Negative Impact of Fabricated Hadith Upon The Image of Islam

Negative Impact Of
Fabricated Hadith
Upon The Image Of Islam
Assoc. Prof. Dato’ Arif Perkasa Dr.

Mohd Asri Bin Zainul Abidin
JABATAN MUFTI PERLIS

Negative Impact Of Fabricated Hadith Upon The Image Of Islam
© 2019 oleh Jabatan Mufti Perlis
First Edition 2019

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CONTENTS
CONTENTS i
PREFACE 1
FABRICATED (MAUDHU’) HADITH 2
THE DEFINITION OF FABRICATED HADITH 3
FABRICATED HADITH FROM THE PERSPECTIVE OF
REASONING 4
PROPOSITIONS THAT PROHIBIT FABRICATED HADITH 8
RULING ON SPREADING FABRICATED HADITH 11
THE IMPORTANCE OF RECOGNIZING THE CHAIN OF
NARRATORS 15
NEGATIVE IMPACT OF FABRICATED HADITH UPON THE
IMAGE OF ISLAM 17
CONCLUSION 46
REFERENCES 47
PREFACE
This humble writing discusses the matter of

fabricated hadith and its negative impact. Logical
arguments and legal (syar’i) arguments were put
forth in explaining the impermissibility of inventing
or spreading them.
The negative effects of fabricated hadith on the
image of Islam are then put forth, along with few
examples as proof or as materials of discussion.
The main objective is to avoid taking this matter
up for granted, especially among religious personnel,
without assessing these hadiths first before spreading
them.
1
FABRICATED (MAUDHU’)
HADITH
‫الحديث الموضوع‬
THE DEFINITION OF
FABRICATED HADITH
All narrations that are attributed to the Prophet

pbuh from his speech, act of conduct or tacit approval,
his physical traits or ethical behaviour is considered
as hadith.
However, falsely attributing narrations to the
Prophet pbuh, is in fact not a hadith. It is only labelled
as a hadith accordingly to the one who invented it, and
then the word al-maudhu’, or al-mukhtalaq (‫)المختلق‬
or al-Masnu’ (‫ )المصنوع‬i.e. fabricated, or made up and
invented.
Fabricated hadith is then defined as:
“Narrations attributed falsely to the Prophet

pbuh, in which it does not, in fact, have any
relation with the Prophet pbuh” 1.
1
See: Nur al-Din ‘Itr, Manhaj al-Naqd fi ‘Ulum al-Hadith, p. 301.
3
FABRICATED HADITH
FROM THE PERSPECTIVE OF
REASONING
Fabricating hadith would only tarnish the

authenticity of Islam. This ‘contamination’ to the
religion would bring consequences that affects the
religion. Lying under the name of Rasulullah pbuh
is prohibited based on the Holy Quran and prophetic
tradition (sunnah), which will be further discussed
in this book. Even basic reasoning would argue such
lies based on several points. Among those points are:
(i) If a lie using one’s name is prohibited, what
more a lie upon the messenger of Allah. The hadith
fabricator would claim that his or her fabrication is
on the same degree of standard with a revelation, or
the prophetic attributes of Prophet Muhammad pbuh.
(ii) A lie under the prophet’s name would jeopardize
the greatness and authenticity of this religion. A
religion that loses its greatness would also lose its
value. This will put Islam, a religion that is based
on revelation, with the same standard as other man-
made religion.
(iii) A lie under the prophet’s name would also
mean a lie upon the adherents of Islam, whom would
probably believe in such lie. They will carry out the
4
practices as if they are indeed from the prophet pbuh,

