejected or etc could be not sending the blessings
upon the prophet (peace and blessings of Allah be upon him)
II. Lending money without any Proof or contract
He (peace and blessings of Allaah be upon him) said: “There are

three who call upon Allaah but their prayer will not be answered…
a man who lent money to another man but he did not have (the
loan) witnessed.” (Saheeh al-Jaami’, 3075)

The above command of rasool (Peace and blessings be upon him) is
in accordance to the following ayat:
“You should not become weary (lazy, ignorant) to write it (your

contract), whether it be small or big, for its fixed term” [al-Baqarah
2:282 – interpretation of the meaning]
III. Drinking or consuming any form of intoxicant
Narrated from ‘Abd-Allaah ibn ‘Amr who said: The Messenger of

Allaah (peace and blessings of Allaah be upon him) said: “Whoever
drinks alcohol and gets drunk, his prayer will not be accepted for
forty days and if he dies he will go to Hell. But if he repents, Allaah
will accept his repentance. If he again drinks alcohol and gets
drunk, his prayer will not be accepted for forty days and if he dies
he will go to Hell. But if he repents, Allaah will accept his
repentance. If he again drinks alcohol and gets drunk, his prayer
will not be accepted for forty days and if he dies he will go to Hell.
But if he repents, Allaah will accept his repentance. If he commits
(this sin) again, then Allaah pledges to make him drink the mud of
khabaal on the Day of Resurrection.” They asked, “O Messenger of
Allaah, what is the mud of khabaal?” He said, “The juices of the
people of Hell.” [Ibn Maajah (3377), Sahih Al Albani in Silsilat Al
Saheeha (709) ]
IV. Wearing a Taweedh (amulet) for protection or seeking help
I heard the Messenger of Allaah (peace and blessings be upon him)

It was narrated that ‘Uqbah ibn ‘Aamir said: I heard the Messenger
of Allaah (peace and blessings of Allaah be upon him) say:
“Whoever wears an amulet (taweedh), may Allaah not fulfil his
need , and whoever wears a sea-shell, may Allaah not give him
peace.” [Ref: Narrated by Ahmad, 16951]
Note : The taweedh which falls under Shirq is the one which has any
sort of inscription written either in a non Arabic language or which has
even a “dot” or even a “word” apart from the dua’s mentioned in the

Qur’an and hadeeth. However, in today’s time, the scholars have
prohibitied wearing Quranic taweedh for many reasons and these have
been explained and proven in the below link. Do read it completely to
understand the concept and the reasoning behind such a prohibition.
Link : http://the-finalrevelation.blogspot.in/2012/07/taweez-
shirq.html
V. Going to a Fortune Teller (even for Fun or for the heck of it)
“Whoever goes to a fortune-teller and asks him about something,

his prayers will not be accepted for forty nights” [Ref: Saheeh
Muslim, 4/1751]
VI. Being Impatient – getting Frustated when dua’as aren’t answered
It was narrated from Abu Hurayrah that the Messenger of Allaah

(peace and blessings of Allaah be upon him) said: “A person will
still be answered so long as his du’aa’ does not involve sin or
severing ties of kinship, and so long as he does not become
impatient.” It was said: O Messenger of Allaah, what does being
impatient mean? He said: “Saying, I said du’aa’, and I said du’aa’,
and I did not receive any response, then he becomes frustrated and
stops saying du’aa’.” [Narrated by Muslim (2735), A similar
narration is narrated in Al-Muwatta hadith 29, volume 15.]
One who makes du’aa’ has to be resolute in his supplication,

striving hard and earnestly repeating his du’aa’. A very good
example of this is the below hadeeth wherein prophet (Peace and
blessings be upon him) kept on pleading Allah continuously
One night he (Peace and blessings be upon him) stood (in prayer)
repeating one aayah until it was dawn:"If you do punish them, they
are Your servants; if You do forgive them, You are indeed the
Exalted in Power, the Wise." (Maa'idah 5:121) [with it he bowed,
with it he prostrated, and with it he supplicated], [so in the

morning Abu Dharr (radi Allaahu 'anhu) said to him: "O Messenger
of Allaah, you did not stop reciting this aayah until it was morning;
you bowed with it and you prostrated with it] [and you supplicated
with it,] [whereas Allaah has taught you the whole Qur'aan;] [if one
of us were to do this, we would be stern with him?] [He said:
Indeed I asked my Lord, the Mighty and Sublime, for intercession
for my ummah: He granted me it, and it will be possible if Allaah
wills for whoever does not associate any partners with Allaah
[Sunan al Nasaa'i, Ibn Khuzaimah (1/70/1), Ahmad, Ibn Nasr &
Haakim, who declared it saheeh and Dhahabi agreed.]
VII. Asking to break family ties (near or far) or something unlawful
It was narrated from Abu Sa’eed that the Prophet (peace and
blessings of Allaah be upon him) said: “There is no Muslim who
does not offer any du’aa’ in which there is no sin or severing of
family ties but Allaah will give him one of three things in return:
either He will answer his du’aa’ sooner, or he will store it up for
him in the Hereafter, or He will divert an equivalent evil away from
him because of it.” They said: “we will say a lot of du’aa’.” He said:
“Allaah is more generous.” [Narrated by Ahmad (10749), classed as
saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1633)]
VIII. Compelling Allah
Yahya related to me from Malik from Abu’z Zinad from al-Araj from
Abu Hurayra that the Messenger of Allah, may Allah bless him and
grant him peace, said, ”When you are making dua, do not say: ‘O
Allah, forgive me if You wish. O Allah, forgive me if you wish.’ You
should be firm in your asking, for there is no compelling Him.” [ Al
Muwatta hadith 28, volume 15, Fiqh us Sunnah, Vol 4, No. 112b]
IX. Eating, Drinking, Spending, Buying, Living on Haraam money
Abu Hurairah (r) reported that the Prophet (s) said, “O people,
Allah is Good and He, therefore, accepts only that which is good.
And Allah commanded the believers as He commanded the
Messengers by saying, ‘O Messengers, eat of the good things, and do

good deeds; verily I am aware of what you do,’ Qur’an 23.51 and He
said: ‘O those who believe, eat of the good things that We gave
you’.” Qur’an 2.172 The Prophet, peace be upon him, then made
mention of a person who travels widely, his hair dishevelled, and
covered with dust. “He lifts his hands and makes supplication, ‘O
Lord, O Lord,’ but his diet (food) is unlawful (haram), his drink is
unlawful, and his clothes are unlawful, and his nourishment
(survival) is unlawful. How then can his supplication be accepted?“
[Muslim and Ahmad]
Ibn ‘Abbas reported, “Once, when I recited the verses of the Qur’an,
‘O you people! Eat of what is on earth, lawful and good’ (2.168) in
the presence of the Prophet, peace be upon him. Saa’d ibn Abi
Waqqas got up and said, ‘O Messenger of Allah! Ask Allah to make
me one whose supplication is heard.’ At this the Prophet, peace be
upon him, said, ‘O Saa’d, consume lawful things and your
supplications will be heard, and by Him in Whose hands is the soul
of Muhammad, when a man puts into his stomach a morsel of what
is forbidden his prayers are not accepted for forty days, and a
servant of Allah whose body is nourished by usury or by what is
forbidden becomes more deserving of the Hell fire.” [Al-Hafiz b.
Marduwiyah, Fiqh-us-Sunnah, volume 4: 110a]
Meaning, if a person eats, drinks, spends, consumes or lives on Haraam

earned money (stealing directly or indirectly, giving or taking interest,
lying to sell your product, cheating and etc), his dua’a will not be
answered.
X. Making Dua with a distracted mind, or carelessly
Abu Huraira related that the Prophet said: Allah is angry with
those who do not ask Him for anything. [Tirmidhi]
XI. Showing bad manners while making Dua’a.
One should not forget that he is talking and begging to the Lord of
the Lords and not some manager or school Principle. Showing
respect, humility and sincerity is a must while making dua’aa.

7- The heart of a believer is Allah’s dwelling place
Classified Fabricated by Az-Zarkaashee and Ibn Taymiyah
Another similar fabricated report is “Neither my earth, nor my heavens are

vast enough to contain me (Allah), but the heart of my believing servant
does contain me”
Al-Ghazaalee mentioned this in his ‘Ihyaa Ulum ad-Deen’ with the wording,
"Neither My Heaven nor My earth can contain Me, but the soft humble heart of
my believing servant can contain Me".
Al-Haafidh al-Iraaqee (the Shaykh of Ibn Hajr) said in his notes to ‘al-Ihyaa’,
"I find no basis for it." And as-Suyutee agreed with him, following az-
Zarkashee.
Al-Iraaqee then said, "but in the ahaadeeth of Abu Utbah in at-Tabaraanee

there occurs, ‘the vessels of your Lord are the hearts of the righteous servants,
and the most beloved to Him are the softest and most tender ones’"
As-Sakhaawee said, agreeing with as-Suyutee, "there is no known isnaad

from the Prophet (Peace and blessings be upon him), and it’s meaning is that
his heart can contain belief in Me, love of M…. But as for the one who says that
Allaah incarnates in the hearts of the people, then he is more of an infidel than
the Christians who specified that to Christ alone."
Az-Zarkashee said that one of the scholars said that it is a false hadeeth,
fabricated by an apostate from the religion. He also said that at-Tabaraanee
has related from Abu Utbah al-Khawlaanee from the Prophet (Peace and
blessings be upon him) that, "Truly, Allaah has vessels from amongst the
people of the earth, and the vessels of your Lord are the hearts of his righteous
slaves, and the Most beloved of them to Him are the softest and most tender
ones" [‘Kash al-Khafaa’ (no.2256)]
Ibn Taymiyyah (r.h) said , this narration is to be found amongst the

Israeelias (people of the book) and it’s definitely not a saying of the Holy
prophet (Peace and blessings be upon him) and I do not know of its isnaad
from any source (saheeh or da’eef)[Fatawa Al Kubra 5/88-93]

The above narrations and some more of their kinds have been adapted by
certain sects such as the “Sufis” and this is also believed by some other sects,
which I do not wish to name, who have taken the meaning of such hadeeth to
imply that “ Allah incarnates physically (either wholly or partially) in the
heart/body of a believer/creation” and it is evident and clear that anyone who
believes in such an ideology or compares Allah to any of his (Allah’s) creation
in whatsoever manner, magnitude or perspective has committed Kufr for
Allah says in Surah Ikhlaas “there is nothing like/similar to him (Allah)” .
We Muslims are proud to have a lord, who is far free from such allegations,
blasphemy and ridiculous theories. Our Lord is exalted, the Mightiest, the All-
powerful, the All wise. Even if we use the entire earth or universe to ink down
the greatness and attributes of Allah, it would deplete before the imaginable
completion. How can a Muslim believe in such a philosophy that Allah has its
(physical) part in everything he created or is physically present in such and
such creation or etc?
This is open Kufr! These ideologies are famously known by the term
“Wahdatul Wujood” in the Indian subcontinent.
Allah says " There is nothing in the heavens above nor the earth below
which is like unto him, and he is the All hearer, All seer [Quran: 42:11]
8- He who recites while he is praying behind the

Imam will have his mouth filled with fire on the
Day of Judgement.
Mawdoo` (Fabricated). Ibn Taahir quoted it in Tadhkirah al-Mawdooàat
(p.93), and said, "The isnaad contains Ma'moon ibn Ahmad al-Harawi, an utter
liar who used to narrate fabrications." More of his description is given in
hadeeth below where Ibn Hibbaan mentioned this hadeeth under his name in
ad-Duàfaa (The Weak Narrators) and Dhahabi regarded it as one of his
calamities!
Also shaikh Albani graded this as Mawdoo’ in Silsilah al-Ahaadeeth ad-

Daèefah wal-Mawdooàh (568-570)

Some Muslims have been deceived by this hadeeth, arguing on its basis that
any recitation behind the imaam is totally haraam! Abul Hasanaat al-Luknawi
said in at-Ta`leeq al-Mumajjid àlaa Muwatta` Muhammad (p. 99), "It was
mentioned by the author of Nihaayah and by others as marfoo` with the
wording, `there is a burning coal in his mouth', and it is totally baseless."
He had said before that, "In no saheeh marfoo` hadeeth is there a forbiddance
of reciting al-Faatihah behind the Imaam; all that they quote as marfoo`
regarding this is either baseless or not authentic",
To explain further, the above mentioned (fabricated) narration gives an idea

that it is Haraam to recite Surah Al fatiha behind the Imam in any kind of salah
(loud or silent). The issue of reciting Al Fatiha by the muqtadi behind the
imam in a loud prayer, is a matter of dispute between scholars since
generations, each having their own argument. However, the closest opinion to
the sunnah, or the safest option rather is the decision of reciting only Al
Fatiha behind the Imam in audible (loud) prayer and nothing more after it (i.e
no surah after it in loud salah because we have to pay attention to the Imam)
As mentioned above, there is an immense dispute between scholars regarding

the topic "should the follower (muqtadi) recite surah Al fatiha even in
loud prayers behind the Imam when the Imam is reciting loudly?" After
analyzing several proofs from both sides, the sayings and jarh of muhaditheen
on this topic and the sayings and fatwa of fuqaha and scholars, the safest
conclusion is that "Even the Muqtadi should recite Surah Al fatiha in loud
prayer (but silently) because the warnings given by rasool (Peace and
blessings be upon him) for the one who doesn't recite Al fatiha in his
prayer is too serious to be ignored or take a risk in ignoring it.
(i) He (peace be upon him) used to say: “There is no prayer for the one
who does not recite Surah Faatihah”
[Ref: Saheeh Bukhaari: 756 ]

[Ref: Sahih Bukhari Volume 1 : Book 12 : Hadith 723]
(ii) It was narrated that Ubadah bin As-Samit said:"The Messenger of

Allah (‫ )صلى هللا عليه وسلم‬led us in one of the prayers in which the recitation
is done out loud, and he said: 'None of you should recite when I recite out
loud, apart from the Umm Al quran (Al Fatihah)

[Ref: Sunan Al Nasai, Vol. 2, Book 1, Hadith 921]
[Ref: Abu-Dawud Book 002, Hadith Number 0822]
(iii) Abu As-Sa'ib- the freed slave of Hisham bin Zuhrah-said:"I heard
Abu Hurairah say: 'The Messenger of Allah (‫ )صلى هللا عليه وسلم‬said:
"Whoever offers a prayer in which he does not recite Umm Al-Quran (Al
Fatihah), it is deficient, it is deficient, it is deficient, incomplete." I (Abu
As-Sa'ib) said: 'O Abu Hurairah, sometimes I am behind the Imam.' He
poked me in the arm and said: 'Recite it to yourself, O Persian! For I
heard the Messenger of Allah (‫ )صلى هللا عليه وسلم‬say: "Allah says: "I have
divided prayer between Myself and My slave into two halves, and My
slave shall have what he has asked for.'" The Messenger of Allah ( ‫صلى هللا‬
‫ )عليه وسلم‬said: "Recite, for when the slave says: All the praises and thanks
be to Allah, the Lord of all that exists, Allah says: 'My slave has praised
Me.' And when he says: The Most Gracious, the Most Merciful, Allah says:
'My slave has extolled Me.' And when he says: The Only Owner (and the
Only Ruling Judge) of the Day of Recompense (i.e. the Day of
Resurrection), Allah says: 'My slave has glorified Me'-and on one
occasion He said: 'My slave has submitted to My power'. And when he
says: You (alone) we worship, and You (alone) we ask for help (for each
and everything), He says: 'This is between Me and My slave, and My slave
shall have what he has asked for.' And when he says: 'Guide us to the
straight way, the way of those on whom You have bestowed Your grace,
not (the way) of those who earned Your anger, nor of those who went
astray, He says: 'This is for My slave, and My slave shall have what he
asked for
[Ref: Sunan Al Nasaee, Vol. 2, Book 1, Hadith 910]
(iv) Narrated by Abu Huraira: The Qur'an is recited in every prayer and
in those prayers in which Allah's Apostle recited aloud for us, we recite
aloud in the same prayers for you; and the prayers in which the Prophet
recited quietly, we recite quietly. If you recite "Al-Fatiha" only it is
sufficient but if you recite something else in addition, it is better
[Ref: Sahih Bukhari Volume 1 : Book 12 : Hadith 739 ]
(v) A similar warning can also be read in the following ahadith :

[Ref: :-Sahih Muslim Book 4, Number 0771, 772, 773, 774, 775, 776, 777,
778, 779, 780, 781 and 782]
[Ref: Abu-Dawud Book 022, Hadith Number 3851]
(vi) Imam Al Bukhari (r.h) has compiled a whole book addressing this
issue called as "Juzz Al Qir'at" wherein he has listed several athars
(teachings of the sahabas), sayings of Taba’een, Salaaf and the hadith of
rasool (Peace and blessings be upon him) showing the permissibility and
the importance of reciting Al fatiha behind the Imam. So one can imagine
the importance of this matter
The reason i mentioned the above evidences and not the evidences
supporting the opposite view (which is that the muqtadi should'nt recite Al
fatiha during Loud prayer) is because, the severity of the warning stating that
"the one who does not recite Al fatiha his prayer is incomplete" is very
dangerous and cannot be ignored. Also the proofs supporting the other view
has been answered and refuted by muhaditheen proving that the recitation of
Al fatiha is the safest way and avoiding it will or may (or could) cause our
prayer to be null and void. Hence it is better and safer to follow the opinion of
reciting Al fatiha even in loud prayers like fajr, Maghrib and Isha (behind the
Imam while he is reciting). I am not saying that the other view is absolutely
wrong. It may or may not be corrct. But we as an Ummah have to stay away
from doubtful things and follow what is proven because:
Nu'man b. Bashir (r.a) reported: I heard Allah's Messenger (May peace

be upon him) as having said: What is lawful is evident and what is
unlawful is evident, and in between them are the things doubtful which
many people do not know. So he who guards against doubtful things has
saved his religion and his honor, and he who indulges in doubtful things
has sinned [Ref: Sahih Muslim, Book 10, Hadith 3882]
Conclusion: It is in the best interest of the muqtadi to recite al fatiha in all

kinds of prayer. In loud prayers, he should recite it either when the Imam
pauses during his recition, or when the Imam pauses after completing his
recition of Al fatiha in order to allow others to complete their recitation.
However, If the Imam doesn't pause in between or after Al fatiha, then the
muqtadi should recite along with him but at all times during the loud salah,
the recitation of Al fatiha by the muqtadi should be silent (i.e moving his lips
to himself)

9- Every time the Qur’aan is completed there is a
dua’a that is answered
This hadeeth is mawdoo’ (fabricated)
It was narrated by Abu Na’eem in al-Hilyah and by others. Its isnaad includes
Yahyaa ibn Haashim al-Simsaar.
Imaam al-Nasaa’i said concerning him: “His hadeeth is to be rejected.”
Yahyaa ibn Ma’een said: “He is a liar.”
Ibn ‘Adiyy said: “He used to fabricate and plagiarize hadeeth.”
10- “The woman is a toy, whoever takes her let him

care for her [or do not lose her]."
This is reported by Tuffaha, Ahmad Zaky, Al-Mar'ah wal- Islam, Dar al-Kitab
al-Lubnani, Beirut, first edition, 1985, p. 180 and classified as fabricated
This is a forgery discussed in the following forgery compilations:
• al-Suyuti's al-La'ali' al-Masnuà

• al-Fattani's Tadhkirat al-Mawduàt
• Ibn Àrraq's Tanzih al-Sharià al-Marfuà
• Ibn al-Jawzi's al-Mawduàt
• Al-Dhahabi's Tartib al-Mawduàt.
It is found in Musnad al-Harith ibn Abi Usama [1:546 no. 491] with an
extremely feeble chain of transmission that goes thus: Haddathana Ahmad ibn
Yazid: [qala] Haddathana Ìsa ibn Yunus: àn Zuhayr ibn Muhammad: àn Abi
Bakr ibn Muhammad ibn Hazm [annahu] qala: Qala Rasulullah…..

Tahqeek:
• First of all, Musnad al-Harith contains many forgeries and rejected

narrations. Al- Dhahabi in Talkhis al-Mustadrak said: "He [al-Harith] is not a
pillar of reliability" while al-Azdi and Ibn Hazm graded him weak as in al-
Dhahabi's Tabaqat al-Huffaz.
• Ahmad ibn Yazid ibn Ibrahim al-Wartanisi is weak according to Abu

Hatim al-Razi.
• Zuhayr ibn Muhammad al-Ànbari al-Tamimi (Abu al-Mundhir al-

Khurasani) is weak to begin with, but especially with regard to hadiths
narrated from him by people from al- Sham, as is Ìsa ibn Yunus ( al-Hadathi d.
189 ) [al-Bukhari, al-Duàfa' al-Saghir p. 47, Ibn Àdi, Kamil 3:217-223 and al-
Dhahabi, Siyar 8:187, Mizan and Man Tukullima fih p. 81 , nr 117.]
• There is a missing link between Zuhayr and Abu Bakr, [ al-Bukhari in al-
Tarikh al-Kabir 3:427 nr.1420, al-Mizzi in Tahdhib al-Kamal 9:415 ] and Ibn
Àdi: Zuhayr heard not from Abu Bakr but from Abu Bakr's son Àbd Allah.
• The narrator from the Prophet is the junior TabiÌ Abu Bakr ibn
Muhammad ibn Àmr ibn Hazm who died in 120H. There are between one and
three or more missing links between him and the Prophet, hence this
narration is munqati’.
11- The spider is a shaitaan transformed by Allah

so kill it.
Related by Ibn Adee who said it was fabricated.
The holy prophet (Peace and blessings be upon him) has specified what type
of animals Muslims are allowed to kill and they are:
Abu Sa’eed Al Khudri (r.a) said that the Prophet (Peace and blessings be
upon him) was asked which creatures a pilgrim in a state of Ihram could
kill. He (Peace and blessings be upon him) replied “the snake, the
scorpion, the rat, he should drive away the pied crow, but should not kill

it, the biting dog , the kite and any wild animals which attack humans.
[Sunan Abu Dawood, Vol 2, Page 487, Hadith. 1844]
Ibn Umar (r.a) said , the Prophet (Peace and blessings be upon him)
said” A Muslim is allowed to kill the above mentioned animals whether
or not he is on Hajj [Sunan Abu Dawood, Vol. 2, Page 487, Hadith 1842]
Regarding the spider, some people consider it Haraam to kill it because of the
famous tradition when the Prophet (Peace and blessings be upon him) and
Abu bakr (r.a) were in the cave, a spider spun its web to cover the entrance of
the cave, thereby causing the Quraish who wanted to kill them, to think that
no one entered the cave due to the spider web spun on its entrance. There are
many sahih narrations describing this incident with different details, however
the one I am referring to here is the one which includes the story of the spider.
Even though this tradition (of the Prophet and Abu bakr being saved by
a spiders web) is a very famous one, narrated in many books and lectures,
yet it has been disputed upon with regards to its isnaad by scholars as
explained below:
The story of the spider’s web was narrated from Ibn ‘Abbaas (may Allaah
be pleased with him), with regard to the verse (interpretation of the
meaning): “And (remember) when the disbelievers plotted against you
(O Muhammad) to imprison you” [al-Anfaal 8:30]. He said: Quraysh met
together one night in Makkah. Some of them said: When morning comes,
imprison him in chains – meaning the Prophet (peace and blessings of
Allaah be upon him). Some said, No, kill him; and others said, No, drive
him out. Allaah informed His Prophet (peace and blessings of Allaah be
upon him) of that, so ‘Ali slept in the bed of the Prophet (peace and
blessings of Allaah be upon him) that night, and the Prophet (peace and
blessings of Allaah be upon him) went out and hid in the cave. The
mushrikoon spent the night lying in wait for ‘Ali, thinking that he was
the Prophet (peace and blessings of Allaah be upon him). When morning
came, they pounced on him, and when they saw ‘Ali, Allaah thwarted
their plot. They said where is that friend of yours? He said, I do not
know. So they set out after him and when they reached the mountain,
they were confounded. They climbed up the mountain and passed by the

cave, and saw a spider’s web over its entrance. They said, if anyone had
entered here, the spider would not have spun a web over the entrance.
And he stayed there for three nights. [Musnad Ahmad (3241)]
The scholars differed concerning this hadeeth. Its isnaad was classed as hasan
by al-Haafiz ibn Hajar in Fath al-Baari and by Ibn Katheer in al-Bidaayah wa’l-
Nihaayah (3/222). It was classed as da’eef by al-Albaani in al-Silsilah al-
Da’eefah. Ahmad Shaakir said in Tahqeeq al-Musnad (3251): there is some
dispute concerning its isnaad. The commentators on al-Musnad said (3251):
its isnaad is da’eef.
Many scholars are of the view that it is permissible to kill the spider as it is
harmful, and there is no authentic evidence, as far as we know, about the
prohibition of killing it. As regards to the narration reported by Abu Nu'ayim
and which was narrated by Muhammad Ibn Ibraaheem At-Taymee, that the
spider spun a net on the cave where the Prophet and Abu Bakr were hiding
when Quraysh wanted to kill them, and that the Prophet prohibited to kill it
and said that it is among the soldiers of Allaah, then the chain of narrators of
this narration is broken (Munqati); and Muhammad Ibn Ibraaheem At-
Taymee did not meet the Prophet (Peace and blessings be upon him)
Therefore, there is no harm in killing the spider if you fear that it might harm
you. And Allaah knows best.
12- Reciting Surah Al Fatiha has the reward of

reciting 2/3rd of the Quran and Reciting Surah Al
Muzammil relieves one from hardship in this
world and the hereafter
‫ وأعطي من األجر كأنما تصدق على كل‬. ‫أيما مسلم قرأ فاتحة الكتاب أُعطي من األجر كأنما قرأ ثلثي القرآن‬
‫ ومن قرأ سورة المزمل ُرفع عنه العسر في الدنيا واآلخرة‬: ‫ إلى أن قال‬.. ‫ مؤمن ومؤمنة‬...
This is a fabricated khabar.

It was originally narrated from Zirr ibn Hubaysh from Ubayy ibn Ka’b (may
Allaah be pleased with him) who said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) recited the Qur’aan to me twice during the
year in which he died, and said: “Jibreel (peace be upon him) told me to recite
the Qur’aan to you, and he sends greetings of salaam to you.” Ubayy said: I
said when the Messenger of Allaah (peace and blessings of Allaah be upon
him) recited to me: “It is as if it was just for me; did you single me out for the
reward of Qur’aan because of what Allaah told you?” He said: “Yes, O Ubayy.
Any Muslim who recites the Opening of the Book (al-Faatihah) will be given as
much reward as if he recited two-thirds of the Qur’aan, and he will be given
reward as if he had given charity to every believer, man and woman… and
whoever recites Soorat al-Muzzammil will be relieved of hardship in this
world and in the Hereafter.”
Tahkeeq :
Ibn al Jawzi said: And he mentioned a reward for every soorah until the end
of the Qur’aan… this hadeeth about the virtues of the soorahs is undoubtedly
fabricated. Al-Mawdoo’aat, 1/391.
Al Shawkaani said: This was narrated by al-‘Aqeeli from Ubayy ibn Ka’b in a
marfoo’ report.
Ibn al-Mubaarak said: I think that the Zanaadiqah fabricated it.
Ibn ‘Adiyy said: Fabricated in al-Kaamil (7/2588)
Al Suyooti said: Fabricated in al-La’aali al-Masnoo’ah (1/227)
Al Dhahabi said: Fabricated in Tarteeb al-Mawdoo’aat, 60
This hadeeth has several isnaads all of which are false and fabricated… and
there is no dispute among the huffaaz that this hadeeth of Ubayy ibn Ka’b is
fabricated. A number of mufassireen were deceived by it and mentioned it in
their Tafseers such as al-Tha’labi, al-Waahidi and al-Zamakhshari. No wonder,
because they were not well versed in this area of knowledge (i.e usool e
hadith). [Al-Fawaa’id al-Majmoo’ah fi Ahaadeeth al-Mawdoo’ah, p. 264]

Many ahaadeeth were fabricated about the virtues of various soorahs of the
Qur’aan. Their fabricators’ intention was to encourage people to read Qur’aan
and devote themselves to that, and they claimed that they were doing good
thereby. But their intentions were misguided because that is undoubtedly
subject to the stern warning contained in the words of the Prophet (peace
and blessings of Allaah be upon him): “Whoever tells a lie about me
deliberately let him take his place in Hell.” [Narrated by al-Bukhaari, 10;
Muslim, 4]. It makes no difference whether the lie is intended for good or for
evil.
Mu’ammil ibn Ismaa’eel (d. 206 AH) investigated this hadeeth until he found
the person who admitted to fabricating it. Mu’ammil said: A Shaykh told me
this hadeeth and I said to him: Who narrated this to you? He said: A man in al-
Madaa’in, who is still alive. So I traveled to go and see him, and I said: Who
narrated this to you? He said: A Shaykh in Waasit. So I traveled to go and see
him, and I said: Who narrated this to you? He said: A Shaykh in Basrah. So I
traveled to go and see him, and I said: Who narrated this to you? He said: A
Shaykh in ‘Abadan. So I traveled to go and see him, and he took me by the
hand and led me into a house, where there were some Sufi people and a
Shaykh with them, and he said: This is the Shaykh who narrated it to me. I
said: O Shaykh, who narrated this to you? He said: No one narrated it to me;
rather we saw that the people had turned away from the Qur’aan, so we
fabricated this hadeeth for them, to turn their hearts back to the Qur’aan.
Another example is the hadeeth of ‘Ikrimah from Ibn ‘Abbaas (may Allaah
be pleased with him) concerning the virtues of the Qur’aan soorah by
soorah.
The above khabar is fabricated by Nooh ibn Abi Maryam; who was asked
about it and he said: “I saw that the people had turned away from the
Qur’aan and were preoccupied with the fiqh of Abu Haneefah and the
maghaazi of Muhammad ibn Ishaaq, so I fabricated these ahaadeeth for
the sake of Allaah.” [See al-Mawdoo’aat by Ibn al-Jawzi, 1/394; Sharh
Muqaddimah Ibn al-Salaah by al-Iraaqi, 111]

However we do have some sahih or acceptable hadeeth regarding some or
most of the surah’s of the Quran. For example, I will mention only 2 such
surahs and they are :
Narrated from Abu Hurayrah that the Prophet (peace and blessings of
Allaah be upon him) said: “A soorah from the Qur’aan containing thirty
verses will intercede for a man so that he will be forgiven. It is the
soorah Tabaarak Alathi bi yadihi’l-mulk [i.e., Soorat al-Mulk].”
[Narrated by al-Tirmidhi, 2891; Abu Dawood, 1400; Ibn Maajah, 3786,

Ahmad (7634) Al-Tirmidhi said, this is a hasan hadeeth. It was classed as
saheeh by Shaykh al-Islam Ibn Taymiyah in Majmoo’ al-Fataawa, 22/277,
and by Shaykh al-Albaani in Saheeh Ibn Maajah, 3053 and classes as
hasan by al-Albaani in Saheeh al-Tirmidhi, 3/6]
It was narrated that ‘Abd-Allaah ibn Mas’ood said: Whoever reads

Tabaarak allaahi bi yadihi’l-mulk [i.e., Soorat al-Mulk] every night,
Allaah will protect him from the torment of the grave. At the time of the
Messenger of Allaah (peace and blessings of Allaah be upon him) we
used to call it al-maani’ah (that which protects). In the Book of Allaah it
is a soorah which, whoever recites it every night has done very well.
[Narrated by al-Nasaa’i, 6/179; classed as hasan by al-Albaani in Saheeh

al-Targheeb wa’l-Tarheeb, 1475.]
On the authority of Abu Hurayrah (may Allah be pleased with him) from
the Prophet (Peace and blessings be upon him) , who said: A prayer
performed by someone who has not recited the Essence of the Quran (1)
during it is deficient (and he repeated the word three times),
incomplete. Someone said to Abu Hurayrah: [Even though] we are
behind the imam? (2) He said: Recite it to yourself, for I have heard the
Prophet (may the blessings and peace of Allah be up on him) say: Allah
(mighty and sublime be He), had said: I have divided prayer between
Myself and My servant into two halves, and My servant shall have what
he has asked for. When the servant says: Al-hamdu lillahi rabbi l-alamin
(3), Allah (mighty and sublime be He) says: My servant has praised Me.
And when he says: Ar-rahmani r-rahim (4), Allah (mighty and sublime be

He) says: My servant has extolled Me, and when he says: Maliki yawmi d-
din (5), Allah says: My servant has glorified Me - and on one occasion He
said: My servant has submitted to My power. And when he says: Iyyaka
na budu wa iyyaka nasta in (6), He says: This is between Me and My
servant, and My servant shall have what he has asked for. And when he
says: Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim
ghayril-maghdubi alayhim wa la d-dallin (7), He says: This is for My
servant, and My servant shall have what he has asked for. (1) Surat al-
Fatihah, the first surah (chapter) of the Qur'an. (2) i.e. standing behind
the imam (leader) listening to him reciting al-Fatihah. (3) "Praise be to
Allah, Lord of the Worlds." (4) "The Merciful, the Compassionate". (5)
"Master of the Day of Judgement". (6) "It is You we worship and it is You
we ask for help". (7) "Guide us to the straight path, the path of those
upon whom You have bestowed favors, not of those against whom You
are angry, nor of those who are astray". [Sahih Muslim, Malik, at-
Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah, Hadis Qudsi 8]
Narrated Abu Saìd Al-Mu'alla:While I was praying, the Prophet called

me but I did not respond to his call. Later I said, "O Allah's Apostle! I was
praying." He said, "Didn't Allah say: 'O you who believe! Give your
response to Allah (by obeying Him) and to His Apostle when he calls
you'?" (8.24) He then said, "Shall I not teach you the most superior Surah
in the Qur'an?" He said, '(It is), 'Praise be to Allah, the Lord of the worlds.
‘(i.e., Surat Al-Fatiha) which consists of seven repeatedly recited Verses
and the Magnificent Qur'an which was given to me." [Sahih Bukhari, Vol.
6, Book 61, Hadith 528, also see Vol. 6, Book 60, Hadith 227]
Surah Al Fatiha is also used as Ruqyah for healing and treatment. [See
Sahih Muslim Book 26, Hadith 5458 and Sahih Bukhari, Vol. 6, Book 61,
Hadith 529]
The virtues of Surah Al Fatiha are many narrated in different narrations. But
there are some weak narrations attributed to it too. For example:
“The Fatiha of the Book is above (in merit) to what no other part of the
book (Quran) can reach. And if the fatiha was to be placed on one scale
and the Qura’an to be placed on another, then the fatiha will outweight

the Qura’an seven times [Very weak, see Silsilah Ahadeeth al
Dae’efa:3996, For another kind of weak narration see 3997 also Dae’ef
Al targheeb wa tarheeb :347 , Jami’ Al sagheer :3952 and others]
There are many weak narrations which are circulated famously among
the people regarding the virtues of different surah. I have compiled a
document enlisting the weak and sahih virtues of the surahs in Quran
which can be accessed from below:
http://the-finalrevelation.blogspot.in/2012/08/weak-and-sahih-
virtues-of-surahs.html
13- Oh Ali! Do not sleep before you do five things

The prophet (PBUH) said: “Oh Ali!, do not sleep before you do five things:
1- reading the entire Holy Quran, 2-giving 4000 dirham in charity, 3-
visiting the holy Ka’aba, 4- preserving your place in paradise 5-
reconciling the enemies. Then Ali, May Allah be pleased with him, said:
“Oh Allah’s Apostle! How shall I do this?” the prophet (PBUH) said: “Do
not you know that 1- if you read Surat “Qul Huwa-allahu Ahad” three
times, you will be rewarded as if you read the entire Quran. 2- If you
read Surat (Al-Fatiha) four times, you will be rewarded as if you gave
4000 dirham in charity. 3- if you say: “There is None has the right to be
worshipped except Allah, alone without associate, to Him belongs
sovereignty and praise, He gives life and causes death and He is over all
things wholly capable” ten times, you will be rewarded as if you visited
the holy Ka’aba. 4- if you say: “there is no power nor might except with
Allah, The Most High, The Supreme” ten times, you will be considered as
if preserved your place in paradise. 5- if you say: “I seek the forgiveness
of Allah who none has the right to be worshipped but Him, the Ever-
lasting, the Self-subsisting and supporter of all, and I repent to Him” ten
times, you will be rewarded as if you reconciled the enemies”.
‫ التصدق بأربعة آالف‬-2 . ‫ قراءة القرآن الكريم كله‬-1 : ‫يا علي! ال تنم حتى تأتي بخمسة أشياء هي‬
……‫ زيارة الكعبة المشرفة‬-3 . ‫درهم‬

This is a fabricated report which is very wide spread and has no basis in any
of the book of ahadeeths. This report is a lie attributed to the Prophet (Peace
and blessings be upon him) and Ali ib abi talib (r.a). There is no such report in
any of the books of sunan of musnads and hence this is mardood [For details
see Majmoo’ Fatawa Ibn Baaz (26/328-330)]
Those who still share this khabar for them Allah warns saying “Produce your
proof but if you are trutfull [Quran 2:111]
14- There is no Salaam (greeting) while eating
This is yet again another fabrication attribute to the prophet (Peace and
blessings be upon him) . This is not a hadeeth rather it is a man made lie.
This is saying which is widespread among the common people (of the Indian
subcontinent) who attribute the above statement as a hadeeth. However, this
is not a Hadeeth as stated by the scholars. Al-Ajlooni wrote in his book "Kashf
Al-Khafaa’": “There is no Salaam whilst eating.” is not a Hadeeth.”
In principle, it is legislated to initiate Salaam and to respond to the one who

gave Salaam. Initiating the Salaam is a Sunnah (recommended) and
responding to the one who gave Salaam is an obligation, this is whether or not
a person is eating for the general evidence in this regard, like the saying of
Allaah (which means): {And when you are greeted with a greeting, greet
[in return] with one better than it or [at least] return it [in a like
manner]. Indeed Allaah is ever, over all things, an Accountant.} [Quran
4:86]
Abdulllaah Ibn 'Amr, may Allah be pleased with them both, narrated that
a man asked the Prophet ‘‘What in Islam is the best?” He [the Prophet]
said: “To feed people and to say Salaam to those whom you know and
those whom you do not know.” [Al-Bukhaari and Muslim]
It is proven that the Prophet (blessings and peace of Allah be upon him)
talked whilst eating.

In al-Bukhaari (3340) and Muslim (194) it is narrated that Abu
Hurayrah said: One day some meat was brought to the Messenger of
Allaah (S) and the foreleg, which he used to like, was offered to him. He
took a bite and then he said: “I will be the leader of mankind on the Day
of Resurrection. Do you know why that is? … Then he quoted the lengthy
hadeeth about intercession.
In Saheeh Muslim (2052) it is narrated from Jaabir ibn ‘Abd-Allah that

the Prophet (blessings and peace of Allah be upon him) asked his family
for condiments and they said: We do not have anything but vinegar. He
called for it and he started eating it, saying: “What a good condiment
vinegar is, what a good condiment vinegar is.”
15-“When a husband and wife look at each other

with love, Allah looks at both with Mercy”
[Bukhari 6:19 & Tirmidhi 14:79]
This is a fabrication. This narration is nowhere to be found in Bukhari or

Al Tirmidhi, nor in any of the other 9 books of Sunnah. As-Suyooti
mentioned it (this narration) in his book entitled Al-Jaami’ As-Sagheer and he
attributed it to Maysarah Ibn ‘Ali who reported it in his Mashyakhah and
another source of this narration can be found to be reported by Ar-Raafi’iy in
his Taarikh (2/47)
Shaikh Albani refuted the hadeeth mentioned in Tareekh (2/47) saying :

This is a report originating from the book of Ar Raafi’iy and the Isnaad for this
is :
Maysara bin ‘Aliy in his Mashaykha with its chain of narration from Al-Hussain
bin Mu’aadh Al-Khurasaaniy who narrated from Ismaa’eel bin Yahya At-
Taymiy from Mis’ar bin Kidaam from Al-‘Awfiy from Abiy Sa’eed Al-Khudriy
who said: The messenger of Allaah (Peace and blessings be upon him) : and
the he mentioned the (above) hadith
Shaikh Albani said : This is mawdoo’, damaged by this At-Taymiy, he is

known to fabricate ahadeeth and he has false and troublesome narrations
which some of it were already mentioned, and Husain bin Mu’aadh is almost

like him, Al-Khateeb said (regarding him): He is not trustworthy and his
hadeeth is fabricated [Silsilatu Al-Ahaadeeth Ad-Daeefa wa Al-Mawdu’a
#3274]
Please be informed that just because this hadeeth is weak or fabricated,

it does not mean that there is no reward in treating your wife or
husband with respect, love, care and etc. We have many such ahadeeth.
The Prophet (peace and blessings of Allaah be upon him) enjoined kind
treatment and honouring of one’s wife, and he described the best of people as
those who are best to their wives. He said: “The best of you are those who
are the best to their wives, and I am the best of you to my wives.”
Narrated by al-Tirmidhi, 3895; Ibn Maajah, 1977; classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi.
The Prophet (peace and blessings of Allaah be upon him) spoke beautiful
word concerning kind treatment of one’s wife, stating that when the husband
feeds his wife and puts a morsel of food in her mouth, he earns the reward of
doing an act of charity. He said, “You never spend anything but you will be
rewarded for it, even the morsel of food that you lift to your wife’s
mouth.” Narrated by al-Bukhaari, 6352; Muslim, 1628.
To see how the prophet (peace and blessings be upon him) treated his
wives visit: http://the-finalrevelation.blogspot.in/2012/08/how-the-
prophet-treated-his-wives.html
16 – “Were it not for you (Muhammad), I would not

have created the universe.”
‫لو الك ما خلقت األفالك‬
Fabricated.. "Al-Lo'lo' Al-Marsuu' " by Al-Mishmishi (454), "Tarteeb Al-

Mawdoo'at" (196), and "Al-Da'eefa" (282). Many such fabricated reports have
been transmitted by the Sufis and etc

Tahkeeq:
Al Shawkani said: Al-San’aani said: (it is) mawdoo’ (fabricated) [al-Fawaa’id

al-Majmoo’ah fi’l-Ahaadeeth al-Mawdoo’ah (p. 326)]
Al-Albaani said: in al-Silsilah al-Da’eefah (282; 1/450): (it is) mawdoo’.
As-Saghaanee (d.650) said, "maudu (fabricated)" [‘al-Ahaadeeth al-

Mawdoo’aat’ of as-Saghaanee (pg. 7)]
Ash-Shaykh Mulla Alee Qaaree (d.1014) said, "maudu, but it’s meaning is
correct…." [‘al-Asraar al-Marfoo’ah’ of Alee al-Qaaree (pp 67-68)], and quotes
two narrations to prove this:
The Ahaadeeth related by ibn Asaakir, ‘were it not for you, the world would
not have been created’. Ibn al-Jawzee related this and said, "maudu
(fabricated)" [‘al-Mawdoo’aat’ of ibn al-Jawzee (1/288)] and likewise as-
Suyootee. [‘al-Laa’ee’ of as-Suyootee (1/272)]
The Ahaadeeth related by ad-Dailamee, "O Muhammad! Were it not for you,
the Garden would not have been created, and were it not for you the Fire
would not have been created." Al-Albaanee said, "it is not correct to certify
the correctness of it’s meaning without establishing the authenticity of the
narration from ad-Dailamee, which is something I have not found any of the
scholars to have addressed….Suffice to know that ad-Dailamee is alone in
reporting it, then I became certain of it’s weakness, rather it’s weakness when
I came across it in his ‘Musnad’ (1/41/2)….." [‘Silsilah ad-Da’eefah’ (1/451
no.282)]
Another similar narration is narrated by Al Hakim stating:
Ibn Abbas (r.a) said “Allaah revealed to ‘Eesa (Jesus, peace be upon him):
‘O ‘Eesa, believe in Muhammad, and tell whoever you meet of your
ummah to believe in him. For were it not for Muhammad, I would not
have created Adam, and were it not for Muhammad, I would not have
created Paradise and Hell. I created the Throne over the water and it
would not settle until I wrote on it, Laa ilaaha ill-Allaah Muhammad

Rasool Allaah (There is no god but Allaah and Muhammad is the
Messenger of Allaah).”
Al Hakim said its isnaad is saheeh but Al Dhahabi said “It is mawdoo’
(fabricated) and falsely attributed to the Sa’eed”.
Sa’eed ibn Abu ‘Aroobah (one of the narrators of this hadeeth). This hadeeth
was narrated from him by ‘Amr ibn Aws al-Ansaari, who is the one who is
accused of fabricating it. Al-Dhahabi mentioned him in al-Meezaan where he
said: “He produced a munkar report,” then he quoted this hadeeth, and said, “I
believe that it is mawdoo’ (fabricated).”
Hafidh Ibn Hajar (r.h) agreed to Dhahabi in Al Lisaan
Albani said in al-Silsilah al-Da’eefah (280): There is no basis for it.
Ibn Taymiyah said regarding such narrations:
Muhammad (peace and blessings of Allaah be upon him) is the leader of the
sons of Adam, and the best and noblest of creation, hence some people say
that Allaah created the universe because of him, or that were it not for him,
Allaah would not have created the Throne or the Kursiy or the earth or the
heavens or the sun or the moon.
But this hadeeth that is narrated from the Prophet (peace and blessings of
Allaah be upon him) is neither saheeh (sound) nor da’eef (weak), and it was
not narrated by any scholar in a hadeeth from the Prophet (peace and
blessings of Allaah be upon him). Neither was it known from the Sahaabah.
Rather it is the words of one who is unknown. [Majmoo’ al-Fataawa, 11/86-
96.]
To see the detailed tahkeeq of this narration, see Hadith no. 1 above.
Please note that indeed every action and command was already ordained by
Allah and is a part of his divine decree but some of the reasons why Allah said
he created the Dunya and etc are:
“Did you think that We had created you in play (without any purpose),
and that you would not be brought back to Us?” [Al Mu’minoon 23:115]