whereas they are not.
(iv) A lie under the prophet’s name is treachery
upon the shari’ah that was sent down. If those lies
contain malicious elements, they are crimes that will
make the people lose their faith or attain a somewhat
disfigured image of the religion or causing the people
to practice the religion in the wrong manner.
(v)If the lies are adding values that are deemed
as ‘good’, the fabricator would then believe to some
extent that the religion of Allah is not yet complete,
thus needing additional evidences and innovations.
The pure religion is one that is revealed by
Allah. Only the religion of Islam brought by Prophet
Muhammad pbuh that is the true and pure religion.
This version of Islam sourced directly from Divine
Revelation, possess high degree of confidence and
accuracy regarding its authenticity. As for other
religions, the sources that had been used in order to
construct their religious basis came from insights and
imaginations of their priests and founders. There is
no divine element that can be traced in them. As for
the religion of the People of the Book, their religion
is void, due to alterations as well as additions made
with their own hands.
Fabricated hadith leads to nowhere except for
the corrosion of religious authenticity. A man-made
5
religion, hence, does not possess a high degree of

sovereignty.
Syed Jamal al-Din al-Qasimi (d. 1322H) once
wrote:
“There is a certain purpose that the scholars

of hadith had enlighten us with the chain of
narrators (sanad) and its weaknesses, which is
greater than the intention of encouraging acts
of worship (ibadah), fasting and prayer (salah).
That is to free and conserve the religious law’s
(Syariah) purity from any sort of innovations, be
it a good innovation or otherwise. This is because
if fabricated hadith is allowed to take place with
a somewhat ‘good’ intention, this, in turn, would
open up avenues for malicious intentions as well.
Is there bigger threat to this sacred religion than
to open up that window of opportunity for the
fabricators to innovate whatever their hearts
wishes to? Without differentiating the good from
the bad. Further than that, which scholar would
happily allow the misuse of his name, to write
down his ‘thoughts’ and ‘ideas’, even though
they are categorized as good? Which person
with a sound mind would accept a person who
lies under the name of a minister, or a leader,
by issuing a ruling with his own hands? Without
being deemed as holding the law in contempt,
thus subjected to punishments, or at least being
objected upon? Who can imagine that he could
6
rule out a regulation, and carry it out as if it was

from the sultan, however escape from any type of
punishment? If so, then which Muslim is allowed
to lie in the name of the Messenger of Allah?2”
2
Al-Qasimi, Qawa’id al-Tahdith, m.s. 165.
7
PROPOSITIONS THAT
PROHIBIT FABRICATED
HADITH
Hence, the propositions that we find in the Holy

Quran and Sunnah prohibits this kind of hadith.
Allah swt said in surah al-An’am verse 144:
‫ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ‬ ‫ﱶ‬
‫ﱾ ﱿ ﲀﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇ‬
Meaning: “And who do more wrong than one who
invents a lie against Allah, to lead astray men
without knowledge? For Allah guides not people
who do wrong”.
Allah swt also said in surah al-‘Araf, verse 33:
‫ﱹ‬ ‫ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ ﱷ ﱸ‬
‫ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ‬
‫ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ ﲌ ﲍ‬ ‫ﲄ‬
Meaning: “Say: the things that my Lord has indeed
forbidden are: shameful deeds, whether open or
secret, sins and trespasses against truth or reason,
assigning of partners to Allah, for which He has
given no authority, and saying things about Allah
8
of which you have no knowledge”.

Prophet Muhammad pbuh said:
‫ب َعلَ َّي‬ ٍ ‫ب َعلَى أ‬ ٍ ‫إِ َّن َك ِذبًا َعلَ َّي لَْيس َك َك ِذ‬
َ ‫َحد َم ْن َك َذ‬ َ َ
‫ُمتـََع ِّم ًدا فـَْليـَتـَبـََّوأْ َم ْق َع َدهُ ِم َن النَّار‬
3ِ
Meaning: “Indeed in a lie upon me is not like a

lie upon anyone else,for whoever lies upon me
intentionally, then he shall take his sent in the
Hellfire”.
This hadith is mutawatir4.
In another narration, the Prophet pbuh said:
5
‫ب َعلَ َّي فـَلْيَلِ ِج النَّار‬ ِ
َ ‫َل تَ ْكذبُوا َعلَ َّي فَِإنَّهُ َم ْن َك َذ‬
Meaning: “Don’t you lie upon me, for whoever lies
upon my name will enter Hell”.
Al-Hafiz6 Ibn Hajar al-‘Asqalani (d. 852H)
commented on this hadith:
“(This) is about every fabricator who lies upon