“And We created not the heavens and the earth, and all that is between
them, for mere play. [al-Anbiya’ 21:16]
We created them not except with truth (i.e. to examine and test those who
are obedient and those who are disobedient and then reward the obedient
ones and punish the disobedient ones), but most of them know not” [al-
Dukhaan 44:38]
“Who has created death and life that He may test you which of you is best
in deed. And He is the AllMighty, the OftForgiving” [al-Mulk 67:2]
“And I (Allaah) created not the jinn and mankind except that they should
worship Me (Alone)” [al-Dhaariyaat 51:56]
Ibn Katheer (may Allah have mercy on him) said:
i.e., I have created them so that I may command them to worship Me, not
because I have any need of them. ‘Ali ibn Abi Talhah said, narrating from
Ibn ‘Abbaas: “except that they should worship Me (alone)” willingly or
unwillingly. This is the view favoured by Ibn Jareer. Ibn Jurayj said: i.e., except
that they should know Me. Al-Rabee’ ibn Anas said: “Except that they should
worship Me”, i.e., for the purpose of worship. [Tafseer Ibn Katheer, 4/239]
There is nothing that Allaah does but there is great wisdom in it. This is one of
the meanings of Allaah’s name al-Hakeem (The Most Wise). Allaah may or may
not show this wisdom to us, and those who have deep knowledge may
understand it, to the exclusion of others.
But the fact that we may not know or understand this wisdom should not
make us deny it or object to the rulings of Allaah, or try to ask too much about
this wisdom that Allaah has hidden from us. Allaah says (interpretation of the
meaning):
“He [Allaah] cannot be questioned as to what He does, while they will be

questioned” [al-Anbiya’ 21:23]

17 – Allah was a hidden treasure
Fabricated. Al-‘Ajlooni mentioned this Hadeeth (narration) with the
wording: "I was a hidden treasure, then I wanted to be known, so I created a
creation to whom I made Myself known, and knew Me."
In another narration, He says: "…I made myself known to them, so they

knew Me through Myself."
Al-‘Ajlooni said that what is commonly repeated on people's tongues is: "I was
a hidden treasure, then I wanted to be known, so I created a creation, so
they knew Me through Myself." This is often quoted in the Sufis' words
although it is a Mawdhoo‘ (fabricated) Hadeeth falsely attributed to the
Prophet and some who have relied on it have built some of their principles on
it [‘Kashf al-Khafaa’ of al-Ijloonee (no.2016)] .
Al-‘Ajlooni stated that Ibn Taymiyyah said, "This neither belongs to the
words of the Prophet , nor was it reported through an authentic or weak chain
of narrators.” Az-Zarkashi, Al-Haafith ibn Hajar, As-Suyooti, and other scholars
agreed upon that.
As-Sakhaawee (d.902, the student of ibn Hajr al-Asqalaanee) said, "ibn

Taymiyyah said, ‘this is not from the words of the Prophet (peace and
blessings be upon him) and there is no known isnaad for it be it saheeh or
da’eef.’ And az-Zarkashee and our Shaykh (ibn Hajr) followed him (in this
verdict)." [‘al-Maqaasid al-Hasanah’ of as-Sakhaawee (no. 838)]
As-Suyootee (d.911) said, "this has no basis (laa asla lahu)" [‘Durural
Muntathira’ of As-Suyutee (no.330)]
Al-Albani (contemporary) says, "this Ahaadeeth has no basis" [‘Silsilah ad-

Da’eefah’ (1/166)]
18- Bread is blessed or Honor/Dignify (Akrimu)

bread
"‫اكرموا الخبز‬

Weak. There isn’t any saheeh narration wherein the prophet (Peace and
blessings be upon him) said “Bread is blessed “or to Honor the bread in
particular.
However, there are some weak and false narrations attributed to the prophet
in this regards. One such narration is found in the book of Ihyaa' 'Uloom Al-
Din by Al-Ghazali, to which Al-Hafiz al-Iraqi said: “Narrated by al-Bazaar, al-
Tabari, and ibn Qani' from the hadith of 'Abd Allah ibn Umm Hiram with a
void/false chain (Isnad Baatil) and ibn al-Jawzi mentioned it in his
"Mawdoo'at"
Also, Ad-Daylami reported a Hadeeth with the following wording: “Make the
bread in small pieces and increase its number, so that Allaah will bless it for
you.”, but this is a fabricated Hadeeth, i.e. it is falsely attributed to the Prophet
This Hadeeth was also reported by Ibn Al-Jawzi in his book Al-Mawdhoo’aat
(the fabricated Ahaadeeth) and Shaykh Al-Albaani said that it is fabricated.
Undoubtedly, food (bread and more) is a blessed gift given from Allah to us.
Respecting it is mustahab. One should thank Allah for the ample amount of
luxury, food and resources he has provided us with. There are some authentic
traditions regarding the ettiquite of eating, some of which are as follows:
Anas b. Malik reported that Allah's Messenger (May peace be upon him)
said: Allah is pleased with His servant who says: Al-Hamdu lillah While
taking a morsel of food and while drinking. [Sahih Muslim, Book 35,
Hadith 6592]
Anas b. Malik said that when the Apostle of Allah (may peace be upon
him) ate food, he licked his three fingers. And he said: If the morsel of
one of you falls down, he should wipe away anything injurious on it and
eat it and not leave it for the devil. And he ordered us to clean the dish,
for one of you does not leave it for the devil. And he ordered us to clean
the dish, for one of you does not know in what part of his food the
blessing lies. [Sunan Abi Dawud 3845]
Jabir (May Allah be pleased with him) reported: Messenger of Allah

(Peace and blessings be upon him) said, "When a morsel (food) of any of

you falls, he should pick it up and remove any of the dirt on it and then
eat it, and should not leave it for Satan nor should wipe his hand with
towel until he has licked his fingers, for he does not know in what
portion of the food the blessing lies." [Sahih Muslim, Riyad us Saaliheen
Book 3, Hadith 751]
To know the ettiquites and sunnah of eating Food visit : http://the-

finalrevelation.blogspot.com/2012/09/manners-of-eating-food.html
19- Recite It (Iqar’uha) on ('Inda) the

deceased/dying that means Surah Yaseen.
(Sunan Ibn Majah, Kitab Al Janaiz #1438)
«‫اِ ْق َرؤُوهَا ِع ْن َد َم ْوتَا ُك ْم‬
Weak. This hadeeth is Da'eef, as there are two narrators in its chain who are
unknown. One is Abu Uthmaan. regarding whom the scholars said:
(i) Haafidh Dhahabi said: "I do not know him and neither his
Father" [Meezaan ul-I’tidaal: 4/550]
(ii) Ali ibn al-Madeeni said: "No one narrates from him except Sulemaan
at-Taymee, and his Isnaaad is Majhool" [Tahdheeb al-Kamaal: 34/75]
(iii) Haafidh Ibn Hajar declared him Maqbool – a narrator whose

narration is only acceptable if supported by another
narration. [Taqreeb]
The Second narrator is his Father, who is unknown as well. Moreover, this
hadeeth is graded to be Weak by:
(iv) Imaam Ibn al-Arabi al-Maaliki [‘Aaridat ul-Ahwadhi: 6/34],
(v) Imaam Ibn Al-Qattaan [a-Wahem wal Ayhaam: 5/49],

(vi) Imaam al-Nawawi [al-Majmoo: 5/110],
(vii) Shaikh Al-Albaani [Silsilah ad-Da’eefah: 5861],
(viii) Shaikh Ibn Baaz [Majmoo Fatawa Ibn Baaz: 13/93],
(ix) Shaikh Ibn Uthaymeen [Majmoo Fatawa Ibn Uthaymeen: 17/74] and
others.
20- Ramadhan is a month whose beginning is

mercy, its middle is forgiveness
Prophet said: O People, there has come to you a great and blessed
month, a month in which there is a night that is better than a thousand
months. Allaah has made fasting (this month) an obligation and
spending its nights in prayer an act of voluntary worship. Whoever
draws near to Allaah during this month by doing some good deeds is like
one who does an obligatory action at any other time, and the one who
does an obligatory action during this month is like one who does seventy
obligatory actions at any other times. It is a month whose beginning is
mercy, its middle is forgiveness and its end is ransom from the Fire
‫ وقيام‬، ‫ جعل هللا صيامه فريضة‬، ‫ شهر فيه ليلة خير من ألف شهر‬، ‫أيها الناس قد أظلكم شهر عظيم مبارك‬
‫ من تقرب فيه بخصلة من الخير كان كمن أدى فريضة فيما سواه ومن أدى فيه فريضة كان‬، ‫ليله تطوعا‬
... ‫ وآخره عتق من النار‬، ‫ وهو شهر أوله رحمة وأوسطه مغفرة‬، ‫كمن أدّى سبعين فريضة فيما سواه‬
‫الحديث‬
Weak. This hadeeth was narrated by Ibn Khuzaymah in his Saheeh, 3/191, no.
1887. He said, “If the report is saheeh …” but the word ‘if’ was omitted in some
references such as al-Targheeb wa’l-Tarheeb by al-Mundhiri (2/95), so they
thought that Ibn Khuzaymah said, “The report is saheeh,” although he did not
state that.

It was also narrated by al-Mahaamili in al-Amaali (293); by al-Bayhaqi in
Shu’ab al-Eemaan (7/216); Fadaa’il al-Awqaat, p. 146, no. 37; by Abu’l-Shaykh
Ibn Hibbaan in Kitaab al-Thawaab; it was attributed to him by al-Saa’aati in al-
Fath al-Rabbaani (9/233); it was mentioned by al-Suyooti in al-Durr al-
Manthoor, and he said, it was narrated by al-‘Aqeeli and he classed it as da’eef
(weak); it was mentioned by al-Isbahaani in al-Targheeb, and by al-Munaqqi
in Kanz al-‘Ummaal (8/477). All of them narrated it via Sa’eed ibn al-Musayyib
from Salmaan al-Faarisi. The isnaad of the hadeeth is da’eef (weak) for two
reasons, which are:
1 – There is a break in the chain of narrators, because Sa’eed ibn al-Musayyib

did not hear it from Salmaan al-Faarisi (may Allaah be pleased with him).
2 – Its isnaad includes ‘Ali ibn Zayd ibn Jad’aan, of whom Ibn Sa’d said: “There
is some weakness in him and he cannot be quoted as evidence. He was classed
as da’eef (weak) by Ahmad, Ibn Ma’een, al-Nasaa’i, Ibn Khuzaymah, al-
Jawzjaani and others, as it says in Siyar A’laam al-Nubala’, 5/207.
Abu Haatim al-Raazi judged the hadeeth to be munkar (a kind of weak

hadeeth). Al-‘Ayni said likewise in ‘Umdat al-Qaari’, 9/20, as did Shaykh al-
Albaani in Silsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah, vol. 2/262. no.
871. So it becomes clear that the isnaad of this hadeeth and similar reports are
all da’eef (weak), and that the muhadditheen (scholars of hadeeth) judged it to
be munkar, in addition to the fact that it contains some phrases whose
authenticity is subject to further examination, such as its dividing the month
into three parts, saying that the first ten days are mercy, then forgiveness,
then ransom from the Fire. There is no evidence for this, rather the bounty of
Allaah is immense, all of Ramadaan is mercy and forgiveness, and there are
those whom Allaah ransoms from the Fire every night and at the time of
breaking the fast, as is proven by the ahaadeeth.
Moreover, in this hadeeth it says, “Whoever draws near to Allaah during this
month by doing some good deeds is like one who does an obligatory action.”
There is no evidence for this, rather naafil actions are naafil and obligatory
actions are obligatory in Ramadaan and at other times. This hadeeth also says,
“and the one who does an obligatory action during this month is like one who
does seventy obligatory actions at any other times.” This number is subject to

further examination, because a good deed earns a reward between ten and
seven hundred times in Ramadaan and at other times, and nothing is
exempted from that apart from fasting, for its reward is immense and
unlimited, because of the hadeeth qudsi: “Every deed of the son of Adam is
for him, except for fasting, which is for Me and I shall reward for it.”
(Agreed upon; narrated from Abu Hurayrah, may Allaah be pleased with
him).
21- One who memorizes 40 hadeeth of mine will

be entered into paradise
Weak. This hadeeth is da’eef (weak). Despite its large number of isnaads they
do not support one another, and there are many different versions with
different wordings, such as, “…Allaah will resurrect him on the Day of
Resurrection among the fuqaha’ and scholars,” and “… Allaah will resurrect
him a scholar and a faqeeh,” and “I will be an intercessor and a witness for him
on the Day of Resurrection,” etc.
Al-Haafiz ibn Hajar said:
It was narrated by al-Hasan ibn Sufyaan in his Musnad and in his Arba’een,
from the hadeeth of Ibn ‘Abbaas, and he narrated it from thirteen of the
Sahaabah. It was narrated by Ibn al-Jawzi in al-‘Ilal al-Mutanaahiyah, and he
explained that all of these ahaadeeth are da’eef. Ibn al-Mundhir discussed it in
a separate volume, and I (Ibn Hajar) discussed it in the sixteenth chapter of al-
Imla’. I mentioned all of its isnaads in one volume but there is not one isnaad
that is free of faults. [Al-Talkhees al-Habeer, 3/93, 94.]
Ibn al-Mulaqqin said:
The hadeeth “Whoever preserves forty hadeeth for my ummah will be

recorded as a faqeeh” was narrated via approximately twenty isnaads, all of
which are da’eef (weak). Al-Daaraqutni said: All its isnaads are da’eef and
none of them are proven. Al-Bayhaqi said: Its isnaads are weak. [Khalaasat al-
Badr al-Muneer, 2/145]
Al-Bayhaqi said:

This text is well known among the people but it has no saheeh isnaad. [Shu’ab
al-Eemaan, 2/270]
Al-Nawawi said:
The scholars of hadeeth are agreed that it is a weak hadeeth, although it has
many narrations. [Muqaddimat al-Arba’een al-Nawawiyyah]
However, even though this hadeeth or wordings attributed to the prophet

(Peace and blessings be upon him) are weak and cannot be relied upon, we do
have several other traditions from which we learn the importance of learning
Islamic knowledge, the Sunnah and spreading or teaching it to others. Some of
them are:
It was narrated that Zayd ibn Thaabit said: I heard the Messenger of
Allaah (peace and blessings of Allaah be upon him) say, “May Allaah
bless a man who hears a hadeeth from us and memorizes it so that he
can convey it to others, for perhaps he is conveying it to one who will
understand it better than him, and perhaps the one who conveys
knowledge does not understand it himself.”[Narrated and classed as
hasan by al-Tirmidhi, 2656; also narrated by Abu Dawood. 3660; Ibn
Maajah, 230]
Abu Hurayrah (r.a) reported that Allaah's Messenger (Peace and

blessings be upon him) said: "When a human being dies, all of his deeds
are terminated except for three types: an ongoing sadaqah (charity), a
knowledge (of Islaam which he learns and teaches others) from which
others benefit, and a righteous child who makes du'aa for him." [Sunan
Nasa'i, Vol 4, Book 30, Hadith 3681, Tirmidhi and others]
22- Whoever spends the nights of the two Eids in

praying qiyaam al-layl, seeking reward from
Allaah, his heart will not die on the Day when
hearts will die

Narrated by Abu Umaamah (r.a) from the Prophet (Peace and blessings
be upon him) : “Whoever spends the nights of the two Eids in praying
qiyaam al-layl, seeking reward from Allaah, his heart will not die on the
Day when hearts will die.” [Ibn Maajah (1782)]
‫الوارد في قيام ليلة العيد‬
Weak. This is a da’eef (weak) hadeeth which does not have any saheeh isnaad
from the Prophet (Peace and blessings be upon him)
Al Nawawi said:
It is a da’eef hadeeth which we have narrated from Abu Umaamah in both

marfoo’ and mawqoof reports, both of which are da’eef. [Al Adhkaar]
Al-Haafiz al-‘Iraaqi said :
Its Isnaad is Dae’eef [Takhreej Ahaadeeth Ihya’ ‘Uloom al-Deen]
Al-Haafiz ibn Hajar said:
This is a ghareeb hadeeth whose isnaad is mudtarib (unsound)[Aal-Futoohaat

al-Rabaaniyyah, 4/235]
Al Albani said :
This is mawdoo’ [Da’eef Ibn Maajah]. He also mentioned it in Silsilat al-

Ahaadeeth al-Da’eefah (521) and said, it is da’eef jiddan (very weak).
Another hadeeth is narrated by al-Tabaraani from ‘Ubaadah ibn al-Saamit,

who said: The Messenger of Allaah (Peace and blessings be upon him)
said: “Whoever spends the night of (Eid) al-Fitr and the night of (Eid) al-
Adha in prayer, his heart will not die on the Day when hearts will die.”
This is also Dae’eef.
Al-Haythami said:
It was narrated by al-Tabaraani in al-Kabeer and al-Awsat. Its isnaad includes

‘Umar ibn Haroon al-Balkhi who is mostly da’eef. Ibn Mahdi and others

praised him, but he was classed as da’eef by many. And Allaah knows best.[
Majma’ al-Zawaa’id]
Al Albani said:
This is mawdoo’ [Silsilat al-Ahaadeeth al-Da’eefah (520)]
Al-Nawawi said:
After quoting the 2 different hadeeth in regards to praying explicitly before

the nights of the two Eid’s he (Nawawi) said “It was narrated from Abu’l-
Darda’ with a mawqoof isnaad, and it was narrated from Abu Umaamah with a
mawqoof isnaad and a marfoo’ isnaad, as stated above, but all the isnaads are
da’eef.” [Al Majmoo’]
Ibn Taymiyah said:
The ahaadeeth in which the nights before the two Eids are mentioned are
falsely attributed to the Prophet (Peace and blessings be upon him) .
Thus as I enlisted above, the scholars of hadeeth have declared the sanad to be
weak and hence this particular tradition to we weak. However, this does not
mean that it is not recommended to spend the night before Eid in prayer;
rather qiyaam al-layl is prescribed on all nights. Hence the scholars agreed
that it is mustahabb to spend the night before Eid in prayer, as is mentioned in
al-Mawsoo’ah al-Fiqhiyyah, 2/235. The point here is that the hadeeth which
speaks of the virtue of spending this night in prayer is da’eef.
23- The sleep of a fasting person is worship
Weak. It was narrated from ‘Abd-Allaah ibn Abi Awfa (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“The sleep of the fasting person is worship, his silence is tasbeeh, his du’aa’ is
answered and his good deeds will be multiplied [Al-Bayhaqi - Shu’ab al-Eeman
(3/1437)]
Al Bayhaqi said:

It’s isnaad is weak. He said “Ma’roof ibn Hassaan (one of the men in the
isnaad) is da’eef (weak) and Sulaymaan ibn ‘Amr al-Nakha’i is weaker than
him”
Hafiz Al Iraqi said:
Sulaymaan al-Nakha’i is one of the liars [Takhreej Ihya’ ‘Uloom al-Deen

(1/310)]
Al-Manaawi said:
Da’eef [Fayd al-Qadeer (9293)]
Al Albani said:
Da’eef [Silsilat al-Ahaadeeth al-Da’eefah (4696)]
There are many virtues for the one fasting. Some of them are:
Sahl (r.a) said that the Prophet (Peace and blessings be upon him) said:
“In Paradise there is a gate called al-Rayyaan, through which those who
used to fast will enter on the Day of Resurrection, and no one but they
will enter it. It will be said, ‘Where are those who fasted?’ They will get
up, and none will enter it but them. When they have entered, it will be
locked, and no one else will enter.” [al-Bukhaari, 1763; Muslim, 1947]
It was narrated from Abu Salamah that Abu Hurayrah said: “The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
‘Whoever fasts Ramadaan out of faith and seeking reward, his previous
sins will be forgiven.’” [Narrated by al-Bukhaari, al-Eemaan, 37]
It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: “The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: ‘Allaah says: “Every deed of the son of Adam is for him, except
for fasting; it is for Me and I shall reward for it.” Fasting is a shield and
when one of you is fasting he avoid sexual relations with his wife and
quarreling. If somebody should fight or quarrel with him, he should say,
‘I am fasting.’ By the One in Whose hand is my soul, the unpleasant smell
coming out from the mouth of a fasting person is better in the sight of

Allah than the smell of musk. The fasting person will have two moments
of joy: one when he breaks his fast, and the other when he meets his
Lord; then he will be pleased because of his fasting.’”[Narrated by al-
Bukhaari, 1771]
Even logically, if this aspect “sleep of a fasting person is worship” then the very
purpose for fasting being ordained by Allah, is contradicted because Allah says
O you who believe! Observing al-sawn (the fasting) is prescribed for you
as it was prescribed for those before you, that you may become al-
muttaqoon (the pious).” [al-Baqarah 2:183]
The meaning of the statement “that you may become pious” means, fasting has
been ordained so that we learn how to be patient, how to achieve taqwah, how
to seek nearness to Allah, how to refrain from evil (speech and actions), to
cultivate good manners and etc. Now how can one achieve all these when he
sleeps the whole day? Or sleeps thinking that this is worship?
Prophet (Peace and blessings be upon him) said " "He who does not give
up forged speech and evil actions, Allah needs not his refraining from
eating or drinking (fasting)" [Saheeh Muslim (English trans), # 2486]
24- "He who raises his hands during the prayer,

there is no prayer for him."
Mawdoo` (Fabricated). Ibn Taahir quoted it in Tadhkirah al-Mawdooàat (p.

87), and said, "The isnaad contains Ma'moon ibn Ahmad al-Harawi, an utter
liar who used to fabricate ahadeeth.
Dhahabi said about him, "He brought calamities and disgraceful reports. He
invented ahaadeeth, this being one of them, and related them apparently on
the authority of reliable narrators."
It is clear to me from the ahaadeeth which Ma'moon al-Harawi has invented

that he is a bigoted zealot of the Hanafi Madhhab, for all the ahaadeeth
mentioned under his descriptions (in books of narrators) revolve around

supporting Imaam Abu Haneefah and insulting Imaam Shaafiì; amongst them
is this one: a clear insult to the Shaafiì view, which approves the raising of the
hands on going down into rukoo` and rising from it ( i.e Rafa al yadain - which
is the truth without doubt), while obviously backing the Hanafi view which
says that this is makrooh. This disgusting man was not even satisfied with the
position of his Madhhab that raising the hands was makrooh: he even went to
the extent of inventing this hadeeth, in order to propagate amongst the people
that raising the hands actually invalidates the prayer!
Perhaps he also intended to support Makhool's narration from Abu Haneefah

that he said, "He who raises his hands during prayer, his prayer is ruined", a
narration which deceived Ameer Kaatib al-Itqaani, who compiled a treatise on
the basis of it to argue the invalidation of the prayer by the raising of the
hands! Similarly deceived was the one who walked his path and ruled that it
was not permissible for Hanafis to pray behind Shaafiìs because the latter
raise their hands! While all along, this narration from Abu Haneefah is utterly
false, as Àllaamah Abul Hasanaat al-Luknawi has verified in al-Fawaìd al-
Bahiyyah fi Taraajum al-Hanafeeyyah (pp. 116, 216-7).
Shaikh Àli al-Qaari quoted this hadeeth in al-Mawdooàt and then said (p.
81), "This hadeeth was fabricated by Muhammad b. Ùkaashah al-Kirmaani,
may Allaah disgrace him." Later (p. 129), he quoted Ibn al-Qayyim as saying,
"It is fabricated."
This is contrary to what has been established (above) that the fabricator was
al-Harawi; if it is proved, than perhaps one of them stole it from the other!
We can see from all this what lack of heed to the Sunnah, and abandonment of
verification of narrations from the Prophet and the Imaams, can do!
NOTE: About raising the hands while one is going into rukoo` and rising from
it, many ahaadeeth have been narrated from the Prophet: they are actually
mutawaatir in the eyes of the scholars; in fact, raising the hands with the
takbeer at 4 places in a salah (Start of the prayer, bowing down for Rukoo’ ,
getting up from Rukoo’ and getting up after 2 rak’ah) is proven on his (peace
and blessings be upon him) authority in many ahadeeth; whereas not raising
the hands is not authentically-related from any ahadeeth, for all the hadeeths

supporting the negation of Raf ‘ul-Yadayn have serious Jarh’ (rejection) on
them.There are detailed documents explaining the Jarh on all the claims
negating rafa ul yadayn. You may contact www.the-
finalrevelation.blogspot.com to get these documents.
25 - "The love of ones homeland is part of faith"

Weak.
As-Saghaanee declared it to be mawdoo (fabricated) [ ‘al-Mawdoo’aat’ (pg.

7)]
As-Sakhaawee said, "I have not found it" [‘Maqaasid al-Hasanah’ (pg. 218 no.
386)]
Al-Albani declares it to be fabricated. [‘Silsilah ad-Da’eefah’ (1/110 no.36)]
The scholars have discussed its meaning and differed to what extent the
meaning is correct if at all, see the discussions in the above three references
for detail.
There are strict warnings from rasool (Peace and blessings be upon him)
regarding nationalism, or calling for tribalism, or supporting a party at the
cost of the Muslims interest. This is a deep subject and the shortest lesson that
I can convey is that, loving the place you are born in or your country is not a
sin, but giving it preference over the Islamic shariah or Muslims is a major sin.
Rasool (Peace and blessings be upon him) has said that the best of you
are the ones who are the best in manners, and elsewhere it is reported
that the one who deceives (cheats, lies, etc) is not one of us (Muslims).
These and many other reports such as rules of trading, etiquettes of meeting,
behavior towards the poor, family and friends and many other lessons from
rasool (Peace and blessings be upon him) guide Muslims to achieve a proper
code of conduct when living in any country. Thus when one follows and obeys
the Messenger’s commands and rules , he will automatically become a good
citizen, rather the best one in fact.
With regard to this topic, here are 50 manners and commands which if
one follows becomes the citizen of the year thereby proving why Prophet

Muhammad (peace and blessings be upon him) is indeed a good example
to follow
http://the-finalrevelation.blogspot.in/2012/10/50-reasons-why-
muhammad-saw-is-so-great.html
26 - "I was a Prophet while Adam was between clay

and water" and the hadeeth, "I was a prophet when
there was no Adam and no clay"
Fabricated.
Ibn Taymiyyah said, "This has no basis. Neither from the point of view of
transmission or intellect, for not a single scholar of Ahaadeeth mentions it and
(thus) it’s meaning is invalid because Adam (a.s) was never in a state in which
he was between clay and water, for clay consists of water and mud
(already), rather he was in a state between the spirit and body.
Some think that the Prophet (Peace and blessings be upon him) was physically
present at that time, and that his person was created before all persons, and
they support this with hadeeth which are lies (against the Prophet), for
example the Ahaadeeth that he used to be Light surrounding the Throne…"
[‘Radd alaa al-Bakree’ of ibn Taymiyyah (pg. 9)]
As-Suyootee said, "Mawdoo" and endorsed the above words of ibn

Taymiyyah. [‘Dhail al-Mawdoo’aat’ of as-Suyutee (pg. 203)]And he also says
about the second Ahaadeeth mentioned above, "this is something added by
the general masses" [ ‘ad-Durural Muntathiraa’ (pg. 155 no. 331)]
Az-Zarkashee (d.794) said, "as-Suyootee made clear that these two

Ahaadeeth have no basis, and that the second was something added by the
general masses. And ibn Taymiyyah preceded him in this, and ruled that the
wordings were rejected and that they were lies and as-Sakhaawee endorsed
this in his ‘Fataawaa’…" ‘Sharh al-Muwaahib’ of az-Zarkaanee (1/33)]

as-Sakhaawee said, "as for what is common on the tongues, ‘I was a Prophet
while Adam was between clay and water’" then we have not found it with this
wording not to speak of the addition, ‘I was a Prophet when there was no
Adam and no clay.’" [ ‘al-Maqaasid al-Hasanah’ (pg. 386 no. 837)]
In the above words of ibn Taymiyyah, he refers to the following authentic

Ahaadeeth, "I was a prophet while Adam was between the spirit and
body" [narrated by at-Haakim and others; See ‘Silisilah as-Saheehah’ of
al-Albaanee (no. 1756) for detailed documentation.]
But this Ahaadeeth is explained by the narration of at-Tirmidhee in which the

Prophet (Peace and blessings be upon him) was asked, "when was the
Prophethood made obligatory for you" to which he replied, "While Adam
was between the spirit and the body" [At-Tirmidhee chpt. ‘The virtues of
the Prophet (Peace and blessings be upon him) ,vol. 10 of the
commentary of al-Mubaarakfooree.]
Meaning when Adam was in the state when the soul was about to enter the
body. [‘Tuhfatul Ahwadhee bi Sharh Jaami at-Tirmidhee’ (vol. 10, chpt. ‘The
virtues of the Prophet (Peace and blessings be upon him) ’) of al-
Mubaarakfooree (d.1311)]
And by the Ahaadeeth related in the Saheehs of al-Haakim and ibn Hibbaan, "I
was written as a Prophet in the presence of Allaah while Adam was
intertwined in his clay."
As for the hadeeth, ‘I was the first Prophet to be created and the last to be
sent’ narrated by Abu Nu’aym in ‘ad-Dalaa’il’ (pg. 6) and others then this is
weak (da’eef) as declared by al-Munaawee and adh-Dhahabee (d.748) and al-
Albaanee. [‘Silsilah ad-Da’eefah’ (2/115 no.661) for detailed documentation.]
However, the objection here is that prophet (Peace and blessings be upon
him) was not physically present when Allah was creating Adam (a.s), but it is
very well known that the All-knower, Knower of the Unseen (Allah) had
already ordained the divine decree (Qadr) for everything beforehand itself.

And everything, small and big is written (in Al-Lauh Al-Mahfûz already
beforehand i.e. before it befalls, or is done by its doer).[Quran : Al-Qamar
54:53]
Narrated by Ali (r.a) : We were in the company of the Prophet in a

funeral procession at Baqi Al-Gharqad. He said, "There is none of you but
has his place written for him in Paradise or in the Hell- Fire." They said,
"O Allah's Apostle! Shall we depend (on this fact and give up work)?" He
said, "Carry on doing (good deeds), for everybody will find it easy to do
(what will lead him to his destined place)." Then he recited "As for him
who gives (in charity) and keeps his duty to Allah, and believes in the
Best reward from Allah (i.e. Allah will compensate him for what he will
spend in Allah's way). So, we will make smooth for him the path of ease.
But he who is a greedy miser...for him, the path for evil." (92.5-10) [Sahih
Bukhari 6:469, Also see Sahih muslim Book 33, Hadith 6402]
Abu Darda (r.a) said: Allah's Messenger said: Allah, the Exalted and
Glorious, has ordained for every servant amongst His creation five
things: his death, his action, his abode, the places of his moving about
and his means of sustenance. [Tirmidhi, Ahmad]
One should avoid discussing and debating about the Qadr (Divine
Decree)
Aisha (r.a) said : I heard Allah's Messenger saying: He who discusses

about the Divine Decree (al-Qadr) will be answerable for it on the Day of
Resurrection and he who observes silence about it, will not be
answerable for it. [Tirmidhi]
The only thing to change Qadr is Dua’a
Thawban said: Allah's Messenger said: "Only supplication averts the

decree, only kindness prolongs life, and a man is deprived of provision
for a fault he commits." [Tirmidhi, Ibn Majah]
Rasool (Peace and blessings be upon him) said “The happiness of the son
of Adam depends on his being content with what Allah has decreed for
him, and the misery of the son of Adam results from his failure to pray

istikhaarah, and the misery of the son of Adam results from in his
discontent with what Allah has decreed for him." [Al-Tirmidhi # 2151.
Classed as saheeh by al-Haakim, 1/699, and al-Dhahabi agreed with him.
A part of this hadeeth was classed as hasan by al-Haafiz ibn Hajar in Fath
al-Baari, 11/184 but due to the presence of Muhammad bin Abi Humayd
– who is considered as a Munkarul Hadeeth, the chain of this hadeeth is
weak as affirmed by Tirmidhi himself and by Al Busayri, Al Albaani,
Ahmad Shakeer, Muhammad al Manaawi, Shaikh Zubayr Ali Za’ee and
etc]
However the matan (content) of the above hadith is sound for many reasons.
Firstly, what more needs to be explained regarding the bounty which one shall
receive when he is happy and content with what Allah has given him? Man has
been designed or fashioned in such a way that jealously and greed is a part of
his characteristics. This greed and jealousy may be for good reasons such as
greed to help others, or jealously of the one who has money and spends in
charity and etc. However, the condemnable greed and jealously leads one to
be ungrateful towards the bounties his Lord has blessed him with. It is a very
difficult taks to list down the bounties of Allah, but in a nutshell, beginning
with, what I can pin down is – Our eyesight, our hearing, our thinking, our
body, the nature, the eco system and etc are indeed a great bounty from Allah
and have numerous signs in them.
One such proof of this is to be seen in the questions posed by Heraclius to Abu
Sufyaan about the followers of Muhammad (peace and blessings of
Allaah be upon him). He asked, “Has anyone ever left this religion out of
discontent after entering it?” Abu Sufyaan said, “No.” Then Heraclius
said, “This is how it is when the joy of faith fills the heart.” (Reported by
al-Bukhaari, al-Fath, 1/32).
I strongly recommend watching the below video which has a translation of

surah Rahman wherein Allah speaks about “Then which of the favors of
your Lord will you Deny?”
http://www.youtube.com/watch?v=Ekhyqu8LGpU

Secondly, the reason why Istikhara is commanded upon the believers is
because, not only is it mandatory to seek the Help of Allah in every matter, but
also it is the wisest thing to do so. Many have suffered from taking a decision
without consulting Allah.
To learn the method of doing Istikhara and its rulings visit:
http://the-finalrevelation.blogspot.in/2012/06/how-to-pray-salatul-
istikhara-seeking.html
Thirdly, being discontent with Allah due to the stress and wordly difficulties
we face is (even if thi may sound non- emotional but it is) a grevious error to
be in. How can you dare be disappointed with the Lord who created you and
wants nothing but good for you? It says in Surah Baqrah that Allah does not
test or lay burden one one beyond his scope of bearing it. Also,
Calamities and disasters are a test, and they are a sign of Allaah’s love for a
person, because they are like medicine: even though it is bitter, despite its
bitterness you give it to the one whom you love – and for Allaah is the highest
description. In the saheeh hadeeth it says: “The greatest reward comes with
the greatest trial. When Allaah loves a people He tests them. Whoever
accepts that wins His pleasure but whoever is discontent with that
(then) earns His wrath.” Narrated by al-Tirmidhi (2396) and Ibn Maajah
(4031); classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
Calamities are good for the believer in the sense that reward is stored up for
him the Hereafter in exchange for it and how can it be otherwise (i.e a loss)
when Allah promises in Qur’an that with difficulty comes ease? The Prophet
(peace and blessings of Allaah be upon him) said: “When Allaah wills
good for His slave, He hastens the punishment for him in this world, and
when Allaah wills ill for His slave, he withholds the punishment for his
sins from him until he comes with all his sins on the Day of
Resurrection.” Narrated by al-Tirmidhi (2396); classed as saheeh by al-
Albaani in Saheeh al-Tirmidhi.

To know the powerful Dua’as from Quran and ahadeeth, which are to be
recited in times of pain, suffering, stress, and etc visit the below link and
download the document:
http://www.mediafire.com/view/?cv7rei7c1j5bq5c
27- Reciting Surah Lailatul Qadr after doing wudu

(ablution) wipes away sins, or whoever recites Al
Qadr after completing his wudu one time - that he
is written to be among the sincere ones
Prophet said: Reciting Surah Lailatul Qadr after doing wudu (ablution)
wipes away sins, or Whoever recites Al Qadr after completing his wudu -
one time - that he is written to be among the sincere ones, and if he
recited it twice, he is included in the gardens of the martyrs and if he
recite it thrice, he will be resurrected among the resurrection of the
prophets
Mawdoo (Fabricated). There is no shar‘i basis for this idea, and there is
nothing in the Sunnah of the Prophet (blessings and peace of Allah be upon
him) to suggest this.
Al-Sakhkhaawi (may Allah have mercy on him) said: Reciting the soorah
“Inna anzalnaahu” [i.e., Soorat al-Qadr] after finishing wudoo’ is something for
which there is no basis and this not the Sunnah.
Al-‘Aamiri al-Ghazzi (may Allah have mercy on him) said: Reciting Soorat al-
Qadr after finishing wudoo’ is something for which there is no basis. [Al-Jadd
al-Hatheeth fi Bayaan ma laysa bi Hadeeth (p. 234)]
Al-Albaani (may Allah have mercy on him) mentioned in al-Da‘eefah (1449

and 68) a hadeeth about that and he said concerning it: It is fabricated
(mawdoo‘).

There are proven du‘aa’s and adhkaar in the Prophet’s Sunnah which may be
recited straight after doing wudoo’. The Muslim should be keen to recite them
and not add anything to them.
There are many weak narrations which are circulated famously among
the people regarding the virtues of different surah. I have compiled a
document enlisting the weak and sahih virtues of the surahs in Quran
below:
http://the-finalrevelation.blogspot.in/2012/08/weak-and-sahih-
virtues-of-surahs.html
Also, to know the dua’a which are to be recited after Wudu and its
method according to saheeh hadeeth , visit the below link :
http://the-finalrevelation.blogspot.in/2012/07/wudhu-ablution.html
28 - Flattering is not in the momin's etiquette

except that he does it (flattering) for getting
knowledge.
Fabricated
By Imam Shawani : "Al-Fawaaid al-Majmu'a fil Ahadith al-Mawdu'a" (pg :

276)
By Ibn Jawzi : "Al-Mawdu'at" (1/219)
By Al Sakhawi : "Al Maqasid Al Hasna" (pg : 566)
By Imam Suyuti : "Al-Aali al-Masnoo'a fil Ahaadith al Mawdu'a" (1/179)
By Imam ‘Ajilooni : "Kashaf al-Khafaa" (2/173)

29 – Kissing the fingers and Thumbs when hearing
the name of the Messenger (Peace and blessings be
upon him) during Adhan.
The narration is that which is attributed to Abu Bakr as-Siddeeq

(Radhiallaahu Anhu) that when he heard the Mu-adhdhin say “Ashhaadu
anna muhammadur rasoolullah” he would kiss his thumbs and fingers
(Index) and then touch his eyes and the prophet saw said whoever does
this like my beloved has done then my intercession will be compulsory
for him.
[It has been narrated in Musnad Firdaus by Daylamee Tadhkirrah al-

Mawdhoo’aat pg.36, al-Mawdhoo’aat Kabeer pg.75, Ahmad Yaar khaan
Bareilwee in Jaa ul-Haq pg 378 from Maqaasid Hasanah pg.384,
Mukhtasar al-Maqaasid pg.174, Muhammad Umar Bareliwee in Maqyaas
Khaafiyat pg. 603, also al-Lulu Wal-Marsoo’a no.505, at-Tamayyiz
pg.154, al-Khisf 2/269-270, al-Asraar al-Marfoo’a pg.306, al-Masnoo’ah
pg.168-169, al-Fawaa’id pg.19, Asnee al-Mataalib pg.276 and Nukhbah
al- Baheeyyah pg.112)]
Fabricated. The following held this view:
Allaamah Muhammad Taahir writes “Wa Laa Yasaheeh” not Saheeh

(Tadhkirrah al-Mawdhoo’aat pg.36)
Shaikh Muhammad Khaleel Tarbulusee Hanafee (d.1305) said, “Sakahwee

has rejected it and said this is not authentic.” (al-Lulul al-Marsoo’ah Feemaa
al-Asal Lahu WaBaa Asli Mawdhoo no.505 pg.168)
Al-Haafidh as-Sakhaawee (RH) said in his 'Maqaasid al-Hasanah' [pg. 450

no.1021], "It is not Authentic." He then proceeds to mention various
narrations from various personalities and then concludes, "And there is
nothing Authentic from this going back to the Prophet

"Amongst these narrations he mentions is one from Khidr that
whosoever does this then he will never go blind or be afflicted with eye
infection.
As-Sakhaawee states that it is munqati` and that its isnaad contains unknown
narrators. Al-Ijluni also mentions these two hadeeth in his 'Kashf al-Khafaa'
[2/206no. 2296] and he quotes the words of as-Sakhaawee in full.
Mullaa Alee al-Qaaree refers to these two hadeeth in his 'Mawdooàatal-

Kubraa' [no. 435] or al-Mawdhoo’aat Kabeer pg.75 and again endorses the
above words of as-Sakhaawee. He also states that "If it is Authentic from Abu
Bakr then it is sufficient to act by it..." however the Authenticity of a report to
Abu Bakr needs to be proven"
ibn Taahir in his 'Tadhkirah' stated that it is not Authentic as mentioned by

ash-Shawkaanee in his 'Ahaadeeth al-Mawdooàh'.
Al Albani in his 'Daèefah' [no. 73] states that the hadeeth is not authentic
Al-Shuqayri mentioned the bid’ah of kissing the thumbnails and wiping the
eyes with them after making du’aa’ following salaah, or bunching the
fingertips together and touching them to the eyes after prayer, and reciting
certain things whilst doing so; he said that these are silly innovations. (Al-
Sunan wa’l-Mubtada’aat, p. 71)
Ahmad Raza Khaan Bareilwee said, “When hearing the name of the
Messenger of Allaah (Sallalaahu Alayhee Was-Sallam) and then kissing the
thumbs and rubbing them on the eyes is not established from any marfoo
hadeeth and that which is narrated concerning this is not free from any error,
so whoever considers such an evidence (ie one that has speech concerning it)
or considers (the action) to be practiced or considers the abandoning of this
practice to be worthy of criticism, then indeed he is upon error.” (Abar al-
Maqaal Fee Qiblatil Ajlaal pg.12)
Muhammad Khaleel Tarbulusee in al-Lulu Wal-Marsoo’a no.505 classified

this as fabricated

Shaikh Mulla Alee Qaaree in al-Asraar al-Marfoo’a pg.306 classified this as
fabricated
Shaikh Mulla Alee Qaaree in al-Masnoo’ah Fee Ma’arifah al-Mawdhoo’ah

pg.168-169 classified this as fabricated
Imaam Shawkaanee in al-Fawaa’id al-Majmoo’aah pg.19 classified this as

fabricated
An Objection raised:
“It was reported that he (Imaam Ahmad) did not give an opinion on this
matter (kissing the Qur’aan) and touching it to one's forehead and eyes.”
Al-Qaadi said in al-Jaami’ al-Kabeer: “He did not give an opinion on that,
although it contains an element of respect and honour, because in the case of
deeds intended to draw closer to Allaah, if there is no comparable guide (or
proof) in the Sunnah, then it is better not to do it. Do you not remember when
‘Umar saw the Black Stone, he said: ‘You cannot do any harm or any good. If
it were not for the fact that the Messenger of Allaah (peace and blessings
of Allaah be upon him) kissed you, I would not kiss you.’” (Reported by
al-Bukhaari, 1597; Muslim, 1270).
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever
does an action that is not in accordance with this matter of ours will have
it rejected.” [Narrated by Muslim, 1718]
And he (peace and blessings of Allaah be upon him) said: “Beware of

newly-invented matters (Bid’ah), for every newly-invented matter is an
innovation, and every innovation is a going astray.” [Narrated by Abu
Dawood, 4607; classed as saheeh by al-Albaani in Saheeh Abi Dawood.]
Isn’t it strange that the practice of giving the Adhan and following the sunnah
of it was done atleast 5 times a day during the life time of the Prophet (Peace
and blessings be upon him) and his companions for several years, yet we don’t
have one single sahih narration to show that kissing the thumbs, fingers, or
placing the kissed thumbs to the eyes is an act of obedience, or a gesture of
love or a sunnah of the adhan?

In addition to this, it opposes the established Sunnah of the Messenger of
Allaah (Sallalaahu Alayhee Was-Sallam) where he informed us to repeat the
words of the A’dhaan when the mu’adhin says the a’dhaan and then send
salutations upon me and Allaah will shower 10 blessing upon him. (Saheeh
Muslim 1/166, Abu Dawood 1/77), in another hadeeth he said, ‘Whoever
says these words (of the A’dhaan) with sincerity then he enter Paradise.”
(Saheeh Muslim 1/167, Abu Dawood 1/78).
Answering the A’dhaan has been narrated by a number of companions, Abu

Hurairah, Abee Raaf’e, Umm Habeebah, Abdullaah bin Rabee’a, A’ishah,
Mu’adh, Mu’awiyyah and others (Radhiallaahu Anhuma). (Refer to Tirmidhee
with Tuhfah 1/183, Talkhees al-Habeer 1/211, Tamheed 10/134, Irwaa ul-
Ghaleel 1/258, Baihaqee 1/409)
May Allah guide those who innovate practices in the religion thinking of it to
be a thawaab but not thinking that if this was a thawaab indeed then the
prophet (Peace and blessings be upon him) would have informed us and the
sahabas would have done and taught us?
30- If Ali was not there, Umar would have

perished.
‫لوال على لهلك عمر‬
Weak.
This narration is recorded by “Ibne Abd al-Barr” in his book ”al-Isti’yab fee
Marifat al-Ashab” vol 3 page 1103, with following chain of narrators:-
‫قال أحمد ابن زهير حدثنا عبيد هللا بن عمر القواريري حدثنا مؤمل بن إسماعيل حدثنا سفيان الثوري عن‬
‫يحيى بن سعيد عن سعيد بن المسيب قال كان عمر يتعوذ باهلل من معضلة ليس لها أبو الحسن وقال في‬
‫المجنونة التي أمر برجمها وفى التي وضعت لستة أشهر فأراد عمر رجمها فقال له على إن هللا تعالى يقول‬
‫وحملة وفصاله ثالثون شهرا الحديث وقال له إن هللا رفع القلم عن المجنون الحديث فكان عمر يقول لوال على‬
‫لهلك عمر‬

The first narrator of this narration is:-
‫ أحمد بن زهير بن حرب بن شداد‬- Ahmad bin Zuhair bin Harab bin Shadad, who died in
279 A.H [al-Bidaya wal-Nihaya – vol 11 page 134, Urdu edition]
Whereas the author of the book:-
‫ ابن عبد البر‬- Ibne Abd al-Barr (al-Istiaab fee Marifat al-Ashab) was born in 368
A.H
Thus a difference of 89 years is gauged between the author and the first
narrator, so this is a munqata (disconnected) narration which cannot be taken
as saheeh.
However, Ahmad bin Zuhair was well known as Ibn Abi Khaithama, and he
had authored books on Tabaqat and hence it could be a possibility that Ibn
Abd al-Barr was quoting from it, but this is something which is merely a guess
so one cannot base the authenticity on this guess.
Another criticism which could be made on this narration could be Sa'eed's

hearing from Umar, and the status of Mu'ammal.
Although this particular narration has jarh on it the matan or the context of
the matan is saheeh. I will explain below so as to how:
First of All it is known that Ali (r.a) was the advisor to Umar (r.a) during the
khilafa of Umar (r.a). So being the advisor to the ameer, it was the legal, moral
and religious duty of Ali (r.a) to assist and help the Ameer in judgements on
various outfronts be it complicated or easy matters.
Also, the fact that Ameer ul Momineen - Ali (r.a) was one of the best of judges
or also the best of judges in his time is not hidden. We have numerous reports
showing how he judged in various difficult situations, how he advised the
khalifas and others and how the prophet (Peace and blessings be upon him)
admired and acknowledged (his knowledge in) that. Some of the best
examples and narrations can be found in the Book titled “Ali Ibn Abi Talib “the
fourth khalifa by Shaikh Ali Muhammad al Sallabi. The book is free to
download from the internet. It is an amazing biography describing the events
of Ali (r.a)’s khilafat in great detail.

Some narrations showing the virtues of Ali (r.a) in matters of judgement
are :
Prophet (Peace and blessings be upon him) said ““Most merciful in my

nation towards my nation is Abu Bakr, most severe between them in
religious matters Umar, most truthful Uthman, best judge from them is
Ali, best reciter of Allah’s book in Ubay ibn Kab, most knowledgeable in
halal and haram Muadh ibn Jabal, most knowledgeable in matters of
inheritance is Zayd ibn Sabit. Attention! Each nation had his own Ameen
(trusty), and the trusty of this nation is Abu Ubaydah ibn al-Jarrah
[Sunan Ibn Majah 159 – Saheeh Al Albani]
Narrated Ibn Abbas: Umar said, "Our best Qur'an reciter is Ubai and our
best judge is 'Ali….. [Sahih Bukhari - Volume 6, Book 60, Number 8]
Narrated Ali ibn AbuTalib: The Apostle of Allah (Peace and blessings be
upon him) sent me to the Yemen as judge, and I asked: Apostle of Allah,
are you sending me when I am young and have no knowledge of the
duties of a judge? He replied: Allah will guide your heart and keep your
tongue true. When two litigants sit in front of you, do not decide till you
hear what the other has to say as you heard what the first had to say; for
it is best that you should have a clear idea of the best decision. He said: I
had been a judge (for long); or he said (the narrator is doubtful): I have
no doubts about a decision afterwards. [Sunan Abu Dawood 3582]
The position of judge is a noble position, which brings great virtue for the one
who is able to undertake that role. The Prophets (peace be upon them), some
of the senior Sahaabah (may Allaah be pleased with them) and some of the
prominent Tabi’een and others who came after them took on this role. By
judging justly one is enjoining what is good and forbidding what is evil, and
supporting those who have been wronged.
It was narrated from Ibn Mas’ood that he said: To sit between two people
as a judge is dearer to me than worshipping for seventy years. [Al-
Mughni (11/376)]

It was narrated that ‘Ali ibn Abi Taalib (r.a) said: If the people knew what
is involved in judging (i.e its seriousness and the sin of judging wrongly
on purpose) they would not judge concerning the price of a piece of
camel dung. But the people need judges and rulers, whether they are
righteous or immoral. [Akhbaar al-Qudaah by Abu Bakr al-Dabbi who is
known as al-Wakee’ (p. 21)]
31- Abu Bakr said ‘I did three things that I now

regret, they are: That I failed to show respect
towards the house of Fatima...
Abu Bakr said ‘I did three things that I now regret, they are: That I failed
to show respect towards the house of Fatima. I did not burn Fajaf
Salmah. At Saqifa I transferred Khilafath to Abu Ubaydah or Umar. There
are three things that I wish I had done: When Asheesh bin Qays was
brought before me as prisoner I should have had him killed. When I sent
Khalid bin Waleed to the Land of the Kuffar I should have turned him in
the direction of Zay Qasa. When sending Khalid to Syria I should have
sent Umar to Iraq. I regret that I did not get clarification from Rasulullah
(s) on three matters: Whether the Ansar had a share in the Khilafath.
Who would succeed him (s) as Khalifa.The inheritance of an aunt and
nephew
Weak. It was narrated by Al-Aqele (or al-Uqayli) in “Duafa al-kabir” (3/420,

shamela), ibn Asakir in his history (30/422), Tabarani in “Mojam al-kabir”,
Tabari in history (2/619) via chain that contains Alwan ibn Dawud al-Bajli.
Bukhari and Abu Saeed ibn Yunus said about him: “Munkar al-hadith”. Al-
Uqayli said: “He has ahadeth that couldn’t be relied upon, and which are not
known except by him” (“Mizanul itidal” 3/108/#5763). Al-Heythami in
“Majmau zawaid” (9030) said that it was narrated by Tabarani, and in the
chain Alwan ibn Dawud, and he’s weak.

Note: The above narratoion has a detailed history behind it. Consider the
above athar to be a summary of various events, and the shias in their life-long
mission to insult and abuse the companions of the prophet (Peace and
blessings be upon him) use the above athar as an attack against Abu bakr al
Siddique whose virtues are so many that it is an Ijmaa of the ummah agreeing
that Abu bakr (r.a) was the best man after the Messengers (a.s) sent by Allah.
Out of the whole lot, you can read atleast 14+ such unique and great
virtues from the below link:
http://the-finalrevelation.blogspot.in/2012/08/virtues-of-abu-
bakr.html
Also you can download the Biography of Abu bakr (r.a) fashioning the detailed
events, merits, virtues and etc of Abu bakr (r.a) before, during and after his
khilafah from the below links:
http://the-finalrevelation.blogspot.in/p/download-islamic-books-
softwares.html
For Android Phones see # 14 | For E-book see #36
32- I am the city of Knowledge and ‘Ali is its gate;

whoever aspires to attain knowledge let him
approach through the gate”
There is another version of this hadeeth, in the same book of Sunan Al

Tirmidhi with the wordings "I am the house of wisdom and Àli is its gate."
The scholars of Islam have discussed the above 2 narrations together because
of their same meaning. So I shall do the same whilst enlisting their jarh:
Sayed Mahmud Aloose (rahimuhullah) said in “Tukhwa isna ashariya”:

Yahya ibn Muin said about this hadith: “There is no base for it”. (See
Mawdudi “Rasail wa masail” 3/169).
Bukhari said: “Rejected (munkar), there is nothing from authentic in it”.
Tirmizi said: “Qareeb (strange, odd) and rejected (munkar)”. (Tirmizi said
that right after he narrated this hadith in his “Sunnan”, Abdulhusayn quoted
him, but as usual omitted his opinion, as non suitable).
Ibn Jawzi said: “It’s fabricated” and “Hadith isn’t authentic even if consider all
ways of transmission”. (“al-Mawdua” 1/353)
Ibn Daqiq al-Iyd said: “Not established”.
Nawawi, Dhahabi and Jazari also said its fabrication”. (“Tukhwa isna
ashariya” p 203, chapter “12 ahadeth that used by shias”, hadith #5).
Daraqutni said: “Hadith is mixed there is no base for it”. Abu Khatim and
Yahya ibn Said said: “There is no base for it”. (Ajluni “Kashful hawa” #618).
Also, Ibn Adi said: “This hadith fabricated, it’s known as (fabrication) of Abu
Salt (Abdussalam ibn Salih), and it was narrated by group of people that stolen
this hadith from him”. Abu Khatim ibn Hibban said: “No base for this hadith
from prophet (sallalahu alaihi wa ala alihi wa sallam), and that was not
narrated by ibn Abbas, or Mujahid, or al-Amash, and this isn’t hadith of Abu
Muawiyah. Each one who narrated hadith with similar text, stole it from Abu
Salt, and fabricated chain of narrators”. Imam Ahmad was asked about this
hadith, and he said: “May Allah whip Abu Salt”. (“al-Mawdua” 1/354)
This narration is also found elsewhere in the books: ‘Al Kabir’,

‘Mustadrak (4638)’ and ‘Tahzib al ‘Asr’ of Tabari. The sanad found in the
above three books goes like:
Abdussalam ibn Salih al-Harwi – narrated to me Abu Muawiyah from al-Amash

from Mujahid from ibn Abbas
Al-Heythami in “Zawaid” (#14670) said : “Narrated by Tabarani, in the

chain Abdussalam ibn Salih al-Harwi and he’s weak”.

Abul Hasan Ali ibn Muhammad ibn al-Arraq al-Kinani in “Tanziru sharia”
(1/79/#166) said: “Abdussalam ibn Salih Abu Salt al-Harwi was accused in
lie by more than one scholar”.
Abu Abdullah al-Hakim in “al-Madkhal ila sahih” (#139) said:

“Abdussalam ibn Salih ibn Sulayman Abu Salt al-Harwi. Narrated from
Khammad ibn Ziyad, Abu Moawiyah, Abbad ibn al-Awam and other rejected
stories”
Abu Nuyam al-Isfahani in “Kitabu duafa” (#140) had the same opinion as
Abu Abdullah al-Hakim
Uqayli said about this narrator: “Rafidi habidh” Ibn Adi said: “Accused”. Al
Nasai said: “Not tuthful”. Daraqutni said: “Habidh rafidi, was accused in
fabrication of hadith: “Faith is by accepting by heart”. (“Mizanul itidal”
2/616/#5051).
Zakariya Saji said: “He narrated munkar stories, and he was weak due to
their opinion”. And it was reported from Uqayli that he said about Abu Salt:
“Liar”. Naqash said: “Narrated manakir”. Muhammad ibn Takhar said: “Liar”.
(Tahzib at tahzib” 6/286)
Hafidh al-Khalili in “Irshad” (3/873) said: “He wasn’t strong due to their
opinion
Imam Zeylai al-Hanafi in “Nasbu rayi” (1/345) said: He is Abandoned
Ibn Rajab in “Fathkul bare” (6/412) said: He is abandoned
and Ibn Hajar in “Tahrij ahadeth kashaf” (2/465) said: “Abandoned”.
Another criticism to the above sanad of (Mustadrak, Al Kabir and Tahzib

al’asr) is the narrator Al Amaash
Al Amaash is a truthful narrator but a well known Mudallis. And he narrated

this hadith in “an” form, without making clear, does he hear it himself or not.
He narrated this hadith with from Mujahid.
Yaqub ibn Shayba said: “I asked from Ali al-Madini: “How many ahadeth al-
Amash hear from Mujahid?” He answered: “Narrations (of al-Amash from

Mujahid) are not established unless (al-Amash while narrating from him)
said: “I heard (him saying)”. Narrations of al-Amash from Mujahid, are going
via Yahya al-Qattan”. (“Tahzib at tahzib” 4/197)
Yahya ibn Sayed al-Qattan said: “I wrote narrations of al-Amash from

Mujahid, all of them were connected by him, (he) didn’t hear from him
(anything)”. (Ibn Abu Khatim “Jarh wa tadil” 1/241)
Yahya Ibn Ma’een said: “Hearing of Mujahid by al-Amash, nothing from what
he narrated from him, he heard from him, without doubt they are
disconnected, mudalis”. (“Rawayatu ibn Tahman” #59).
Second route of Al Hakim in his Mustadrak
Apart from the above two narrators, the narration mentioned in ‘Mustadrak
(#4638)’ has another disputed narrator by the name “Muhammad ibn Ahmad
ibn Tamim al-Qantari”
Ibn Furas noticed that there is lenience in him. (“Lisanul mezaan”

5/149/#166).
And yet another narrator by the name “Husayn ibn Fahm” was noticed to be
not qawi by Daraqutni and Al Hakim ( Mizanul itidal” 1/545/#2041)
Third route of Al Hakim in Mustadrak (#4639)
The third route has a narrator called “Ahmad ibn Abdullah ibn Yazeed al-
Harrani”. He is considered to be a Dajjal (liar) by Al Dhahbhi in Takhlees
Other routes
Ibn Asakir in his history (42/378) narrated it via chain: Sherik – Salamah ibn
Kuhayl – Sanabihi – Ali.
Daraqutni said: “Hadis is mixed, not proven, that Salamah hear from
Sanabihi”. (“al-Mawdua” 1/353).

Shawkani in “Fawaid” said: “Al-Khatib narrated this from ibn Abbas in
elevated form. Tabarani, ibn Adi, Uqayli from ibn Abbas. In the chain of Khatib
narrator Jafar ibn Muhammad al-Baqdadi, and he was criticized. (He narrated
it from Abu Moawiyah. Khatib right after this hadith wrote: “No one reliable
narrated it from Abu Muawiyah”. “Tareeh” 7/172. By these words Khatib
pointed that this Jafar isn’t reliable.
Dhahabi in “Mizanul itidal” (1/415/#1525) noticed that there in suspense

in this narrator. Then he quoted this hadith and said it’s fabrication). In the
chain of Tabarani narrator Abu Salt al-Harwi, he was the one who fabricated
this hadith. In the chain of ibn Adi, narrator Ahmad ibn Salamah al-Jurjani. He
use to narrate fabricated stories, and refer them to reliable. In the chain of
Uqayli, narrator Umar ibn Ismayel ibn Mujalad, he was liar. In the chain of ibn
Hibban, narrator Ismayel ibn Muhammad ibn Yusuf, his ahadeth couldn’t
consider as argument.
This hadith was also narrated by ibn Mardaweyh from Ali. In his chain are
narrators whose ahadeth can not be accepted”. (“Fawaid al-majmua” p 445,
abriged).
Scholars of Islam differed in ruling of this narration. As I quoted from them, a

great group of scholars who consider this hadeeth to be weak or fabricated.
Ali himself never claimed that he has some super natural or special
knowledge.
In shia sources we can read: “When people went to Amir al-mu'minin in a

deputation and complained to him through what they had to say against
Ùthman, and requested him to speak to him on their behalf and to admonish
him for their sake, he went to see him and said: The people are behind me and
they have made me an ambassador between you and themselves; but by Allah,
I do not know what to say to you. I know nothing which you do not know, nor
can I lead you to any matter of which you are not aware. You certainly know
what we know, we have not come to know anything before you which we
could tell you; nor did we learn anything in secret which we should convey to
you”. (Nahjul balagha : Khutbah 163).
The above narration is also refuted by a saheeh narration in Bukhari which

states :

Narrated 'Ali: I used to get emotional urethral discharges frequently and
felt shy to ask Allah's Apostle about it. So I requested Al-Miqdad bin Al-
Aswad to ask (the Prophet) about it. Al-Miqdad asked him and he
replied, "On has to perform ablution (after it)." [Sahih Bukhari, Volume
1, Book 4, Number 178]
In accordance to the above hadeeth: If ali (r.a) was the gate to knowledge
of city, then why is he approaching the city through another gate (i.e via
Al Miqdad)?
However, the reason to put the above narration in this compilation of mine is
because some rafidah (shia) use this hadeeth to accuse and abuse the sahabas
of violating the shariah by not consulting Imam Ali (r.a) ONLY.. Hence refuting
this narration was mandatory.
However, please note that the knowledge of Imam Ali (r.a) is far superior and
one cannot object or god forbid say he wasn’t knowledgable in matters of
Deen. Indeed he was blessed by Allah and he was the fourth rightly guided
khalifa of Islam, the cousin of the Prophet (peace and blessings be upon him)
and this status is enough for a believer to love and respect him with his bone
and blood -
33 – “Whoever is given an apology by his Muslim

brother and does not accept his apology will have
a punishment like that of the maks collector [a
kind of tax or levy]”
There are five hadeeths which speak of the severity of the sin of one who does
not accept the apology of his Muslim brother, but they are all weak and are
not sound. However, the context or matan of this hadeeth is sound to some
extent which will be explained after detailing the tehkeeq of these ahadeeth.
First Hadeeth:

The first hadeeth was narrated from Joodaan he said: The Messenger of
Allah (blessings and peace of Allah be upon him) said: “If a man makes
an excuse to his brother and he does not accept it, he will bear a burden
of sin like that of the makes collector [a kind of tax of levy].”
Narrated by Abu Dawood in al-Maraaseel, no. 521; Ibn Maajah in al-

Sunan, no. 3718; Ibn Hibbaan in Rawdat al-‘Uqala’, p. 182; al-Tabaraani
in al-Mu’jam al-Kabeer, 2/275; al-Bayhaqi in Shu’ab al-Eemaan, 6/321
and others.
They all narrated it via Wakee’, Sufyaan told us, from Ibn Jurayj, from Ibn
Meena’ – who is al-‘Abbaas ibn ‘Abd al-Rahmaan ibn Meena’ – from Joodaan.
Shaykh al-Albaani said in al-Silsilah al-Da’eefah (no. 1907): al-‘Abbaas ibn

‘Abd al-Rahmaan ibn Meena’ is not well known and was not regarded as
trustworthy by anyone except Ibn Hibbaan. Hence al-Haafiz said in al-
Taqreeb: He is maqbool (acceptable).
Joodaan: there is no proof that he was a Companion of the Prophet (blessings

and peace of Allah be upon him). Abu Haatim said: Joodaan is majhool
(unknown) and he was not a Companion of the Prophet (blessings and peace
of Allah be upon him).
In al-Taqreeb it says: There is a difference of opinion as to whether he was a

companion of the Prophet (blessings and peace of Allah be upon him). Ibn
Hibbaan mentioned him among the trustworthy of the Taabi’een.
Second Hadeeth:
The second hadeeth was narrated from Jaabir ibn ‘Abd-Allaah (may
Allah be pleased with him) and is similar to the previous hadeeth.
It was narrated by Abu’l-Zubayr from Jaabir (may Allah be pleased with him),
and it was narrated from Abu’l-Zubayr via two isnaads (or routes):

Route 1:
Via al-Layth, Ibraaheem ibn A’yan told me, from Abu ‘Amr al-‘Abdi, from Abu’l-
Zubayr, from Jaabir ibn ‘Abd-Allaah (may Allah be pleased with him) from the
Messenger of Allah (blessings and peace of Allah be upon him).
This was narrated by al-Tabaraani in al-Mu’jam al-Awsat, 8/283 and al-

Bayhaqi in Shu’ab al-Eemaan, 6/321. al-Tabaraani said: This hadeeth was
not narrated from Abu’l-Zubayr except by Abu ‘Amr al-‘Abdi, nor from Abu
‘Amr except by Ibraaheem ibn A’yun, and al-Layth was the only one who
narrated it.
Al-Haythami said in Majma’ al-Zawaa’id (8/155): Its isnaad includes

Ibraaheem ibn A’yun who is da’eef (weak). End quote.
It was also classed as da’eef by Hafidh al-Iraqi (may Allah have mercy on him)
in Takhreej Ahaadeeth al-Ihya’, 2/138
Route 2:
Via al-Hasan ibn ‘Amaarah from Abu’l-Zubayr from Jaabir (may Allah be
pleased with him)
It was narrated by al-Haarith in al-Musnad – as stated in Baghiyat al-

Baahith ‘an Zawaa’id Musnad al-Haarith (1/269) that he said:
Hafs ibn Hamzah told us, Sayf ibn Muhammad al-Thawri told us, from al-
Hasan ibn ‘Amaarah.
It was also narrated by Ibn Hibbaan in al-Thiqaat (8/388): Abu Badr told
us, my paternal uncle al-Waleed ibn ‘Abd al-Malik ibn ‘Ubayd-Allah ibn Masrah
told us, Ubayy told us from al-Hasan ibn ‘Amaarah from Abu’l-Zubayr, from
Jaabir (may Allah be pleased with him).
This is a very weak isnaad, because of al-Hasan ibn ‘Amaarah. The scholars
were unanimously agreed that he is to be rejected and he is weak. See
Tahdheeb al-Tahdheeb, 2/307.

Route 3:
The third hadeeth was narrated from ‘Aa’ishah (may Allah be pleased
with her) from the Prophet (blessings and peace of Allah be upon him)
who said: “Be chaste and your women will be chaste; honour your
parents and your children will honour you; and if someone apologises to
his Muslim brother for something he heard about him and he does not
accept his apology, he will not come to me at the Cistern (Al
Kauthar/Lake fount)
Narrated by al-Tabaraani in al-Mu’jam al-Awsat, 6/241
He (Al Tabaraani) said: This hadeeth was not narrated from ‘Aamir ibn ‘Abd-
Allaah ibn al-Zubayr except by al-Malik ibn Yahya ibn al-Zubayr, and it was
narrated only by Khaalid ibn Yazeed al-‘Umari.
Al-Haythami said in Majma’ al-Zawaa’id (8/81): Its isnaad includes Khaalid

ibn Zayd al-‘Umari who is a liar.
Route 4:
The fourth hadeeth was narrated from Anas ibn Maalik and is similar to
the hadeeth of ‘Aa’ishah quoted above.
It was narrated by Ibn ‘Asaakir in his Sabaa’iyaat – as stated by al-

Suyooti in al-La’aali’ al-Masnoo’ah (2/190) – via Abu Hadabah al-Faarisi,
from Anas ibn Maalik.
Abu Hadabah al-Faarisi is Ibraaheem ibn Hadabah, who is a liar. Ibn Hibbaan
said in al-Majrooheen (1/114): Ibraaheem ibn Hadabah, Abu Hadabah, an old
man who narrated from Anas ibn Maalik, is one of the charlatans. He was a
dancer in Basra who would be invited to weddings and would dance at them.
When he grew old he started to narrate fabricated reports from Anas.
Shaykh al-Albaani said in Da’eef al-Targheeb (2/119): It is mawdoo’
(fabricated) and he also said something similar in al-Silsilah al-Da’eefah, no.
2043.
Route 5:
The fifth hadeeth was narrated from Abu Hurayrah (may Allah be pleased
with him): The Messenger of Allah (blessings and peace of Allah be upon

him) said: “Keep away from the people's womenfolk and your
womenfolk will be chaste; honour your parents and your children will
honour you; if anyone's brother comes to him offering excused to him,
let him accept that from him, whether his excuses are well founded or
not, for if he does not do that he will not come to me at the Cistern.”
Narrated by al-Haakim in al-Mustadrak, 4/154.
He said: This is a hadeeth with a saheeh isnaad, although they [al-Bukhaari

and Muslim] did not narrate it. Al-Dhahabi commented: Rather Sa’eed is da’eef
(weak).
Al-Mundhiri said in al-Targheeb wa’l-Tarheeb (3/218): Suwayd from

Qutaadah, who is Ibn ‘Abd al-‘Azeez, is waahin (weak).
Shaykh al-Albaani said in al-Silsilah al-Da’eefah (no. 2034): Its isnaad is

da’eef (weak).
Conclusion: all the reports that were narrated concerning this matter are
da’eef (weak) and are not saheeh (sound).
Note please:
The weakness of the hadeeths that give a warning to the one who does not
accept his brother’s apology does not mean that this is not something that is
not required at all. Rather accepting an apology is a noble characteristic and is
one of the means of creating love and friendship. Some ahadeeth reflecting on
this issue are as below:
And hold firmly to the rope of Allah all together and do not become
divided. And remember the favor of Allah upon you - when you were
enemies and He brought your hearts together and you became, by His
favor, brothers. And you were on the edge of a pit of the Fire, and He
saved you from it. Thus does Allah make clear to you His verses that you
may be guided [Quran 3:103]
Read the above verse again if you may and note how Allah is warning us and
informing us of his favor. Did you know that the people of Quraish or arab
didn’t care about each other with respect to religion? They mainly cared only

for their relatives or tribesmen and that too because it was a matter of ego or
self esteem which had to be maintained in the society they were living in. But
Allah united us (Muslims) all, sprout love in our hearts, and now agree or not,
it is a fact that a Believer has at least a soft corner for another believer. They
may not even know the other Muslim personally, yet in sha Allah they will
have sympathy, soft corner, or call it what you, may for them.
The Prophet (peace and blessings of Allaah be upon him) said: “O you
who have spoken the words of faith but faith have not entered your
hearts! Do not backbite about the Muslims or seek out their faults, for
whoever seeks out their faults, Allaah will seek out his faults even if he is
his house.” [Narrated by Abu Dawood, no. 4880; classed as saheeh by al-
Albaani]
The Prophet (peace and blessings of Allaah be upon him) said: “It is not
permissible for a man to forsake his Muslim brother for more than three
days, each of them turning away from the other when they meet. The
better of them is the one who gives the greeting of salaam first.”
[Narrated by al-Bukhaari, 5727; Muslim, 2560]
Stay away from doubt, since doubt is the most dishonest word, and do
not spy and do not probe (into others affairs) and do not hate each other,
and be brothers to each other [Bukhari/ Muslim]
Nu’man ibn Bashir reported: The Messenger of Allah, peace be upon him,
said, “The parable of the believers in their affection, mercy, and
compassion for each other is that of a body; when any limb of it aches,
the whole body reacts with sleeplessness and fever.” [Sahih Muslim,
Book 32, Number 6258]
Ibn Hibbaan (may Allah have mercy on him) said in Rawdat al-‘Uqala’ wa
Nuzhat al-Fudala’ (1/183): What is required of the wise man if his brother
apologises to him for a previous offence or shortcoming is to accept his
apology and regard him as being like one who did not commit any error,
because if someone offers his excuses to him and he does not accept that, I
fear that he will not come to the Prophet (blessings and peace of Allah be upon
him) at the Cistern [i.e Lake fount in the Hereafter].

If a person falls short in his conduct towards his brother, he should apologise
for his shortcomings to his brother.
Imam al-Ghazaali (may Allah have mercy on him) said:
If a person commits some shortcomings towards his brother that may lead to
friction, there is no scholarly difference of opinion concerning the fact that it is
better to overlook it and put up with it; rather if there is a way to interpret it
in a good way and forgive him, this is what is required according to the rights
of brotherhood. [Ihya’ ‘Uloom al-Deen, 2/185-186]
34- Surah Zalzalah is equal to half the Quran
Weak. This hadeeth has been narrated via different routes, as mentioned
below:
Route 1:
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said:
The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: ‘When the earth is shaken with its (final) earthquake’ (i.e., Soorat
al-Zalzalah) is equivalent to half of the Qur’aan.” [Narrated by al-
Tirmidhi (2894) and al-Haakim (1/754)]
Its isnaad includes Yamaan ibn al-Mugheerah al-‘Anzi, concerning whom al-
Bukhaari and Abu Haatim said: his hadeeth is munkar. Ibn Hibbaan said: his
hadeeth is very munkar; he narrates munkar hadeeth that have no basis and
deserve to be ignored. See Tahdheeb al-Tahdheeb (4/452).
Yamaan is the only one who narrated this hadeeth, alone among the
companions of ‘Ata’, and he is not acceptable as a sole narrator of a hadeeth,
rather the fact that he is the sole narrator indicates that it is munkar. And
Allaah knows best.
The majority of scholars are the view that the hadeeth is to be regarded as
weak because of Yamaan ibn al-Mugheerah, in contrast to those scholars who
classed it as saheeh. It was classed as da’eef by al-Tirmidhi when he said, after

quoting it: it is ghareeb and we know it only from the hadeeth of Yamaan ibn
al-Mugheerah. It was also classed as such by Ibn ‘Abd al-Barr in al-Tamheed,
where he said: It is one of the ahaadeeth of the Shaykhs, not one of the
ahaadeeth of the imams. And it was classed as da’eef by Ibn Hajar in Fath al-
Baari (8/687), by al-Dhahabi in Talkhees al-Mustadrak, by al-Manaawi in Fayd
al-Qadeer (1/367) and by al-Shawkaani in al-Fath al-Rabbaani (12/5930). Al-
Albaani said in al-Silsilah al-Da’eefah (1342): it is munkar
Route 2:
It was narrated from Anas ibn Maalik (may Allaah be pleased with him)
that the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever recites ‘When the earth is shaken with its (final) earthquake’,
it will be equivalent to half of the Qur’aan for him.” Narrated by al-
Tirmidhi (2893).
Its isnaad includes al-Hasan ibn Saalim al-‘Ajali. Al-Mazzi said: He is a Shaykh
who is unknown and recited only one hadeeth. Al-‘Aqeeli said: He is unknown
with regard to transmitting hadeeth. Ibn Hibbaan said: he narrates from
trustworthy narrators things that do not sound right. [See Tahdheeb al-
Tahdheeb (1/396]
The scholars are unanimously agreed that this hadeeth is also to be regarded
as da’eef. It was classed as da’eef by al-Tirmidhi when he said, after quoting it:
It is ghareeb. Al-‘Aqeeli said: It is not known, as stated in Tahdheeb al-
Tahdheeb (1/396). It was also classed as da’eef by Ibn Hibbaan in al-
Majrooheen (1/279), and al-Bayhaqi in Shu’ab al-Eemaan (2/497). Al-Dhahabi
said in Mizaan al-I’tidaal (1/523): it is munkar. Al-Albaani said likewise in al-
Da’eefah (1342).
Route 3:
It was narrated from Abu Hurayrah (may Allaah be pleased with him)
that the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever recites ‘When the earth is shaken with its (final) earthquake’
in one night, it will be equivalent to half of the Qur’aan for him.”
Narrated by Ibn al-Sunni in ‘Aml al-Yawm wa’l-Laylah (691).

Shaykh al-Albaani (may Allaah have mercy on him) said in al-Silsilah al-
Da’eefah (1342): It was narrated by Abu Umayah al-Tarsoosi in Musnad Abi
Hurayrah (2/195), but its isnaad is very weak (da’eef jiddan); it includes ‘Eesa
ibn Maymoon al-Madani, who was classed as da’eef by a number of scholars.
Abu Haatim and others said: His hadeeth is to be rejected.
Ibn Hajar said in Nataa’ij al-Afkaar (3/268): Its isnaad includes a narrator who
is very weak
Conclusion:
From the above it is clear that there is no saheeh report from the Prophet
(peace and blessings of Allaah be upon him) about Soorat al-Zalzalah being
equivalent to half of the Qur’aan. But it seems that some of the imams of the
salaf followed this hadeeth and, based on their own ijtihad, stated that the
important meanings that are contained in this soorah are equivalent to half of
the principles that the Qur’aan referred to and those salaaf and narrations are:
1. It says in Musannaf ‘Abd al-Razzaaq (3/372): It was narrated that

Ma’mar said: I heard a man narrating that ‘When the earth is shaken
with its (final) earthquake’ is equivalent to half of the Qur’aan.
2. It was narrated from Ja’far that Hishaam ibn Muslim said: I heard Bakr
ibn ‘Abd-Allaah al-Muzani say: ‘When the earth is shaken with its (final)
earthquake’ is half of the Qur’aan.
3. Abu ‘Ubayd narrated a mursal report from al-Hasan al-Basri: “ ‘When

the earth is shaken with its (final) earthquake’ is equivalent to half of
the Qur’aan, and ‘By the (steeds) that run’ (Soorat al-‘Aadiyaat) is
equivalent to half of the Qur’aan.” [See: al-Itqaan by al-Suyooti (2/413)]
4. It was narrated that ‘Aasim ibn Abi’l-Nujood al-Imam al-Muqri’ said:
It was said that whoever recites ‘When the earth is shaken with its
(final) earthquake’ it is as if he has recited half of the Qur’aan. [Ibn Hajar
said in Nataa’ij al-Afkaar (3/270): its men are thiqaat.]
5. Al-Manaawi said in Fayd al-Qadeer (1/367): Because the greatest

objective of the Qur’aan is to explain the creation and the resurrection,
and ‘When the earth is shaken with its (final) earthquake’ refers only to

the resurrection, therefore it is equivalent to half of the Qur’aan. This
was referred to by al-Qaadi.
Hence, this is the ijtihaad of some of the salaf, and it is not permissible to
attribute it to the Prophet (peace and blessings of Allaah be upon him)
and thus It does not mean that it is equivalent to half of the Qur’aan in
terms of reward. And Allaah knows best.
35- The ink of the scholar is more holy than the

blood of the Martyr
Mawdoo’ (Fabricted).
Mentioned by al-Manjaniqi is his collection of ahadith of older narrators

reporting from younger ones, on the authority of al-Hasan al-Basri. Al-Khatib
al-Baghdadi recorded it in ‘Tareekh Baghdad 2/193’ and said that it is
mawdoo’ as a narration from the Prophet (Peace and blessings be upon him) ,
but that is a statement of al-Hasan al-Basri
Please note that Prophet (Peace and blessings be upon him) spread dawah in
Makkah for 13 years approximately and nearly 100 + or – accepted Islam, but
when he entered Makkah with military might, then atleast 2000 took their
shahadah in 1 day. Also, It is well known that the Islamic empire during the 4
rightly guided khalifas (Abu bakr, Umar, Uthman & Ali) May Allah bless them,
reached and roofed the west to the east of planet earth because of their faith
and military might
The Mujahideen conquered lands and saved the entire population from Hell
fire. They didn’t force anyone to accept Islam because Allah clearly says
“There is no compulsion in religion”. They gave them protection in return for
Jizyah and etc. Moreover, they followed the manners and orders of prophet
(Peace and blessings be upon him) of not harming the women, children, the
aged, the plants and their property. The mujahideen fought with honor,
etiquite, respect and for the sake of Allah alone. Not to oppress any
community. To those who argue that invading is an oppression, well for them
the refute “A father is cruel to be kind”.
Some reports further showing the ettiquites of fighting are:

“Fight in the cause of Allah those who fight you, but do not transgress limits;
for Allah loveth not transgressors.” [Quran Al Baqarah 190]
Prophet (Peace and blessings be upon him) said “Go out with Allah’s
name upon Allah’s path and fight with those who disbelieve in Allah. Do
not indulge in Ghulul (stealing from the war booty), or be treacherous,
or mutilate, and do not kill a child.” [Sahīh Muslim the Book of Jihād]
In his explanation of this narration, Imām As-San’anī in As-Subul As-Salām,

states after this phrase “And these (acts) are forbidden by Ijmā’ (consensus of
the Muslim Scholars).” [Subul As-Salām Vol. 4 under the Book of Jihād, edited
by Al-Hāzimī]
Abdullah ibn ‘Umar (Radhiya Allāhu ‘Anhu) narrates from the Prophet
(Sallallāhu ‘alayhi wa Sallam) that he found a slain woman in one of the
expeditions. So Rasulullah (Sallallāhu ‘alayhi wa Sallam) forbade killing
women and children. [Ahmad in his Musnad 2/91, Bukhārī in his Sahīh
3015, Muslim 1744/25, Abū Dāwūd 2668, At-Tirmithī 1569, Ibn Majah
2841]
Riyaah (also written Rabaah) ibn Rabi’ narrates the following,
“When we were with the Nabi (Sallallāhu ‘alayhi wa Sallam) on an

expedition, he saw some people collected ogether over something and
sent a man and said to him ‘see what these people are collected around’!
He then came to the Nabi (Sallallāhu ‘alayhi wa Sallam) and said that
they are gathered around a woman who has been killed. He said, “This is
not one with whom fighting should have taken place. [Khālid ibn Walid
was in charge of the military] So the Nabi (Sallallāhu ‘alayhi wa Sallam)
told a man, “Go to Khālid (Radhiya Allāhu ‘Anhu) and tell him not kill
women or a hired servant (‘asīfa).
[Reported by Abū Dāwūd 2669 (some prints have it as 2663), Ahmad in

his Musnad 3/488, An-Nasā’is al-Kubrā 8626, Ibn Maajah 4729, Ibn
Hibbān in his Sahīh 4769, Al-Hākim in his Mustadarak saying after it, “It
is Sahih (rigorously authentic) upon the condition of the two Shaykhs
(i.e. Bukhari and Muslim)” Adh-Dhahabi agreed with his conclusion.
Imām Al-Bayhaqī in his Sunan also reports this narration 9/82.]

Fighting in the cause of Allah has various manners and rules which are to be
obeyed. Let alone fighting, our Prophet (Peace and blessings be upon him)
has emphasized , taught and himself acted upon by the best of morals,
manners, actions and behavior in his everyday life. Some examples are:
1. The Prophet (peace and blessings of Allaah be upon him) passed by a

pile of food and put his hand into it, and his fingers touched something
wet. He said, “What is this, O seller of the food?” The man said, “It got
rained on, O Messenger of Allaah.” He said, “Why did you not put it (the
wet part) on top of the pile so that the people could see it? He who
deceives does not belong to me.” According to other reports, “He who
deceives us is not one of us (Muslims),” or, “He is not one of us who
deceives us.” [Narrated by Muslim].
In other narrations, cheating (Copying, fooling, bribery, lying, dis-

honesty etc) is forbidden. One who follows this one command of the
Prophet (Peace and blessings be upon him) automatically becomes a
good person and in other words ‘citizen of the year’
2. It was narrated from Abu Hurayrah (may Allaah be pleased with him)
that the Messenger of Allaah (peace and blessings of Allaah be upon
him) said: “Do you know what gheebah (backbiting) is?” They said,
“Allaah and His Messenger know best.” He said, “Saying something
about your brother that he dislikes.” It was said, “What if what I say
about my brother is true?” He said, “If what you say is true then you
have backbitten about him, and if it is not true, then you have slandered
him.” [Narrated by Muslim, 2589]
3. Imam Al Nawawi has written a comprehensive book on the topic

‘Guarding the Tongue’. One of the hadeeth showing the importance of
writing such a book is :
Prophet (Peace and blessings be upon him) said “Whoever can

guarantee for me (that he will guard) what is between his jaws (tongue
– i.e bad speech or etc) and what is between his legs (Private parts – i.e
illegal sexual intercourse, rape etc), I will guarantee for him Paradise.
[Al Bukhari – see 11/308 Al Fath]

4. Prophet (Peace and blessings be upon him) was asked “Which of the
Muslim is the best?” He (Peace and blessings be upon him) replied” He
whose tongue and hands the Muslims are safe from” [Al Bukhari – see
1/54 of Al Fath and also Muslim 42]
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5. The Prophet (Peace and blessings be upon him) said: "The most beloved
of Allah's servants to Allah are those with the best manners." [At-
Tabaraanee collected it, and Albani authenticated it in Silsilatul-
AHaadeethis-Saheehah (#432)]
There are numerous such ahadeeth on manners, thereby teaching and

showing mankind the importance and method of good manners from
the minutest of actions to the heaviest in scale.
Also this fabricated hadith of the ink of a scholar being holier than the
martyr contradicts the Holy Qur'an:
"Not equal are those of the believers who sit at home (except those who
are disabled by injury or are blind or lame), and those who strive hard
and fight in the Cause of Allah with their wealth and lives. Allah has
preferred in grades those who strive hard and fight with their wealth
and their lives above those who sit at home [Surah An Nisa verse 95]
36 – Having intercourse with one’s wife equivalent

to the reward of praying 70 Nawafil (Nafil) prayers
This is not a hadeeth; rather it is a derivation in this matter, which cannot be
attributed to the prophet or the sahabas.
Shaikh Saleh Al Munajjid was asked this question and his reply was :
Firstly:

If a man has intercourse with his wife, he will be rewarded for that, because
he is doing something halaal and avoiding something haraam. This is what is
stated in the hadeeth of the Prophet (peace and blessings of Allaah be upon
him):
It was narrated from Abu Dharr that some people from among the
companions of the Prophet (peace and blessings of Allaah be upon him)
said to the Prophet (peace and blessings of Allaah be upon him): “O
Messenger of Allaah, the rich people will get more reward. They pray as
we pray, and they fast as we fast, but they give in charity from their
excess wealth.” He said, “Has not Allaah given you things with which you
can give charity? Every tasbeehah (saying ‘Subhaan Allaah (Glory be to
Allaah)’) is a charity. Every Takbeerah (saying ‘Allaahu akbar (Allaah is
Most Great)’) is a charity. Every Tahmeedah (saying ‘al-hamdu-Lillaah
(praise be to Allaah)’ is a charity. Every Tahleelah (saying ‘Laa ilaaha ill-
Allaah (there is no god but Allaah) is a charity. Enjoining what is good is
a charity. Forbidding what is evil is a charity. Having intercourse (with
one’s wife) is a charity.” They said, “O Messenger of Allaah, if one of us
fulfils his desire, is there reward in that?” He said, “Do you not see that if
he does it in a haraam way he will have the burden of sin? So if he does it
in a halaal way, he will have a reward for that.” [Narrated by Muslim,
1674]
Imaam al-Nawawi (may Allaah have mercy on him) said: “the phrase, ‘Having
intercourse is a charity’ – the word bud’ (translated here as ‘having
intercourse’) may mean intercourse, or it may refer to the private part itself…
This indicates that permissible actions may become acts of worship, if there is
a sincere intention. Intercourse may be an act of worship if the intention
behind it is to fulfil the rights of one's wife, to treat her kindly as enjoined by
Allaah, to seek a righteous child, to keep oneself or one’s wife chaste, to
prevent both partners from looking towards or thinking of haraam things, and
other good intentions. ‘O Messenger of Allaah, if one of us fulfils his desire, is
there reward in that?’” [Sharh Muslim, 7/92]
Secondly: With regard to the comment that the reward is equivalent to

seventy naafil prayers”

Imam Nawawi’s commentary on Saheeh Muslim (Sharh al-Nawawi ‘ala Saheeh
Muslim) has this opinon of his about ‘reward for a fardh compared to a nawafl
act is seventy times more’. It is a comment which I will quote below, where the
shaykh (al-Nawawi – May Allaah have mercy on him) was discussing the issue
of enjoining what is good and saying that it is obligatory. Then he discussed
the issue of saying Tasbeeh and dhikr, which he noted is Sunnah. Then he
explained that the fard act of worship is equivalent to seventy times the naafil
act, and said: they reached this conclusion from a hadeeth… Then at the end of
this discussion he referred to the phrase “Having intercourse…”
The phrase “from a hadeeth” means from some hadeeth, but Imaam al-
Nawawi does not quote it. When he finishes discussing the issue of fard
and naafil acts of worship, and the status of each, he then starts his
discussion of the phrase “Having intercourse...” So the confusion has
arisen from this comparison i.e Imam Nawawi dicussed the point that
the reward for fardh acts of worship is equivalent to the reward of
seventy naafil acts and he also said that there was a hadeeth about it but
he did not quote it.
We know what al-Nawawi was referring to, and this is what was pointed out
by al-Haafiz ibn Hajar (may Allaah have mercy on him).
Al-Haafiz said: “Note: In Ziyaadaat al-Rawdah, al-Nawawi narrated from the

imaam of the Haramayn from some of the scholars that the reward for a fard
act of worship is seventy times more than the reward for a naafil act. Al-
Nawawi said: they reached this conclusion from a hadeeth.”
The hadeeth in question was quoted by Imaam al-Nawawi in al-Nihaayah. It is

the marfoo’ hadeeth of Salmaan concerning the month of Ramadaan:
“Whoever seeks to draw closer to Allaah during (this month) by doing

some good deeds will be like one who does an obligatory action at any
other time, and one who does an obligatory action (during Ramadaan)
will be like one who does seventy obligatory actions at any other time.”
This is a da’eef (weak) hadeeth which was narrated by Ibn Khuzaymah, but he
was uncertain as to whether it was sound or not. [al-Talkhees al-Habeer,
3/118] [For detailed takhreej see Hadith no. 19 above]

What he meant (may Allaah have mercy on him) by saying that Ibn
Khuzaymah was uncertain as to whether it was sound or not may be
understood more clearly by referring to Saheeh Ibn Khuzaymah (3/191),
where he includes it under the chapter heading, Baab Fadaa’il Sharh
Ramadaan in sahha al-khabr (Chapter on the virtues of the month of
Ramadaan, if the report is saheeh).
And the isnaad of this hadeeth includes ‘Ali ibn Zayd ibn Jad’aan, who is a
da’eef (weak) narrator. And Allaah knows best. Therefore one cannot
attribute this saying to the prophet (peace and blessings be upon him)
37 - If you see poverty coming to you then say,

‘Welcome, O sign of the righteous
Weak. This hadeeth was narrated by al-Daylami in Musnad al-Firdaws – as al-
Haafiz al-‘Iraaqi said – from the report of Makhool from Abu’l-Dardaa’. It is a
da’eef (weak) hadeeth, for Makhool did not hear anything from Abu’l-Dardaa’.
[See Takhreej Ihyaa ‘Uloom al-Deen, 4/191.]
It was also narrated by Abu Na’eem in al-Hilyah (6/5) from the report of
Mujaahid from Ka’b al-Ahbaar.
And he narrated it in 6/37 from the report of Qutaadah from Ka’b al-Ahbaar.
Both isnaads include Ishaaq ibn Bishr al-Kaahili, who is matrook [i.e., his
hadeeth is not accepted]. Abu Zar’ah said: he used to tell lies.
Al-Daaraqutni said he is kadhdhaab matrook (i.e., a liar whose hadeeth is not

to be accepted). Al-Azdi said: his hadeeth is to be rejected and is not valid, and
he was accused of lying. Ibn Hibbaan said: he used to fabricate hadeeth and
attribute them to trustworthy narrators (thiqaat); his hadeeth should not be
written down except by way of amusing oneself with something weird. [See
al-Jarh wa’l-Ta’deel, 2/214; al-Du’afaa wa’l-Matrookeen by Ibn al-Jawzi,
1/100.]
He is one of the storytellers and time-wasters. Al-Dhahabi said in his

biography of him: the shaykh, the scholar, the storyteller, the weak narrator

(da’eef), the time-waster, Abu Hudhayfah Ishaaq ibn Bishr ibn Muhammad ibn
‘Abd-Allaah ibn Saalim al-Haashimi, whose teacher was al-Bukhaari the
author of al-Mubtada’, which is a well known book in two volumes. Ibn Jareer
and others narrated from him, and in it he spoke of weird and disastrous
things. [Siyar A’laam al-Nubala’, 9/477, 478]
38 - Whoever shames his brother for a sin will not

die until he does it too
Weak. This hadeeth was narrated by al-Tirmidhi, (Kitaab Sifat al-Qiyaamah
wa’l-Wara’, 2429)
Shaykh al-Albaani described this hadeeth in Da’eef al-Jaami’ (5710) as

mawdoo’ (fabricated).
If a hadeeth is da’eef (weak) and mawdoo’ (fabricated), it cannot be taken as a

basis for rulings or be acted upon.
With regard to the meaning of the hadeeth, Shaykh al-Mubaarakfoori said:
‘Whoever shames’ means whoever criticizes or condemns.
‘His brother’ means his brother in faith.
‘For a sin’ means one from which he has repented, according to the way in
which Imaam Ahmad explained it.
‘Will not die’ – the subject of this verb is ‘whoever’.
‘Until he does it too’ - means, the sin for which he criticizes his brother.
It is as if the one who criticizes his brother will be forsaken by Allaah until he
commits the sin for which he criticized his brother, if that criticism was
accompanied by self-admiration for being free of that sin.” [Tuhfat al-
Ahwadhi, 7/173] [End of Answer by Shaikh Munajjid]