the Prophet pbuh and all of the lies attributed to
3
Narrated by al-Bukhari 1/439, Muslim 1/10.
4
See: Ibn al-Salah, ‘Ulum Hadith, p. 239.
5
Narrated by al-Bukhari 1/52, Muslim 1/10.
6
According to the sciences of hadith, al-Hafiz is the title given to someone with a vast
knowledge in hadith and its sciences, to the point what he knows about hadith and
its criticisms are more than what he does not. Huffaz is a plural (for more than three
in numbers) to the word hafiz. Huffaz, then, is hafizs in hadith.
9
him. It can be understood as: Do not attribute any

lie under my name”7.
In fact, the Prophet pbuh said:
‫ان َد َّجالُو َن َك َّذابُو َن يَأْتُونَ ُك ْم ِم َن‬ ِ ‫الزم‬ ِ ِ

َ َّ ‫يَ ُكو ُن في آخ ِر‬
ُ َّ‫يث بِ َما لَ ْم تَ ْس َمعُوا أَنـْتُ ْم َوَل آبَا ُؤُك ْم فَِإيَّا ُك ْم َوإِي‬
‫اه ْم‬ ِ ‫ْالَح‬
ِ ‫اد‬
َ
8 ِ ‫َل ي‬
‫ضلُّونَ ُك ْم َوَل يـَْفتِنُونَ ُك ْم‬ ُ
Meaning: “At the end of time there will be may
dajjals, as well as fabricators. They will narrate
to you narrations that neither you, nor your
forefathers had heard. Be careful with them, so
that they may not lead you astray and lie to you”.
7
Ibn Hajar al-Asqalani, Fath al-Bari, 1/270.
8
Narrated by Muslim 1/12.
10
RULING ON SPREADING
FABRICATED HADITH
Spreading fabricated hadiths practically means

reading or conveying the hadith to other person. This
can be done by the way of speech or writing.
From Islamic shariah’s perspective, not only
fabricating hadith is considered as haram, spreading
it without mentioning its status is also considered as
haram. Ibnu al-Salah (d. 643H) statted that:
“It is not permissible for anyone who knows a

fabricated hadith to narrate it in any way, except
by stating along its non-authenticity”9.
Hence it is better to be careful in this matter. This
is because hadith is the religion itself, as well as
the main argument in the Hereafter. It is such an
idiosyncrasy for someone to take a false argument
in the court of Allah the All Knowing. In most
circumstances fabricated narrations cannot defend a
person in the worldly court, let alone in the court of
Allah in the Hereafter.
Such is the spreader of fabricated hadith whether
in writings or speeches, lying to the public when he
or she falsely attributes a narration to the Prophet
pbuh without proper evidence. Those listening would
9
Ibn al-Salah, ‘Ulum al-Hadtih, p. 98.
11
believe him, hence practicing what he or she thought

had came from the Prophet pbuh, whereas that is
not the case. Al-Imam Ibnu Hibban (d. 354H) in his
Sahih wrote a chapter that he named as:
‫ ذكر إيجاب دخول النار لمن نسب الشيء إلى‬:‫فصل‬

10
‫المصطفى صلى الله عليه وسلم وهو غير عالم بصحته‬
Meaning: “Chapter: stating the resolution of
entering Hellfire for those who attributed a
narration to al-Mustafa (the Prophet pbuh),
whereas he does not have any strong proof with
regards to its authenticity”.
Al-Syeikh Muhammad bin Muhammad Abu
Syahbah said:
“It is not permissible to narrate a fabricated

hadith no matter what, except with the testament
of its inauthenticity. This is the same as in halal
or haram, or fadhail (the rewards of certain
practices), or in al-targhib (promoting ibadah),
or stories, history etc. Whoever narrates without
a clear indication would only mean that he or
she had committed a great sin and is enlisted as
liars. This is based on what had been narrated by
al-Imam Muslim in the introduction of his Sahih,
that the Messenger of Allah pbuh once said:
Ibn Hibban, Sahih Ibn Hibban, 1/210.

10
12
ِِ ِ ٍ ‫ث َعنِّي بِح ِد‬

َ ‫َح ُد الْ َكاذب‬
‫ين‬ ٌ ‫يث يـَُرى أَنَّهُ َكذ‬
َ ‫ب فـَُه َو أ‬ َ َ ‫‏ َم ْن َح َّد‬
Meaning: “Whoever narrates a hadith from me
that he deem as a lie, then he is a among the
fabricators”.
Many hadith scholars had imposed ta’zir (penalty)
and takdib (ethical correctional action) against those
who narrate a fabricated hadith without indicating its
non-authenticity. Abu ‘Abbas al-Sarraj said:
“I saw a letter that was given to Muhammad bin

Ismail al-Bukhari by Ibn Karram, asking him a
few hadith, among them: a narration from al-
Zuhri, from Salim, from his father -attributed to
the Prophet pbuh:
‫اإليمان ال يزيد وال ينقص‬

Meaning: “Faith does not increase or decrease”.
Al-Imam Al-Bukhari then wrote on the the letter:
“Whoever mentioned this hadith should be harshly

whipped and jailed for a long period of time. In
fact, there were scholars who even suggested
death penalty. Hence, when the hadith of Suwaid
al-Anbari was narrated:
13
11
‫من عشق وعف وكتم ثم مات –مات شهيدا‬
Meaning: “Whoever fell in love, then hold himself
and suppressed it, then dies, he then died a
martyr’s death”. Yahya bin Main said: “His blood
is lawful (should be imposed with death penalty).
When Ibn Hajar al-Haitami was asked about a
khatib that ascend upon the minbar on every Friday,
then narrating hadith without clarifying its status, he
said:
“The hadiths that he mentioned without

mentioning the narrators or the one who narrates
it, must be from someone who is known to have an
extensive knowledge in hadith, or that quoted from
a book that the author is a well-known scholar of
hadith12. If he only relies on a book or a speech
from someone who is not a scholar in hadith, then
he is not permitted (to do so). Whoever did that
should be imposed with ta’zir (penalized) heavily.
This is for most khatib13. They only read sermons
that are packed with hadith, then memorized
them. They deliver speeches to the people without
prior knowledge of the statuses of the hadiths. It
is then an obligation for each ruler of the area to
prevent the khatib from doing so”14.
11
Abu Syahbah, al-Wasit fi ‘Ulum wa al-Mustalah al-Hadith, p. 321-322.
12
He meant that someone who can differentiate between a sound and fabricated
hadith.
13
Ibn Hajar al-Haitami mentioned this during his time.
14
Ibn Hajar al-Haitami, al-Fatawa al-Hadithiyyah, p/ 32.
14
THE IMPORTANCE OF
RECOGNIZING THE CHAIN
OF NARRATORS
It is then essential to master the sciences of hadith,

especially in the discussion of its sanad. Sanad is the
chain of narrators that is connected to a text, whether
it is a text attributed to the Prophet pbuh or other than
him. Studying the sanad means studying the validity of
transmission of a narration from a narrator to another,
until it reaches the original source, while at the same
time studying the background and trustworthiness of
the narrators. This includes other aspects deemed as
necessity by the scholars. Abdullah bin al-Mubarak
once said:
15
‫ ما شاء‬: ‫اإلسناد من ال ِّدين لو ال اإلسناد لقال من شاء‬
Meaning: “The sanad is apart the religion. If it is
not for the sanad, then anyone could say anything
he wishes to”.
Hence, if we are not a renowned scholar in hadith,
it is an obligatory to refer to those who are well
known in this area of expertise. Syu’aib al-Arnaut
once said: “Verily a scholar of hadith, Badr al-Din
al-Hasani said:
Narrated by Muslim 1/10.