The fact that this hadeeth is da’eef (weak) does not mean that it is
permissible to criticize those who have fallen into sin, for those who fall
into sin are of different types.
Some of them repent and turn back to their Lord, or else the punishment
(hadd) is carried out on them. So it is not permissible to criticize them because
their souls have been purified by their repentance or the punishment. The
Prophet (peace and blessings of Allaah be upon him) said: “The one who
repents from sin is like one who has never sinned.” [Narrated by Ibn
Maajah, 4240; classed as saheeh by al-Busayri in al-Zawaa’id,
commentary on Sunan Ibn Maaja]
Now, the below ahadeeth actually speak in contrary to this weak khabar. It is
wajib upon a Muslim to warn and advice his brother from doing evil but at the
same time do not ashame him by disclosing his secrets. Imam Abu Dawood
(may allah be pleased with him) has compiled an entire title called
“Concealing the fault of a Muslim” under the chapter “The Book of Etiquuette
(Al Adaab) “There he narrates the following :
Uqbah ibn Amir reported: The Prophet, peace be upon him, said, “He
who sees a fault and conceals it is like the one who brought back to life
an infant girl who had been buried alive.” [Sunan Abu Dawud, Book of
Manners, Number 4891, Hasan]
Prophet (peace and blessings be upon him) said “ The Muslim is the
brother of his fellow Muslim. He does not wrong him or let him suffer.
Whoever takes care of his brother’s need, Allah will take care of his
need; Whoever relieves a muslim of some distress in this world, Allah
will relieve him of some distress on the day of Resurrection; and whoeve
conceals Muslim’s (faults), Allah will conceal him (his faults) on the day
of Judgement [Sunan Abu Dawood, Book of Manners, 4893 – Saheeh. A
similar hadith has been narrated in Sahih Muslim, Book 35, Number
6518]
A warning for those who indulge in exposing his fellow muslim :
Abu Barzah al-Aslami reported: The Messenger of Allah, peace be upon

him, said, “O you who have believed with your tongues but faith has not
entered your hearts! Do not backbite the Muslims or seek their faults,

for whoever seeks their faults, then Allah will seek his faults; and if Allah
seeks a person’s faults, then He will expose him even in the privacy of his
house.” [Sunan Abu Dawud, Book of Manners, Number 4880, Hasan]
Now, this does not mean that one cannot disclose or expose a false scholar or
anyone who is misguiding the people because this hadeeth or command is
similar to the command of the prophet (s.a.w) wherein he said backbiting is
prohibited except when required (for the better good) . The prophet (peace
and blessings be upon him) did inform or disclose certain details for the better
good of the Ummah or a person when required and this is proven and
discussed in detail below under hadith no. 98
39- The believer is between five hardships: a

believer who envies him, a hypocrite who envies
him (hasad), a kaafir who fights him, a soul which
contends with him and a devil who leads him
astray
Weak.
This hadeeth has been transmitted via two routes (isnaad). Even though this
particular hadeeth is Da’eef, some lessons can be taken from this hadeeth,
which are in accordance to other sahih reports – as will be mentioned after
the following tahkeeq
Route 1:
It was narrated by al-Daylami in al-Firdaws, as stated by al-Manaawi in

Fayd al-Qadeer, 5/292, no. 7352, from the hadeeth of Abu Hurayrah:
“The believer has four enemies: a believer who envies him (hasad), a
hypocrite who hates him, a devil who leads him astray and a kaafir who
fights him.”
Al-Manaawi said, after quoting the hadeeth: its isnaad includes Sakhr al-
Haajibi of whom Al-Dhahabi said in al-Dua’afa’, He is accused of fabricating;

Khaalid al-Waasiti who is majhool (unknown); and Husayn ibn ‘Abd al-
Rahmaan of whom al-Dhahabi said, He forgot and grew old, and Al-Nasaa’i
said, He changed.
Shaykh al-Albaani said in Da’eef al-Jaami’ (4749): It is da’eef jiddan (very

weak)
Route 2:
It was narrated by Abu Bakr ibn Laal in Makaarim al-Akhlaaq, as stated

by al-Iraaqi in al-Mughni ‘an Haml al-Asfaar, 3/63, from the hadeeth of
Anas: “The Muslim is between five hardships: a believer who envies him
(hasad), a hypocrite who hates him, a kaafir who fights him, a devil who
leads him astray and a soul that contends with him.”
Al-Iraqi said:
It was narrated by Abu Bakr ibn Laal in Makaarim al-Akhlaaq from the
hadeeth of Anas with a da’eef (weak) isnaad. End quote.
So the hadeeth is not proven but even though its weakness, there are some
other saheeh hadeeth which warns us from envy, hypocricy and etc. Such as:
Warning from Envy, Suspicion, Hatred amongst each other:
Abu Huraira, (r.a), reported that the Prophet of Allah, upon him be
peace, said, "Be careful of suspicion, for it is the most mistaken of all
speech. Do not spy on others, (do not) compete among yourselves, (do
not) envy one another, or despise one another. Rather, be servants of
Allah and brothers!" [Sahih Bukhari 8:90, Muslim, Abu Dawood,
Tirmidhi, Ibn Majah, Musnad Ahmad and Ibn Hibban]
Note: There is nothing wrong with healthy competition, particularly in doing

good deeds. This hadith refers to competion that destroys team play and
equality, etc
Ibn Masud (r.a) heard the Prophet (peace and blessings be upon him)
saying, "There is no envy except in two: a person whom Allah has given
wealth and he spends it in the right way, and a person whom Allah has

given wisdom (i.e. religious knowledge) and he gives his decisions
accordingly, and teaches it to the others." [Sahih Bukhari, Hadith 2.490]
Our prophet ( May Allah bless him) has warned against envying each other to
so much extent that apart from warning he also taught us different methods to
overcome such a bad trait. One such advice is:
Abu Huraira, (r.a) , reported that the Prophet of Allah, upon him be
peace, said, "Give gifts to one another, and you will love one
another."[Abu ya’la, by Al Nasaee in al Kuna and Bukhari #594]
The Prophet (peace and blessings be upon him) said : "I swear by the one
whose hand my soul is in that you will not enter paradise until you
believe. And you won’t be believed until you love one another. May I tell
you something, that if you practice it you will love another, spread the
(salam) Islamic greeting among you." [Sahih Muslim]
Thus one must love his brother, greet him with the Islamic greeting as much
as he can.
Warning from Arrogance:
Whoever has arrogance or pride in something (apart from the lawful

pride allowed by Islam such as proud of being Muslims and etc) has the
characteristic trait of iblees:
(Allaah) said: ‘What prevented you (O Iblees) that you did not prostrate
yourself, when I commanded you?’ Iblees said: ‘I am better than him
(Adam), You created me from fire, and him You created from clay’” [al-
A’raaf 7:11-12]
...Verily, Allâh does not like such as are proud and boastful (thinking
highly of one self or one’s property, or belittling others with regards to status,
money, intelligence, talking with pride and etc); those who are miserly
(stingy) and enjoin miserliness (stinginess) on other men and hide what
Allâh has bestowed upon them of His Bounties.... [Qur'an 4:36-37]
It was narrated from ‘Abd-Allaah ibn Mas’ood that the Prophet (peace
and blessings of Allaah be upon him) said: “No one who has an atom’s-

weight of arrogance in his heart will enter Paradise.” A man said, “O
Messenger of Allaah, what if a man likes his clothes and his shoes to look
good?” He said, “Allaah is Beautiful and loves beauty. Arrogance means
rejecting the truth and looking down on people.” [Narrated by Muslim,
91]
Abu Huraira, (r.a), reported that the Prophet of Allah, upon him be
peace, said, "Whoever eats with his servant, or rides a donkey in the
marketplace, or who ties up his goat and milks it will not be guilty of the
sin of pride.[ Bukhari's Book of Manners #550]
Abu Huraira, (r.a), reported that a handsome man went to the Prophet of
Allah, upon him be peace, and said, "I love beauty, and I have been given
what you see, even to the extent of my hating to be bested. Is that pride?"
The Prophet replied, "No. Rather, pride is to disdain the truth (deny the
truthful message or teachings or hadeeth because of ego and etc) and to treat
others with contempt (i.e look down upon them, talk to them rudely or
as if they have no value, knowledge, status etc)." [Bukhari's Book of
Manners #556, Abu Dawud and Tirmidhi]
40- The Magnificent Dua’a which saved the Sahabi

from the thief
Weak. This is a hadeeth (as will be quoted below) which has powerful and
beautiful words but the sanad has a problem and hence one cannot say this
narration is authentic. Following is the tahkeeq
It was narrated that Anas ibn Maalik (may Allaah be pleased with him)
said: There was one of the companions of the Prophet (peace and
blessings of Allaah be upon him), one of the Ansaar, who was known by
the kunyah of Abu Mu’allaq. He was a merchant who did trade with his
own wealth and on behalf of others, and he used to travel all over, and he
was a pious ascetic. He went out on one occasion and was met by an
armed thief who said to him: Give me what you have, for I will kill you.

He said: You do not need my blood; all you want is the wealth. He said: As
for the wealth, it is mine; all I want is your blood. He said: If you insist,
then let me pray four rak’ahs. He said: Pray as much as you want. So he
did wudoo’, then he prayed four rak’ahs, and among the words that he
said in du’aa’ in the last prostration were: “O Most Loving, O Most Loving,
O Owner of the majestic Throne, O Initiator, O Returner, O You Who do
whatever You will, I ask You by the Light of Your Countenance which fills
the pillars of Your Throne, and I ask You by Your Power by which You
control all of Your creation, and I ask You by Your mercy which
encompasses all things, there is no god but You, O Helper help me” –
three times.
He said this du’aa’ three times, then he saw a horseman who was holding
a spear between the ears of his horse, and when the thief saw him, he
turned to him and stabbed him and killed him, then he turned to him
and said: Get up. He said: Who are you, may my father and mother be
sacrificed for you? Allaah has helped me by you today. He said: I am an
angel from the fourth heaven. When you said your du’aa’ the first time, I
heard the gates of heaven tremble, then when you said your du’aa’ the
second time I heard a noise from the people of heaven, then when you
said your du’aa’ the third time it was said to me: The du’aa’ of one who is
in distress, and I asked Allaah to let me kill him.
Anas (may Allaah be pleased with him) said: So you should know that
whoever does wudoo’ and prays four rak’ahs and recites this du’aa’, will
receive an answer, whether he is in distress or not.
Narrated by Ibn Abi’l-Dunya in Majaabi al-Da’wah (64) and al-Hawaatif (24).

It was also narrated via this isnaad by al-Laalkaa’i in Sharh Usool al-I’tiqaad
(5/166), in a chapter entitled Siyaaq ma ruwiya min karaamaat Abi Mu’allaq
(Reports of the miracles of Abu Mu’allaq). And it was narrated by Abu Moosa
al-Madeeni – as stated by al-Haafiz Ibn Hajar in al-Isaabah (7/379) in his
biography of Abu Mu’allaq al-Ansaari, and he quoted it in full in his book al-
Wazaa’if. It was narrated from him by his student Ibn al-Atheer in Asad al-
Ghaabah (6/295). All of them narrated it via al-Kalbi from Anas (may Allaah
be pleased with him).

But the report of al-Kalbi was unclear and the reports from him varied.
On one occasion he narrated it from al-Hasan from Anas – as in the report of

Ibn Abi’l-Dunya.
On another occasion he narrated it from al-Hasan from Ubayy ibn Ka’b – as

mentioned by Ibn Hajar in al-Isaabah, concerning the isnaad of Abu Moosa al-
Madeeni.
On another occasion he narrated it from Abu Saalih from Anas – as in the

report of Ibn al-Atheer from Abu Moosa al-Madeeni.
Shaykh al-Albaani (may Allaah have mercy on him) said:
This isnaad is problematic, and the problem stems either from the unknown
al-Kalbi or from someone further back in the isnaad than him. Al-Hasan – i.e.,
al-Basri – was mudallis and he used the word ‘an [meaning “from”], so the
isnaad is weak.
It is strange that Abu Mu’allaq is mentioned as being one of the Sahaabah, but
they did not mention anything to prove that he was such, apart from this
fabricated text with this weak isnaad. Hence – and Allaah knows best – it was
not narrated by Ibn ‘Abd al-Barr in al-Isti’yab. Al-Dhahabi said in al-Tajreed
(2/204): He has an amazing hadeeth, but its isnaad includes al-Kalbi, who is
not thiqah (trustworthy). It is narrated in Mujaaboo al-Da’wah, and you can
see when you read it that he said concerning al-Kalbi: He is not thiqah
(trustworthy). This indicates that no attention was paid to what he said in the
isnaad, “he is not the author of the Tafseer”, because al-Kalbi who is the
author of the Tafseer is known not to be trustworthy. It says in al-Mughni:
They rejected him, and he was regarded as a liar by Sulaymaan al-Taymi,
Zaa’idah, and Ibn Ma’een. He was also rejected by Ibn Qattaan and ‘Abd al-
Rahmaan.
It is also strange that this story was quoted by Ibn al-Qayyim at the beginning
of his book al-Jawaab al-Kaafi li man sa’ala ‘an al-Dawa’ al-Shaafi from this
report of Ibn Abi’l-Dunya, attributing it to al-Hasan without commenting on its
isnaad! [Al-Silsilah al-Da’eefah (5737)]

I (Albani) say: Al-Kalbi has a corroborating report from Maalik ibn Dinar. Al-
Qushayri narrated a similar story in al-Risaalah al-Qushayriyyah (2/85, 86,
chapter on Du’aa’) and said:
Abu’l-Husayn ‘Ali ibn Muhammad ibn Bashraan in Baghdad told us: Abu ‘Amr
‘Uthmaan ibn Ahmad, who was known as Ibn al-Sammaak, told us:
Muhammad ibn ‘Abd Rabbihi al-Hadrami told us: Bishr ibn ‘Abd al-Malik told
us: Moosa ibn al-Hajjaaj told us: Maalik ibn Dinar said: al-Hasan told us, from
Anas ibn Maalik (may Allaah be pleased with him) … and he quoted the
hadeeth.
But this corroborating report is not valid, because there are two problems
with this isnaad:
-1- Muhammad ibn ‘Abd Rabbihi al-Hadrami – I could find no biography for
him.
-2- Bishr ibn ‘Abd al-Malik, who narrated it from Moosa ibn al-Hajjaaj: I do not
know him either. There were three men with this name whose biographies I
found:
(i) Bishr ibn ‘Abd al-Malik al-Khuzaa’i, their freed slave from Mosul, who
narrated from Ghassaan ibn al-Rabee’ and Muhammad ibn Sulayman Laween
and a number of others. Al-Tabaraani narrated from him.
(ii) Bishr ibn ‘Abd al-Malik Abu Yazeed al-Kufi who settled in Basra. He
narrated from ‘Awn ibn Moosa and ‘Abd-Allaah ibn ‘Abd al-Rahmaan ibn
Ibraaheem al-Ansaari. Abu Haatim wrote from him in Basra and Abu Zur’ah
narrated from him. He was asked about him and said he was a Shaykh.[Al-Jarh
wa’l-Ta’deel by Ibn Abi Haatim (2/362)]
(iii) Bishr ibn ‘Abd al-Malik al-‘Utbi, who narrated from Yahya ibn Sa’eed al-
Ansaari. Abu Sa’eed al-Ashajj narrated from him.[Al-Thiqaat by Ibn Hibbaan
(6/97) ]
As you can see, it seems that none of them are the one mentioned in the
hadeeth.

But al-Haafiz Ibn Makoola mentioned in al-Ikmaal (5/101) a report narrated
from Moosa ibn al-Hajjaaj under the name of Bishraan ibn ‘Abd al-Malik, and
he said:
As for Bishraan, he is Bishraan ibn ‘Abd al-Malik, and I think he was Mawsili
(from Mosul). He narrated hadeeth from Moosa ibn al-Hajjaaj ibn ‘Imraan al-
Samarqandi in Baysaan from Maalik ibn Dinar.
Perhaps this is the one who is referred to, and his name was shortened in the
book of al-Qushayri to Bishr.
As for Ibn al-Sammaak, he is thiqah (trustworthy). His biography is in Siyar

A’laam al-Nubala’ by al-Dhahabi (17/312).
The same is true of Maalik ibn Dinar (d. 127 AH). His biography is in Tahdheeb
al-Tahdheeb (10/15).
Conclusion:
The story is not saheeh (sound) in any way whatsoever, although there is
nothing wrong with the phrases used in the du’aa’; rather the words are
sound and good, as testified by the texts of the Qur’aan and Sunnah. But that
does not mean that the one who says this du’aa’ will necessarily be saved, or
that we should believe that Allaah will help the one who says it just as how he
helped the sahaabi because such matters depend on the soundness of the
isnaad going back to the Prophet (peace and blessings of Allaah be upon him).
As the isnaad in this case is not saheeh, we should not believe that. But if
anyone wants to memorize these words and recite them in du’aa’, without
regarding them as something that is prescribed in Islam, there is nothing
wrong with that in sha Allaah. And Allaah knows best.
41- The story of Jews asking the Prophet (Peace

and blessings be upon him) regarding the five
daily prayers given/informed to Musa ibn Imran
(a.s)

Fabricated. The famous story which many quote is :
It was narrated that Ali, may Allah be pleased with him said: “While
Allah’s messenger (PBUH) was sitting between the Ansaar and the
Muhajireen, a group of Jews came to him and said: “Oh Muhammad! We
ask you about words Allah has given to Moses Ben Imraan, Allah will not
give them but to a sent messenger or a close angel. The prophet (PBUH)
said: “Ask”. They said: “Oh Muhammad! Tell us about the five prayers
that Allah obligated upon your nation”. The prophet (PBUH) said:
“Fajr prayer: the sun rises between two horns of Satan, to it every
disbeliever prostrates. Every believer who prays Fajr in congregation for
forty days Allah will grant him two warrants, to save him from hell and
hypocrisy. They said: “The truth you said, Oh Muhammad!”
The prophet (PBUH) continues: “Dhuhr prayer: It is the time that hell
flares up during. Every believer who prays this prayer Allah will prevent
him from the flames of hell at the Day of Resurrection.
Asr prayer: Is the time of when Adam, peace be upon him, ate from the
tree. Every believer who prays this prayer Allah will clear him of all his
since as if he was just born.
Maghrib prayer: Is the time Allah accepted Adam’s repentance. Every

believer who prays this prayer and asks Allah for anything, Allah will
definitely give it to him.
Isha prayer: The grave is dark; the Day of Resurrection is also dark.
Every believer who walks in darkness to pray this prayer, Allah will
prevent him from hell, and he will given light by which he passes the
Siraat (a bridge over hell in the hereafter). It is the prayer that
messengers before me prayed. Then he recited saying: “Guard strictly
the five obligatory prayers especially the middle Salaat (i.e. ‘Asr)”
The above quote (narration) is not found in any of the books of Sunan or
Musnads and neither is it found in any authentic sources of books narrating
hadeeth with isnaad. It is a clear fabrication and one cannot and should not

attribute this particular narration to the Prophet (Peace and blessings be upon
him) .
Some more reasons facilitating the rejecting of this narration:
1. Another obviou sign showing that it is fabricated is the fact that we

found this hadeeth quoted in the book of Abu’l-Layth al-Samarqandi (d.
375 AH). The name of his book is Tanbeeh al-Ghaafileen bi Ahaadeeth
Sayyid al-Anbiya’ wa’l-Mursaleen (p. 264-265). The scholars have stated
that this book of his consists of false and fabricated ahaadeeth. Shaykh
al-Islam Ibn Taymiyah (may Allaah have mercy on him) listed him in
Talkhees al-Istighaathah (1/73) as being among the authors who could
not tell sound reports from weak, and who has no experience of either
narrated reports or of narrators, rather they narrated both saheeh and
da’eef reports, and they did not distinguish between the two. And Imam
al-Dhahabi said in his biography in Siyar A’laam al-Nubala’ (16/323): he
could accept fabricated ahaadeeth due to lack of knowledge.
2. Another reason why it is to be rejected is that he says of Zuhr prayer

that it is a time when Hell is stoked. But what is proven is that the time
when Hell is stoked is just before the sun passes the meridian, just
before Zuhr, but when the time for Zuhr begins, the time of mercy
begins.
It was narrated that ‘Abd-Allaah ibn al-Saa’ib said: The Messenger

of Allaah (peace and blessings of Allaah be upon him) used to pray
four rak’ahs before Zuhr, after the sun had passed the meridian,
and he said: “The gates of heaven are opened and I like to send
forth a good deed at this time.” [Narrated by Ahmad (3/411);
classed as hasan by Ibn Hajar in Nataa’ij al-Afkaar (6/3) and by
Shaykh al-Albaani in al-Silsilah al-Saheehah (3404) and by the
commentators on al-Musnad]
Another reason is that it goes against that which is mentioned in

the saheeh ahaadeeth, that the five daily prayers are one of the
unique characteristics of the ummah of Muhammad (peace and

blessings of Allaah be upon him), and they were not enjoined on
any of the Prophets who came before him. Although some of the
scholars disagreed with that, yet this is the correct view in sha Allaah.
Al-Suyooti wrote a chapter in al-Khasaa’is al-Kubra (2/303) entitled:

Chapter on the unique characteristics of (the Prophet) (peace and
blessings of Allaah be upon him) in that the five daily prayers were all
enjoined upon him, which were not all enjoined for anyone else, and he
was the first one to pray ‘Isha’, which no Prophet before him prayed. In
this chapter he quoted a number of ahaadeeth, including the following:
It was narrated from Mu’aadh ibn Jabal that the Prophet (peace
and blessings of Allaah be upon him) said: “Delay this prayer
(‘Isha’) until it is dark, for you have been favoured with it over all
other nations, and no nation prayed this prayer before you.”
[Narrated by Abu Dawood (421); classed as saheeh by al-Albaani in
Saheeh Abi Dawood.]
3. Another sign of the weakness of this hadeeth is that it defines the time
when Adam ate from the tree, and the time when Allah accepted his
repentance. Such details are akin to what is mentioned in the
Israa’eeliyaat (reports from Jewish sources) and reports that are
narrated from the People of the Book, which makes it likely that this
report was taken from them.
To sum up, this report is false and has no basis, so it is not permissible to
narrate it or attribute it to the Prophet (peace and blessings of Allaah be upon
him), or to quote it on websites or in chat rooms.
However, the Jews did ask rasool (Peace and blessings be upon him)
some questions as recorded in different ahadeeth, two of which are :
Question 1:
Al-Bukhaari reported that Anas narrated that when 'Abdullaah Ibn

Salaam heard about the arrival of the Prophet to Madeenah, he came to
him and asked him about some things saying: "I will ask about three

things that none except a messenger knows: what is the first sign of the
Hour? What is the first meal that the dwellers of Paradise eat? Why is it
that the child sometimes resembles his father and other times his
mother?" The Prophet said: "Jibreel (Gabriel) informed about this
earlier. Ibn Salaam said: "That is the Jews' enemy from the angels." The
Prophet said: "As for the first sign of the Hour, it is a fire that gathers the
people from the East and the West. As for the first meal that the dwellers
of Paradise eat, it is a portion of the fish liver. As for the child, if the
water (i.e. sperm) of the man comes before that of the woman, the child
resembles his father and if the mother's water comes first then the child
resembles her.
Thereupon, Ibn Salaam said: "I bear witness that none has the right of
being worshipped but Allaah and that you are His messenger." Then Ibn
Salaam said: "O Prophet of Allaah, the Jews are people of falsehood. So
ask them about me before they realize that I have become Muslim. The
Jews came and the Prophet asked them: "How do you grade 'Abdullaah
Ibn Salaam within your community." They said: "Our best and the son of
our best." Thereupon, the Prophet said: "What if 'Abdullaah Ibn Salaam
becomes Muslim?" They said: "May Allaah protect him from that!" The
Prophet then repeated the same questions and the Jews repeated the
same answers. At that time, 'Abdullaah Ibn Salaam came out to them and
said: 'I bear witness that none has the right to be worshipped but Allaah
and that Muhammad is His messenger.' Thereupon, they (the Jews) said:
"He is our worst and the son of our worst," and demeaned him. Ibn
Salaam said: 'This is what I feared, O Prophet of Allaah."
Question 2:
Imam Ahmad reported that Ibn Abbaas said: "A group of Jews came one
day to the Prophet and said: 'O Abu Al-Qaasim, tell us some things that
only true messengers of Allaah know.' The Prophet said: "Ask me about
whatever you wish, but promise me by the Name of Allaah and by the
covenant Prophet Ya’qoob took from his sons, that if I tell something that
you know, then you will follow me and become Muslims." They said:
"That's for you." Thereupon they said: "Tell us about the following four
things: tell us about the meal that Israel forbade himself before the

revelation of the Torah and tell us about the water (sperm) of the
woman and the water of the man how is the male child formed from
that? And tell us this illiterate Prophet during his sleep and who his
guardian from the angels is." The Prophet said: "Do you accept by the
covenant of Allaah that you will follow me if I inform you?" They gave
him as much covenant and promise as he wished. Then the Prophet said:
"I ask you by the One Who revealed the Torah to Moosaa do you know
that Israel (Ya’qoob) fell badly sick and his sickness took a long time,
then he made a vow to Allaah that he would forbid on himself the food he
liked most if Allaah cures him, and the food he liked most was camel
meat and the drink was camel milk. They said: "Yes." He said:
"O Allaah testify against them." Then he said: "I ask you by Allaah, the
One Who has no partners who revealed the Torah to Moosaa do you
know that the man's water is white and thick and that the woman's
water is yellow and thin. Any of the two waters gets above the other gets
the resemblance of the child in his sex and characters by the will of
Allaah. If the water of the man gets over the woman it is a male by the
Will of Allaah and if the water of the woman gets above that of the man
then it is a female by the Will of Allaah. They said: 'By Allaah what you
said is true.' The Prophet said: "O Allaah testify against them."
Then he said: "I ask you by the One Who revealed Torah to Moosaa do
you know that the eyes of this illiterate Prophet sleep but his heart does
not." They said: 'By Allaah that is true.' He said: "O Allaah, testify against
them." They said: ‘you now tell us about your guardian from the angels,
we will stay with you or leave you according to that.' He said: "My
guardian is Jibreel (Gabriel) and Allaah never sent any Prophet but he
was his guardian." The Jews said: 'So, we will separate from you. Had
your guardian been another angel not Jibreel, we would have followed
you and believed in what you brought.'
The Prophet said: "But what prevents you from believing in him?" They
said: 'He is our enemy.' Then Allaah revealed the following verses
(which means): {Say, “Whoever is an enemy to Gabriel - it is [none but]
he who has brought it [i.e. the Quran] down upon your heart, [O
Muhammad], by permission of Allaah,…} [Quran 2:97]. Allaah Says
(which means): {And when a Messenger from Allaah came to them
confirming that which was with them, a party of those who had been
given the Scripture threw away the Book of Allaah behind their backs as

if they did not know.} [Quran 2:101]. Allaah Says (which means): {So they
returned having [earned] wrath upon wrath} [Quran 2:90]
42- The mahr (dowry) of Hoor al Ayn (i.e hoor’s of

the paradise)
Weak.
What does Mahr mean?
Mahr is one of the rights of the wife, which is hers to take in total and is lawful
for her, in contrast to the widespread practice in some countries, where the
wife is given no dowry. Evidence that the wife must be given her dowry is
found in many places, for example the aayah (interpretation of the meaning):
“And give to the women (whom you marry) their mahr (obligatory bridal
money given by the husband to his wife at the time of marriage) with a
good heart…” [al-Nisaa’ 4:4]
Unfortunately, in the Asian subcontinent and elsewhere, women and their

families are subjected to pressure with regards to mahr and instead of the
man (groom) giving mahr to the woman (bride), the woman (and her family)
is required to pay the dowry to the man. This is like a bribe to get the groom
to marry the bride. This is forbidden both in Islam and also according to many
laws furnished in the late 90’s of some countries.
What does Hoor mean? Who are they?
Allaah has prepared for His believing slaves in Paradise that which no eye has
seen, no ear has heard and has never even crossed the minds of men, such that
even the person who has the least blessings in Paradise will think that he is
the most blessed among them. Abu Sa’eed al-Khudri (may Allaah be
pleased with him) said that the Prophet (peace and blessings of Allaah
be upon him) said: “The lowest of people in status in Paradise will be a
man whose face Allaah turns away from the Fire towards Paradise, and
shows him a tree giving shade. He will say, ‘O Lord, bring me closer to
that tree so that I may be in its shade… Then he will enter his house [in
Paradise] and his two wives from among al-hoor al-‘iyn will come in and

will say to him, ‘Praise be to Allaah who brought you to life for us and
brought us to life for you.’ Then he will say, ‘No one has been given what I
have been given.’” (Narrated by Muslim, no. 275)
Al-hoor al-‘iyn are extremely beautiful, such that the marrow of their shins
will be visible from beneath their garments. Every man who enters Paradise
will have two wives from among al-hoor al-‘iyn
It was narrated that Anas ibn Maalik (may Allaah be pleased with him)
said: “I heard the Messenger of Allaah (peace and blessings of Allaah be
upon him) say: ‘Going out and coming back for the sake of Allaah is
better than this world and all that is in it. And a spot the size of the bow
of one of you in Paradise – or a spot the size of his whip – is better than
this world and all that is in it. If a woman (hoor) from among the people
of Paradise were to look at the people of this earth, she would light up all
that is in between them and fill it with fragrance. The veil on her head is
better than this world and all that is in it.’” (Narrated by al-Bukhaari, no.
2587)
Now, the weak hadith under discussion:
“Cleaning the Masjid or removing harm from the road or giving handful
of dates to the poor acts as a mahr for the Hoor “
Firstly:
There is no saheeh hadeeth that defines the mahr of the hoor al-‘iyn.
Everything that has been narrated concerning that is either very weak (da’eef
jiddan) or fabricated (mawdoo’), A summary of what has been narrated
concerning that from six of the Sahaabah follows:
(1)-It was narrated in a marfoo’ report from Ibn ‘Umar (may Allaah be
pleased with him) that he said: “How many of the hoor al-‘iyn have a
mahr that is no more than a handful of wheat or dates.”
This was narrated by al-‘Aqeeli (1/42) and from him by Ibn al-Jawzi in al-
Mawdoo’aat (3/253) and Ibn Hibbaan in al-Majrooheen (1/98). Ibn al-Jawzi
said: The one who is accused is Abaan. Abu Haatim Ibn Hibbaan said: Abaan
ibn al-Muhbir narrated from trustworthy narrators’ things that are not their
ahaadeeth, so as to confuse even those who have great knowledge. It is not

permissible to narrate from him except by way of giving an example of a false
hadeeth. He is the one who narrated this hadeeth from Naafi’ and it is baatil
(false). Al-Daaraqutni said: Abaan is matrook (i.e., his hadeeth is to be
ignored).
Ibn Abi Haatim said in al-‘Ilal (no. 641): My father said: This is a baatil
hadeeth. This Abaan is majhool (unknown) and da’eef al-hadeeth. End quote.
Shaykh al-Albaani said in al-Silsilah al-Da’eefah (no. 571): It is mawdoo’

(fabricated).
(2)- He also narrated a hadeeth from Abu Hurayrah: “The mahr of the
hoor al-‘iyn is a handful dates and a piece of bread.”
This was narrated by Ibn ‘Adiyy in al-Kaamil (5/25) and by Ibn al-Jawzi in al-
Mawdoo’aat (3/253). He said: The one who is accused is ‘Umar ibn Subh. Ibn
Hibbaan said: He used to fabricate ahaadeeth from trustworthy narrators. It is
not permissible to write down his hadeeth except by way of highlighting its
strangeness.
(3)- Another hadeeth which is well known among people but is not
saheeh is that which is attributed to Anas: “Sweeping the mosque is the
mahr of al-hoor al-‘iyn.”
This was narrated by al-Daylami in Musnad Firdaws (no. 4896) and Ibn al-
Jawzi in al-Mawdoo’aat (3/253). He said: Its isnaad contains narrators who
are majhool (unknown), and ‘Abd al-Waahid is not thiqah (trustworthy). This
was also stated by Yahya. Al-Bukhaari, al-Fallaas and al-Nasaa’i said: He is
matrook al-hadeeth (i.e., his hadeeth is to be rejected). Shaykh al-Albaani
judged it to be fabricated in al-Silsilah al-Da’eefah (no. 4147).
(4) It is narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him) said
to him: “O ‘Ali, give the hoor al-‘iyn their mahrs: remove harmful things
from the road, and take rubbish out of the mosque, for that is the mahr
of al-hoor al-‘iyn.”
This was narrated by al-Daylami in Musnad al-Firdaws (no. 8335) and Ibn
Shaheen in al-Targheeb fi Fadaa’il al-A’maal (no. 535). In Kanz al-‘Ummaal

(16/229) it is attributed to Ibn al-Najjaar. The isnaad of Ibn Shaheen includes
al-Ma’aafa ibn Mutahhar and Muwarra’ ibn Jubayr, but I could not find any
biography for them, except a few words by Ibn Makula in al-Ikmaal (7/263).
(5) It was also narrated from Abu Umaamah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “Handfuls of dates for
the poor are the mahrs of al-hoor al-‘iyn.”
This was narrated by al-Daylami in al-Firdaws (no. 4645 and Ibn al-Jawzi in
al-Mawdoo’aat (3/253). In Jaami’ al-Ahaadeeth (no. 15093), al-Suyooti
attributed it to al-Daaraqutni in al-Afraad.
Ibn al-Jawzi said: It was narrated only by Talhah ibn al-Wadeen. Al-Sa’di said:
al-Wadeen is a weak narrator. Al-Nasaa’i said: Talhah is matrook (i.e., to be
rejected). Ibn Hibbaan said: It is not permissible to narrate from him.
Al-Albaani judged it to be fabricated in al-Silsilah al-Da’eefah (no. 6197).
(6) A hadeeth about the mahr of al-hoor al-‘iyn was narrated from Abu
Qursaafah, whose name was Jandarah: “Taking rubbish out of the
mosque is the mahr of al-hoor al-‘iyn.”
This was narrated by al-Tabaraani (3/19), Ibn ‘Asaakir in Tareekh Dimashq

(5/110), Abu Bakr al-Shaafa’i in al-Fawaa’id (2/23/2) and Ibn Mandah in al-
Ma’rifah (2/259, no. 6340). In al-Durr al-Manthoor (4/144), al-Suyooti
attributed it to Abu Bakr al-Shaafa’i in his Rubaa’iyaat. Al-Bayhaqi said in
Majma’ al-Zawaa’id (2/113): Its isnaad includes majhool (unknown)
narrators. End quote. Shaykh al-Albaani said in al-Silsilah al-Da’eefah (no.
1675): This isnaad is “dark” (i.e., it has many unknown narrators), other than
Abu Qursaafah they have no mention in any of the books of men’s biographies,
apart from Muhammad ibn al-Hasan ibn Qutaybah, who is proven to be a hafiz
and trustworthy.
Conclusion:
There is no saheeh hadeeth which defines the mahr of al-hoor al-‘iyn, hence
Ibn al-Jawzi (may Allaah have mercy on him) said in al-Mawdoo’aat (3/254):

Regarding the Virtues of cleaning the Masjid and removing a harmful
thing from the road we have authentic ahadeeth wherein the prophet
(Peace and blessings be upon him) said:
Whoever removes something harmful from the path of the Muslims, one
hasanah will be recorded for him, and whoever has a hasanah accepted,
will enter Paradise.” (Reported by al-Bukhaari in al-Adab al-Mufrad, no.
593; see also al-Silsilat al-Saheehah, 5/387).
Mu’aadh was walking with another man, and he picked up a stone from
the road. The man asked him, “What is this?” He said, “I heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say,
‘Whoever removes a stone from the road, one hasanah will be recorded
for him, and whoever has a hasanah, will enter Paradise.’” (al-Mu’jam al-
Kabeer by al-Tabaraani, 20/101; al-Silsilat al-Saheeh, 5/387)
“The Messenger of Allaah (peace and blessings of Allaah be upon him)

commanded us to set up mosques among our houses and commanded us
to clean them.” (Narrated by Ahmad in his Musnad, 19671; classed as
saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 278).
And it was narrated that ‘Aa’ishah said: “The Messenger of Allaah (peace
and blessings of Allaah be upon him) commanded that mosques should
be built among the houses (i.e., in each neighbourhood), and that they
should be cleaned and perfumed.” (Narrated by al-Tirmidhi, 594; classed
as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 279).
The Actual Mahr of Hoor is:
The true mahr of al-hoor al-‘iyn is every good deed that brings one closer to
Allaah, and is the cause of entering Paradise.
Al-Qurtubi (may Allaah have mercy on him) said in al-Tadhkirah fi Ahwaal al-
Mawtaa wa Umoor al-Aakhirah (p. 556):
Chapter on what is narrated about righteous deeds being the mahr of al-hoor
al-‘iyn. In this chapter he narrated some of the ahaadeeth quoted above, then
he said:
Muhammad ibn al-Nu’maan al-Muqari said:

I was sitting with al-Jala al-Muqari in Makkah in al-Masjid al-Haraam, when a
tall, lean-bodied old man dressed in rags passed by. Al-Jala got up and stood
with him for a while, then came back to us and said: Do you know who this old
man is? We said: No. He said: He bought from Allaah a hoor al-‘iyn for four
thousand khatmahs (readings of the entire Qur’aan) and when he had
completed it, he saw her in a dream, wearing her jewellery and finery. He said:
Who are you? She said: I am al-hoor whom you bought from Allaah with four
thousand khatmahs; this is the price, what will I get from you? He said: One
thousand khatmahs. Al-Jala said: He is still working on that.
It was narrated from Sahnoon that he said: There was a man in Egypt called
Sa’eed, and he had a mother who was a devoted worshipper. When he got up
at night to pray qiyaam, his mother would pray behind him, and if he grew
sleepy his mother would call out to him: O Sa’eed! There is no sleep for the
one who fears Hell and wants to marry the beautiful hoor al-‘iyn. So he would
get up out of alarm.
It was narrated from Thaabit that he said: My father was one of those who
prayed qiyaam to Allaah in the depths of the night. He said: Last night I saw in
my dream a woman who did not resemble the women of this world. I said to
her: Who are you? She said: A hoor al-‘iyn, a female slave of Allaah. I said to
her: Give yourself to me in marriage. She said: Propose to me through your
Lord and give me a mahr. I said: What is your mahr? She said: Lengthy
tahajjud.
Maalik ibn Dinar said: I had sections of the Quraan that I would read every
night. I fell asleep one night and in my dream I saw a beautiful girl, with a
piece of vellum in her hand. She said: Can you read? I said: Yes. She gave me
the piece of vellum and on it was written these lines of poetry:
You are wasting your time in sleeping rather than seeking high goals
And seeking beautiful hoor al-‘iyn in Paradise.
There in Paradise you will have an eternal life and no death
And you will have delight with the beautiful hoor ‘iyn in splendid pavilions.