15
15
“It is not permissible to attribute a narration to

the Messenger pbuh except what had been verified
by a well known hafiz16. Whoever said “Rasulullah
pbuh once said” without ensuring the validity of
that narration through a hafiz, it will be a cause
of concern as to whether he is included in the
hadith “Whoever lies upon me what I did not say,
then he had ensure his place in the Hellfire””17.
16
Refer to previous explanation on al-Hafiz.
17
Syu’aib al-Arnaut, in the footnote of Siyar A’lam al-Nubalaa’, 19/340.
16
NEGATIVE IMPACT OF
FABRICATED HADITH
UPON THE IMAGE OF ISLAM
There are lots of negative consequences upon

spreading fabricated hadith. If this phenomenon is
not curbed well enough, the pure and noble sanctity
image of Islam will be compromised. Among the
negative effects are:
1. Damaging The Strong Islamic Creed (‘Aqidah)

In the past, portions of fabricated hadith were
narrated by the enemies of Islam. The elements
inserted in those narrations were purposely harmful
to this religion. Among their main focus was on
Islamic creed. Elements as well as matters that can
jeopardize Islamic creed were included in these
narrations. Ibn al-Jauzi (d. 597H) said:
“The zindiqs had included in the hadiths on the

Divine Attributes of Allah the various elements
with the sole purpose of demoting Islam, as well
as casting doubts in the hearts of the Muslims”18.
Among those narrations:
‫لو أحسن أحدكم ظنه بحجر لنفعه‬

18
Ibn Jauzi, Al-Maudu’at, 1/127.
17
Meaning: “If one of you develop a positive attitude

with a rock, it will benefit you back”.
Ibn Qayyim al-Jauziyah (d. 751H) said:
“It was a forgery from the polytheist who worship

idols (made from rock)”19.
They are a lot of other hadiths fabricated by the
zindiq in which the text (matan) could potentially
corrupt one’s creed.
2. Demoting The Religion’s Integrity

Generally speaking, all fabricated hadith, in a way
or another, would demote the religion’s integrity.
This is because they had turned Islam into a laughing
stock, by putting their fabrications and the pure
Islamic source at the same par. Whereas, Islam
which was sourced from the revelation itself has its
own prestige. It is impossible then, to even mention
human-made fabrications on the same term with it.
Moreover, most of these fabricated narrations are
clearly filled with total ignorance in its own nature.
These narrations will be mentioned in this article. As
an example, in a fabricated hadith, it was mentioned:
‫من صلى الضحى كذا وكذا ركعة أعطي ثواب سبعين نبيا‬
19
Ibn Qayyim al-Jauziyyah, al-Manar al-Munif fi al-Sahih wa al-Dhaif, p. 139.
18
Meaning: “Whoever prayed dhuha so and so

raka’ah, he will then be awarded with the rewards
of seventy prophets”.
These kinds of hadiths would demote the high status
of the prophets. As if the deeds and sacrifices of the
prophets were that low, that they can be matched with
a few raka’ahs of the dhuha prayer. Hence, Ibnu al-
Qayyim (d. 751H) commented on this hadith by saying:
“As if those wicked fabricators did not know that

except for the Prophet pbuh, even though one
prayed with the whole lifetime of prophet Nuh
pbuh, he would never be granted with the reward
of a single prophet”20.
This hadith could potentially cause the people to
disregard other Islamic practices, as a few rakaah of
dhuha would ensure a huge reward that guarantees
him paradise.
Among other fabricated hadith is:
‫الديك األبيض صديقي وصديق صديقي وعدوه عدوي‬

‫وعدو عدوي‬
Meaning: “The white cock is my friend, as well as
a friend of my friend. The enemy of the white cock
is my enemy, as well as the enemy of my enemy”.
20
Ibid, p. 50.
19
This fabricated narration seems so low, insulting

the Prophet pbuh. It is not possible for such a thing to
come out from the mouth of a prophet. It is possible
that it was fabricated by those who love rearing white
cocks. In fact, all narration that speaks about white
cock did not come from the prophet pbuh21 at all.
Some of the people from our society were affected
by this hadith, thus believing in the rewards of rearing
white cocks.
3. Causing Contradictions Between Religious