Wake up from your sleep, for what is better than sleeping is spending the
night reciting the Qur’aan.
Also, something similar was said by Ibn Rajab in his essay Ikhtiyaar al-Oola (p.
12) and in Lataa’if al-Ma’aarif (p. 159).
Also at this point, I’d like to inform that a few modernists have claimed
that Hoors can be male as well. This is refuted and discussed with proof
here: http://the-finalrevelation.blogspot.in/2012/10/the-hoors-
mentioned-in-quran-are.html
43- If you see a man frequently coming to the

mosque, then bear witness that he is a believer
Da’eef. This hadeeth is actually speaking about classifying a person who visits
the masjid for prayer as a Momin. There’s a difference between a Momin and a
Muslim.
According to a layman definition:
Muslim: one who declares or testifies the sahaadah and believes in the Quran,
the Messenger and other commandments of Islam
Momin: Who not only believes, but also practices or adheres to the
commandments strictly or has a higher level of Imaan because his enactment
upon the shar’ah is much more than that of a Muslim.
Every Momin is a Muslim, but every Muslim is not a Momin. Hence the
tahkeeq and explanation of this hadeeth will be in context to the above
explained, i.e the calling or affirming someone to be a Momin as said in the
narration, is not only wrong isnaad wise, but also matan wise as explained
below.
It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with
him) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: “If you see a man frequently coming to the mosque, then
bear witness that he is a believer, for Allaah says (interpretation of the

meaning): ‘The mosques of Allaah shall be maintained only by those who
believe in Allaah and the Last Day; perform As-Salaah (Iqaamat-as-
Salaah), and give Zakaah …’ [al-Tawbah 9:18].” [Narrated by al-Tirmidhi
(2617), Ahmad in al-Musnad (27325) and others, all via Darraaj Abu’l-
Samah, from Abu’l-Haytham, from Abu Sa’eed. ]
This is a da’eef (weak) isnaad, because of Darraaj ibn Sam’aan Abu’l-Samah al-
Qurashi. Al-Daaraqutni said: he is da’eef. Imam Ahmad and Abu Dawood
regard him as da’eef only in the ahaadeeth that he narrated from Abu’l-
Haytham, as in this case. See Tahdheeb al-Tahdheeb (3/209).
Hence al-Tirmidhi commented, after narrating the hadeeth: it is ghareeb

hasan. He said in the second place: it is hasan ghareeb.
Al-‘Allaamah ‘Ala’ al-Deen Maghlataawi said: This hadeeth has a da’eef

isnaad. [Sharh Sunan Ibn Majaah (1/1345)]
When al-Haakim classed this hadeeth as saheeh in al-Mustadrak, al-Dhahabi

commented by saying: Darraaj narrated many munkar reports.
Shaykh al-Albaani (may Allaah have mercy on him) said:
Its isnaad is neither saheeh nor hasan, because it is narrated via Darraaj Abu’l-
Samah from Abu Haytham from Abu Sa’eed, and al-Haafiz said concerning this
Darraaj in al-Taqreeb: He is sadooq but in his hadeeth from Abu’l-Haytham
there is some weakness. Hence al-Dhahabi commented on al-Haakim by
saying: I say: Darraaj narrated many munkar reports. [Tamaam al-Minnah (p.
291]
Al-Haafiz Ibn Rajab suggested that the matn (text) of the hadeeth is also
objectionable, because it is not possible to testify to anyone’s being a believer,
rather it is only possible to testify to his being a Muslim, because being Muslim
is an outward attribute whereas being a believer is an inward attribute, [and
the inward virtues, beliefs of a man is something which Allah knows and not
those who see him in the masjid]
As it says in the hadeeth of Sa’d ibn Abu Waqqaas (may Allaah have
mercy on him), according to which the Messenger of Allaah (peace and
blessings of Allaah be upon him) distributed (some wealth) to some
people, and Sa’d was sitting among them. Sa’d said: The Messenger of

Allaah (peace and blessings of Allaah be upon him) left out some of them
and did not give them anything, although they were better in my view. I
said: O Messenger of Allaah, what about so and so? For by Allaah, I think
he is a believer. The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: “Or a Muslim.” I kept quiet for a while, then what I
knew got the better of me and I said: O Messenger of Allaah, what about
so and so? For by Allaah, I think that he is a believer. The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “Or a Muslim.” I
kept quiet for a while, then what I knew got the better of me and I said: O
Messenger of Allaah, what about so and so? For by Allaah, I think that he
is a believer. The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: “Or a Muslim. I may give to one man although someone
else is more beloved to me, for fear lest he be thrown on his face into the
Fire.”[Narrated by al-Bukhaari (27) and Muslim (150)]
Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said:
It seems – and Allaah knows best – that the Prophet (peace and blessings of
Allaah be upon him) rebuked Sa’d for testifying to people’s faith (or their
being believers), because faith is something hidden in the heart, and no one
can see it, so testifying to it is testimony that is based on conjecture, and it is
improper to make definite statements about that, as he (peace and blessings
be upon him ) said (as reported in a hadeeth): “If you must praise anyone
then say: I think that So and so is such and such, but I do not praise
anyone before Allaah.”
He told him to testify that the person was a Muslim, because that is something
that can be seen, as it is narrated in al-Musnad from Anas in a marfoo’ report:
“Islam is outward and faith is in the heart.” Shaykh al-Albaani said: it is
munkar (al-Silsilah al-Da’eefah, 6906).
Hence many of the salaf regarded it as makrooh for a person to describe

himself as a believer, and said: This is flattering and praising oneself on the
basis of what is hidden in the heart; rather he should testify that he is a
Muslim because this is something visible.
As for the hadeeth: “If you see a man frequently coming to the mosque, then
bear witness that he is a believer”, it was narrated by Ahmad, al-Tirmidhi and
Ibn Majaah from the hadeeth of Darraaj, from Abu’l-Haytham, from Abu Sa’eed

in a marfoo’ report. Ahmad said: It is a munkar hadeeth; Darraaj narrated
munkar reports. [Fath al-Baari (1/122)]
Warning from testifying someone to be a Momin or praiseworthy for

sure:
Abu Bakr reported that a man was mentioned in the presence of the
Prophet (Peace and blessings be upon him) and another praised the
man. The Prophet, (Peace and blessings be upon him) said, "Woe to you,
for you have broken your friend's neck!" The Prophet (Peace and
blessings be upon him) repeated this several times and then said, "If any
of you simply must praise another, let him/her say, 'I think the person is
this way or that...' if you genuinely think the person to be that way. The
Final Reckoner is Allah, and no one can tell Allah anything about
anyone."[Hadith - Bukhari's Book of Manners #337, Bayhaqi, and similar
version by Ibn Majah.]
Commentary: The meaning of the above hadeeth is that one should not say
with the words “So and so is a believer or is a good Muslim or etc” but rather
he could/should say “So and So in my opinion is a good Muslim or believer”
Conclusion:
The hadeeth of calling someone a Momin due to his visits in masajid, as

discussed above is da’eef from both in terms of isnaad as well as matn. Isnaad
– as was proven and matan – as was discussed; Thus testifying for someone to
be a believer (momin) or testifying a certain quality which Allah alone knows
the truth about is not allowed, rather what one should say is “In my opinion…”
However one who goes to the masjid regularly, for him we can say that he is a
Muslim for sure, because it shows that his attendance is a sign of his faith,
because the only thing that is making him leave his house and take the trouble
to walk to the mosque is his faith in Allaah.
44- Two rak‘ahs offered in a turban are better than

seventy rak‘ahs without a turban
More reports with similar wordings are:

“Some of Allah Ta'ala's angels stand at the door of the Masjid and seek
repentance on behalf of those wearing white turbans”
Allah Ta'ala causes his mercy to decend on the people wearing turbans
on the day of Jumu'ah and his angels make dua for such people.
Fabricated. Ibn Hajar has declared both these Ahadith as "Mawdoo'"

(fabricated). (Al-Fawaaidul Majmoo'ah Pg. 488), also classified as Mawdoo’ by
Ibn Hajar in Leezan ul Mizaan Vol.3 page 244. Hence, they would be regarded
as non-existent
This hadeeth was narrated from Jaabir ibn ‘Abdullah (may Allah be pleased
with him) and says that the Prophet (blessings and peace of Allah be upon
him) said: “Two rak‘ahs offered in a turban are better than seventy
rak‘ahs without a turban.”
It was narrated by ad-Daylami in Musnad al-Firdaws, 2/265, no. 3233. In al-

Jaami‘ al-Kabeer (no. 14441), as-Suyooti attributed it to Abu Na‘eem. But we
could not find it.
Al-Mannaawi (may Allah have mercy on him) said:
Abu Na‘eem also narrated it from him – and it is through him and from him
ad-Daylami received it – moreover its isnaad includes Taariq ibn ‘Abd ar-
Rahmaan, whom adh-Dhahabi listed among the da‘eef (weak) narrators and
said: an-Nasaa’i said: He is not strong. It was narrated from Muhammad ibn
‘Ajlaan, whom al-Bukhaari listed among the da‘eef narrators. Al-Haakim said:
He has a poor memory. [Fayd al-Qadeer, 4/49]
Based on that, the hadeeth is da‘eef jiddan (very weak) and it is not
permissible to narrate it without stating that it is da‘eef, so as to warn against
it. Thus the scholars ruled that it is to be rejected and is not acceptable.
As-Sakhaawi (may Allah have mercy on him) said: It is not proven. [Al-
Maqaasid al-Hasanah, p. 406 ]
Shaykh al-Albaani (may Allah have mercy on him) said: (It is) mawdoo‘
(fabricated)[As-Silsilah ad-Da‘eefah, no. 128, 5699 ]

It was quoted by Shaykh Ahmad al-‘Aamiri (d. 1143 AH) in his book al-Jadd
al-Hatheeth fi Bayaan ma laysa bi Hadeeth, p. 126.
Shaykh Ibn Baaz (may Allah have mercy on him) said: This is a report for
which there is no basis; it is fabricated and falsely attributed to the Prophet
(blessings and peace of Allah be upon him).
http://www.binbaz.org.sa/mat/11590
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
This hadeeth is a false hadeeth; it is fabricated and falsely attributed to the

Messenger of Allah (blessings and peace of Allah be upon him). The turban –
like any other article of clothing – is subject to people’s customs. If you are
among people who customarily wear the turban, then wear it; if you are
among people who do not customarily wear the turban – rather they wear the
ghutrah (Arab headdress) or leave their heads uncovered, then do what they
do.
http://www.ibnothaimeen.com/all/noor/article.shtml6894
Wearing a cap was an action practiced by the salafus saaliheen:
No doubt that the Prophet (Peace and blessings be upon him) , the Sahabas
(a.s) and the salaaf us saaliheen use to wear a cap/turban at all times. Wearing
a turban/head covering was considered to be a respectful act carried out by
the Arabs or religious scholars. It is not fardh to do so but it is something
which has been followed or enacted upon by the salafus saaliheen and the
prophet (Peace and blessings be upon him) himself but the hadeeth which
shows the superiority of one who prays wearing a turban has no basis at all.
Shaikh Albani (r.h) says: "All acknowledge that it is desirable for the Muslim
to enter prayer in the most perfect Islaamic appearance, due to the hadeeth:
"Allaah is worthier of your self- adornment" [hasan]. And it is not part of
excellent attire in the custom of the Salaf to habitually bare one's head, and
walk in that guise on the road and when entering places of worship. Rather, it
is a foreign custom which infiltrated many Islaamic countries at the time the
disbelievers invaded them and brought their habits with them. The Muslims
began to imitate them in this, and they lost thereby their Islaamic personality

as well as through other similar acts... [Al-Din al-khalis (3:214) and al-Ajwiba
al-nafià àn al-masa'il al-waqià (p. 110]
Allamah Jauzi (Allah's mercy be on him) (From Fatawa Rahimiyya 3:202

#308.): "To keep the head bare before the people is an act which is looked
down upon and is against gentleness, humanness, etiquette, and gentlemanly
decorum."
Hanbali Fiqh (Quoted By Ibn Qudama, al-Mughni (1994 ed.) 1:404-405): "It is
mustahab to pray using a Thawb, Silwar (Sunnah pants) or a Izaar (loincloth)
and a turban"
Maalik Fiqh (Quoted by Ibn Abi Zayd, al-Jami` fi al-sunan (1982 ed.) p. 228):
Imaam Maalik said "The turban was worn from the beginning of Islaam and it
did not cease being worn until our time. I did not see anyone among the
People of Excellence except they wore the turban, such as Yahya ibn Saìd,
Rabià, and Ibn Hurmuz. I would see in Rabià's circle more than thirty men
wearing turbans and I was one of them, and Rabià did not put it down until
the Pleiades rose (i.e. until he slept) and he used to say: "I swear that I find it
increases intelligence."
Shafiì Fiqh (Quoted by Al-Misri in Reliance of the Traveller p # 122): "It is

mustahab to pray using an ankle-length Thawb and a turban"
Hanafi Fiqh (Quoted by Al-Shurunbali in Muhammad Abul Quasem p #91): It

is mustahab or praiseworthy to pray using "three of one's best clothes, a
Thawb, Silwar (Sunnah pants), and turban or kufi" According to the Hanafi
school (Al-Jazayri, al-Fiqh àla al-madhahib al-arbaà, Kitab al- Salat p. 280-28)
[among] the disliked acts (al-makruhat) in prayer are:... i`tijar, which is to tie a
scarf around the head and leave the center bare;... [or] praying bareheaded
out of laziness. As for praying bareheaded out of humility and submission, it is
permitted (ja'iz) and not disliked.(16)
Shaikh Àbd al-Qadir Jilani (From Ghunyat al-talibin 1:14)
"It is the method or habit of orthodox or civilized virtuous men to keep the
head covered."

Few Sahih Hadeeth on covering the head with a Kufi (cap) or Imaamah
(Turban) being Sunnah.
Ibn Abbas (RadhiAllaahu Ánhu) reports that Rasulullaah (SallAllaahu

Álayhi Wa sallam) addresses the Sahâbah while wearing a black turban.[
Sahih Al-Bukhari Volume #1 pg#536]
Tabrani And Imaam Suyuti: Ibn Umar (RadhiAllaahu Ánhu) narrates that
Rasulullaah (SallAllaahu Álayhi Wa sallam) used to wear a white cap
(kufi). Tabrani has reported this hadeeth to be Hasan (reliable) and
Suyuti has classified this hadeeth as highly authentic (Sahih) in the book
Sirajul Muneer vol #4 pg#112)
Abu Dawood and Tirmidhi: Roknah (Radhiallaahu Ánhu) reports that

Rasulullaah (SallAllaahu Álayhi Wa sallam) said "The distinction
between us and the polytheists is the turbans over (i.e on top of) our
caps." Also quoted by Al-Tabrizi in his Mishkat Al-Masabih and this clears up
the false notion that this was just the way of the Arabs and not a particular
practice of Rasulullaah (peace and blessings be upon him) and this shows us
that we should wear caps under our Imaamah's to differentiate from the Sikhs
and other Kuffaar who wear turbans but without caps under them.
Understanding of Sahabah (RAA) in following Rasulullaah (peace and

blessings be upon him) in wearing Turbans and kufis (Caps)
Sahih Al-Bukhari Volume 2 pg #863: It is mentioned that Anas Bin Malik

(RadhiAllaahu Ánhu) used to wear a kufi (cap).
Sunan Abu Dawood Book 3, Hadeeth # 0948: Narrated Umm Qays bint
Mihsan: Hilal ibn Yasaf said: I came to ar-Raqqah (a place in Syria). One
of my companions said to me: Do you want to see any of the Companions
of the Prophet (SallAllaahu Álayhi Wa sallam)? I said: A good
opportunity. So we went to Wabisah. I said to my friend: Let us first see
his mode of living. He had a cap (kufi)

45- The letter Umar (r.a) wrote to the river Nile in
Egypt so that its water would flow by the leave of
Allah
Weak.
This report was narrated by Ibn Katheer (may Allah have mercy on him)
who said:
It was narrated to us via Ibn Luhay‘ah from Qays ibn al-Hajjaaj from
someone who told him: When Egypt was conquered, its people came to
‘Amr ibn al-‘Aas and said to him: O Ameer, this Nile of ours is used to
something and cannot flow unless it is done. He said, what is that? They
said: On the twelfth night of this month, we take a young girl from her
parents, and we placate her parents, then we dress her in jewellery and
the finest garments there can be, then we throw her into this Nile.
‘Amr said to them: This is something that cannot happen in Islam; Islam
erases that which came before it (of bad customs).
So they stayed for a while, during which the Nile did not flow at all,
neither a little nor a lot, until they thought of leaving. Then ‘Amr wrote to
‘Umar ibn al-Khattab, telling him about that. He wrote to him, saying:
You did the right thing. I am sending you a piece of paper with my letter;
throw it into the Nile.
When his letter came, ‘Amr took the piece of paper on which was
written:
“From the slave of Allah ‘Umar, Ameer al-Mu’mineen, to the Nile of the
people of Egypt.
To proceed: If you only flow on your own initative, then do not flow, for
we have no need of you. But if you only flow on the command of Allah,
the One, the Subduer, and He is the One Who causes you to flow, then we
ask Allah, may He be exalted, to make you flow.”

He threw the paper in the Nile and by Saturday morning, Allah had
caused the Nile to flow (to a depth or width of) sixteen cubits in one
night, and Allah put an end to that custom of the people of Egypt until
today. [From al-Bidaayah wa’n-Nihaayah, 7/114-115]
Similar reports were also narrated by Ibn ‘Abd al-Hakam in Futooh Misr, p.
165; al-Laalkaa’i in Sharh I‘tiqaad Ahl as-Sunnah, 6/463; Ibn ‘Asaakir in
Tareekh Dimashq, 44/336; Abu’sh-Shaykh in al-‘Azamah, 4/1424, via Ibn
Luhay‘ah.
This is a da‘eef isnaad that is not saheeh, and this report cannot be proven
with such an isnaad. Ibn Luhay‘ah – whose full name was ‘Abdullah ibn
Luhay‘ah ibn ‘Uqbah – is da ‘eef as he used to get mixed up, and in addition to
that he is mudallis. See at-Tahdheeb, 5/327-33; Mizaan al-I‘tidaal, 2/475-484
Qays ibn al-Hajjaaj is sadooq, from the sixth level of hadeeth narrators
(tabaqah) according to al-Haafiz Ibn Hajar; they are the ones who it is not
proven that they met any of the Sahaabah. See: Taqreeb at-Tahdheeb, 1/25
Sometimes he narrated it as a mursal report and sometimes he narrated it

from the one who told him, but the one who told him is majhool and not
known.
So the report is da‘eef (weak) and is not saheeh (sound)
This report is only mentioned in the history works and not in the books of
Sunnah. However, even if this report were considered to be true then the
lesson to be derived from it is that Umar ibn Khattab (r.a) was teaching the
meaning, virtue and application of Tawheed with regards to seeking help from
Allah alone, as it is said in Al Fatiha – YOU ALONE WE WORSHIP AND YOU
ALONE WE SEEK HELP FROM . Also, a great sahabi, the wali of walis –
Umar ibn khattab (r.a) – the Farooq (just), the father in law of the
prophet (Peace and blessings be upon him) , the ameer ul momineen of
the Muslims, has had many such miracles granted by Allah time and
again that we don’t need to quote this weak narration.

46- The sleep of the scholar is better than the
worship of the ignorant
Firstly:
This saying, “The sleep of the scholar is better than the worship of the
ignorant”, is not a hadeeth from the Prophet (blessings and peace of Allah be
upon him) and it is not a report from any of the Sahaabah or Taabi‘een. It is
not known in the books of Sunnah and hadeeth, and we have not come across
it in any of the recognized books of Sunnah, even after extensive searching.
Rather we found it among the books of the Shi‘ah which are full of fabrications
and lies, in a book called Man la yahduruhu al-Faqeeh (4/352-367) by ash-
Shaykh as-Sadooq (d. 381 AH), where it says:
“It was narrated from Hammaad ibn ‘Amr and Anas ibn Muhammad from his
father, and they both – meaning Hammaad and Muhammad the father of Anas
– narrated from Ja‘far ibn Muhammad, from his father, from his grandfather,
from ‘Ali ibn Abi Taalib, from the Prophet (blessings and peace of Allah be
upon him) that he said to him: – and he mentioned a very lengthy hadeeth, in
which he said: ‘O ‘Ali! The sleep of the scholar is better than the worship of the
worshipper.’”
From this book it was picked up by many of the books of the Shi‘ah, such as
Makaarim al-Akhlaaq by at-Tubrusi (d. 548 AH), p. 441; Bihaar al-Anwaar by
al-Majlisi, 2/25; and elsewhere.
The indication of falsehood is clear in this hadeeth. Hammaad ibn ‘Amr and
Muhammad the father of Anas are both majhool (unknown) and are not
known to have been narrated from Ja‘far as-Saadiq. There is no mention of
him in the books of the Sunnis or even in the books of the Shi‘ah, to such an
extent that the commentator on the book Man la yahduruhu Faqeeh (1/536)
said, when Shaykh as-Sadooq attributed its isnaad to Hammaad ibn ‘Amr and
Anas: “Hammaad ibn ‘Amr, perhaps he is from the city of Naseebiyyeen, and is
not mentioned, and the same applies to Anas ibn Muhammad. In the isnaad
going back to them there are unknown narrators, and it is as if they are from
among the regular masses”– meaning Ahl as-Sunnah!

When Abu’l-Qaasim al-Kho’i gave a biography of him in Mu‘jam Rijaal al-
Hadeeth, 7/235, he did not narrate from anyone that they regarded him as
trustworthy. Rather he also said: “as-Sadooq’s isnaad going back to him about
the will (wasiyyah) of the Prophet (blessings and peace of Allah be upon him
and his family) to Ameer al-Mu’mineen [‘Ali] (peace be upon him) is da‘eef
(weak), and includes a number of unknown narrators.” End quote.
It is sufficient for you to know that hundreds of hadeeths that are attributed to
Ja‘far as-Saadiq were only narrated with this isnaad going back to him, which
even some of the Shi ‘ah admit includes some unknown narrators, and the
unknown narrator is used as a means to tell lies about the Messenger of Allah
(blessings and peace of Allah be upon him).
Similar to this is another saying, “The sleep of the scholar is worship.” These
are not the words of the Prophet (blessings and peace of Allah be upon him)
either. Mullah ‘Ali al-Qaari (may Allah have mercy on him) said: It has no basis
in any marfoo‘ report (one that has an isnaad going back to the Prophet
(blessings and peace of Allah be upon him)).
Taken from al-Asraar al-Marfoo‘ah fi’l-Akhbaar al-Mawdoo‘ah, p. 374
47- Eating twice a day is extravagance and Allah

does not love those who are extravagant
The Messenger of Allah (blessings and peace of Allah be upon him) saw
that I had eaten twice in one day and he said: “O ‘Aa’ishah, do you want to
have nothing to worry about except your stomach? Eating twice a day is
extravagance and Allah does not love those who are extravagant.”
Da’eef.
This hadeeth was narrated by al-Bayhaqi in Shu‘ab al-Eemaan (7/441). He

said: Abu ‘Abd al-Rahmaan al-Sulami told us: Muhammad ibn Ahmad ibn
Hamdaan narrated to us: Ahmad ibn Muhammad ibn ‘Ubaydah narrated to us:
Yahya ibn ‘Uthmaan al-Masri narrated to us: my father narrated to me: from
Ibn Luhay‘ah, from Abu’l-Aswad, from ‘Urwah, from ‘Aa’ishah – and he quoted
it. This isnaad is da‘eef (weak).

Abu ‘Abd al-Rahmaan al-Sulami’s name was Muhammad ibn al-Husayn, the
author of the book Tabaqaat al-Soofiyyah (d. 412 AH). Al-Haafiz al-Dhahabi
said concerning him: They criticized him and he is not reliable. See Mizaan al-
I‘tidaal, 3/532.
‘Abd-Allah ibn Luhay‘ah is da‘eef (weak) in terms of his memory too.
Hence Imam al-Bayhaqi said, after narrating this report: There is some
weakness in it. End quote.
Al-Mundhiri (may Allah have mercy on him) said: Its isnaad includes Ibn
Lunhay‘ah. [Al-Targheeb wa’l-Tarheeb, 3/101]
Shaykh al-Albaani (may Allah have mercy on hm) said: It is

mawdoo‘(fabricated). [Al-Silsilah al-Da‘eefah, 257]
To sum up: eating twice in one day is something that is permissible and
allowed. It is one of the well-known customs of the Arabs. They used to eat
two meals in a day, al-ghada’ and al-‘asha’ (morning and afternoon/evening
meals). If a person did not do that, it was only because he was poor; it was not
because eating twice in one day is a kind of extravagance.
It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: “The
family of Muhammad (blessings and peace of Allah be upon him) did not
eat two meals in one day but one of them was dates. [Narrated by al-
Bukhaari, 6455.]
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This indicates that sometimes they could not find anything but one meal in a
day, and if they did find two meals, one of them would be dates. [Fath al-Baari
(11/292)]
The Sunnah and manners of eating with regards to this particular

ahadeeth:
Prophet (Peace and blessings be upon him) said “The son of Adam does
not fill any vessel worse than his stomach. It is sufficient for the son of
Adam to eat a few mouthfuls, to keep him going. If he must do that (fill

his stomach), then let him fill one third with food, one third with drink
and one third with air.”[Narrated by al-Tirmidhi (1381), Ibn Maajah
(3349); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah
(2265)]
48- The sun was held back from setting until Bilaal
ibn Rabaah gave the adhaan
A famous narration, widespread in the Indian/Pakistani region that once
the sahabas complained regarding the pronounciation of Bilal (r.a)
regarding the adhan and requested someone else to call the Adhan...
After quite some time they began to worry as the sun didn’t rise yet.
Thereupon Allah commanded Bilal (r.a) to give the Adhan and hence
only after Bilal (r.a) gave the adhan, the sun rose
Shaikh Saleh al Munajjid says:
There is no proof that the sun was held back for anyone except the Prophet of
Allah Yoosha‘ Ibn Noon (peace be upon him). In fact the Prophet (blessings
and peace of Allah be upon him) stated that this did not happen to anyone
other than Yoosha‘ ibn Noon. That is seen in the hadeeth of Abu Hurayrah
(may Allah be pleased with him), according to which the Prophet (blessings
and peace of Allah be upon him) said: “One of the Prophets went out on a
campaign… and he approached a town at the time of ‘Asr prayer, or close
to that time. He said to the sun: You are under the command of Allaah
and I am under the command of Allaah. O Allaah, halt it for me for a
while. So it was halted for him until Allaah granted him victory.”
[Narrated by al-Bukhaari (3124) and Muslim (1747)]
In the version narrated by Imam Ahmad in al-Musnad (14/65) it says: “The

sun was not held back for any person except Yoosha‘ on the day he was
marching to Jerusalem.
Shaykh al-Albaani (may Allah have mercy on him) said:

This indicates that the sun was not held back for anyone except for Yoosha‘
(peace be upon him). This is indicative of the weakness of the reports which
suggest that happened for anyone else.
It is appropriate to quote what we have come across concerning that…
Then the shaykh (may Allah have mercy on him) mentioned what has been
narrated about the same being held back for people other than Yoosha‘ ibn
Noon (peace be upon him) and explained what is wrong with these reports.
Then he said:
To sum up, there is no saheeh report about the sun being held back at all
except this saheeh hadeeth. [Al-Silsilah al-Saheehah (no. 202)]
To conclude, we have not come across any basis for the story about the sun
being held back from rising until Bilaal gave the adhaan, in any saheeh or
da‘eef report, or even in any fabricated (mawdoo‘) hadeeth that is known.
It is not permissible to speak of such things except on the basis of sound

proof and evidence. Otherwise it is speculation, and one will be guilty of
speaking about Allah without knowledge.
49- Whoever recites Ha-Meem (soorat) al-

Dukhaan on the night before Friday will be
forgiven
Weak. There are marfoo‘ hadeeths about the virtue of reading Soorat al-
Dukhaan, but none of them are saheeh.
Route 1:
It was narrated from Abu Hurayrah (may Allah be pleased with him) that
the Messenger of Allah (blessings and peace of Allah be upon him) said:
“Whoever recites Ha-Meem (soorat) al-Dukhaan on the night before
Friday will be forgiven.” [It was narrated by al-Tirmidhi (2889) via
Hishaam Abu’l-Miqdaam, from al-Hasan, from Abu Hurayrah.]

Then al-Tirmidhi said: We only know this hadeeth through this isnaad, and
Hishaam Abu’l-Miqdaam is da‘eef. And al-Hasan did not hear from Abu
Hurayrah. This was the view of Ayyoob, Yoonus ibn ‘Ubayd and ‘Ali ibn Zayd.
Thus the hadeeth has two faults:
1. Abu’l-Miqdaam Hishaam ibn Ziyaad: the muhadditheen are unanimously

agreed that he is to be regarded as da‘eef. Ibn Hibbaan said: He narrates
fabricated reports from trustworthy narrators, and it is not permissible to
quote him as evidence. See: Tahdheeb al-Tahdheeb, 11/39.
2. There is a break in the isnaad between al-Hasan and Abu Hurayrah.
Hence it was classed as da‘eef by Ibn al-Jawzi in al-Mawdoo‘aat (1/247), Ibn

al-‘Arabi in ‘Aaridah al-Ahwadhi, 6/35, and al-Albaani in Da‘eef al-Tirmidhi.
Route 2:
In his Tafseer (4/46), al-Waahidi narrated a hadeeth from Ubayy ibn Ka‘b that
is similar to the hadeeth quoted above, except that its isnaad includes Sallaam
ibn Saleem who is accused of lying. Hence Shaykh al-Albaani, in al-Silsilah al-
Da‘eefah (no. 4632), ruled that it is da‘eef jiddan (very weak).
Ahmad ibn Manee‘ also narrated it from Ubayy ibn Ka‘b in his Musnad, as it
says in al-Busayri’s Ithaaf al-Khiyarah al-Maharah (6/89). Then he said: This
isnaad is weak because Haroon ibn Katheer is not known.
Route 3:
It was narrated from Abu Umaamah (may Allah be pleased with him)
that the Prophet (blessings and peace of Allah be upon him) said:
“Whoever recites Ha-Meem al-Dukhaan on the night before Friday or on
Friday, Allah will build for him a house in Paradise.” This was narrated
by al-Tabaraani in al-Mu‘jam al-Kabeer (8/264).
Shaykh al-Albaani (may Allah have mercy on him) said:

(It is) da‘eef jiddan. It was narrated by al-Asfahaani in al-Targheeb wa’l-
Tarheeb (p. 244) from Hafs ibn ‘Umar al-Maazini: Fidaal ibn Jubayr told us,
from Abu Umaamah in a marfoo‘report.
I [Shaykh al-Albaani (may Allah have mercy on him)] say: This isnaad is
da‘eef jiddan. With regard to Fidaal ibn Jubayr, Ibn Hibbaan said: It is not
permissible to quote him as evidence under any circumstances; he narrated
hadeeths that have no basis. Because of him, al-Haythami regarded it as a
faulty hadeeth and said (2/168): It was narrated by al-Tabaraani in al-Kabeer
and its isnaad includes Fidaal ibn Jubayr, who is da‘eef jiddan, and Hafs ibn
‘Umar al-Maazini, who is not known, as it says in al-Lisaan. [Silsilah al-
Ahaadeeth al-Da‘eefah wa’l-Mawdoo‘ah, 11/191, no. 5112]
This hadeeth is also classed as da‘eef in Fataawa al-Lajnah al-Daa’imah, 3/141
50- Oh Musa, there were 70000 veils between you

and me but for the Ummah of Muhammad, those
who fast (during Ramadan) there will be none (i.e
no veil)
Fabricated. The complete famous fabricated report (khabar) is:
Allah Ta’ala said to Musa Alaihis Salaam, when he requested to see His
countenance, "Musa, how can you see my beauty when there are seventy
thousand veils between us? You are incapable of seeing me. But near the
Resurrection I shall give a month as a gift to the Ummah of my Beloved
Muhammad. That month shall be called Ramadhan. To the Ummah of
Muhammad that fasts during that month, I shall so manifest Myself at the
time of breaking fast that, whereas between you and Me there are now
seventy thousand veils, there will be no veil at all between Us and the
fasting Ummah of Muhammad at the time of breaking fast."
This hadeeth is not part of the Prophet’s Sunnah, and it is not something that
is known to the scholars and muhaddithoon in their books and Musnads.

It is not narrated except in a few books whose authors filled them with
fabricated reports, false reports, stories and myths, such as Nuzhat al-Majaalis
wa Muntakhab al-Nafaa’is, by the historian and man of letters ‘Abd al-
Rahmaan ibn ‘Abd al-Salaam al-Safoori (d. 894 AH) – pp. 182-183, Chapter on
the virtue of Ramadaan and encouragement to do good deeds therein.
It also appears in the tafseer Rooh al-Bayaan (8/112) by Ismaa’eel Haqqi al-
Hanafi al-Khalooti (d. 1127 AH)
Moreover, in the matn (text) of this hadeeth there is something which

indicates that it is munkar (i.e., unsound), which is the words “I will be closer
to one of them than you” – referring to Moosa (peace be upon him).
It is well known in Muslim belief that the Messengers and Prophets are better
than all other humans, and Moosa is one of the Messengers of strong will, so
how can Allaah be closer to His slaves than to His Prophet Moosa (peace be
upon him), of whom He said (interpretation of the meaning): “And We called
him from the right side of the Mount, and made him draw near to Us for a talk
with him” [Maryam 19:52]? And Ibn ‘Abbaas (may Allaah be pleased with
him) said: He drew so close that he heard the scratching of the Pen – i.e.,
writing the Tawraat (Torah). See: Tafseer al-Qur’aan il-‘Azeem by al-Haafiz
Ibn Katheer (5/237).
Conclusion:
The hadeeth mentioned is not in any of the reliable books, so it is not

permissible to attribute it the Messenger of Allaah (peace and blessings of
Allaah be upon him) or to believe what it says.
51- The one who recites Soorat al-Jumu’ah will be

given hasanaat in reward equal to the number of
those who…
Prophet said: The one who recites Soorat al-Jumu’ah will be given
hasanaat in reward equal to the number of those who come to Jumu’ah

and those who do not in the Muslim regions [Narrated by al-Tha’labi in
al-Kashf wa’l-Bayaan (9/305)]
Fabricated. The above narration is Mawdo' (Fabricated) because the sanad

contains Abu ‘Asmah ibn Abi Maryam, who is a well known fabricator and liar
Al-Manaawi said in al-Fath al-Samaawi: it is mawdoo
It says in al-Saheeh wa’l-Saqeem min Fadaa’il al-Qur’aan al-Kareem by Amaal

Sa’di (p. 81): There is no saheeh report from the Messenger of Allaah (peace
and blessings of Allaah be upon him) about the virtues of Soorat al-Jumu’ah.
There are da’eef (weak) and mawdoo’ (fabricated) reports about its virtues
But Soorat al-Jumu’ah is one of the mufassal soorahs (those in the latter part
of the Qur’aan) which the Prophet (peace and blessings of Allaah be upon him)
said he was favoured with above all other Books and Prophets. It was
narrated from Waathilah ibn al-Asqa’ that the Prophet (peace and blessings of
Allaah be upon him) said: “I have been favoured with al-Mufassal.”
[Narrated by Ahmad (4/107); classed as saheeh by al-Albaani in
Bidaayat al-Sool, p. 59. He said: The reviewers of al-Musnad under the
supervision of Shaykh Shu’ayb al-Arna’oot said that its isnaad is hasan]
To know the different surahs prophet (Peace and blessings be upon him)
used to recite in different salah (prayers) visit: http://the-
finalrevelation.blogspot.in/2012/08/recitation-of-the-prophet-in-
prayers.html
And to know the virtues of different surah’s in the Qur’an please visit :
http://the-finalrevelation.blogspot.com/2012/08/weak-and-sahih-virtues-of-
surahs.html
52- Virtues of Pregnancy or of a woman giving

birth
There are many narrations regarding this with most or majority of them
being weak or fabricated except one. I will quote all of them together and
then detail their takhreej

1. When a woman is pregnant with a child, all the angels will make
repentence on her behalf. Allah will, for each day of her pregnancy,
write for her 1000 good deeds and erase from her 1000 bad deeds
2. When a pregnant woman starts to feel the pain from contractions,

Allah will write in her records as someone who is doing jihad
(spiritual or physical struggle) in His path
3. When a woman becomes pregnant by her husband and he is

pleased with her, she obtains the reward of a person engaging in
fasting for Allah and a person spending the night in worship,
4. A woman from the time of pregnancy until childbirth and weaning

the baby, is like the Mujahidm, who is stationed on the frontiers of
the Islamic land. If she dies during this period, she dies the death of
a shahid (martyr)
5. Two raka'at salaat performed by a pregnant woman is better than

80 raka'at salaat performed by a non-pregnant woman
6. A woman who is pregnant gets the reward of fasting during the day
and of doing worship during the nights
7. A woman who gives birth gets the reward of 70 years of salaat

(prayer) and fasting. For each vein that feels pain, Allah SWT gives
her the reward of one accepted hajj (Pilgrimage to Makkah). If the
woman dies within 40 days of giving birth, she will die as a shahid
(matyr)
8. Salaamah – the nurse of Ibraaheem, the son of the Prophet (peace

and blessings of Allaah be upon him) – said: O Messenger of Allaah,
you give glad tidings of all good to the men and you do not give glad
tidings to women. He said: “Have your friends put you up to asking
this?” She said: Yes, they told me (to ask). He said: “Doesn’t it
please one of you that if she is pregnant from her husband and he
was pleased with her, she will have a reward like that of one who
fasts and prays qiyaam for the sake of Allaah. When her labour
starts, neither the people of heaven nor the people of earth know

what is hidden for her of delight, and when she gives birth, not one
drop of her milk comes out and (her infant) does not suck once, but
for each drop and each suck she will have one hasanah, and if he
keeps her awake at night she will have a reward like that of freeing
seventy slaves for the sake of Allaah? O Salaamah, do you know
who I mean by this? It is the chaste and righteous women who are
obedient to their husbands, those who are not ungrateful for kind
treatment.”
The first 7 ahadeeth mentioned above are not to be found anywhere in the
Quran or in the books of sunnah and musnads. However, the last i.e the 8th
hadeeth has a reference. It was Narrated by al-Tabaraani in al-Mu’jam al-
Awsat (7/20); Abu Na’eem in Mu’jam al-Sahaabah (no. 7049); Ibn ‘Asaakir in
Tareekh Dimashq (43/347); Ibn al-Jawzi in al-Mawdoo’aat (2/274) and
others,
The above hadeeth has been transmitted with the sanad : Via Hishaam ibn
‘Ammaar; Abu ‘Ammaar ibn Nusayr told me, from ‘Amr ibn Sa’eed al-
Khawlaani, from Anas ibn Maalik.
After narrating this hadeeth, Imam Al Tabraani said: This hadeeth was not
narrated from the Prophet (peace and blessings of Allaah be upon him) except
via this isnaad in which Hishaam ibn ‘Ammaar is the only one who narrated it
Also, Ibn Hibban said it is fabricated in al-Majrooheen (2/34)
Ibn al-Jawzi said it is fabricated in al-Mawdoo’aat (Baab Thawaab al-Mar’ah

idha hamalat wa wada’at, 2/273).
Shaykh al-Albaani (may Allaah have mercy on him) said concerning it:
A fabricated hadeeth, with clear signs of being fabricated. The problem with
the hadeeth is al-Khawlaani. Al-Dhahabi said: He narrated fabricated reports.
Then he quoted this hadeeth. It was narrated by Ibn al-Jawzi in al-Mawdoo’aat
(2/274) from the report of al-Tabaraani in al-Awsat, and he said: Ibn Hibbaan
said: ‘Amr ibn Sa’eed who narrated this fabricated hadeeth from Anas: he
should not be quoted except by way of giving an example of a fabricated
hadeeth. al-Suyooti agreed with him in al-La’aali’ (2/175). It was quoted via
al-Khawlaani by Ibn Mandah in al-Ma’rifah (2/329/2) and also by al-Hasan

ibn Sufyaan in his Musnad, and also in al-Fayd. [Al-Silsilah al-Da’eefah (no.
2055)]
There is a saheeh report regarding pregnancy which is :
The Prophet (blessings and peace of Allah be upon him) said: “The
woman who dies in pregnancy or childbirth is a martyr.” [Narrated by
Abu Dawood, 3111; classed as saheeh by al-Nawawi in Sharh Muslim,
13/62.] And he said: the one who dies in childbirth, i.e., she dies with
something (the child) inside, not separated from her.
Authentic Virtues of Pregnancy or of a pregnant woman:
There is no doubt that a woman’s pregnancy and giving birth is fulfilling an

aim of sharee‘ah that is dear to Allah, which is increasing the progeny of the
Muslims who proclaim the Oneness of Allah, the followers of the Prophet
(blessings and peace of Allah be upon him). This is the most important thing
on which the woman should focus her intention during her pregnancy.
It was narrated that Ma‘qil ibn Yasaar said: A man came to the Prophet
(blessings and peace of Allah be upon him) and said: I have found a
woman who is of good lineage and beautiful, but she cannot have
children; should I marry her? He said: No. Then he came to him a second
time and he told him not to marry her. Then he came to him a third time
and he said: “Marry the one who is loving and prolific (could bear many
children), for I will be proud of your large numbers before the nations.”
[Narrated by Abu Dawood, 2050; al-Nasaa’i, 3227; classed as saheeh by
al-Albaani]
Because of this aim to which we have referred, if pregnancy is difficult for the
woman and she bears it with patience, there are many benefits which will
come to the mother through it, including the following:
1. Psychological preparation for the task of raising the child which is the most
important and most complicated of all tasks, in which they (the parents) raise
the child to have a good attitude and become religiously committed for the
sake of Allah, and they hope that Allah will decree reward for them because of
the actions of their righteous son, so that he will become an ongoing charity
for them after they die and thus they may attain a great deal of reward which
no one knows except Allah.

2. The difficulties encountered by the pregnant woman, including pain and
sickness, and health, psychological and physical problems in many cases, will
all bring great reward that will be recorded for the pregnant woman, in sha
Allah. Allah will reward the Muslim for everything that befalls him in this
world. Even if a thorn pricks him, Allah will expiate thereby some of his sins,
and the pains of labour and pregnancy are far greater than that.
3. Even if we assume that this woman dies in childbirth, she will die as a
martyr. This is indicative of the virtue of her condition. The Prophet
(blessings and peace of Allah be upon him) said: “The woman who dies
in pregnancy or childbirth is a martyr.” [Narrated by Abu Dawood, 3111;
classed as saheeh by al-Nawawi in Sharh Muslim, 13/62].
And he said: the one who dies in childbirth, i.e., she dies with something (the
child) inside, not separated from her.
Anyone who wants to study the Prophet’s hadeeth concerning the virtue
of a woman obeying her husband and looking after him should refer to
the book by Imam al-Mundhiri entitled al-Targheeb wa’l-Tarheeb. In
part three (p. 31) he has a chapter entitled Targheeb al-Zawj fi’l-Wafa’ bi
Haqq Zawjatihi wa Husn ‘Ashratiha, wa’l-Mar’ah bi Haqq Zawjiha wa
Taa’atihi wa Tarheebuha min Isqaatihi wa Mukhaalafatihi (Encouraging
the husband to fulfil his wife’s rights and treat her kindly, and
(encouraging) the wife to fulfil her husband’s rights and obey him, and
warning her against neglecting his rights and disobeying him).
In this chapter he compiled all the ahaadeeth that have to do with this
topic, most of which are saheeh, but some of them are da’eef (weak). The
one who wants to read only the reports which the scholars classed as
saheeh may read the book called Saheeh al-Targheeb wa’l-Tarheeb by
Shaykh al-Albaani (2/193), and read the same chapter from which the
da’eef ahaadeeth have been excluded

53- The report which says one should say “Wa ana
‘ala dhaalika min al-shaahideen (And I am one of
those who testify to that)” after reciting Soorat al-
Teen
Weak.
Al-Tirmidhi, may Allaah have mercy on him, said in his Sunan: “Ibn Abi
‘Umar told us, Sufyaan told us from Ismaa’eel ibn Umayyah who said: ‘I
heard a Bedouin Arab man say, “I heard Abu Hurayrah say, narrating
this, ‘Whoever recites “Wa’l-teeni wa’l-zaytoon (By the fig, and the
olive)” [al-Teen 95:1 – interpretation of the meaning] then recites
“Alaysa Allaahu bi ahkam il haakimeen (Is not Allaah the Best of
judges?)” [al-Teen 95:8 – interpretation of the meaning], let him say,
“Balaa wa ana ‘ala dhaalika min al-shaahideen (Yes indeed, and I am one
of those who testify to that).”’
Abu ‘Eesa said: “This hadeeth was narrated with this isnaad from this Bedouin
from Abu Hurayrah, but his name is not given.” Thus al-Tirmidhi (may Allaah
have mercy on him) explained the fault in this isnaad, which is the fact that
this Bedouin is not known (jahaalah). On this basis, the isnaad is da’eef
(weak), and the hadeeth is not saheeh.
Abu Dawood (may Allaah have mercy on him) also narrated this report (753)
from the same Bedouin. Al-‘Allaamah al-Albaani also classed the hadeeth as
da’eef in his book Da’eef al-Jaami’, no. 5784.
As the hadeeth is not proven, we cannot follow it. And Allaah knows best.
There are many other reports narrated in regards to the virtue of

certain surahs, some of which are saheeh and many of them are weak. To
see the saheeh and weak reports concerning the virtues of the surahs in
Quran visit : http://the-finalrevelation.blogspot.in/2012/08/weak-and-
sahih-virtues-of-surahs.html

54- The So-Called Story of Alqamah, Whose Mother
was displeased with Him
There are two narrations with different translations. The first one
reporting this story is:
Once, when the Prophet (PBUH) was talking to his companions a man
came and addressed him, "O Messenger of Allah! A young man is
breathing his last. People are asking him to recite Shahadah but he is
unable to do so." The Prophet (PBUH) asked, "Did this man offer salah
(during his life)?" The answer was yes. Then he accompanied the man to
the house of the dying young man along with others present at the time.
The man was at the end of his life's journey. The Messenger of Allah
advised him to offer the Shahadah. The m an replied that he was unable
to do so as the words would not come out of his mouth. He (PBUH) then
called for the mother of the dying man whom he had disobeyed
persistently. When his aged mother approached the scene, the Prophet
(PBUH) asked, 'Respected lady, is he your son?" She replied yes. He then
asked her a question, "O respected lady, if we threaten to throw your son
into a raging fire, would you recommend him to be forgiven?" The lady
replied that she would definitely do so at that time. The Prophet (PBUH)
then said to her, "If so, declare, making Allah and me your witnesses, that
you are mow pleased with him." The old woman readily declared, "O
Allah, you and your Messenger be my witness that I am pleased with this
beloved son of mine." Just after that, the Prophet (PBUH) turned to the
dying man and asked him to recite, "There is no god but Allah, He is the
One and has no partners and I witness that Muhammad is His Servant
and Messenger." By the virtue of the forgiveness of his mother, he found
the words flowing out of his mouth and he recited the Shahadah. Seeing
this, the Prophet (PBUH) praised Almighty Allah and thanked Him
saying, "Thanks to Almighty Allah that He saved this man from the
fearful fire of Hell through me." (Majmoo’ Al Zawaid of Al Haythami
8/151, Bayhaqi in Shu’aib al Eemaan 6/2683, Busayri in ‫إتحاف الخيرة المهرة‬
5/476, Al Mundhari in Targheeb wal Tarheeb 3/302, Tabarani and
Musand-e-Ahmad).
This is a fabrication . Imam Ahmad has narrated this narration in a

summarized (short) manner but classified it weak since it was narrated by

Faa’id ibn ‘Abdir-Rahmaan who is an abandoned narrator. Also, all the
scholars who have narrated this narration have classified this to be a
fabrication (such as Al Suyooti, Bayhaqi, Ibn Jawzi) or very weak. So it is not
correct to attribute it to Imaam Ahmad, as pointed out by Shaykh al-Albaanee
in his Dha’eef at-Targheeb (2/144), and he referenced it for those who want
more details about it to as-Silsilah ad-Dha’eefah (#3183), calling it dha’eef
jiddan. Other scholars listed it in their books warning against fabrications, like
Ibn al-Jowzee in his al-Mowdhoo’aat. Furthermore other muhaditheen have
also considered this narration as rejected or weak such as Ibn Hajar in his
Fath and also Al Hafidh al Iraaqi in Takhreej Al Ihyaa and etc.
For more details see :

http://www.ahlalhdeeth.com/vb/showthread.php?t=24599
Second translation:
…(cont)..She replied: ‘Alqamah is a very pious person. He passes his time

in Salat and Saum. He performs Tahajjud, but he always disobeys me for
the sake of his wife. I am, therefore, displeased with him.’
Rasul Allah (sal Allahu alaihi wa sallam) said: ‘It will be best for him if
you forgive him.’ However, she refused. Rasul Allah (sal Allahu alaihi wa
sallam) ordered Bilal (radi Allahu anhu) to gather firewood. On hearing
this order, Alqamah’s mother asked in consternation: ‘Will my child be
burnt in the fire?’
Rasul Allah (sal Allahu alaihi wa sallam) said: ‘Yes! Compared to the
punishment of Allah, our punishment is light. I take oath by Allah that as
long as you remain displeased with him, neither his Salat nor his
Sadaqah is accepted.’
The old lady said: ‘I make you and all people present witness that I have
forgiven Alqamah.’ Rasul Allah (sal Allahu alaihi wa sallam) addressing
the gathering, said: ‘Go and see if the Kalima is on the tongue of Alqamah
or not.’….(cont) [Aktaraf Al Kabair 2/397 - Ibn Hajar Al Haythami
http://www.islamport.com/w/akh/Web/1717/898.htm]
Fabricated. This second translation has three major problems in

comparision to the first translation.

1) Prophet (s.a.w) ordered firewood and said he would burn the sahaabi
2) Prophet (s.a.w) said “ No salah or Zakah would be accepted until…”
3) Name of the sahaabi is mentioned as “Alqamah”
The first point is a contradiction because the wordings “Messenger of Allah

was gathering wood to burn him” show that the prophet had already
issued his order and this is false because of the authentic hadeeth wherein
the Prophet (Peace and blessings be upon him) said “No one should punish
with fire except Allaah.” [Narrated by al-Bukhaari (3016)]
The Prophet (blessings and peace of Allaah be upon him) saw an anthill
that one of the Companions had burned with fire and he said: “No one
should punish with fire except the Lord of fire.” [Narrated by Abu
Dawood (2675), classed as saheeh by al-Nawawi in Riyadh al-Saaliheen
(519) and by al-Albaani in al-Silsilah al-Saheehah (487)]
The second point says that prophet (s.a.w) said “No Salah or Zakah would
be accepted until the mother is pleased” This is something very serious.
Undoubtedly the status of parents and kinship is something which Allah has
suspended from his throne and there are very deadly warnings regarding
severing kinship or hurting one’s parents. One can read a list of such
hadeeth from this link : http://the-
finalrevelation.blogspot.com/2012/10/obligation-of-upholding-ties-of-
family.html .Now, the conditions for Salah and zakah to be accepted are not
related to parent’s anger and thus this narration is rejected for another reason
Finally as objected above in the third point , the name “Alqamah” is no

where to be found in the narrations quoted above (i.e the first translation)
and thus the name produced in this khabar is also a fabrication.
55- It (Ramadaan) is a month where the first part

is a Mercy, the middle part atonement for sins, and
the last part is freedom from the Fire (an-Naar).
Weak. [See ahadeeth no. 20 above for more details]

However, the above wordings are a part of a long hadeeth. It has been
reported in different books.
This narration was collected by Ibn Khuzaymah (1887); al-Mahaamulee in his

Amaalee (293); al-Asbahaanee in at-Targheeb; al-Mundhiree in at-Targheeb
wat-Tarheeb; and al- Bayhaqee.
The weakness in the chain of narration (isnaad) is due to the weakness of

‘Alee ibn Zayd.
Ibn Sa’d says concerning him, “He is somewhat weak, he is not used as a proof
(hujjah).”
Ahmad bin Hanbal said, “He is not strong.”

Imaam Ahmed has several sayings concerning him
His son Saalih bin Ahmed narrated from him that "He is not strong" [al-Jarh
wat Ta'deel: 1021]
Ayyoob bin Ishaaq bin Saafri narrated from him that: "He is nothing" [al-
Kaamil: 2/264]
His grandson, Hanbal bin Ishaaq bin Ahmed narrated from him that: "Ali ibn
Zayd is Weak" [Tahdheeb al-Kamaal: 20/437]
Yahya Ibn Ma’een said, “He is weak”. Imaam Yahya bin Ma'een said: "He is
nothing" [Taareekh Ad-Daarimi]
He also said: "He is Da'eef" [Ad-Du'afa al -Ukaylee: 145]
He also said: "He is not Hujjah" [Taareekh ad-Dauri: 2/417]
Also Al-Juzjaani said: "He is Waahi ul-Hadeeth (Wasted in hadeeth)" [Ahwaal

ur-Rijaal: 185]
Ibn Abee Khaythumah said,” [He is] weak in everything.”
Ibn Khuzaymah himself said, “I do not accept him as a proof due to his weak
memory.” ( at-Tadheeb 7/322-323).

In his collection where he quotes the above narration, Ibn Khuzaymah adds to
it his conditional statement, “If the narration is authentic.”
Ibn Hajr al Asqalaanee says in al-Atraaf, “It is narrated by ‘Alee ibn Zayd ibn
Jud’aan alone and he is weak”. (As-Suyootee quotes this from him in Jam’ul
Jawaami (24,714).
Ibn Abee Haatim reports from his father in ’Ilalul –Hadeeth (1/249) that he
said, “The hadeeth is munkar!”
Another source:
Reported by Al-‘Uqaylee in Ad-Du’afaah (172), Ibn ‘Adee (1/165), Al-Khateeb

in Al-Muwadih (2/77), Ad-Daylamee (1/1/10-11) and Ibn ‘Asaakir (8/506/1)
from Abu Hurayrah.
Munkar (Rejected) due to the narrators Salaam Bin Sulaymaan Bin Siwaar
who was weak, and Maslamah Bin As-Salt who was abandoned in haadeeth -
Ad-Da’eefah No. 1569.
56 – The one, whose Worship/Prayer does not

prohibit him from the excessive and the
disapproved, has no increase from Allah except of
distance.
The one, whose worship/Prayer does not prohibit him from the
excessive and the disapproved, has no increase from Allah except of
distance. And in another narration: then he has not Worshiped/Prayed
‫ من لم تنهه صالته عن‬:‫ وفي لفظ‬.))‫ لم يزدد من هللا إال بعدا‬،‫من لم تنهه صالته عن الفحشاء والمنكر‬
‫ فال صالة له‬، ‫))الفحشاء والمنكر‬
Al-Dhahabi said: Ibn Al-Junaid said: a lie and falsehood. And Al-Hafiz Al-Iraqi
said: its chain is loose/soft (Layin), and Al-Albani said: void and false (Baatil)

from both its chain (Sanad) and its text (Matn). "Meezaan Al-I'tidaal" (3/293),
"Takhreej Al-Ihyaa" (1/143), "Al-Silsilah Al-Da'eefa" (2/985)
Even this this particular hadeeth is weak yet there is a hadeeth from Prophet
(peace be upon him) stating:
Abu Huraira reported: A man came to the Prophet, peace be upon him,
and he said, “Indeed, so-and-so prays in the night but he steals in the
morning.” He said, “Verily, it (the prayer) should prevent him from doing
that.” [Musnad Ahmad, Number 9486, Sahih]
The above hadeeth shows that prayer (salah or worshipping Allah) sincerely
draws a slave closer to his lord and far away from sins. Hence the context or
the lesson derived from the weak hadeeth stated above is sahih but the last
part of the narration “then he has not Worshiped/Prayed “is completely
wrong.
57 - Talking in the mosque devours good works as

cattle devour grass
Talking in the mosque devours good works as cattle devour grass and in
another narration: Talking in the mosque devours good works as fire
devours wood.
‫ الحديث في المسجد يأكل‬: ‫ وفي لفظ‬.)‫الحديث في المسجد يأكل الحسنات كما تأكل البهائم الحشيش‬
‫)الحسنات كما تأكل النار الحطب‬
Al-Hafiz Al-Iraqi said: I found no base for it. Abdul wahab ibn Taqi Al-din Al-
Subki said: I found no chain for it, and Al-Albani said: It is baseless (La Asla
Lah). "Takhreej Al-Ihyaa" (1/136), "Tabaqaat Al-Shafi'ya" by Al-Subki
(4/145), "Al-Da'eefa" (4)
It is permissible for the Muslims to converse in the Masjid providing the

conversation does not include backbiting, slandering, story telling, ridiculing,
mockery, spreading the wrong information about Islam and its likes. While
conversing the Muslim has to maintain a set of etiquette for he is in the house

of Allah. He should not raise his voice disturbing other worshipers and more
over Allah has forbidden raising the voices in Surah Al Hujarat verse 2 -
“Oh you, who believe, do not raise your voice above the voice of the
prophet”
Al-Haakim reported in al-Mustadrak (4/359) that Anas ibn Maalik (may

Allaah be pleased with him) said: “The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: ‘There will come a time when
people will sit in circles in the mosques and they will have no concern
except this world. Allaah has no need of them so do not sit with them.’”
This is a saheeh hadeeth even though al-Bukhaari and Muslim did not
narrate it. Al-Dhahabi said in al-Talkhees that it is saheeh.”
This hadeeth states that this blameworthy deed is disliked, because the
mosques are not built for such a purpose. Allaah commanded that mosques
should be built to remember Him and to conduct prayers and acts of worship
and obedience to Him, such as I’tikaaf (retreat, seclusion for devotion and
worship), and different kinds of dhikr such as circles for reciting Qur’aan and
seeking knowledge.
Also, It is known that prophet (Peace and blessings be upon him) and his
companions used to talk, learn, share and do various other activities in
masaajids. it was also a ground for discussing military advancements during
war and etc.
But it is makrooh (disliked) to speak unnecessarily during the Adhaan and

Iqaamah. The prophet (peace and blessings be upon him) has asked us to
repeat the words of the Adhaan and it is known that during the time of the
prophet (peace and blessings be upon him) when the adhaan was heard the
people would leave their work to go pray. It is also haraam to speak when the
khutbah starts.
On the authority of Ibn Abbas (r.a), Rasool (Peace and blessings be upon
him) said "Anyone who speaks on Jumu'ah day while the Imam is
delivering the khutbah , his similitude is like a donkey carrying a book
and the one who says to him be quiet is guilty of speaking during the
sermon and thus the speaker has no Jumu'ah [ Musnad Ahmad, Vol. 2
page 244]

Narrated by Abu huraira (r.a) that Rasool (Peace and blessings be upon
him) said "When the Imam is delivering the khutbah and you ask your
companion to keep quiet and listen then no doubt you have done an evil
act (because you yourself spoke during the khutbah) [Sahih Bukhari,
Vol.2 page 27, No. 56]
The Prophet (peace and blessings be upon him) has warned us from reciting
the Qur’an or praying so loud that another person gets disturbed because of it
Ahmad ibn Shu’ayb al-Nisaa'i reported in al-Sunan al-Kubra (5/32) under the
heading Dhikr Qawl al-Nabi (peace and blessings of Allaah be upon him) Laa
yajhar ba’dukam ‘ala ba’din fi’l-Qur’aan (Mentioning the statement of the
Prophet (peace and blessings of Allaah be upon him) : “None of you should
compete with one another in reciting Qur’aan loudly”, another report
from Abu Haazim al-Timaar from al-Bayaadi, states that the Prophet
(peace and blessings of Allaah be upon him) came out and found the
people praying and reciting in loud voices. He said: “The one who is
praying is conversing with his Lord, so let him think about what he is
saying to Him. Do not compete with one another in reciting Qur’aan
loudly.”
Imam Nawawi said in the commentary of the hadith in Sahih Muslim Book
35, Hadith 6518 that:
It is allowed to gather in Mosque to read Quràn this is our madhab and the
madhab of majority, according to Imam Malik this is makrooh
Comment: Meaning of saying of Imam Malik is that you should not recite
Quràn loudly so that the people who are praying should not be disturbed.
58- I am the grandfather [forefather] of every

pious person
‫أنا ج ُّد كل تقي‬
Al-Suyuti said: I do not know it, and Al-Albani said: It is baseless (La Asla
Lah). "Al-H'awi" by Al-Suyuti (2/89), "Al-Da'eefa" (9)

Allah says” Muhammad is not the father of any of your men, but (he is)
the Messenger of Allah, and the Seal of the Prophets: and Allah has full
knowledge of all things [Quran 33:40]”
59- Allah Almighty and Exalted told the lower

world, Serve the one who serves Me and tire the
one who serves you
‫أوحى هللا إلى الدنيا أن اخدمي من خدمني وأتعبي من خدمك‬
Al-Albani said: Fabricated (Mawdu'). "Tanzeeh Al-Sharee'a" by Al-Kinani

(2/303), "Al-Fawaid Al-Majmoo'a" by Al-Shawkani (712), "Al-Da'eefa" (12)
60- Beware of the green dung (khadra' al-diman)

Beware of the green dung (khadra' al-diman). It was asked: What is the
green dung? He said: The beautiful woman with an evil origin
‫ ما خضراء الدِّمن؟ قال المرأةُ الحسناء في المنبت السوء‬:‫إياكم وخضرا ُء الدِّمن فقيل‬
Al-Iraqi said: Weak,and it was also weakened by ibn Al-Mulqin. Al-Albani

said: Very Weak. "Takhreej Al-Ihyaa" (2/42), "Al-Da'eefa" (14)
61- There are two groups among my people who

when they become righteous the populace
becomes righteous, and when they become corrupt
the populace becomes corrupt…
Prophet said: There are two groups among my people who when they
become righteous the populace becomes righteous, and when they

become corrupt the populace becomes corrupt: these are the rulers and
the jurisprudents and in another narration "the rulers and the scholars"
‫ صلح‬،‫ وفي لفظ صنفان من أمتي إذا صلحا‬.))‫ األمراء والفقهاء‬:‫ صلح الناس‬،‫صنفان من أمتي إذا صلحا‬
‫ األمراء والعلماء‬:‫))الناس‬
Imam Ahmad said: in one of its narrators is a liar who fabricates traditions.
Ibn Ma'een and Al-Darqutni said something similar. Al-Albani said: Fabricated.
"Takhreej Al-Ihyaa" (1/6), "Al-Da'eefa" (16)
However, even though this hadeeth cannot be attributed to the prophet

(Peace and blessings be upon him) now that it is proven to be fabricated, but
still the content or the meaning – if not entirely, then partially is true. A nation
which has a just ruler and its scholars are just then the masses are not led
astray in majority atleast.
62- Seek to draw closer to Allah by virtue of my

status (by my Jaah), for my status (my Jaah) with
Allah is great
‫ فإن جاهي عند هللا عظيم‬، ‫توسلوا بجاهي‬
Classified as Baseless; "Iqtidaa’ al-Siraat al-Mustaqeem" by Ibn Taymiyah

(2/415), who said this khabar is devoid of an Isnaad and "al-Da’eefa" (22)
The arabic word Tawassul means seeking nearness to Allah. There are two
types of Tawassul - Lawful and Unlawful. Both of them are discussed in great
details by scholars. In short, the seeking of help/assistance from anyone after
he has left this world is a form of shirq or Bid’ah (depending upon the
situation or action) . To try to seek a method in order to draw oneself close to
Allah, which Allah didn’t order, the rasool (Peace and blessings be upon him)
didn’t teach or his sahabaas didn't practise is rejected! Is rejected! Is rejected!
In regards to making dua'a using the "tufayl" or "sadaqah" of rasool (Peace

and blessings be upon him) , as is found in the Indian subcontinent, then that
is something disputed over by scholars. The opinion more closest to the

sunnah is that this method was not adopted by the sahabas (r.a.a) after the
death of rasool (Peace and blessings be upon him) . Despite
their unmatched love and respect, they used other lawful means of tawassul
and avoided this method. It is undoubted that the sahabas (r.a.a) knew the
deen best and if this was a permissible action then they wold have done
this. However some scholars say this is permissible and the most which could
be said is that this is makrooh or bid’ah but not Shirq at all.
Also refer to the arguments listed und hadeeth no. 1 at the top for more
clariftication on this topic.
To learn why seeking waseela from someone who has left this world is a
form of Shirq please visit : http://the-
finalrevelation.blogspot.com/2012/07/waseela-or-tawassul-
63- The one who leaves his house for prayer and
then says…
The one who leaves his house for prayer and then says: O Allah, I ask
thee by the right of those who ask you and I beseech thee by the right of
those who walk this path unto thee, as my going forth bespeak not of
levity, pride nor vainglory, nor is done for the sake of repute. I have gone
forth solely in the warding off your anger and for the seeking of your
pleasure. I ask you, therefore, to grant me refuge from hell fire and to
forgive me my sins. For no one forgive sins but yourself." Allah will look
kindly upon him and seventy thousand angels will seek his forgiveness
‫ وأسألك بحق ممشاي هذا‬،‫ اللهم إني أسألك بحق السائلين عليك‬: ‫من خرج من بيته إلى الصالة فقال‬
‫ أقبل هللا عليه بوجهه واستغفر له ألفُ ملك‬.........
Al-Munziri, and Al-Busairi said: its chain is composed of a succession of weak

narrators (Musalsal bi Al-Du'afa), and Al-Albani said: Weak. "Al-Targheeb wa
Al-Tarheeb" by Al-Munziri (3/272), Sunan Ibn Majah (1/256)

64- Whoever sleeps after 'Asr and loses his mind
should blame none but himself
‫ فال يلومنَّ إال نفسه‬،‫ فاختُلس عقله‬، ‫من نام بعد العصر‬
Ibn Al-Jawzi mentioned it in his book of fabricated traditions "Al-Mawdo'at"

(3/69), and Al-Suyuti in "Al-La'ali' Al-Masnoo'a" (2/279), and Al-Dhahabi in
"Tarteeb Al-Mawdoo'at" (839)
Shaikh Albani (r.h) said :
Marwaan [ibn Muhammad al-Asadi] said: “I said to Layth ibn Sa’d – when I
saw him sleep after ‘Asr during the month of Ramadaan – ‘O Abu’l-Haarith!
Why are you sleeping after ‘Asr when Ibn Lahee’ah has told us … (and he
mentioned it)?’ Al-Layth said: ‘I do not give up something that is good for me
because of the hadeeth of Ibn Lahee’ah from ‘Aqeel!’” (Translator’s note:
meaning I won’t give up something Halaal or good for a false hadeeth)
I (Albani) say, I am impressed by this answer of al-Layth, because it is

indicative of understanding and knowledge, and no wonder, for he was one of
the imams of the Muslims and well known fuqahaa’. I know that many of the
shaykhs today do not let themselves sleep after ‘Asr, even if they need to do
that. If it is said to them that the hadeeth concerning that is da’eef, they will
immediately respond by saying, “Weak ahaadeeth should be followed with
regard to virtuous actions.”
Think about the difference between the understanding of the salaf (earlier
generation) and the knowledge of the later generations. Al-Silsilah al-Da’eefah
(hadeeth no. 39).
65 - Whoever breaks his wudu' (ablution) and

does not renew his wudu' (ablution), then he has
shunned me

Al-San'ani said: Fabricated; "Al-Mawdoo'at" (53), and Al-Albani
said: Fabricated in "Al-Da'eefa" (44)
The virtues of doing wudu and staying in wudu are great. Some of them are :
One day the Prophet (sallallahu alaihi wa sallam) asked Bilal
(radhiAllahu anhu), “O Bilal, how is it that I heard you’re the sound of
your footsteps in Jannah?” So Bilal (radhiAllahu anhu) answered, “O
Rasulullah (sallallahu alaihi wa sallam), it could be because every time
my wudhu breaks, then I go renew my wudhu and then I pray two
rakaats nafl.” The Prophet sallallahu alaihi wa sallam answered, “Yes
this is the reason why I heard your footsteps.” [Narrated by Ahmad and a
similar narration is found in Bukhari]
Abu Hurairah reported that the Prophet (peace and blessings be upon
him) said: “When a Muslim makes Wudu and washes his/her face, then
the sins of everything he looked at with his/her eyes come away with
water, or with the last drop of water. When he/she washes his/her
hands, then the sins of everything he/she stretched his/her hands to,
come away with water, or with the last drop of water. When he/she
washes his/her feet, every sin which his/her feet walked towards come
away with water or with the last drop of water. In this way he/she is left
clean and pure of sins after the completion of Wudu". (Sahih Muslim)
Abu Hurairah says that he heard the Prophet (peace and blessings be
upon him) saying: "My followers will come with bright faces, hands and
feet on the day of judgement because of performing the Wudu. So, those
who want to lengthen their brightness, should take care of their Wudu".
(Bukhari and Muslim)
66 - Whoever performs Pilgrimage (Hajj) and does

not visit me, has shunned me (has been rude to
me)
‫ فقد جفاني‬. ‫من حج البيت ولم يزرني‬

Fabricated, mentioned by Al-Dhahabi in "Tarteeb Al-Mawdo'at" (600), and
Al-San'ani in "Al-Mawdo'at" (52), and Al-Shawkani in "Al-Fawaid Al-
Majmoo'a" (326), Classified fabricated by Ibn Jawzi
67- Whoever performs Hajj, and then visits my

grave after my death is like the one who has
visited me during my lifetime
‫ كان كمن زارني في حياتي‬،‫ فزار قبري بعد موتي‬،‫من حج‬
Ibn-Taymiya said: Weak in "Qa'ida Jaleela" (57). Al-Albani said: Fabricated,

"Al-Da'eefa" (47), and see also "Zakherat Al-Hufaz" by ibn Al-Qaysarani
(4/5250)
Another wording of this hadeeth is:
Allah's Messenger (Peace and blessings be upon him) said: who ever
visits my grave after my death it is same he has visited me in my
life.[Bayhaqi Shu'ab ul Iman Volume 003: Hadith Number 489]
Al-Daaraqutni reported in his Sunan (2/278) with an isnaad from Haatib that
the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever visits me after I die, it is as if he visited me when I was still alive…”
This is a hadeeth which many of the scholars of hadeeth judged to be false and
not to have been reported with a saheeh isnaad from the Prophet (peace and
blessings of Allaah be upon him). Among the scholars who voiced this opinion
were
al-Haafiz al-Dhahabi in Lisaan al-Meezaan (4/285), in his biography of one

of the narrators, Haaroon ibn Abi Qaz’ah. Al-Dhahabi said: “…Haaroon ibn Abi
Qaz’ah al-Madani [reported] from a man” – about visiting the grave of the
Prophet (peace and blessings of Allaah be upon him).
Al-Bukhaari said: “This is not to be accepted or followed.”

Al-Haafiz Ibn Hajar said in Lisaan al-Meezaan (6/217): “Al-Azdi said:
‘Haaroon Abu Qaz’ah reports mursal ahaadeeth from a man of Aal Haatib.’ I
[Ibn Hajar] say: from this we understand that what he is referring to is al-Azdi.
Ya’qoob ibn Shaybah also classed him as da’eef (weak).”
Al-Haafiz ibn Hajar also mentioned him in al-Talkhees al-Habeer, in his

comment on the ahaadeeth of al-Raafa’i al-Kabeer (2/266). He said, “In his
isnaad is the unknown [majhool] man” – meaning a man from Aal Haatib.
Shaykh al-Islam Ibn Taymiyyah said in al-Tawassul wa’l-Waseelah (p. 134)

about this hadeeth: “It is obviously a lie that goes against Islam. Anyone who
visited him during his lifetime and believed in him, was one of his
Companions, especially if he was among those who migrated to join him or
fought alongside him. It is proven that he (peace and blessings of Allaah be
upon him) said: ‘Do not slander my Companions, for by the One in Whose
hand is my soul, if any one of you were to spend gold equal to the size of Uhud,
it would not equal the deeds of one of them, not even half of it.’ [Reported by
al-Bukhaari and Muslim].
Anyone who comes after the Sahaabah cannot be like the Sahaabah by doing
obligatory duties such as Hajj, jihaad, the five daily prayers and sending
blessings upon the Prophet (peace and blessings of Allaah be upon him), so
how can he become equal to them by doing something that is not obligatory
according to the consensus of the Muslims? We are not even supposed to
travel for this purpose, in fact it is forbidden to do so. However, travelling to
the [Prophet’s] Mosque, and to al-Masjid al-Aqsaa [in Jerusalem], for the
purpose of praying there, is mustahabb (encouraged), and travelling to the
Ka’bah for Hajj is waajib (obligatory). If a person who undertakes a journey
that is waajib or mustahabb still cannot be like one of the Sahaabah who
travelled to visit the Prophet (peace and blessings of Allaah be upon him)
during his lifetime, how can they achieve this by undertaking a journey that is
not allowed?”
He also said (p. 133): “All of the ahaadeeth about visiting his grave are da’eef,
and are not to be relied upon in matters of religion. For this reason none of the
authors of books of Saheeh and Sunan reported them at all; they were only
narrated by those who reported da’eef ahaadeeth, such as al-Daaraqutni, al-
Bazzaar and others.

Shaykh al-Albaani said in al-Da’eefah (no. 1021) about this hadeeth: it is
baatil (false). He mentioned what is wrong with the hadeeth, namely the man
who is not named, and classed Haaroon Abu Qaz’ah as da’eef. There is a third
fault with the hadeeth, which is that it causes confusion and contradiction.
Then Shaykh al-Albaani said: “In general, the isnaad of this hadeeth is
weak.”[Also see : Shaikh Saleh Al Munajjid fatwa 2534]
He also said in al-Da'eefah (no. 47): "many people think that Shaykh al-Islam
Ibn Taymiyah and those who follow him among the Salafis forbid visiting the
grave of the Prophet altogether. This is a lie and a fabrication, and it is not the
only lie told about Ibn Taymiyah, may Allaah have mercy on him, or about the
Salafis. Everyone who reads the books of Ibn Taymiyah will see that he says it
is permissible to visit his grave, and that doing so is recommended
(mustahabb), so long as it is not associated with any objectionable practices or
Innovations (bid'ah), such as travelling solely for that purpose, because of the
hadeeth "No one should set out purposely except to visit three mosques."
The hadeeth does not describe a ban only on travelling to visit other mosques,
as many people think; it also includes a ban on setting out to visit any place
which people think will bring them closer to Allaah, whether it is a mosque, a
grave or any other place. This is indicated by the hadeeth narrated by Abu
Hurayrah who said: 'I met Basrah ibn Abi Basrah al-Ghifaari and he
asked me, 'Where are you coming from?' I said, 'From al-Toor [Sinai].' He
said, 'If I had met you before you left, you would not have gone there! I
heard the Messenger of Allaah say: 'Do not travel except to three
mosques.'" [Reported by Ahmad and others with a saheeh isnaad]
This clearly indicates that the Sahaabah understood the hadeeth to be general
in application [i.e., it did not apply only to mosques]. This is supported by the
fact that it is not reported that any of them ever set out with the intention of
visiting a grave. They are the predecessors of Ibn Taymiyah in this regard, so
whoever condemns Ibn Taymiyah is in effect condemning the salaf (the
righteous predecessors), may Allaah be pleased with them. May Allaah have
mercy on the one who said:
"All goodness is in following those who went before (i.e the Salaf) and all
evil is in following the innovations of those who came later."

68- Disagreement amongst my Ummah is a mercy
Fabricated "Al-Asrar Al-Marfoo'a" (506), "Tanzeeh Al-Sharee'a" (2/402), and
Al-Albani said: it is baseless "Al-Da'eefa" (11)
Al-Albaani explained that the scholars of Hadeeth did their best to find a
chain of narrators related to this Hadeeth but found none. He also rejected
the opinion of Imaam As-Suyooti who believed that this Hadeeth might be
mentioned in one of the books that have not reached us. Al-Albaani argued
that this opinion is far from being sound because it implies that some
Hadeeths of the Prophet, have been lost, which is not proper for a Muslim to
believe in.
Al-Munaawi quoted from As-Subki that this Hadeeth was unknown to the
scholars of Hadeeth and they found no Saheeh (Authentic), Dha'eef (Weak) or
even Mawdhoo’ (Fabricated) chain of narrators related to it. Shaykh
Zakariyya Al-Ansaari agreed with this opinion. Ibn Hazm also judged this
Hadeeth as fabricated.
The more we are diverse; the difficult it gets to unite the Ummah. We are not a
handful of people confined to one country or continent. We are the worlds
largest family, the largest and yet the fastest growing religion across the globe.
Hence more the differences less will be the unity. Less the unity, more the
weakness and thus this will serve as an advantage to our enemies as it is
serving in today's world. We are busy fighting each other when the enemy
chuckles and entertains itself by weakening us.
Narrated by Abdullah ibn Umar (r.a) that " I went to Allah's messenger
(Peace and blessings be upon him), in the morning and he (Peace and
blessings be upon him) heard the voices of two persons who had an
argument with each other about a verse (of the Quran). Allah's apostle
(Peace and blessings be upon him) came to us and the signs of anger
could be seen on his face. He said “Verily the people before you were
destroyed because of their disagreement about their book" [Sahih
Bukhari Vol 4, page 402, no. 6443]
Difference of opinion regarding Fiqh issues can be tolerated on a limited scale

for e.g there are two ways of calling the Iqamah and etc. Like wise, there are

three different ways of praying salatul Janaazah. However, difference of
opinion in regards to Aqeeda is intolerable.
It is for this reason that even though the great 4 Imams (Abu hanifa, Maliki,
Sha'afi, Hanbal) differed greatly with each other, yet had the same aqeeda
wherein they said "
If any of our fatwa (opinion/ruling) contradicts the hadeeth of rasool (Peace

and blessings be upon him) then throw our fatwa on the wall ! [Al-Fulaani
in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and then saying,
"This does not apply to the mujtahid, for he is not bound to their views
anyway, but it applies to the muqallid."]
To see the 4 imams view on this matter with sufficient references click
on :
http://the-finalrevelation.blogspot.com/2012/08/4-imams-forbidding-
taqleed.html
Narrated by Ubaida (r.a) "Ali said to the people of Iraq - "Judge as you
used to judge, for I hate disagreements and i do my best to unite the
people as one group, or i die as my companions have died" [Sahih
Bukhari, Vol 5, page 46, No. 56]
When Uthman (r.a) the third khalifa made Hajj with the muslims, he led
them at Noon (Zuhur) Salah at Mina and prayed four rak'ah instead of
praying two as the prophet (Peace and blessings be upon him) had done.
A man said to Abdullah Ibn Masood (r.a) “Why didn't you differ with him
and pray two rak'ah? Ibn Masood (r.a) said “Disagreement is an evil
thing" [Sunan Abu Dawood Vol 2 page 520]
The reason why Uthman (R.a) prayed 4 rak'ah as the scholars have cited are
varied. Some scholars said he wanted to show the people that a traveller has
the option of praying either the complete rak'ah or half of it as the messenger
(Peace and blessings be upon him) made it easy for us. Some scholars say he
did that because he intended to settle there and become resident. Either case,
he is the third khalifa and rasool (Peace and blessings be upon him) said "
obey the sunnah of the righteous khalifas and Laa shaq (undoubtedly) he is
one of them wa Al humdulillah !

Allah says " And hold fast all of you together, to the Rope of Allah and be
not divided among yourselves and remember Allah's favor unto you
seeing that you were bitter enemies and He put love in your hearts for
each other so you became brothers in Islam by his grace and you were
on the brink of falling into the hell fire and he rescued you from it. And
be not of those who divided and differed among themselves after the
clear proofs had come to them. It is they for whom there is an awful
punishment [Quran 3:105]
69 - My Companions are like the stars; whichever

of them you follow, you will be rightly guided
My Companions are like the stars; whichever of them you follow, you will
be rightly guided, and in another narration: My Companions are like the
stars; whichever of them you take his opinion, you will be rightly guided
‫ إنما أصحابي مثل النجوم فأيهم أخذتم بقوله اهتديتم‬:‫ وفي لفظ‬.))‫أصحابي كالنجوم بأيهم اقتديتم اهتديتم‬
Ibn Hazm said: a fabricated void false tradition, that was never found to
be authentic "Al-Ihkaam fee Usool Al-Ahkaam" (5/64), and (6/82). Al-Albani
said: Fabricated "Al-Da'eefa" (66), and see also "Jami' Bayan Al-Ilm wa Fadlih"
by ibn Abdilbar (2/91)
There is no doubt that the Sahabas are the best of the Ummah of Muhammad ,
his friends, supporters, students who had reached the highest form of
knowledge, taqwah, understanding, and firmness in religion in regards to the
Ummah of Muhammad (Peace and blessings be upon him)
The Muslims are obliged to obey the sunnah of the righteous khalifas (abu
bakr, umar, uthman, Ali and hassan). With regards to the other companions,
we have to love them, respect them, look upon them and learn from them. We
adopt whatever they teach unless if it contradicts the verdicts of the majority
of the sahabas or rasool (Peace and blessings be upon him) . In cases when
they (the sahabas) differ, we (muslims) adopt the view which is the closest to
sunnah and in accordance to the harmony of Islamic teachings.

These are the people whom Allah has praised himself in his Quran, How dare
we try to supersede them or look down upon them?
A hadeeth similar to this context states :

The Prophet (peace be upon him) said, "The stars are the custodians
(guardians) of the sky, so when the stars depart, there will come to the
sky what is promised for it (i.e. on the Day of Judgment). I am the
custodian of my Companions, so when I depart, there will come to my
Companions what is promised for them (i.e. great trials and
tribulations). My Companions are the custodians for my Ummah, so
when my Companions depart, there will come to my Ummah what is
promised for it (i.e. schisms, spread of innovations etc).’’ [Sahih Muslim
4: 1344)/ Sahîh - related by Muslim (16/82), Ahmad (4/398) and al-
Baghawî in Sharh as-Sunnah (14/71-72)]
70- He, who knows himself, knows his Lord

‫من ع ََرفَ نفسهُ فقد عرف ربَّه‬
Fabricated "Al-Asrar Al-Marfoo'a" (506), "Tanzeeh Al-Sharee'a" (2/402), and

"Tazkirat Al-Mawdoo'at" (11)
As-Sakhaawee said, "Abu al-Mudhaffar as-Sama’aanee said, ‘this is not known

as a hadeeth of the Messenger, rather it is only related as a saying of Yahya bin
Mu’aadh ar-Raazee.’ And likewise an-Nawawee said, ‘it is not established’"
[‘al-Maqaasid al-Hasanah’ (pg. 491 no.1149)]
As-Suyutee said, "this hadeeth is not authentic" [‘Haawee lil Fataawee’

(2/351)]
Alee al-Qaaree quoted from ibn Taymiyyah saying, "fabricated" [‘al-Asraar al-
Marfoo’ah’ (pg. 83)]
Al-Allaamaa Fairozabaadee said, "this is not from the Prophetic ahaadeeth,

despite the fact that the majority of people make it so, and it is not authentic at
all. It is only related from the Jewish traditions as ‘O mankind! Know yourself
and you will know your Lord’" [‘ar-Radd alaa al-Mu’tarideen’ (2/37)]

Al-Albani says, "it has no basis" [‘Silsilah ad-Da’eefah’ (1/165 no.66)]
This report has been classified as fabricated by Imam Nawawi and Al Suyooti .
Some scholars of the hadeeth say "this is not a hadith; rather it is a jewish
saying"
This hadith is extremely dangerous, as it is in conflict with the Aqeeda of

Islam. It gives a false notion that a man (slave of Allah) can be compared to
Allah. The 99 names and attributes of Allah should not be understood or
comprehended in human forms. Anyone who compares Allah in even the
slightest of manners with any thing of the creation has commited Kufr !! The
ability of Allah seeing, hearing and etc is only described by Allah in such a
manner so that we humans comprehend what is he saying. Imagine, if an alien
starts talking to humans in an Alien language? will we be able to understand?
He will have to use words and expressions that could be understood by
humans, even thought not in its entire form of power. Similarly, Allah
has revealed the Quran in Arabic (human language) so that we comprehend
what our Lord commands !!
Allah says " There is nothing in the heavens above nor the earth below
which is like unto him, and he is the All hearer, All seer [Quran : 42:11]
Allah says “There is nothing like/similar (to) Him [Surah Ikhlaas]
The concept of Wahdatal Wajood (which means Allah is in everything or

a part of Allah is in everything or vice versa) - famous in the Sufi and
some other school of thoughts is complete and utter nonsense! it is kufr
and anyone who believes in it is a kaafir ! This concept is widely found in
the books written by the past scholars of the Indian subcontinent. It is
the duty of the later scholars and the common folk to refute and
denounce such kufr. Unfortunately, what we see is the complete
opposite. Instead of refuting this Kufr, they protect it. Taqleed (blind
following) has dragged them to making excuses and reasons so as to
accept such a kufriya ideology! May Allah guide us All.

71 - All people are dead except the Scholars (those
with knowledge), and all the Scholars (those with
knowledge) are punished except the workers, and
all the workers are drowned except the sincere,
and the sincere are in great danger
Al-Sagh'ani said: this tradition is forged (Muftara), and is not even correct
grammatically "Al-Mawdoo'at" (200), Al-Shawkani mentioned it in "Al-Fawaid
Al-Majmoo'a" (771), and Al-Fatni in "Tazkirat Al-Mawdoo'at" (200)
72 - The saliva of a believer is a cure

Baseless as in: "Al-Asrar Al-Marfoo'a" (217), "Kashf Al-Khafa'" (1/1500), and
"Al-Da'eefa" (78)
73 - If you see the black flags coming from

Khurasan, join that army, even if you have to
crawl, for in it is Allah's Caliphate Al-Mahdi
‫ فأتوها ولو حبوا فإن فيها خليفة هللا المهدي‬،‫إذا رأيتم الرايات السود خرجت من قبل خراسان‬
Weak, "Al-Manaar Al-Maneef" by ibn Al-Qayim (340), "Al-Mawdoo'at" by ibn

Al-Jawzi (2/39), and "Tazkirat Al-Mawdoo'at" (233)
74 - I do not forget, but I am made to forget so that

I shall start/establish a Sunna (or ruling)
‫س ألُش َِّرع‬
َّ َ‫ ولكن أُن‬، ‫أما إني ال أنسى‬

Baseless (La Asla Lah), "Al-Ahadeeth Al-laty La Asla Lahaa fee Al-Ihya" by Al-
Subki (357), and "Al-Da'eefa" (101)
75 - Whoever narrates/says something, and

sneezes at it (whilst saying it), then [know that] it
is true
‫ فهو حق‬، ‫ فعطس عنده‬،‫من حدث حديثا‬
Fabricated; "Tanzeeh Al-Sharee'a" (483), "Al-La'ali' Al-Masnoo'a" (2/286),

"Al-Fawaid Al-Majmoo'a" (669). It is related by Tabraani and classified
fabricated by Ibn jawzi.
76 - Marry and do not divorce for verily divorce

causes the throne of Allah (‘arsh) to shake
‫ فإن الطالق يهتز له العرش‬،‫تزوجوا وال تطلقوا‬
Fabricated; see "Tarteeb Al-Mawdoo'at" (694), "Al-Mawdoo'at" by Al-

Sagh'ani (97), and "Tanzeeh Al-Sharee'a" (2/202)
In this world, people don't always turn out to be as you expected or what they
seem to be. Also you may not know a person properly until you stay with
him/her. Thus in a world which is filled with pretenders and hypocrites,
divorce is a blessing given by Allah.
Even though divorce is permissible when required, still it becomes Haraam

when there is no need for it (divorce). I.e for example, in the case when both
the husband and wife are happy and compatible with each other, then to
divorce merely out of no reason is not allowed.

Prophet (Peace and blessings be upon him) said " If any woman, asks
her husband for a divorce without a strong reason, the fragrance of
paradise is forbidden for her " [Sunan Abu Dawood, Vol 2, page 600, No.
2218 or Sunan Abi Dawd ( 2226) , Sunan Al-Tirmithi (3/493), Sunan Ibn
Majah ( 2055), Sunan Al-Darami (2275), Al-Hakim ( 2/200) , Sunan Al-
Bayhaqi (7/316), Sahih Ibn Habban (4172), Musnad Ahmad (5/277)]
The same ruling is applied to men as well.
Thr ruling of divorce has a lot of fiqhi deriving. There are certain rules and
regulations one has to follow to divorce, or after having divorced and etc.
The hadith mentioned above is fabricated or extremely weak (Da’eef jiddan).
However, there are numerous other ahadeeth which act as corroborating
evidence to this one. They are either Mursal or Mawqoof or in one or 2 cases
they are Marfoo’ and thus scholars regard its content to be saheeh. I will
explain the tahkeeq below
Hadith 1: “The Most hated thing before Allah is the divorce”

or
Hadith 2: “The lawful thing which Allah hates most is divorce”
Hadith 1:
This hadeeth is narrated from the trustworthy narrator Mu’arrif ibn Waasil,
from the trustworthy imam Muhaarib ibn Dathaar (d. 116 AH), who was one
of the Taabi’een. But it came from Mu’arrif via two isnaads.
1 – A muttasil isnaad from Mu’arrif ibn Waasil, from Muhaarib, from Ibn
‘Umar (may Allaah be pleased with him) from the Prophet (peace and
blessings of Allaah be upon him).
This was narrated by Muhammad ibn Khaalid al-Wahabi, from Mu’arrif, like
this with an isnaad, as recorded by Abu Dawood (2178), and via al-Bayhaqi in
al-Sunan al-Kubra (7/322), and Ibn ‘Adiy in al-Kaamil (6/2453).
2 – A mursal isnaad from Mu’arrif ibn Waasil, from Muhaarib ibn

Dathaar, from the Prophet (peace and blessings of Allaah be upon him),
without any mention of Ibn ‘Umar.

It was narrated thus by Ahmad ibn Yoonus, Yahya ibn Bakeer and Wakee’ ibn
al-Jarraah,
As recorded by Abu Dawood in al-Sunan (2177), al-Bayhaqi in al-Sunan al-

Kubra (7/322), Ibn Abi Shaybah in al-Musannaf (5/253); it was also
mentioned by al-Sakhaawi in al-Maqaasid al-Hasanah (11), and al-Daaraqutni
in al-‘Ilal (13/225).
When the muhaddithoon saw that those who narrated it via a mursal isnaad
were more trustworthy and more numerous than those who narrated via a
muttasil (connected) isnaad, they thought it more likely to be mursal, and
mursal is one of the types of da’eef (weak) ahaadeeth. They stated that those
who narrated it with a muttasil isnaad from Ibn ‘Umar from the Prophet
(peace and blessings of Allaah be upon him) were either mistaken or
confused.
Ibn Abi Haatim said:
My father said: It is only Muhaarib, from the Prophet (peace and blessings of
Allaah be upon him). Mursal. [Al-‘Ilal (1/431).]
Al-Daaraqutni (may Allaah have mercy on him) said:
It is more likely to be mursal. [Al-‘Ilal (13/225).]
Al-Bayhaqi (may Allaah have mercy on him) said:
It is mursal. According to the report of Ibn Abi Shaybah from ‘Abd-Allaah ibn
‘Umar it is mawsool. [Al-Sunan al-Kubra (7/322)]
Ibn ‘Abd al-Haadi (may Allaah have mercy on him) said:
It is more likely the case (to be mursal) [Al-Muharrir fi’l-Hadeeth (1/567).]
In al-Maqaasid al-Hasanah (p. 11), al-Sakhaari thought is more likely to be

mursal..
Shaykh Ahmad Shaakir (may Allaah have mercy on him) said in ‘Umdat
al-Tafseer (1/583): There is some doubt as to whether it is saheeh.

Al-Albaani said in Irwa’ al-Ghaleel (2040): To sum up: the hadeeth was
narrated from Mu’arrif ibn Waasil by four trustworthy narrators: Muhammad
ibn Khaalid al-Waahibi, Ahmad ibn Yoonus, Wakee’ ibn al-Jarraah and Yahya
ibn Bakeer.
They differed concerning it. The first of them narrated it from Muhaarib ibn
Dathaar from Ibn ‘Umar in a marfoo’ report (i.e., attributed to the Prophet
(peace and blessings of Allaah be upon him)).The others said it was narrated
from him from Muhaarib in a mursal report.
The one who has knowledge of hadeeth will not doubt that the narration of
these men is more valid, because they are more numerous and had better
memories. They are all among those whose hadeeth the two Shaykhs (al-
Bukhaari and Muslim) narrated in al-Saheehayn. So it comes as no surprise
that Ibn Abi Haatim narrated from his father that the hadeeth is most likely
mursal, and that al-Daaraqutni suggested the same in al-‘Ilal, and al-Bayhaqi
did likewise, as al-Haafiz said in al-Talkhees (3/205). al-Khattaabi said
something similar and al-Mundhiri followed him in Mukhtasar al-Sunan
(3/92): The well known view is that it is mursal.
The hadeeth has a corroborating report from Mu’aadh ibn Jabal (may Allaah
be pleased with him), which was narrated by al-Daaraqutni in al-Sunan (4/35)
and Ibn ‘Adiy in al-Kaamil (2/694), with the wording: “Allaah has not
permitted anything more hated to Him than divorce.” And there are other
versions, but its isnaad is da’eef jiddan (very weak) and it is not valid to be
quoted as evidence.
But although it is most likely that the hadeeth cannot be soundly attributed to
the Prophet (peace and blessings of Allaah be upon him), its meaning is sound.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
It is narrated that the Prophet (peace and blessings of Allaah be upon

him) said: “The most hated of permissible things to Allaah is divorce.”
This hadeeth is not saheeh, but its meaning is sound: Allaah hates
divorce, but He does not forbid it to His slaves, so as to make things
easier for them. If there is a legitimate shar’i or regular reason for
divorce, then it is permissible and depends on the likely outcome of
keeping this woman as one's wife. If keeping her will lead to something
that is contrary to sharee’ah which cannot be avoided except by

divorcing her, such as if the woman is lacking in religious commitment
or chastity, and the husband cannot set her straight, then in this case we
say that it is better to divorce. But if there is no shar’i reason or ordinary
reason, then it is better not to divorce, rather in that case divorce is
makrooh. [Liqaa’aat al-baab il-Maftooh, no. 55, question no. 3 ]
Hadith 2:
This has been reported by Abu Daùd and Ibn Majah, al-Hakim graded it Sahih,
while Abu Hatim held that the stronger view is that it is Mursal (missing link
after the Tabiì)
Conclusion:
The narrations talking about te severity of divorce, if they cannot be relied

upon with certainity in regards to attributing it to the prophet (Peace and
blessings be upon him) or Allah (s.w.t) then the least that could be said is that
the matan (content) is near to saheeh. Divorce is permissible, yet highly
discouraged and it incurs sin in some matters too as explained above (i.e the
asking of a divorce without a valid reason or etc)
Some warnings against Divorce:
Allah’s Messenger (Peace and blessings be upon him) said: “There are
three matters in which it is not permissible to joke: marriage, divorce
and emancipation (of slave)[Sunan at-Tirmidhi. Sheikh al-Albaani
declared its chain of narration as hasan (good).]
Jabir reported that Allah's Messenger (Peace and blessings be upon him)
said: Iblis places his throne upon water; he then sends detachments (for
creating dissension); the nearer to him in tank are those who are most
notorious in creating dissension. One of them comes and says: I did so
and so. And he says: You have done nothing. Then one amongst them
comes and says: I did not spare so and so until I sowed the seed of
discord between a husband and a wife. The Satan goes near him and
says: 'You have done well. A'mash said: He (iblees) then embraces him.

[Sahih Muslim: Hadith Number 2813, Musnad Ahmad Hadith numbers:
14417, 14856, 15159 and 14981]
77 - Prayer should be repeated from blood the size

of a dirham
‫تعاد الصالة من قدر الدرهم من الدم‬
Fabricated; "De'aaf Al-Daar Qutni" by Al-Ghasani (353), "Al-Asraar Al-

Marfoo'a" (138), and "Al-Mawdoo'at" by ibn Al-Jawzi (2/76)
See Hadith no. 110 below for a detailed explanation regarding this ruling
78 - The example of a Generous and a Miserly

person
The generous man is near Allah, near paradise, near men and far from
hell, but the miserly man is far from Allah, far from paradise, far from
men and near hell. Indeed, an ignorant man who is generous is dearer to
Allah than a worshipper who is miserly [Tirmidhi Chapter 40, 1968]
‫ بعيد من‬،‫ والبخيل بعيد من هللا‬،‫ بعيد من النار‬،‫ قريب من الناس‬.‫ قريب من الجنة‬،‫السخي قريب من هللا‬
‫ قريب من النار وجاهل سخي أحب إلى هللا من عابد بخيل‬، ‫ بعيد من الناس‬،‫الجنة‬
Very Weak; "Al-Manaar Al-Maneef" (284), "Tarteeb Al-Mawdoo'at" (564), and

"Al-La'ali' Al-Masnoo'a" (2/91)
There is another Hadith related to this which says "Allah has sworn that he
will never allow a stingy person to enter the Paradise
This is related by Ibn Asaakir, and classified fabricated by Ad Dar Qutnee, who
said a liar was found in the chain of transmitters by the name of Muhammad
ibn Zakariya Al Ghulaabi.

Just because this hadeeth is weak it doesn’t serve as an allowance to become
stingy or miserly (tightfisted). There are warnings from Allah for a miser:
And let not your hand be tied (like a miser) to your neck, nor stretch it
forth to its utmost reach (like a spendthrift), so that you become
blameworthy and in severe poverty. [Quran 16:27]
Abu Huraira Allaah anhu, he said, "The Prophet sallallaahu 'alaihi wa

sallam said: There is never a day wherein servants (of God) get up at
morning, but are not visited by two angels. One of them (angel) says: Oh
Allah, give him more who spends (for the sake of Allah), and the other
says: Oh Allah, bring destruction to one who withholds (i.e is miser)
[Sahih Muslim, These wordings are also found in many other books such
as Musnad Ahmad and etc]
Money, power, status is a blessing from Allah. One should use it wisely and
should not be a miser. Being generous is one of the characteristic traits of a
noble man.
79 - Love the Arabs for three reasons; because I am

an Arab, the Quran is in Arabic, and the tongue of
the dwellers of paradise shall also be Arabic
‫أنا عربي والقرآن عربي ولسان أهل الجنة عربي‬
Fabricated. Tazkirat Al-Mawdoo'at" (112). "Al-Maqasid Al-Hasanah" (31).

"Tanzeeh Al-Sharee'a" (2/30)
It was narrated by Al-Tabarani in his book Al-Mu`jam Al-Kabir and Al-Mu`gam

Al-Awsat on the authority of Ibn Àbbas (may Allah be pleased with them
both). It was also related by Al-Suyuti in his book Al-Durar Al-Muntathirah.
However, this Hadith is extremely weak and some scholars of the science of
Hadith deemed it as Mawdu` (fabricated) such as Abu Hatim, Al-Ùqayly, Ibn
Al-Jawzi in his book Al-Mawduàt. Al-Haythami mentioned the Hadith in his
book Majma` Al-Zawa’id and commented: It is related by Al-Tabarani in Al-
Mu`gam Al-Kabir and Al-Mu`gam Al-Awsat but he used: “The language of the

people of Paradise is Arabic.” The Sanad (chain of narrators) of this Hadith
includes Al-Àla’ ibn Àmr Al-Hanafi who is a weak narrator as unanimously
agreed by scholars. Al-Dhahabi said in his book Al-Mizan: Al-Àla ibn Àmr
is Matruk (a narrator whose Hadith transmission was discarded due to
unreliability). Ibn Hibban said: He is not to be taken as a proof at all. Ibn
Hibban mentioned the narration of Al-Àqily of the Hadith referred to and
said: This Hadith is Mawdu` (fabricated). Moreover, Al-Àqily mentioned the
chain of transmission of this Hadith and said: It is Munkar (rejected Hadith
reported by a weak narrator whose narration conflicts with an authentic
Hadith), of unconformable text and has no reference
See Silsilah Ahadeeth Daeef wa Mawdoo by Albani for more details
80 - For everything there is a heart, and the heart

of the Quran is Surah Ya Sin, whoever reads it as if
he has read the Quran ten times
‫ فكأنما قرأ القرآن عشر مرات‬،‫ وإن قلب القرآن (يس) من قرأها‬،‫إن لكل شيء قلبا‬
This was related by Al Darimi 2/456 and classified Fabricated; "Al-'Ilal" by ibn
Abi Hatem (2/55), and "Al-Da'eefa" (169)
Many would be surprised to know that All the hadeeth mentioning the virtues
of yaseen are weak! However, in regards to fadhail (virtues), it can be taken
into consideration provided certain rules and conditions are followed before-
hand. Also, the meaning of Yaseen's verses are beautiful, hence it could be
given importance but not to an extent which could lead to bid'ah like "Quraan
khaani" and its likes. The refute for the practise of Quran khaani and the
narrations supporting it can be found in the link below :
http://the-finalrevelation.blogspot.com/2012/07/how-to-benefit-the-
dead.html
There are some people who say that it is entirely permissible to act upon a
Da'eef hadith, with regards to Fadhaail-e-A'maal, which is not correct
according to the scholars.

In Ahkaam and Creed (Aqeedah), a Da’eef Hadith is rejected according to all
the scholars. Some scholars declare a Da’eef Hadith to be acceptable to act
upon in Fadhaail-e-A’maal (Virtuous Actions), while accepting it to be Da’eef.
But they limit it to some conditions:
First Condition: It should not be very weak; it should not be the

narration of Liars, Fabricators, and those who make very big mistakes.
[There is a consesus on this condition.]
Second Condition: It should be according to general evidence.
Third Condition: When acting upon it one should not believe that the
action is well-founded or proven. [See: Al-Qaul al-Badee Fi Fadhal al-
Salat Alal Habeeb al-Shafee’ Pg 258]
Fourth Condition: The actor should believe that this Hadith is Da’eef.
[Tabiyeen al-Ajab bima warad fi Fadhail rajab by Ibn Hajr, Pg 72]
Fifth Condition: It should mention a good deed for which there is a basis
in sharee’ah.
Sixth Condition: This Da’eef Hadith should not be regarding the

explanation of a Sahih hadith. [See: Hukam al-Amal bil Hadith Al-Da’eef fi
Fadhaail al-A’maal by Abu al-Yasar Ashraf bin Sa’eed Al-Misri (pg 55)]
To act upon these conditions, It is necessary to do the research on its Sanad,

and the Takhreej of Hadith, when the research is done, and the above
conditions are fulfilled, only then the Da’eef hadith will be taken.
The second group of scholars is not in favour of acting upon weak ahadith
whether they are in Aqaaid-o-Ahkaam, or Fadhaail-o-Manaqib, and the
research of this group is correct. From the athaar of the well respected
scholars from this group, here comes there references, from which it gets
proven that these scholars did not take evidence from Da’eef ahadith.
1. Imam Muslim once said (the summary of which is): A Da’eef hadith is
not acceptable in any condition, whether it is regarding Ahkaam, or Targheeb-
o-Tarheeb (Fadhaail etc). [Ref: Mudaddimah Sahih Muslim Vol 1, Pg 185, 186
with the Sharh of al-Nawawi 127_ 123/1]

2. Hafidh Ibn Rajab al-Hanbali said: The meaning of what Imam Muslim
has said in the Muqaddimah of his book is that even in the ahadith of
Targheeb-o-Tarheeb (Fadhaail), the ahadith should be narrated from those
narrators who narrate the narrations of Ahkaam (meaning Trutworthy
narrators). [Sharh Illal al-Tirmidhi Vol 1, Pf 74]
3. Imam Sa’d bin Ibraheem said: “Only the Siqqah narrators should
narrate a Hadith from the Prophet (peace be upon him).” [Muqaddimah Sahih
Muslim published by Darul-Salam: 31]
4. Abu Bakr ibn al-‘Arabi said that it is not permissible to act on the basis
of a weak hadeeth at all, whether with regard to virtuous deeds or otherwise…
See Tadreeb al-Raawi, 1/252.
5. Abu Ishaaq Ibraheem bin Eesa al-Talqani once narrated a Munqata’

hadith of Fadhaail to Imam Abdullah bin al-Mubarak, and he rejected it
while criticizing it. [See: Muqaddimah Sahih Muslim Pg 11]
81- One Hour of Contemplation is better than Sixty

years of Worship
‫فكرة ساعة خير من عبادة ستين سنة‬
Classified Fabricated; "Tanzeeh Al-Sharee'a" (2/305), "Al-Fawaid Al-

Majmoo'a" (723), and "Tarteeb Al-Mawdoo'at" (964)
82- There is no Prayer (fardh and sunnah both) for

those near the masjid except in the masjid
‫ال صالة لجار المسجد إال في المسجد‬

Weak; "Di'aaf Al-Darqutni" (362), "Al-La'ali' Al-Masnoo'a" (2/16), and "Al-'ilal
Al-Mutanahiya" (1/693)
The above narration is weak. However we have other narrations which show
that It is obligatory for the Muslim to pray in the mosque in congregation
(Fardh prayers), as it says in the hadeeth of Ibn Umm Maktoom – who was a
blind man. He said, “O Messenger of Allaah, I do not have a guide to lead
me to the mosque,” and he asked the Messenger of Allaah (peace and
blessings of Allaah be upon him) to grant him a concession allowing him
to pray in his house, and he allowed him that, but when he turned away
he called him back and asked, “Can you hear the call to prayer?” He said,
“Yes.” He said, “Then answer it.” (Narrated by Muslim in his Saheeh, 635)
And it was narrated that the Prophet (peace and blessings of Allaah be
upon him) said: “Whoever hears the call to prayer and does not come,
there is no prayer for him [i.e., his prayer is not valid], unless he has an
excuse.” [Narrated by Ibn Maajah, al-Daaraqutni, Ibn Hibbaan and al-
Haakim with a saheeh isnaad]. It was said to Ibn ‘Abbaas, what is an
excuse? He said, Fear or sickness.
The above is in regards to the Fardh prayers. With regards to Sunnah or

nawafil prayer, it is mustahab to observe them at your homes because:
Narrated by Zayd ibn Thabit : The Prophet (peace and blessings be upon
him) said: 'The prayer a man offers in his house is more excellent than
his prayer in this mosque of mine, except obligatory prayer.' [Sunan of
Abu-Dawood Hadith 1039]
83 - The Black Stone is Allah's right hand on earth

with which He shakes the hands of His slaves
‫الحجر األسود يمين هللا في األرض يصافح بها عباده‬
Fabricated; "Tareekh Baghdad" by Al-Khatib (6/328), "Al-'ilal Al-

Mutanahiya" (2/944), "Al-Da'eefa" (223)
A similar weak narration is found in Sunan Ibn Majah which states :

A part of a long narration…. touching ka'ba is touching hands of ALLAH or
"Narrated Abu Huraira R.A, I heard the Prphet saw, Whoever pays attention to
this (Black stone), He pays attention to Rahman (Allah). Or another wording
“abu huraira (r.a) said ....the messenger (s.aw) said “whoever faces it is facing
the hand of the most merciful.”
This is recorded in Sunan Ibne Majah, Volume # 4, Hadeeth # 2944, 2957 in

the Chapter of Abwabul Manasik.(Kissing the Black stone and its rulings and
virtues and is classified as Da’eef . Ibn 'Adi said in 2/695 the isnaad is da'eef .
Also it says ahadees gaira mahfoodh. Imam al dhahbhi said : the raawi is
majhool – Shaikh Zubair ‘Ali Zaee’
84 - The Angel Gabriel has advised me (reminded

me so often) that the neighbor’s rights are up to
forty houses away, ten from here, ten from here,
ten from here, and ten from here
‫ وعشرة من‬، ‫ وعشرة من ها هنا‬،‫ عشرة من ها هنا‬.‫أوصاني جبرائيل عليه السالم بالجار إلى أربعين دارا‬
‫ وعشرة من ها هنا‬، ‫ها هنا‬
Weak; "Kashf Al-Khafaa' " (1/1054), "Takhreej Al-Ihyaa" (2/232), and "Al-
Maqasid Al-Hasanah" (170)
Yet again, this "particular" narration is weak, but we have other narrations
which emphasize the importance of keeping a neighbor happy. They are:
“Worship Allaah and join none with Him (in worship); and do good to
parents, kinsfolk, orphans, Al-Masaakeen (the poor), the neighbour who
is near of kin, the neighbour who is a stranger, the companion by your
side…”[al-Nisaa’ 4:36]
Islam pays attention to the issue of neighbours, whether they are Muslim or
not, because of the interests served by that in making the nation like one body.
The Prophet (peace and blessings of Allaah be upon him) said: ‘Jibreel

kept on enjoining the good treatment of neighbours to the extent that I
thought that he would include neighbours as heirs.” (Agreed upon.
Narrated by Muslim, 2625)
“The best of companions with Allaah is the one who is best to his
companion, and the best of neighbours with Him is the one who is best to
his neighbour.”(Narrated by al-Bukhaari in al-Adab al-Mufrad, 115)
The Messenger (peace and blessings of Allaah be upon him) explained

that this would lead to being deprived of Paradise: “He will not enter
Paradise from whose harm his neighbour is not safe.” (Agreed upon.
Narrated by Muslim, 64).
Note : helping the neighbors in doing sinful things (like clubbing, buying
alcohol, etc) is not Allowed for the rights of fearing Allah is superior and
greater than the rights of a neighbor.
85 - Whoever reads Surah al-Waqi'ah every night,

poverty will not overcome him
‫من قرأ سورة الواقعة في كل ليلة لم تصبه فاقة أبدا‬
Weak; "Al-'ilal Al-Mutanahiya" (1/151), "Tanzeeh Al-Sharee'a" (1/301), and

"Al-Fawaid Al-Majmoo'a" (972)
To know the saheeh and weak virtues of the surahs visit : http://the-
finalrevelation.blogspot.com/2012/08/weak-and-sahih-virtues-of-
surahs.html
86 - As you are, so will be your leaders

‫كما تكونوا يولي عليكم‬
Weak; "Kashf Al-Khafa'" (2/1997), "Al-Fawaid Al-Majmoo'a" (624), and

"Tazkirat Al-Mawdoo'at" (182)

Regarding this topic we have some ahadeeth some of which are :
It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with
him)said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) turned to us and said: “O Muhaajireen, there are five things
with which you will be tested, and I seek refuge with Allaah lest you live
to see them: Immorality (shamelessness) never appears among a people
to such an extent that they commit it openly, but plagues and diseases
(e.g Aids) that were never known among the predecessors will spread
among them. They do not cheat in weights and measures but they will be
stricken with famine, severe calamity and the oppression of their rulers.
They do not withhold the zakaah of their wealth, but rain will be
withheld from the sky and were it not for the animals no rain would fall
on them. They do not break their covenant with Allaah and His
Messenger, but Allaah will enable their enemies to overpower them and
take some of what is in their hands. Unless their leaders rule according
to the Book of Allaah and follow the guidance of Allaah, Allaah will cause
them to fight one another.” [Narrated by Ibn Majaah (4019) and classed
as hasan by al-Albaani]
Prophet (Peace and blessings be upon him) said "Allah does not punish
the individuals for the sins of the community until they see the evil
spreading among themselves, and while they have the power to stop it,
do not do so. [Ahmad]
Narrated A'idh ibn Amr: A'idh ibn Amr, who was one of the Companions
of the Messenger of Allah (peace be upon him), called on Ubaydullah ibn
Ziyad and said (to him): O my son, I have heard the Messenger of Allah
(peace be upon him) say: The worst of guardians is the cruel ruler.
Beware of being one of them [Sahih Muslim, Book 19, 4504]
87 – Story of a Woman who couldn’t see her

Father’s face upon his Death, in obedience to her
husband

There was once a certain man who set out on a journey after having
covenanted with his wife not to leave their house. Her father was
downstairs, and she was upstairs. When he (her father) fell ill, the
woman sent for the Messenger of Allah asking his permission to go down
to see her father. The Messenger of Allah said, 'Obey your husband.' The
father died. She sent to Prophet Mohammed once again [to get
permission to see her father], but he said again, 'Obey your husband.'
Her father was buried. The Messenger of God sent a message to her that
her father was forgiven on account of her obedience to her husband)
Weak; Al-Haythami said: [it is] narrated by Al-Tabari in "Al-Awsaat", and in it

(i.e. the chain) is 'Aismah ibn Al-Mutawakil and he is weak. Al-Albani said:
narrated by Al-Tabari in "Al-Awsaat" from the way of 'Aismah ibn Al-
Mutawakil … and he is weak, and his shaykh Zafir ibn Sulaiman Al-Quhistani is
also weak. Also narrated by 'Abd ibn Hameed (1369), from another way, but
in the chain is Yousif ibn 'Atiyah and he is Matrouk, "Irwaa' Al-'Galeel" (7/76),
and "Majmaa' Al-Zawaid" (4/313)
However, we have other ahadeeth explaining the important virtue and the
rights husbands have over their women. Some of those hadith which explain
the importance of their husband are :
it is narrated that when Mu’aadh ibn Jabal (may Allaah be pleased with
him) came back from Syria he prostrated to the Prophet (peace and
blessings of Allaah be upon him) and he said: “What is this, O Mu’aadh?”
he said: “O Messenger of Allaah, I saw them in Syria prostrating to their
bishops and patriarchs, and they narrated that from their Prophets.” He
said, “They are lying, O Mu’aadh. If I were to command anyone to
prostrate to anyone else I would have told the women to prostrate to
their husbands because of the greatness of their rights over them. O
Mu’aadh, do you think that if you pass by my grave you will prostrate?”
He said, “No.” He said: “Do not do that.” [Musnad Ahmad]
The Prophet (peace be upon him) said: ‘Had it been permissible that a
person may prostrate himself before another, I would have ordered that
a wife should prostrate herself before her husband. [ Al-Tirmidhi Hadith
285 ]
In the last sermon of the prophet (Peace and blessings be upon him) he also
adjured the men for even the women have rights over their men (husbands)

and Allah said in the Quran which means husband and wife are the garment of
each other.
See how the prophet (peace and blessings be upon him treated his wives:
http://the-finalrevelation.blogspot.com/2012/08/how-the-prophet-
treated-his-wives.html
88 – When a man has a child, and chants the adhan

in his right ear and the second call (iqama) in his
left ear, Umm Al-Sibyan (the mother of the kids)
will never harm him (he repels epilepsy from
him).
‫ فأذن في أذنه اليمنى وأقام في أذنه اليسرى لم تضره أم الصبيان‬.‫من ولد له مولود‬
Fabricated; "Al-Meezan" by Al-Dhahabi (4/397), "Majma' Al-Zawai'd" by Al-

Haythami, and "Takhreej Al-Ihyaa" (2/61)
However, The ruling on performing Adhan in the right ear of newly born
babies are preferred according to many scholars, based on the Ijmaa and a
hadith which was narrated by Abi rafie' who said: " I saw the prophet ( ‫صلى‬
‫ ) هللا عليه و سلم‬performing the Athan in the ear of Al-Hussain at the time he
was born by his Mother Fatima ( May Allah be pleased with her)" [Sunan
At-Tirmithi: section of Adhyaa; Hadith Number1514 and a similar hadith
is recorded in Abu Dawud, Ahmad, al-Hakim and Sunnan Bayhaqi
14/264, Hadith # 19708]
Imam Tirmithi said about it “Hasan Saheeh” and al Hakim said it to be saheeh
but mubarakfoori said : : ‫ ضعيف‬- dae'ef in tuhfatul awadh 4/455 and majority
of the scholars classified this Hadith as weak because of (A'sim Bin O'baid
Allah) who was calssified as weak, for example by Albani said the Isnaad is
weak in the book Al-Kalim At-Tayyib published in 2001, Hadith # 211 and
Also In Al-Albaanee’s Book ‘Saheeh Al-Kalim At-tayyib ‘the translator said in
the introduction: "hadith Number 168 was about making the call to prayer in

the right ear of a newly born. Upon further examination 'Al-'Albani has found
that it is weak, and that it is not permitted to act upon it.
Another hadith wherein it is said that the prophet (s.a.w) gave the Iqaamah in
the ear…. Has been classified by the Jumhoor to be da’eef. Albani who had said
earlier that this iqamaah is shaadh and is da’eef in Silsilatul Ahaadeeth Ad-
Da'eefah #321 and Al-'Irwaa' #1174, later on in his latest work as informed by
one of his students, retracted his decision and changed da’eef to Mawdoo’ and
Allah knows best.
Another chain which been quoted by Ibn Hajr al Asqalani in Matalib al Aliya,
Chapter of Aqiqathen is also weak because of the narrator Yahya ibn al-'Alaa
who is Matrook Muttaham bil Kadhib.
And thus, there is no saheeh Hadith to state that the Prophet ( ‫) صلى هللا عليه و سلم‬
gave either the Adhan or Iqama in the ear of Hussain (r.a) or Hassan (r.a).
Some say it was an act that was done by Umar bin Abdulaziz and Ibn Al-
Munthir (May Allah be pleased with them) and by some of the salaaf.
However, despite the absence of a saheeh hadith, there is an ijmah of the

ummah that adhan in the ear of a new born baby can be given.
Imaam Nawawi said:
َ ‫ث بِالصِّ َّح ِة إِ َذا تَلَقَّاهُ النَّاسُ بِ ْالقَبُو ِل َوإِ ْن لَ ْم يَ ُك ْن لَهُ إِ ْسنَاد‬

‫ص ِحيح‬ ِ ‫ يُحْ َك ُم لِ ْل َح ِدي‬:‫ضهُ ْم‬ َ َ‫ق‬.
ُ ‫ال بَ ْع‬
Summary: This action has Talqi bil Qabool (Ijmaa) even if the chain of this
hadeeth is not Saheeh [Tadreeb ar-Raawi: 1/66]
Scholars like Imam Malik and Al-Shabramalsi al-Shaafa‘i (may Allah have
mercy on him) [See Nihaayat al-Muhtaaj, 8/149] have agreed to this [Also see
Haashiyat al-Tablaawi ‘ala Tuhfat al-Muhtaaj, 1/461]
Also, Imam tirmidhi in his sunan while mentioning the hadeeth, said “and this
is practice upon” meaning that this practice of Adhan was practiced during the
Muslims of his time and their predecessor and even Mubarakpoori agreed to
this.
Thus one can say the adhan in the ear of a new born because there is an ijmah
on it.

Imam Muslim writes under Hadith no. 1995, Book # 4:
KITAB-UL-JANA'IZ [Book related to the Dead]
A Muslim is received in this world with Adhan and lqama and he is given a
send- off with prayer and supplication to Allah for treating him kindly in his
heavenly home. There is neither Adhan nor Iqama in the funeral prayer which
has very deep significance. It implies that the Adhan and lqama for the funeral
prayer had been pronounced at the time of his birth.
89 – Whoever adheres to (abides by) my Sunnah

when my ummah is corrupt will have the reward
of a hundred martyrs.
‫ فله أجر مئة شهيد‬، ‫من تمسك بسنتي عند فساد أمتي‬
Very Weak; "Zakheerat Al-Hufaaz" (4/5174), and "Al-Daeefa" (326)
It is well known that adhering to the Sunnah of rasool (Peace and blessings be
upon him) is not an option but obligation. The importance of adhering to the
sunnah is something which has been described, commanded and chalked out
in several verses of the Quran and umpteen ahadeeth. One of such hadeeth
related to this discussion is as follows :
Narrated Irbad ibn Sariyah that the Prophet (peace be upon him) said :
Those of you who live after me will see great disagreement
(contradictions and new practices in Islam etc). You must then follow my
sunnah and that of the rightly-guided caliphs (Abu bakr, Umar, Uthman
and Ali) .Hold to it and stick fast to it. Avoid novelties, for every novelty
is an innovation (In Islam) and every innovation is an error. (Narrated
by Abu Dawud and a similar narration is found in Ahmad (4/126), Ibn
Maajah (no. 43), al-Haakim (1/96)
Another similar report is :

90- Whoever adheres to my sunnah when my
ummah is corrupt will have the reward of a (one)
martyr.
Weak; "Al-Daeefa" (327)
91 – Looking at the holy Quran is an act of worship,

and looking at one's parents (affectionately and
kindly) is an act of worship, and looking at Ali ibn
Abi Talib is an act of worship
ٌ‫ والنظر إلى علي بن أبي طالب عبادة‬،ٌ‫ ونظر الولد إلى الوالدين عبادة‬،ٌ‫النظر في المصحف عبادة‬
Fabricated; "Al-Daeefa" (356)
It is obligatory upon every Muslim to obey his parents so much so that he

should not even say "uff" to them, But if they force you to do something
against the religion then explain and make them understand politely. This is
an order of Allah in the Quran, and we have various examples illustrating the
amazing virtues of being obedient and loving towards one's parents. One such
example is the story of Ibrahim (a.s) wherein his father threatens him yet he
politely refuses to indulge in idol worship but at the same time explains to him
in a compassionate and merciful manner. We have the famous hadeeth of
three men stuck in a cave and one of them sought tawassul (waseela) to Allah
by the action of him pleasing his parents. Another hadeeth is where rasool
(Peace and blessings be upon him) said , the summary of which is that
unlucky is the one who had his parents yet did not earn jannah through them

92 – Whoever prays forty prayers in my Masjid,
missing no prayer, would be safeguarded from the
Fire, and punishment, and protected from
hypocrisy
‫ وبرئ من‬،‫من صلى في مسجدي أربعين صالة ال يفوته صالة كتبت له براءة من النار ونجاة من العذاب‬
‫النفاق‬
Weak; "Al-Daeefa" (364)
This hadeeth was narrated by Ahmad (12173) from Anas ibn Maalik from the
Prophet (peace and blessings of Allaah be upon him), who is reported to have
said, “Whoever prays forty prayers in my Mosque (Masjid un nabwi),
missing no prayer, it will be recorded that he is safe from the Fire, is
saved from punishment and is free of hypocrisy.” This is a da’eef (weak)
hadeeth.
This was mentioned by Shaykh al-Albaani in al-Silsilah al-Da’eefah (364),

who said: It is da’eef. He also mentioned it in Da’eef al-Targheeb (755) and
said, it is munkar (a kind of weak hadeeth).
Al-Albaani said in his book Hujjat al-Nabi (peace and blessings of Allaah be
upon him) (p. 185) that it is an innovation (bid’ah) to visit Madeenah and tell
the visitors to Madeenah to stay there for a week so that they will be able to
offer forty prayers in the Prophet’s Mosque so that they will be free from
hypocrisy and saved from the Fire.”
Shaykh Ibn Baaz said:
With regard to the widespread idea that the visitor should stay for eight days
so that he can offer forty prayers in the Mosque is wrong. Although it says in
some ahaadeeth “Whoever offers forty prayers therein Allaah will decree that
he is safe from the Fire and free from hypocrisy,” this hadeeth is da’eef
according to the scholars and cannot be taken as proof or relied upon. There is
no set limit for visiting the Prophet’s Mosque. If a person visits for an hour or
two, or a day or two, or for more than that, there is nothing wrong with that.

[Fataawa Ibn Baaz, 17/406]
Instead of this hadeeth we should look at the hasan hadeeth narrated by al-
Tirmidhi (241) concerning the virtue of always being present for the opening
takbeer of prayer in congregation. It was narrated that Anas ibn Maalik said:
The Messenger of Allaah (peace and blessings of Allaah be upon him)
said, “Whoever prays for forty days with the congregation, always being
present for the first takbeer, it will be written that he will be safe from
two things: he will be safe from the Fire and safe from
hypocrisy.” [Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 200]
The virtue mentioned in this hadeeth is general and applies to any mosque
where prayers are offered in congregation, in any land; it does not apply only
to al-Masjid al-Haraam [in Makkah] or al-Masjid al-Nabawi [in Madeenah].
However, there are other virtues of praying in Masjid Ul Nabwi such as the
below hadeeth.
Narrated from Jaabir (may Allaah be pleased with him), that the
“One prayer in my mosque is better than one thousand prayers
elsewhere, except al-Masjid al-Haraam, and one prayer in al-Masjid al-
Haraam is better than one hundred thousand prayers
elsewhere.” [Ahmad and Ibn Majaah (1406)]
This hadeeth was classed as saheeh by al-Mundhiri and al-Busayri. Al-Albaani

said: Its isnaad is saheeh according to the conditions of the two Shaykhs [al-
Bukhaari and Muslim]. End quote from Irwa’ al-Ghaleel (4/146).
93 – The last person to enter Jannah

The last to enter Jannah (paradise/heavens) is a man from Juhaynah,
called: Juhaynah. So the people of Jannah would ask him: Is there anyone
left [in hell] being punished? He would say: No. So they would say: Truly,
with Juhaynah is the certain news.
‫ ال‬:‫ هل بقي أحد يعذب؟ فيقول‬:‫ فيسأله أهل الجنة‬، ‫ جهينة‬:‫ يقال له‬، ‫آخر من يدخل الجنة رجل من جهينة‬
‫ عند جهينة الخبر اليقين‬:‫فيقولون‬

Fabricated; "Al-Kashf Al-Ilaahi" by Al-Tabraabalsi (1/161), "Tanzeeh Al-
Sharee'a" (2/391), and "Al-Fawaid Al-Majmoo'a" (1429)
There are other saheeh hadeeth regarding the last person to enter Jannah.
‘Abdullaah ibn Mas’ood said: "The Messenger of Allaah (Peace &

Blessings of Allaah be upon Him) said: ‘I know who will be the last
person to be brought out of Hell and the last person to enter Paradise. It
will be a man who will come out of Hell crawling. Allaah will say to him,
"Go and enter Paradise." So he will go there and think that it is full, so he
will come back and say, "O Lord, I found it full." Allaah will say to him a
second time, "Go and enter Paradise." So he will go there and think that
it is full, so he will come back and say, "O Lord, I found it full." Allaah will
say to him, "Go and enter Paradise, for there you will have something
like the world and ten times more." The man will say, "Are you making
fun of me (or are You laughing at me), and You are the King of all?"’ - and
I saw the Messenger of Allaah (Peace & Blessings of Allaah be upon Him)
smiling so broadly that his back teeth could be seen. He used to say,
‘That is the person who is lowest in status in Paradise.’" [Agreed upon;
this version is reported by Muslim, no. 272]
A similar, more sound and clearer hadeeth was narrated by Muslim in his
Saheeh (187) from ‘Abdullah ibn Mas‘ood (may Allah be pleased with him),
according to which the Messenger of Allah (blessings and peace of Allah be
upon him) said:
“The last one to enter Paradise will be a man who will walk once,
stumble once and be burned by the Fire once. When he gets past it, he
will turn to it and say, ‘Blessed be the One Who has saved me from you.
Allaah has given me something that He has not given to the first and the
last.’ A tree will be raised up for him, and he will say, ‘O Lord, bring me
closer to this tree so that I might shelter in its shade and drink of its
water.’ Allaah, may He be glorified and exalted, will say: ‘O son of Adam,
perhaps if I give you that, you will ask Me for something else.’ He will say,
‘No, O Lord,’ and he will promise that he will not ask Him for anything
else, and his Lord will excuse him because he has seen something that he
cannot help wanting. So he will be brought near to it and he will shelter
in its shade and drink of its water. Then another tree will be raised up

for him that is more beautiful than the first, and he will say: ‘O Lord,
bring me closer to this tree so that I might drink of its water and shelter
in its shade, and I will not ask You for anything else.’ He will say: ‘O son of
Adam, did you not promise Me that you would not ask Me for anything
else?’ He will say: ‘Perhaps if I bring you near to it, you will ask Me for
something else.’ He will promise that he will not ask Him for anything
else, and his Lord will excuse him because he has seen something that he
cannot help wanting. So he will be brought near to it and he will shelter
in its shade and drink of its water. Then another tree will be raised up
for him at the gate of Paradise that is more beautiful than the first two,
and he will say: ‘O Lord, bring me closer to this tree so that I might
shelter in its shade and drink of its water, and I will not ask You for
anything else.’ He will say: ‘O son of Adam, did you not promise Me that
you would not ask Me for anything else?’ he will say, ‘No, O Lord, I will
not ask You for anything else.’ His Lord will excuse him because he has
seen something that he cannot help wanting. He will be brought close to
it, and when he draws close to it, he will hear the voices of the people of
Paradise and will say, ‘O Lord, admit me therein.’ He will say: ‘O son of
Adam, what will make you stop asking? Will it please you if I give you the
world and as much again?’ He will say: ‘O Lord, are You making fun of me
when You are the Lord of the Worlds?’”
Ibn Mas’ood smiled and said: Why don’t you ask me why I am smiling?
They said: Why are you smiling? He said: This is how the Messenger of
Allaah (blessings and peace of Allah be upon him) smiled and they said:
Why are you smiling, O Messenger of Allaah? He said: “Because the Lord
of the Worlds will smile when he says, ‘are You making fun of me when
You are the Lord of the Worlds?’ and will say: ‘I am not making fun of
you, but I am Able to do whatever I will.’”
94 – The best names are 'Ubida (those which

describe one as a slave of Allah) or Humida (which
are derived from the some root as the name
Muhammad)
‫خير األسماء ما ع ِّبد وما حـ ِّمد‬

Fabricated; "Al-Asraar Al-Marfoo'a" (192), "Al-Lo'lo' Al-Marsuu' ", (189), and
"Al-Nukhba" (117). Al Suyuti and others said "There is no basis for this (La
Aslah Lah) - Silsilah Al Daeefa - 1/595 no. 411
There is a Saheeh hadith in regards to naming; that is:
Narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “The most beloved of your names
to Allaah are ‘Abd-Allaah and ‘Abd al-Rahmaan.” [Sahih Muslim 2132]
It is important to keep good names because Prophet (Peace and

blessings be upon him) said “On the day of judgement, you will be called
by your names and the names of your father, so have good
names (Reported by Abu Dawood in his Sunan, Hadith 4297)
It was narrated from Ibn ‘Umar that a daughter of ‘Umar was called
‘Aasiyah (disobedient), but the Prophet (peace and blessings of Allaah be
upon him) renamed her Jameelah (beautiful) [Sahih Muslim,2139]
Keeping names which are the attributes of Allah such as "Al rahman" , Al
Samad" etc is Haraam for these are the names of Allah.
Also keeping the names which the Non muslims keep like "Sunny", "Peter"
"Abdul Eeesa" and etc is Haraam in some cases and Makrooh in some.
Some of the most beautiful names are the names of the Prophets (a.s) , hence
one should strive to keep such names.
95 – Seek knowledge even if in China (i.e. even as

far away as China).
‫اطلبوا العلم ولو بالصين‬
Mawdoo’ (Fabricated). Related by Ibn Adee (2/207) Abu Nu’aym in

‘Akhbaar Asbahaan’ and others via many routes of narration, and all of them

adding the words "for indeed seeking knowledge is an obligatory duty upon
all Muslims."
Ibn al-Jawzee mentions this and then quotes Ibn Hibbaan saying,
"invalid/rejected, it has no basis" ‘al-Mawdoo’aat’ (1/215)]
Adh-Dhahabee also endorsed the above words of Ibn Hibbaan, [‘Tarteeb al-
Mawdoo’aat’ of Adh-Dhahabee (pg. 52 no. 111)] and likewise as-Sakhaawee
[‘Maqaasid al-Hasanah’ (pg. 86 no. 125)]
Al-Albani declares this hadeeth to be mawdoo (fabricated) [‘Da’eef al-Jaami

as-Sagheer’ (no’s 1005-1006)]
In summary, the above hadeeth is related by a group of trustworthy narrators

without the words "even if it be to China" and a few narrators who are
deemed weak; liars; abandoned by the scholars narrate this additional
wording. So the Ahaadeeth with the additional wording is fabricated, but
without is hasan (good). [See ‘Silsilah ad-Da’eefah’ (1/600 no. 416) for detail.]
"Al-Fawaid Al-Majmoo'a" (852)
The duty to educate onself is something which Islam not only encourages but
makes it highly recommended. Some of the hadeeths and incidents from the
life of prophet (Peace and blessings be upon him) are:
There were some prisoners who were unable to pay any ransom. But as
they were literate they were allowed to earn their freedom by teaching
the art of reading to the children of Ansaar, with ten children each for
every prisoner available.(Musnad Ahmad b. Hanbal, Vol. I, p. 247)
(Tabaqat Ibn Sad, Vol. II, p. 14) Zaid b. Thabit was one of those who had
been taught by the captives of Badr.
Can You Put On Equal Footing Those Who Are Learned With Those Who
Are Not Learned? (Quran : Surah 39: Ayah 9)
Rasool (pbuh) said "Whoever follows a path to seek knowledge, Allaah

will make easy for him the path to Paradise. The angels beat their wings
in approval of the seeker of knowledge, and those who are in the
heavens and on earth pray for forgiveness for the scholar, even the fish
in the water. The superiority of the scholar over the worshipper is like
the superiority of the moon over all other heavenly bodies. The scholars

are the heirs of the Prophets, for the Prophets did not leave behind
dinars or dirhams, rather they left behind knowledge, so whoever gains
knowledge has gained great good fortune.’ (Narrated by al-Tirmidhi,
2606)
96 – Consult with them [women] but do not heed

what they say (i.e. after consulting with them, do
the opposite of what they tell you to do).
‫ وخالفوهن‬- ‫ النساء‬:‫ يعني‬- ‫شاوروهن‬
Related by Ibn Abu Haatim 2/184. Graded as Baseless; "Al-Lo'lo' Al-Marsuu'

" (264), "Tazkirat Al-Mawdoo'at" (128), and "Al-Asraar Al-Marfoo'a" (240)
Another weak Narration of this kind is "Obedience to women's advice

causes regret" - Related by Ibn Asaakir 2/200
A narration that happened at the treaty of Hudaibiyyah will clear all the
misconceptions regarding the above reports:
In the year 6 Ah, Rasool (Peace and blessings be upon him) and 1400 of
his Sahabas left Madinah for Makkah with the intention of performing
Umrah. The kaafirs of Quraish, in their pride and evilness, prevented
Muslims from entering into Makkah. Consequently, the prophet (Peace
and blessings be upon him) encamped at a valley called "Al
Hudaibiyyah" and signed a peace treaty with the Kaafirs of Quraish. One
of the points chalked in the treaty were that there will be no more wars
between them for 10 years and that Muslims should return to Makkah
the following (next) year to do their pilgrimage. This was contradictory
to what the Sahabaas had planned, and they were angry and offended by
the terms and conditions of the treaty and deemed it an insult to them.
Arabs are a men of honour and this is reflected in their original culture.
Nevertheless, they were more offended as they had to enter Madinah
back again without having entered Makkah. Thereafter signing the
treaty, the prophet (Peace and blessings be upon him) commanded
them to carry on with the rituals of Umrah at the valley itself. Thus he

told them to slaughter their animals and shave their heads. They all
heard him but not a single person got up to carry out his (Peace and
blessings be upon him) 's order. So he (Peace and blessings be upon him)
repeated the command three times and still not one sahaba got up to
obey. After seeing that no one was ready to comply with the order, he
(Peace and blessings be upon him) went to Umm salamah (r.a) an told
her about the entire incident. Upon hearing this, umm salamah (r.a)
adviced him to go out to them, without telling them anything and
slaughter his animal and shave his heads in front of them to see. The
prophet (Peace and blessings be upon him) took her advice and did as
Ummal Momineen advised. When the sahabas saw that rasool (Peace
and blessings be upon him) slaughtered his animal and shaved his head,
then they all got up to follow and copy him. They helped shave each
other with zeal and enthusiasm to the extent that they almost shaved the
very skin.. [Sahih Al Bukhari , Hadith 2731 and see also: Al-Bidaaya Wan-
Nihaaya by Ibn Kathir Vol. 4, p. 178 ]
To Learn how prophet (Peace and blessings be upon him) treated and
behaved with his wives, click on the below Link :
http://the-finalrevelation.blogspot.com/2012/08/how-the-prophet-
treated-his-wives.html
97 – People will be called on (will be summoned

on) the Day of Judgment by their mothers' names...
‫يدعى الناس يوم القيامة بأمهاتهم ستراً من هللا عز وجل عليهم‬
Fabricated; "Al-La'ali' Al-Masnoo'a" by Al-Suyuti (2/449), "Al-Mawdoo'at" by

ibn-Al-Jawzi (3/248), and "Tarteeb Al-Mawdoo'at" (1123)
I have quoted above the hadeeth of Sahih Muslim wherein rasool (Peace
and blessings be upon him) said that we will be called by our Fathers
name and not mothers. See Hadith # 93

98 – A Sultan (The Ruler) is the shadow of Allah on
the earth, whoever advices him will be guided, and
whoever cheats him will be misguided
‫ ومن غشه ضل‬، ‫ من نصحه هدي‬،‫السلطان ظل هللا في أرضه‬
Fabricated or very weak; "Tazkirat Al-Mawdoo'at" by Al-Fatni (182), "Al-

Fawaid Al-Majmoo'a" by Al-Shawkani (623), and "Al-Da'eefa" (475)
Another narration of a smilar wording narrates “The ruler is the shadow of

Allah on earth”
This wording is mentioned in a Hadeeth (narration) attributed to the Prophet

and which was reported by Al-Bazzaar in his Musnad from Abu Hurayrah and
by At-Tabaraani from Abu Bakrah and by Ibn Khuzaymah and by Al-Bayhaqi
in Shu’ab Al-Eemaan from Ibn ‘Umar .
This Hadeeth was reported with different wordings and the scholars differed
in opinion about their ruling on it. Some of them ruled that some of its
expressions were fabricated and some of its expressions were Dha’eef [weak],
while some other scholars classified the Hadeeth as Hasan [good]. But the
correct opinion is that it is fabricated or at least very weak.
Another argument is that, nothing can be compared to Allah (s.w.t). Either

in justice or otherwise for Allah is flawless, pure and nothing can be of his
similitude in whatsoever manner.
Some sahih narrations regarding correcting or revolting against the

ruler are :
The Prophet (Peace and blessings be upon him) continued to say: 'By
Allah you have to enjoin good (Maroof) and forbid evil (Munkar), and
hold against the hand of the unjust ruler (Zalim), and force him on the
truth strongly, or you have to limit him to the truth'. By this evidence,
which is the hadith commenting on the verse, Allah (SWT) has
prohibited us from remaining silent against the evil (Munkar), and He
commanded us to remove it. Allah (SWT) commanded the Muslims to
enjoin Maroof and deny Munkar, and made it a duty upon them to do so.

Allah (SWT) said; 'Let it be from among you a group who call to the good,
enjoin Maroof and deny Munkar'. Allah (SWT) also said: 'You have been
the best nation (Ummah) brought to the people, because you enjoin
Maroof and deny Munkar'. [Musnad of Ahmad]
It is authentically reported from the Messenger in the hadeeth of 'Iyaad

ibn Ghunum who said, "The Messenger of Allaah (Peace and blessings be
upon him) said, 'Whoever desires to advise the one with authority then
he should not do so openly, rather he should take him by the hand and
take him into seclusion (and then advise him). And if he accepts (the
advice) from him then (he has achieved his objective) and if not, then he
has fulfilled that which was a duty upon him.' “[Hadith - Reported by
Ahmad (3/403) and Ibn Abee 'Aasim (2/521) with a saheeh isnaad.]
The Messenger of Allah (peace be upon him) said: In the near future
there will be Amirs (rulers) and you will like their good deeds and
dislike their bad deeds. One who sees through their bad deeds (and tries
to prevent their repetition by his hand or through his speech), is
absolved from blame, but one who hates their bad deeds (in the heart of
his heart, being unable to prevent their recurrence by his hand or his
tongue), is (also) safe (so far as God"s wrath is concerned). But one who
approves of their bad deeds and imitates them is spiritually ruined.
People asked (the Prophet): Shouldn't we fight against them? He replied:
No, as long as they say their prayers. [Hadith - Sahih Muslim 4569,
Narrated Umm Salamah, r.a.]
99 – There is no Gheebah (backbite) for a Faasiq (a

person who does evil)
‫ليس لفاسق غيبة‬
Fabricated; "Al-Asraar Al-Marfoo'a" by Al-Harawi (390), "Al-Manaar Al-

Maneef" by ibn Al-Qayim (301), and "Al-Kashf Al-Ilaahi" (1/764). Imam
Ahmad said "It is Munkar" Al Hakim, Daraqutni and Al Khateeb said "It is
false"

Regarding the Matan of the above quoted, "But the fact that there is no
gheebah in the case of a faasiq (an evildoer who openly commits sins)" is
permissible as indicated by the proven report which says that the Prophet
(blessings and peace of Allaah be upon him) saw a funeral passing by,
and those who were with him spoke ill of the deceased person, and he
(blessings and peace of Allaah be upon him) said: “It is due.” Then
another funeral passed by, and they spoke well of the deceased person
and the Prophet (blessings and peace of Allaah be upon him) said: “It is
due.” They asked him what he had meant by saying it is due, and he said:
“The one of whom you spoke ill, Hell is his due and the one of whom you
spoke well, Paradise is his due. You are the witnesses of Allaah on His
earth.” and he did not rebuke them for speaking ill of the deceased person of
whose evildoing they were aware. This indicates that if a person commits evil
openly, there is no gheebah in his case.
Gheebah is haraam and emphatically so, because Allaah says (interpretation

of the meaning): “neither backbite one another. Would one of you like to
eat the flesh of his dead brother?” [al-Hujuraat 49:12].
And it is proven from Anas (may Allaah be pleased with him) that the Prophet
(blessings and peace of Allaah be upon him) said: “When I was taken up into
heaven, I was taken past some people who had nails of copper with
which they were scratching their faces and chests. I said: Who are these,
O Jibreel? He said: These are the ones who ate the flesh of the people and
impugned their honour.” Narrated by Imam Ahmad and Abu Dawood
with a saheeh isnaad.
In Another hadeeth, The Prophet (blessings and peace of Allaah be upon

him) defined gheebah as saying about your brother that which he
dislikes.
It is permissible in a few cases which are indicated by shar’i evidence

when there is a need for that, such as if someone consults you with regard to
marriage or business partnership, or if someone complains to the ruler and
asks him to put a stop to a person's wrongdoing. In that case there is nothing
wrong with saying about him things that he dislikes for the purpose of serving
an obvious interest. One of them compiled a list of the cases in which gheebah
is permissible in two lines of verse in which he said:
Criticism is not gheebah in six cases: complaining about mistreatment,

identifying a person, warning about a person, highlighting evildoing, seeking a
fatwa, and seeking help to remove an evil and some of the evidences for this
claim are :
1. The report of 'A'ishah (RA) in which she said: Hind, the wife of Abu
Sufyan, told the Prophet (peace and blessings be upon him): "Abu,Sufyan
is a miserly man and does not give me enough for myself and my child,
but I take from him without his knowing." He said: "Take what is
sufficient for yourself and your child, and no more." [AI-Bukhari (7180),
Muslim (1714)]
2. When both Mu'awiyah and Abu' I-Jaham asked for the hand of Fatimah
bint Qays in marriage, she consulted the Prophet (SAAS) about them. He
told her: "As for Abu'l-Jaham, he does not drop his stick from his
shoulder 8 and as for Mu'awiyah, he is poor, and has no money [Muslim
1480]
3. To Stop an Evil act or complain of it :
From Zayd ibn Arqam (RA) who said: We set out on a journey with the
Messenger of Allah (Peace and blessings be upon him) in which we faced
many hardships. 'Abdullah ibn Ubayy said to his friends: "Do not give
what you have in your possession to those who are with the Messenger
of Allah (Peace and blessings be upon him) until they desert him. And in
this case, when we return to Madinah, the honourable will drive out the
meaner therefrom."
I came to the Messenger of Allah (Peace and blessings be upon him) and
told him about this. He sent someone to 'Abdullah ibn Ubayy and he
asked him whether he had said that or not. He swore an oath to the effect
that he had not done that, and said that it was Zayd who had lied to the
Messenger of Allah (Peace and blessings be upon him). Zayd said: I was
very disturbed on account of this until this Ayah was revealed attesting
that I had spoken the truth: "When the Hypocrites come to you..." [al-
Munafiqun 63:1]. The Messenger of Allah (SAAS) then called them in
order to seek forgiveness for them, but they turned their heads away.. [
AI-Bukhari (4903) and Muslim (2772).

Their turning their faces away meant that they did not want to the
Prophet (Peace and blessings be upon him) to ask for forgiveness for
them.
4. From 'A'Ishah (RA): A man asked permission to see the Prophet (Peace
and blessings be upon him) who said: "Let him enter! What a bad
member of the tribe he is!"
Al-Bukhari concluded from this Hadith that it is permissible to speak about

wrongdoers and those about whom one has misgivings in their absence.Hence
if there is no obvious valid interest to be served by mentioning him in a way
that he dislikes, then it comes under the heading of gheebah which is haraam.
100 – Doing Talqeen to the Dead

When one of you dies, and you have buried him, then let one of you stand
by his head and tell him: Oh, Fulan son of Fulana! (i.e. call him by his
name and his mother's name) And he will listen [to what you say]. Then
say [to him]: Oh, Fulan son of Fulana! And he will sit up… remember
what you left this Dunia (world) with: the testimony that there is not
God, but Allah one and only … etc.
‫ يا‬: ‫ فليقل‬، ‫ يا فالن بن فالنة! فإنه سيسمع‬:‫ فليقل‬.‫إذا مات الرجل منكم فدفنتموه فليقم أحدكم عند رأسه‬
‫ شهادة أن ال إله إال هللا وحده‬:‫ اذكر ما خرجت عليه من دار الدنيا‬.... ً‫فالن بن فالنة! فإنه سيستوي قاعدا‬
‫ الخ‬... ‫ال شريك له‬
Weak; "Takhreej Al-Ihyaa" (4/420), "Zaad Al-Ma'aad" by ibn Al-Qayim

(1/206), and "Al-Da'eefa" (599)
This narration goes against the Aqeeda of Islam for there are numerous verses
and ahadeeth which proof that the dead cannot hear except on special
circumstances which are no more than a few as specified by the rasool (Peace
and blessings be upon him) . With regards to talking to the dead or asking or
seeking their help, this has no basis in Islam and leads to shirq. for a detailed
discussion on this see the link mentioned above, under Hadith no. 9

101 – He will not lose/fail he who seeks the
counsel of the Creator, and he will not regret it he
who seeks the advice of others
‫ وال ندم من استشار وال عال من اقتصد‬، ‫ما خاب من استخار‬
Fabricated; "Al-Kashf Al-Ilaahi" (1/775), and "Al-Da'eefa" (611)
The above narration's weakness doesn't mean that we should not seek the
advice and help of Allah because:
Ummal Momineen Aisha (r.a) said “Ask all of the things from Allah even
for lace of boots. [Abu Yala in his al-Musnad 2/216]
On the authority of Ibn Abbas, who said, "One day I was behind the
Prophet and he said to me: 'Young man, I shall teach you some words (of
advice). Be mindful of ALLAH, and ALLAH will protect you. Be mindful of
ALLAH, and you will find Him in front of you. If you ask, ask of ALLAH; if
you seek help, seek help of ALLAH. Know that if the nation were to
gather together to benefit you with anything, it would benefit you only
with something that ALLAH had already prescribed for you, and if they
gather together to harm you with anything, they would harm you only
with something ALLAH had already prescribed for you. Then pens have
been lifted and the pages have dried. (Sahih from Al Tirmidhi and hadis
qudsi no.19)
Regarding seeking the advice of (alive) humans, then there is no Harm.

rather it is one of the sunnah to seek advice because the prophet (Peace
and blessings be upon him) used to do the same and also :
the Prophet (Peace and blessings be upon him) said: "Each Muslim has
six rights over another:" It was asked: "What are they, O Messenger of
Allah?" He said: "When you meet him, you should greet him with salaam;
when he invites you, you should accept; if he asks for our advice, then
you should advise him...[Sahih Muslim 2162]
Allah says "And consult them in affair. Then when you have taken a
decision, put your trust in Allah" (3:159)

102 – Whenever He would [i.e. Prophet
Mohammed] cut from his hair, cut his nails, or is
treated by cupping (Ihtijam) would send it to Al-
Baqee’ to be buried.
‫ أو احتجم بعث به إلى البقيع فدفن‬، ‫كان إذا أخذ من شعره أو قلم أظفاره‬
Fabricated; "Al-'Ilal" by ibn Abi Hatem (2/337), and "Al-Da'eefa" (713)
103 – 'O Jibreel, describe for me the Fire, and tell

me about Hell. So Jibreel said: Allah Ta'ala fanned
jahannam (Hell) for a thousand years until its
color turned red. Thereafter he fanned it for a
thousand years until its color turned white. He
then fanned it for another thousand years until it
turned black in color. So it is absolutely black…
[Long hadith].
‫ إن هللا تبارك وتعالى أمر بجهنم فأوقد عليها ألف‬:‫ فقال جبريل‬:‫ وانعت لي جهنم‬،‫يا جبريل صف لي النار‬
‫ ثم أمر فأوقد عليها ألف عام حتى‬،‫ ثم أمر بها فأوقد عليها ألف عام حتى احمرت‬،‫عام حتى ابيضت‬
‫الخ‬..‫اسودت فهي سوداء مظلمة‬
Fabricated; "Al-Haythami" (10/387), and "Al-Da'eefa" (910)

104 – If someone arrives at the line [of prayer],
and it has been completed then let him take/pull
someone (from the line) and place him next to him
[in a new line]
‫إذا انتهى أحدكم إلى الصف وقد تم فليجبذ إليه رجالً يقيمه إلى جنبه‬
Weak; "Al-Talkhees Al-Habeer" by ibn Hajar, and "Al-Da'eefa" (921)
Shaikh Uthaymeen was asked a similar question and he replied :
The four imaams – al-Shaafa’i, Maalik, Abu Haneefah and Imaam Ahmad
(according to one opinion narrated from him) – said that the prayer of a
person standing alone behind a row is valid, whether the row in front of him is
complete or not. They said that the hadeeth “There is no prayer for the one
who stands alone behind a row” (reported by Ahmad in al-Musnad, 4/23 and
by Ibn Maajah, no. 1003, and classed as saheeh by al-Albaani in al-Irwa’, no.
514) is like the hadeeth “There is no prayer when there is food prepared”
(reported by Muslim, no. 560). The meaning is that the prayer is not proper
and complete. But there is a report from Ahmad that the prayer of the person
who stands alone behind the row is not valid at all. This is the well-known
view in the madhhab of Imaam Ahmad: the prayer of the person who stands
alone behind the row is not valid in any circumstances, even if the last row is
full.
Shaykh al-Islam Ibn Taymiyah took a moderate view, and said: “If the row is
full, then the prayer of the one who stands alone behind the row is valid,
because in this case he is not able to be a part of the row, and Allaah does not
burden a person beyond his scope. If the row is not full, then it is not right for
him to pray standing alone behind the row, because he has no excuse.” This is
the view of Shaykh al-Islam and of our Shaykh ‘Abd al-Rahmaan al-Sa’di (may
Allaah have mercy on him). This is the view that we think is correct, which is
that if the row is full, pray standing on your own, and do not pull someone out
of the row to join you or go and stand with the imaam in front. This is the
correct opinion, which we think is closer to the Sunnah than the opinion that
the prayer of the one who stands on his own is absolutely invalid or is

unconditionally valid. And Allaah knows best. (Liqa’ al-Baab al-maftooh by Ibn
‘Uthaymeen, 226).
(Liqa’ al-Baab al-maftooh by Ibn ‘Uthaymeen, 226)
105 – The Substitutes (Al-Abdaal) in this

Community (Ummah) are thirty like Ibrahim the
Friend of the Merciful. Every time one of them dies,
Allah substitutes another one in his place.
‫ مثل إبراهيم خليل الرحمن عز وجل كلما مات رجل أبدل هللا تبارك وتعالى‬.‫األبدال في هذه األمة ثالثون‬
ً‫مكانه رجال‬
Fabricated; "Al-Asraar Al-Marfoo'a" by Ali Al-Qari (470), "Tameez Al-Tayib

min Al-Khabeeth" by ibn Al-Dayba' (7), and "Al-Manaar Al-Maneef" by ibn Al-
Qayim (308)
106 – Abu Bakr excelled/surpassed men not by

much fasting or prayer, but by something which
deeply has embedded itself in his heart (by
something which rested in his bosom)
‫ ولكن بشيء وقر في صدره‬، ‫ما فضلكم أبو بكر بكثرة صيام وال صالة‬
Baseless; "Al-Asraar Al-Marfoo'a" by Ali Al-Qari (452), "Al-Ahadeeth Al-laty La

Asla Lahaa fee Al-Ihya" by Al-Subki (288), and "Al-Manaar Al-Maneef" (246)
We have many narrations to show how the best man after the Messengers
(a.s) ,i.e Abu Bakr (r.a)'s virtues, steadfastness in deen and other acts which
describe his status very well. To see few of them click here:

http://www.the-finalrevelation.blogspot.in/2012/08/virtues-of-abu-
bakr.html
107 – The greeting of the House (Ka’bah) is Tawaaf

(performing the circulation)
‫تحية البيت الطواف‬
Baseless; "Al-Asraar Al-Marfoo'a" (130), "Al-Lo'lo' Al-Marsuu' " (143), and"Al-

Mawdoo'at Al-Sug’raa" by Al-Qari (88)
108 – If a slave [of Allah] gets up for prayer, then

he is between the eyes of the Merciful. But if he
turns, the Lord would tell him: 'O son of Adam, who
are you turning to? Is it to someone who is better
then I? 'O son of Adam, do not turn away from me,
for verily I am better from any that you turn to.
‫ يا ابن آدم إلى من تلتفت؟ إلى‬:‫إن العبد إذا قام في الصالة فإنه بين عيني الرحمن فإذا التفت قال له الرب‬
‫من هو خير لك مني؟ ابن آدم أقبل على صالتك فأنا خير لك ممن تلتفت إليه‬
Very Weak; "Al-Ahadeeth Al-Qudsiya Al-Da’eefa wa Al-Mawdoo’a” by Al-

‘Aysawi (46), and "Al-Da'eefa" (1024)

109 – Musa once wondered: Does Allah –almighty-
sleep? So Allah sent to him an Angel, who kept
Musa awake for three, and then gave Musa two
bottles [to hold] one in each hand … after that
Musa slept and the two bottles fell from his hands
and broke. He said: Allah has given him an
example, that if Allah slept then the heavens and
the earth would not have been upheld.
‫ ثم أعطاه قارورتين في‬،ً‫ فأرقه ثالثا‬.ً‫ هل ينام هللا تعالى ذكره؟ فأرسل هللا إليه ملكا‬:‫وقع في نفس موسى‬
‫ ضرب هللا له مثالً أن هللا لو كان‬:‫ ثم نام نومة فاصطفقت يداه وانكسرت القارورتان قال‬... ‫كل يد قارورة‬
‫ينام لم تستمسك السماوات واألرض‬
Weak; "Al-'ilal Al-Mutanahiya" by ibn Al-Jawzi, and "Al-Da'eefa" (1034)
Allah says :
There is no god but He, The Living, the Everlasting, Slumber seizes Him
not, neither sleep, To Him belongs all that is in the heavens and the
earth. Who is there that can intercede with His, except by His leave? He
knows what lies before them and what is after them, And they
comprehend not anything of His Knowledge save as He wills. His throne
comprises the heavens and the earth, The preserving of them fatigues
Him not, And He is the All-High, All-Glorious.[Al-Quran: Surat al-Baqarah,
Ayah 255]

110 – The (evil) gaze is a (poisonous) arrow from
the arrows of Iblis (Satan). He that abstains from it
out of my fear, I will grant him in return such
Imaan (faith), the sweetness of which he will
experience within his heart.
‫النظرة سهم من سهام إبليس من تركها خوفا ً من هللا آتاه هللا إيمانا ً يجد حالوته في قلبه‬
Very weak; "Al-Targheeb wa Al-Tarheeb" by Al-Munziri (4/106), "Majma' Al-

Zawai'd" by Al-Haythami (8/63), and "Talkhees Al-Mustadrak" by Al-Dhahabi
(4/314)
The Evil eye is indeed a dangerous affliction, as informed by rasool (Peace and
blessings be upon him) in hadeeth. We should try our best not to envy or be
jealous of a fellow Muslim as we have been commanded to do so by prophet
(Peace and blessings be upon him) . Upon seeings something that makes you
happy, say or invoke blessings upon our brother's wealth/etc by saying Barak
Allahu feehe or Barakallahu alayhi.
Prophet (peace and blessings be upon him) said:
The evil eye is a fact.” [Saheeh al-Bukhaaree (5740, 5944) and Saheeh
Muslim (2187), Sunan Abu Dawood (3879), Ibn Maajah (3506, 3507,
3508)]
“The influence of an evil eyes is a fact; if anything would precede the

destiny it would be the influence of an evil eye, and when you are asked
to take a bath (as a cure) from the influence of an evil eye, you should
take bath.” [Saheeh Muslim (2188)]

To protect oneself from Evil eye and Black magic etc please read and by
heart the duas mentioned in this link : http://the-
finalrevelation.blogspot.com/2012/07/duas-to-protect-from-evil-eye-
buri.html
111 – Ablution should be repeated from the

flowing Ru’aaf (blood out of nose).
‫يعاد الوضوء من الرعاف السائل‬
Fabricated; "Zakherat Al-Hufaz" by ibn Taher (5/6526), and "Al-Da'eefa"

(1071)
This topic is a matter of dispute between scholars.
Bleeding from the nose does not invalidate wudoo’, accords to the more
correct of the two scholarly opinions.
This is the view of Maalik and al-Shaafa’i (may Allaah have mercy on them)
and it was narrated from a number of the companions of the Prophet (peace
and blessings of Allaah be upon him).
The Hanafis and Hanbalis are of the view that it does invalidate wudoo’, and
they discussed that at length. The Hanbalis stipulate that the blood that comes
out should be a large amount, and what is regarded as a lot or a little depends
on each person’s estimation.
However the correct opinion as stated by shaikh saleh al Munajjid is :
It is narrated that Jaabir (may Allaah be pleased with him) said: We went
out with the Messenger of Allaah (peace and blessings of Allaah be upon
him) on the campaign of Dhaat al-Riqaa’. The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: “Who will guard us?” A man
from among the Muhaajireen and a man from among the Ansaar
volunteered. He said: Stand at the mouth of the mountain pass. When the
two men went out to the mouth of the mountain pass, the Muhaajir lay

down and the Ansaari stood and prayed. A mushrik man came and shot
him with an arrow and struck him, and he pulled it out, until he had shot
him with three arrows. Then he bowed and prostrated, then his
companion woke up. When the Muhaajir saw the blood on him, he said:
Subhaan Allaah, why didn’t you wake me the first time he shot you? He
said: I was in the middle of reciting a soorah and I did not want to
interrupt it. [Abu Dawood (198, This hadeeth was classed as hasan by al-
Albaani in Saheeh Abi Dawood]
This clearly indicates that blood does not invalidate wudoo’ even if there is a
lot, because if it invalidated wudoo’ he would have stopped praying.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’: The Prophet
(peace and blessings of Allaah be upon him) knew that (incident) and did not
rebuke him.
Imam al-Bukhaari (may Allaah have mercy on him) said in his Saheeh: The
Muslims continued to pray despite their wounds. [And obviously wounds
discharge blood]
Tawoos, Muhammad ibn ‘Ali, ‘Ata’ and the people of the Hijaaz said: Blood
does not affect wudoo’.
Ibn ‘Umar squeezed a pimple and blood came out of it, and he did not do
wudoo’.
Ibn Abi Awfa spat blood and continued with his prayer.
Ibn ‘Umar and al-Hasan said concerning one who is treated with cupping: All
he has to do is wash the site of cupping. End quote.
Al-Haafiz said in al-Fath (1/281): It is narrated in a saheeh report that ‘Umar

prayed when his wound was streaming with blood.
All this indicates that bleeding from anywhere other than the front and back
passage does not invalidate wudoo’. And Allaah knows best.
However, If the blood that comes out from any part of the body is too
much then it is mustahab (recommended) to wash it, due to good
manners or to look clean before praying.

To see what invalidates wudu and how to perform wudu according to the
Sunnah visit:
http://the-finalrevelation.blogspot.com/2012/07/wudhu-ablution.html
112– The Creature from the Earth

(Dabbah/Da'aba/Da'ba – one of the Signs of the
Day of Judgment) shall come forth, and with it the
stick of Musa (Moses) and the ring of Sulaiman
، ‫ يا مؤمن‬:‫فيقول هذا‬.. ‫ وخاتم سليمان عليه السالم‬،‫ ومعها عصى موسى عليه السالم‬،‫تخرج الدابة‬
‫ يا كافر‬: ‫ويقول هذا‬
Rejected (Munkar); "Al-Da'eefa" (1108)
113– Story of the man who passed wind in

presence of the Prophet in a Gathering
The Prophet (peace and blessings of Allah be upon him) was addressing
the people one day, and one of them emitted an odor (i.e., passed wind),
so the Prophet said: Let he who passed this wind, go and do wudo'
(perform ablution), but the man felt too shy to get up from among the
people. The Prophet then said: Let he who passed this wind, go and do
wudo', for verily Allah is not ashamed of the Truth. So Al 'Abbas said: O
Prophet of Allah can't we all go and perform wudo'. So the Prophet said:
Then go all and perform wudo' [so as to cover for that man]
‫ فاستحيا الرجل أن يقوم فقال‬.‫ ليقم صاحب هذا الريح فليتوضأ‬:‫وجد النبي صلى هللا عليه وسلم ريحا ً فقال‬
‫ فقال‬،‫ ليقم صاحب هذا الريح فليتوضأ فإن هللا ال يستحي من الحق‬:‫رسول هللا صلى هللا عليه وسلم‬
‫ قوموا كلكم فتوضؤوا‬:‫ يا رسول هللا أفال نقوم كلنا نتوضأ؟ فقال‬:‫العباس‬

Void and false (Baatil); "Al-Da'eefa" (1132)
However, If someone breaks his wind during prayer and he is sure of it

then he has to break his prayer because:
The Messenger of Allah (blessings and peace of Allah be upon him) said:
“No prayer will be accepted without purification.” [Narrated by Muslim
(224) from the hadeeth of Ibn ‘Umar]
And he (blessings and peace of Allah be upon him) said: “Allah will not
accept the prayer of any one of you if he breaks wind, until he does
wudoo’.” [Narrated by al-Bukhaari (6440) and Muslim (330).]
Also in the case of breaking wind, Prophet (Peace and blessings be upon
him) adviced:
Reported by ‘Aa’ishah (may Allaah be pleased with her), who said: “The
Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘If
one of you passes wind whilst he is praying, he should hold his nose and
leave.’” [Sunan Abi Dawood, 1114; see also Saheeh Sunan Abi Dawood,
985]
One possible reason is explained by Shaikh Al-Teebi who said: The command
to hold one’s nose is to make it appear as though one is bleeding. This is not
lying; it is a form of action that is allowed so that Shaytaan will not convince a
person in this situation not to leave because he feels too shy of others.” [Ref:
Mirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh, 3/18]
However if you are not sure of breaking wind then:
“The Messenger of Allaah (peace and blessings of Allaah be upon him)

said: ‘If any one of you is praying and feels some movement in his back
passage, and is in doubt as to whether he has passed wind or not, he
should not stop praying until he hears a sound or detects an odour.’”
[Reported by Abu Dawood, 177; see also Saheeh al-Jaami’, 750]

114 – Seeking Halal (the lawful) is a form of Jihad,
and Allah loves the believer who is professional
(adopts a profession)
‫ وإن هللا يحب المؤمن المحترف‬،‫طلب الحالل جهاد‬
Weak; "Al-Nukhbah Al-Bahiya" by Al-Sinbawi (57), "Al-Kashf Al-Ilaahi"

(1/518), and "Al-Da'eefa" (1301)
It is fardh upon a Muslim to ensure his earning is Halal. Some hadith which
shows this are :
Abû Hurayrah relates that Allah’s Messenger (peace be upon him) said:
“Allah is good and accepts nothing but what is good. Indeed, Allah
commands the believers with what He commands the Messengers and
says: ‘O Messengers! Eat of the things good and pure and work righteous
deeds’ [Sûrah al-Mu’minûn: 51] and says: ‘O you who believe! Eat of the
things good and pure that We have provided for you.’ [Sûrah al-Baqarah:
172]” Then he mentioned a man who had traveled on a long journey, his
hair disheveled and discolored with dust. “He will raise his hands to the
sky saying ‘O Lord! O Lord!’ but his food is unlawful, his drink is
unlawful, and his clothing is unlawful. How then can he be
answered?” [Sahih Muslim]
The Prophet Muhammad (peace be upon him) was asked what type of
earning was best, and he replied: “A man's work with his hands and
every (lawful) business transaction. [Tirmidhi 846]
Warning against earning or eating or drinking anything that is haram or

comes from haraam
Ibn ‘Abbas reported, “Once, when I recited the verses of the Qur’an, ‘O
you people! Eat of what is on earth, lawful and good’ (2.168) in the
presence of the Prophet, peace be upon him. Sa’d b. Abi Waqqas got up
and said, ‘O Messenger of Allah! Ask Allah to make me one whose
supplication is heard.’ At this the Prophet, peace be upon him, said, ‘O
Sa’d, consume lawful things and your supplications will be heard, and by
Him in Whose hands is the soul of Muhammad, when a man puts into his

stomach a morsel of what is forbidden his prayers are not accepted for
forty days, and a servant of Allah whose body is nourished by usury or by
what is forbidden becomes more deserving of the Hell fire.” [Al-Hafiz b.
Marduwiyah, Fiqh-us-Sunnah, volume 4: 110a]
115 – Everything has a bride, and the bride of the

Quran is Surah Al Rahman
‫لكل شيء عروس وعروس القرآن الرحمن‬
Rejected (Munkar); "Al-Da'eefa" (1350)
116 – Piety (Birr) does not wear out (perish), and

sins (Ithm) are not forgotten, and the judge (Al-
Dayyan) does not sleep, so be as you wish…
‫البر ال يبلى واإلثم ال ينسى والديان ال ينام فكن كما شئت كما تدين تدان‬
Weak; "Al-Kashf Al-Ilaahi" by Al-Tabraabalsi (681), and "Al-Lo'lo' Al-Marsuu' "

by Al-Mishmishi (414)
This fabricated khabar is a very dangerous one. It literary gives the image or
permission to allow anyone to do as he pleases!
117 – Fear the intuition of a believer as he sees

with the Light of Allah.
[Sunan At-Tirmidhi, Book of Exegesis, Number 3127]
‫اتقوا فراسة المؤمن فإنه ينظر بنور هللا‬

Weak; "Tanzeeh Al-Sharee'a" by Al-Kenani (2/305), and "Al-Mawdoo'at" by
Al-Sagh'ani (74)
118 – This world is the abode of he who has no

abode and the wealth of he who has no wealth. He
who is mindless amasses it
‫الدنيا دار من ال دار له ومال من ال مال له ولها يجمع من ال عقل له‬
Very Weak; "Al-Ahadeeth Al-laty La Asla Lahaa fee Al-Ihya" by Al-Subki

(344), and "Tazkirat Al-Mawdoo'at" by Al-Fitni (174)
A sahih hadeeth explaining how wealth can be a blessing is :
accordingly, and teaches it to the others." [Sahih Bukhari , Hadith 2.490]
119 – Do not let water be the last of your meal

‫ال تجعلوا آخر طعامكم ما ًء‬
Baseless; "Al-Da'eefa" (2096)
120 - Truly, hearts rust just as iron rusts, and their

polishing is Istighfar (seeking forgiveness)
‫إن للقلوب صدأ كصدأ الحديد وجالؤها االستغفار‬
Fabricated; "Zakherat Al-Hufaz" (2/1978), and "Al-Da'eefa" (2242)

Repentance is indeed obligatory. We have other ahadeeth mentioning
the importance of repentance; they are:
Narrated from Abu Hurayrah that the Prophet (peace and blessings of
Allaah be upon him) said that his Lord said: “My slave commits sin, then
he says, ‘O Allaah, forgive me my sin.’ Then Allaah says, ‘My slave has
committed a sin, but he knows that he has a Lord Who forgives sin and
takes away sin. So I forgive My slave.’ Then he commits sin again, and
says, ‘O Allaah, forgive me my sin.’ Then Allaah says, ‘My slave has
takes away sin. So I forgive My slave.’ Then he commits sin again, and
says, ‘O Allaah, forgive me my sin.’ Then Allaah says, ‘My slave has
takes away sin. So I forgive My slave.’ …” [Al-Bukhaari (7507) and
Muslim (2758)]
In Another report, Ibn Maajah narrated a marfoo’ report from Ibn

Mas’ood which says: “The one who repents from sin is like the one who
did not commit sin.” (Classed as hasan by al-Albaani in Saheeh Ibn
Maajah, 3427).
To learn some beautiful methods for repentance, visit :
http://the-finalrevelation.blogspot.com/2012/08/repent-and-erase-sins.html
121 – We have come back from the lesser jihad

(battle) to the greater jihad (meaning controlling
the nafs)
‫رجعنا من الجهاد األصغر إلى األكبر‬
Baseless; "Al-Asraar Al-Marfoo'a" (211), and "Tazkirat Al-Mawdoo'at" by Al-

Fitni (191) Also see Silsilah Daeefa Al Mawdoo’at 5.478

Ibn Taiymiyyah said in Al-Furqan PP. 44-45: "This hadith has no sources and
nobody whomsoever in the field of Islamic knowledge has narrated it. Jihad
against the disbelivers is the most noble of actions and moreover it is the most
important action for the mankind.”
Al-Khateeb al-Baghdadi reports it is daeef (weak) due to the narrator Khalaf

bin Muhammad bin Ismail Al-Khiyam.
Al-Haakim says, "His hadeeths are unreliable".
Abu Ya'la Al-Khalili says, "He often adulterates, is very weak and narrates
unknown hadith.” [Mashari ul Ashwaq, Ibn Nuhas 1/31]
There is also the narrator Yahya bin Al-Ula who is a known liar and forger of
hadith (Ahmad).
Bayhaqi said “he forges hadeeth” [Zuhd Al Kabir Pg 165; 373. Pg, 198; 374
]
Amru bin Ali, An-Nasai and Ad-Daraqutni state, "His hadith are renounced."
Ibn Adi states, "His hadith are false." (Tahzeeb-ut-Tahzeeb 11/261-262)
Ibn Hajar said, "He was accused of forging hadith." (At-Taghrib).

Al Dhahabi said, "Abu Hatim said that he is not a strong narrator, [Al Mizan]
Ibn Ma'een classified him as weak and Al-Daraqutni said that he is to be

neglected
Also, related by al-Baihaqee with a Da'eef isnaad according to al-Iraaqee. Ibn

Hajr said that this was a saying of Ibraaheem bin Abee Ablah, a Taabi’ee, and
not a Ahaadeeth of the Messenger (Peace and blessings be upon him) . [‘Kashf
al-Khafaa’ (no.1362)]
Firstly, this hadeeth contradicts clear verses of the Qur'an. Allah the
Mighty, the Majestic says
"Not equal are those of the believers who sit (at home), except those who
are disabled (by injury or are blind or lame, etc.), and those who strive
hard and fight in the Cause of Allah with their wealth and their lives.
Allah has preferred in grades those who strive hard and fight with their

wealth and their lives above those who sit (at home). Unto each, Allah
has promised good (Paradise), but Allah has preferred those who strive
hard and fight, above those who sit (at home) by a huge reward; Degrees
of (higher) grades from Him, and Forgiveness and Mercy. And Allah is
Ever Oft Forgiving, Most Merciful." Qur'an (4:95-96)
Secondly this is a weak hadeeth and in matters of deeds as great as Jihad, it is

unacceptable to adopt any perspective on a fabricated or extremely weak
report.
Thirdly, this hadeeth contradicts mutawatir (mass-narrated) Ahadeeth which

have been reported from the Prophet (salallaahu 'alayhee wa sallam), and
which make plain the excellence of Jihad. We will mention a few of these.
"A morning or an evening spent in the Path of Allah is better than the
world and all it contains." [Bukhari and Muslim]
The Prophet (peace and blessings of Allaah be upon him) encouraged

that as he said: “Guarding the border for one day for the sake of Allaah is
better than this world and everything in it.” [Bukhari 2678]
The Prophet (peace and blessings of Allaah be upon him) said: “I have
been sent ahead of the Hour with the sword so that Allaah will be
worshipped alone, and my provision has been placed in the shade of my
spear, and humiliation has been decreed for those who go against my
command, and whoever imitates a people is one of them.” [Narrated by
Ahmad, 4869; Saheeh al-Jaami’, 2831]
The virtues of Jihad, are so umpteen and they have been listed in several
reports.
The claim of those who say that the 'struggle against the self' is the Greater
Jihad because the individual is put to test by day and by night, may be refuted
by the following hadeeth:
On the authority of Rashid, on the authority of Sa'd (radiallaahu 'anhu),

on the authority of one of the Companions, that a man said, "Oh
Messenger of Allah! Why is it that the believers are all put to trial in their
graves, except for the martyrs?" He (salallaahu 'alayhee wa sallam) said,

"The clashing of swords above his head was sufficient trial for him."
[Sahih al-Jam'i]
Jihad, indeed also includes struggling against one self, ones whimps and
etc, but the claim that it is superios to the Jihad carried out by the
Sahabas and prophet (Peace and blessings be upon him) in battles is
wrong. However, Jihad are of different types and I will mention some of
them:
1. The mujahid is he who makes jihad against his nafs (ego) for the
sake of obeying Allah. - Ibn Hibban (#1624, 2519): Authentic; -
Shuàyb al-Arna'ut (Commentary on Ibn Hibban): authentic; - al-
Hakim: sahih; - Ìraqi confirms him; - it is also in Tirmidhi, Ahmad,
and Tabarani; - Albani included it in the "Sahiha".
2. "À'isha, Allah be well-pleased with her, asked: 'Messenger of

Allah, we see jihad as the best of deeds, so shouldn't we join it?' He
replied, 'But the best jihad is a perfect Hajj (pilgrimage to
Makkah).'" (Sahih Al-Bukhari #2784)
3. On another occasion, a man asked: "Should I join the jihad?" The

Prophet asked, upon him peace, "Do you have parents?" The man
said yes. The Prophet said: "Then do jihad by serving them!" (Sahih
Al-Bukhari #5972)
4. Another man asked: "What kind of jihad is better?" The Prophet

replied, upon him peace: "A word of truth spoken in front of an
oppressive ruler." (Sunan Al-Nasa'i #4209)
To know the Different types of Jihad please visit the below link :
http://islamqa.info/en/ref/20214

122 – Whosoever broke even one fast of Ramadan
without an excuse or sickness, even if he/she
fasted the whole life after that it will not
compensate what he/she missed
‫ وإن صامه‬،‫ لم يقض عنه صيام الدهر كله‬،‫من أفطر يوما ً من رمضان في غير رخصة رخصها هللا له‬
Weak; "Tanzeeh Al-Sharee'a" (2/148), and "Al-Targheeb wa Al-Tarheeb"

(2/74)
Fasting Ramadaan is one of the pillars of Islam, and it is not permissible for
one who is required to fast not to do so, unless he has an excuse. Whoever
does not fast due to a legitimate shar’i excuse, such as sickness, travelling or
menstruation, and is able to fast, has to make up the missed fasts, because
Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one
did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
The one who deliberately does not fast with no excuse is not like one
who has an excuse in this regard.
Narrated that Ibn 'Umar (may Allaah be pleased with him) said: The
“Islam is built on five (pillars): the testimony that there is no god except
Allaah and that Muhammad is the Messenger of Allaah; establishing
regular prayer; paying zakaah; fasting Ramadaan, and performing
Pilgrimage to the House (the Ka’bah).” [Al-Bukhaari (8) and Muslim
(16)]
The Prophet (peace and blessings of Allaah be upon him) saw some
people hanging from their hamstrings with blood pouring from the
corners of their mouths, and when he asked about them, he was told that
they were the people who broke their fast before it was the time to do

so.” [Ref: Saheeh Ibn Khuzaymah, no. 1986, and in Saheeh al-Targheeb,
1/420]
Imam Al-Dhahabi (may Allah have mercy upon him) said in his book ‘Al-
Kabaa’ir’:
“Among the believers it is well established that the one who fails to fast in
Ramadan although he is not sick and he has no excuse that would permit that,
is worse than an adulterer or one who is addicted to alcohol; indeed they (the
Muslims of the past) would have doubts about his Islam and would think that
he is a heretic and a deviant.”
123 – Àbd Ar-Rahman Ibn Àwf enters

Paradise crawling.
ً‫إن عبد الرحمن بن عوف يدخل الجنة حبوا‬
Fabricated; "Al-Manaar Al-Maneef" by ibn Al-Qayim (306), and "Al-Fawaid Al-

Majmoo'a" by Al-Shawkani (1184)
There should be no doubt in the heart of any Muslim (believer) that the best of
those amongst the Ummah of Muhammad are the companions of the Prophet
(Peace and blessings be upon him) . They are the direct students of the
Prophet (Peace and blessings be upon him) , and the teachers of this Ummah.
These are the people whom Allah has praised himself In the Quran. One of the
best of them is Abdur Rahman Ibn ‘Awf (r.a). Regarding him it is said:
Narrated Sa'id ibn Zayd: AbdurRahman ibn al-Akhnas said that when he
was in the mosque, a man mentioned Ali (may Allah be pleased with
him). So Sa'id ibn Zayd got up and said: I bear witness to the Apostle of
Allah (peace be upon him) that I heard him say: Ten persons will go to
Paradise: The Prophet (peace be upon him) will go to Paradise, AbuBakr
will go to Paradise, Umar will go to Paradise, Uthman will go to Paradise,
Ali will go to Paradise, Talhah will go to Paradise: az-Zubayr ibn al-
Awwam will go to paradise, Sa'd ibn Malik will go to Paradise, and
AbdurRahman ibn Awf will go to Paradise. If I wish, I can mention the
tenth. The People asked: Who is he: So he kept silence. The again asked:

Who is he: He replied: He is Sa'id ibn Zayd. [Sunan Abu Dawood, 4632
and Tirmidhi 3747]
It was narrated from ‘Abd-Allah ibn Mas’ud that Prophet (Peace and
blessings be upon him) said: "The best of the people are my generation
(Sahaba), then those who come after them, then
those who come after them." [Sahih Bukhari 2652, Sahih Muslim 2533]
And the first to embrace Islam of the Muhajirun and the Ansar and also
those who followed them exactly {in Faith}. Allah is well- pleased with
them as they are well-pleased with Him. He has prepared for them
Gardens under which rivers flow to dwell therein forever. That is the
supreme success [Quran 9:100]
Allah has forgiven the Prophet, the Muhajirin and the Ansar who
followed him in the time of distress. [Quran 9-117]
124 – Beware of envy (jealousy), for envy

(jealousy) devours good (deeds) like fire devours
firewood
Weak; "Al-Tareekh Al-Kabeer" (1/272), and "Mukhtasar Sunan Abi Dawoud"
by Al-Munziri (7/226)
This particular hadeeth has been classifie as weak, but there are other
ahadeeth warning us from envying our brothers and sisters in faith.
Narrated by Abu Huraira - The Prophet (peace and blessings be upon

him) said, "Beware of suspicion, for suspicion is the worst of false tales;
and do not look for the others' faults and do not spy, and do not be
jealous of one another, and do not desert (cut your relation with) one
another, and do not hate one another; and O Allah's worshipers! Be
brothers (as Allah has ordered you!") [Sahih Bukhari, 8:90]
Ibn Masud (r.a) heard the Prophet(peace and blessings be upon him)

125 – An Odd sign of Qiyaamah

Abdullah ibn Mas'ud RA said that the Prophet said: "When there is a
Sayha (scream) in Ramadan, then there will be turmoil in Shawwal, and
the tribes will form groups in Zul-Qi'da, and blood will be spilled in Zul-
Hijja, and in Muharram! What is prohibited?" saying it three times, "Oh!
The people will be killed in a great massacre." He said: "We said: "What
is the Sayha (scream), O Messenger of Allah?" He said: "This will be in the
middle of Ramadan, on a Friday morning. That will be when the month of
Ramadan begins on a Friday night. There will be a Hadda (powerful,
hammering sound) that will awaken one who is asleep, and bring the
young women out of their rooms, on a Friday night during a year of many
earthquakes (and very cold). So when Ramadan begins on a Friday night
in that year, then when you have prayed Fajr on Friday in the middle of
Ramadan, then enter your houses, close your doors, block your windows,
cover yourselves, and block your ears. When you sense the scream, fall
down in prostration to Allah and say: "Subhanal-Quddus, subhanal-
Quddus, rabbunal-Quddus (Glory be to the Most Holy, glory be to the
Most Holy, our Lord is the Most Holy)." For whoever does that will
survive, and whoever does not will perish." (Nuaim bin Hammad's Kitab
Al-Fitan, Hadith)
Shaykh Albani graded this hadeeth as fabricated (mawdu) in his book

Silsilatul Ahadeeth Ad-Da’eefa wal Mawdu’ah.
Shaykh Albani said, this text (of the hadeeth) is fabricated, and its chain is
weak with series of defects. The author himself, Nu'aim bin Hamaad, despite
of being from among the Imaam of the ahlus sunnah and its defenders, his
narrations can’t be taken as a proof, Imaam An-Nasaa’i said regarding him “he
is not trustworthy (in narrating ahadeeth)”.
And others were accusing him of fabrication, and Al-Haafidh Ad-Dhahabi with
his known frankness wasn’t able to say anything, after mentioned the
differences of opinion regarding Nu’aim, except “I don’t think he fabricates”

(meaning he is less than a fabricator). His Sheikh Abu ‘Umar, As-Safaar, like
what had occurred not only in this hadeeth, his name is Hamaad bin Waaqid,
and he is weak, infact Al-Bukhaariy said regarding him: (he narrates)
detestable hadeeth. Ibn Luhay’ah said Nu'aim bin Hammad is known for being
weak after his books got burned.
Secondly, Imaam Dhahabi said about "Kitab al Fitan" that it has lot of strange
and detestable narrations”.
(As-Siyar 10/609)
Note : This narration is indeed Weak or Fabricated, but the author

"Imaam Nu'aym ibn Hammaad" is Thiqah reliable and an Imaam in his
era. Shaikh Albaani did not weaken him, rather he meant, even though
the author is a thiqah one, we cannot blindly follow his narrations
without tahqeek. His (Nu’aym ibn Hammad) narrations are present in
Bukhaari, Muqaddimah Saheeh Muslim, and the 4 Sunan.
126- Let the most handsome among you lead the

prayer (salah) because it is more likely that he will
be the best in character…..(cont.)
[Related by Ibn Adee]
Classified fabricated by Ibn Jawzi.
The above report contradicts the saheeh reports describing who is

entitled to leave a salah (prayer)
It was narrated that Abu Mas’ood al-Ansaari said: The Messenger of

Allaah (peace and blessings of Allaah be upon him) said: “The people
should be led in prayer by the one who has most knowledge of the Book
of Allaah; if they are equal in knowledge of the Qur’aan, then by the one
who has most knowledge of the Sunnah.” [Narrated by Imam Muslim,
1530]

What is meant by “the one who has most knowledge of the Qur’aan” is not the
one who can recite it most beautifully, but rather the one who has memorized
more of the Book of Allaah. This is indicated by the hadeeth of ‘Amr ibn
Salamah who said: “I used to memorize those words – meaning the
Qur’aan – and it was as if it took root in my heart. When Makkah was
conquered, then every tribe hastened to embrace Islam, and my father
urged our tribe to hasten to embrace Islam. When my father returned
(from the Prophet) to his tribe, he said, ‘By Allah, I have come to you
from the true Prophet (peace and blessings of Allaah be upon him)!’ The
Prophet (peace and blessings of Allaah be upon him) afterwards said to
them, ‘Offer such-and-such a prayer at such-and-such a time, and when
the time for the prayer becomes due, then one of you should pronounce
the Adhaan (for the prayer), and let the one amongst you who knows
most Qur’aan lead the prayer.’ So they looked for such a person and
found none who knew more Qur'an than I, because of what I used to
learn from the people. So they made me their imam (to lead the prayer)
and at that time I was a boy of six or seven years.” (Narrated by al-
Bukhaari, 4051)
Some scholars say that it is essential for the imam to know the rulings on
prayer, because he may do something, such as not breaking his wudoo’, or
missing out a rak’ah, and not know what to do about it, in which case he
would make a mistake and cause the prayer of others to be imperfect or
invalid altogether
WARNING FROM RACING WITH THE IMAM :
Abu Hurairah reports that the Prophet (peace and blessings be upon
him) said: "The imam is selected to be followed; therefore, do not differ
with him. When he makes the takbir, (then) make the takbir, when he
goes into ruku', (then) make ruku'. When he says 'Allah hears him who
praises Him (Samiallah huliman hamidah),' (then) say 'O Allah, our Lord,
to You belongs the Praise.(Rabbana wa lakal hamd)' When he goes into
sajdah, (then) make sajdah. If he prays sitting, then all should be sitting."
[Ref : Sahih Muslim, Book 4, Hadith 826, Muwatta Malik, Book 3, Hadith
61, Sunan Al Nasai, Vol.2, Book1, Hadith 923, Sahih Bukhari, 1236 and
others]
The above hadith means that one has to follow the Imam and not race
with him or preceed him. One has to do things After the Imam and not

before him or with him. Hence if the Imam makes a mistake then it is his
duty to do the sajdah sahw, if incase he doesn't then the muqtadi
(follower) has to follow him and there shall be no sin on the follower
because:
Narrated by Abu Huraira - Allah's Messenger (peace and blessings be

upon him) said, "If the Imam leads the prayer correctly then he and you
will (both) receive the (full) rewards, but if the imam makes a mistake
(in the prayer) then you will receive the (full) reward for the prayer, and
the sin will be his." [Ref: Sahih Bukhari Hadith Vol.1, Book 11, Hadith
663]
The End
At the end, I would say that nowadays people are busy in collecting Weak
ahadeeth than Saheeh ones, even though it is necessary to make the people
aware of the weak ahadeeth. But at the same time, let us not forget the
importance of Saheeh ahadeeth. I had a person ask me, why is it that every
other hadeeth is Da’eef and we rarely see a Saheeh hadeeth? I answered him
that It is because people are busier in emphasizing on the weak ahadeeth. This
is why we should also pay attention to the collection and compilation of
Saheeh ahadeeth, to let the people know that there is a huge number of
beautiful Saheeh ahadeeth as well, which they can follow.
Lastly, this document is compiled trying my best to make it flawless, yet if

there are any mistakes please do bring it to my notice. May Allah accept it
from me and you.


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Compiled by someone who needs your prayer the most

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An example of how a false hadeeth is spread

He continued telling his story which consisted of about twenty pages.

He responded: ‘By Allah, I have never heard of these narrations until

He responded: ‘Ahmad ibn Hanbal and Yahya ibn Ma’een.’

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So he got up and left like one belittling them.

Reference: Al Jaami’ li Akhlaaq ar Raawee Vol 4: P. 233

In the principles of Hadith, A Da’eef narration is a form of “Non-

Reason for not relying on weak narrations

The Messenger of Allah (peace be upon him) said: "What is lawful is

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Shaikh Naasir ud-Deen Albani (rahimahullah) said: "From East to the

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Over the years, muhaditheen or also known as (aka) preservers of

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Adam seeking forgiveness through the tawassul of

The above narration is fabricated.

Tahqeek of the narration of Al Haakim:

According to Al Hakim, it is Saheeh.

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Al-Dhahabi also said in Meezaan al-I’tidaal: It is a false report.

(viii) Al Hakim contradicted his verdict by grading the above hadeeth as

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(xiv)Ibn Al Jawzi said: He narrated from his father, He is weakened by

The other narrator Abdullah bin Muslim al Fahiree is also majhool

1) Al Dhahabhi [Meezan al aitedaal vol 2 page 199]

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Tahqeek on the sanad :

Qatadah is Mudallis and Narrating from (AN) according to the below:

1. Ibn e Hajar asqalani in Tabqat ul Mudalliseen 3/92

Amr bin Aws al Ansaree is Unknown according to the below:

Tahkeeq of the narration by Al Bayhaqi in Dalail al Nubuwwah :

· ‫ وهو ضعيف‬،‫ من هذا الوجه عنه‬،‫تفرد به عبد الرحمن بن زيد بن أسلم‬

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Hafiz Noor ud din Haythamee said :

Shaykh al-Islam Ibn Taymiyah said in al-Qaa'idah al-Jaleelah fi'l-Tawassul

Al-Haakim's narration of this hadeeth is something for which he was

Hafiz Jalal ud din as-Suyuti said:

"Abdur Rahman is alone in narrating this, meaning he is not followed by

Hafidh Ibn Hajar Asqalani said:

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Ali Bin Muhammad bin Iraq al-Kinani (907 h-963 h) said:

Another i.e Third route of this narration is as mentioned below:

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Shaikh Abdul Rahmaan Al Faqeeh said regarding this narration from

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For a detailed takhreej regarding this chain visit :

Further Allah says

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Al Hakim classified the above mentioned hadeeth as sahih in Mustadrak