Texts
Since fabricated hadith did not originate from the
same source of religious texts, ie from the Prophet
pbuh, it is then a common effect that they often
contradict the Holy Quran and prophetic texts. This
will demote Islam, leaving gaps for people to claim
that Islam is a teaching that contradicts one another.
This phenomenon is worsened during current
situation where Islam is the target of some Western
writers as well as their supporters, who continue to
take such opportunity for granted.
Hence, al-Imam Ibn Jauzi (d. 597H) said:
21
See: al-Jarahi, Kasyf al-Khafa, 2/422.
20
‫إذا رأيت الحديث يباين المعقول أو يخالف المنقول أو‬

22
‫يناقض األصول فاعلم أنه موضوع‬
Meaning: “When you see a hadith that defies
logic, contradicts the Holy Quran as well as the
basic foundations of Islam, then you should well
know that it is a fabricated one”.
Dr. al-Syeikh Muhammad bin Muhammad Abu
Syahbah said:
“As the scholar of hadith took criticism of the

sanad in a serious manner, they also took textual
criticism of the same level of seriousness”.
This is proven when they conclude that a criteria
for a fabricated narration is that it conflicts with
one’s reason (al-‘aql), or what can be observed in
reality (‫)المشاهدة‬, or sensory feeling, to the point that
I cannot be explained through logical explanation23.
In most cases, the contradiction that they meant is
the contradiction with the Holy Quran, or a prophetic
tradition that is sound and well-known, or a well-
known history, that is not consistent24.
22
Al-Sayuti, Tadrib al-Rawi, p. 182.
23
Meaning that the contradiction cannot be explained in a manner that can be deemed
plausible.
24
Abu Syahbah, Difa’ ‘An al-Sunnah, p. 31.
21
As an example for a fabricated narration that

contradicts the Holy Quran:
ِّ ‫َولَ ُد‬
‫الزنا ال يَد ُخ ُل الجنّة‬
Meaning: “A child from fornification/adultery
will not enter Jannah”.
This narration clearly contradicts the Holy Quran
in surah al-Isra verse 15:
‫ﲥ ﲦ ﲧ ﲨ ﲩﲪ ﲫ ﲬ ﲭ ﲮ‬
‫ﲯﲰ ﲱ ﲲ ﲳ ﲴ ﲵﲶ ﲷ ﲸ ﲹ ﲺ‬
‫ﲼ ﲽ‬ ‫ﲻ‬
Meaning: “Whoever receive guidance, then (the
benefit) would be fruitful to himself, and whoever
went astray, then (the harms) would only befall
himself, and one who carries would never
carry other’s sin, and We do not punish anyone
before we sent them a Messenger”.
How can it be possible then, that a child of adultery
would carry the sins of his/her parent?!! This will
demote a firm statement of the Holy Quran with
regards to the Just attribute of Allah who will never
punish an innocent soul.
So thus any narration that explicitly mentions the
specific date of the Judgement Day, those narrations
22
then are fabricated. This would contradict with a

verse from the Quran in surah al-A’raf verse 187:
‫ﳁ ﳂﳃ ﳄ ﳅ ﳆ ﳇ‬ ‫ﲾ ﲿ ﳀ‬
‫ﳈﳉ ﳊ ﳋ ﳌ ﳍ ﳎﳏ‬
Meaning: “They ask you (O Muhammad) about
the Hour: “When will it come?” Say unto then:
“Verily the knowledge of it only known to my Lord,
no one could explain the time of it except Him”.
Dr. Hammam Sa’id:
“Whenever there is a certain fact put firmly by the

Holy Quran, it would become a distinctive fact
in religion (‫ )معلومة من الدين بالضرورة‬that will occur
during the Hour. Al-Quran had stated that the exact
time of occurrence will be hidden away from any
creation. Allah swt said – he mentioned the above
verse -, if there is a single hadith that mentioned the
Hour and its exact date, then it is surely a fabricated
hadith that clearly contradicts the Holy Quran”25.
So thus a fabricated narration that says:
‫إذا جامع أحدكم زوجته أو جاريته فال ينظر إلى فرجها‬

‫فإن ذلك يورث العمى‬
25
Hammam, Sa’id, Al-Tamhid fi ‘Ulum al-Hadith, p. 141.
23
Meaning: “When one of you is having intercourse

with his wife or female slave, he shall not look unto
their genitals, for that would cause blindness”.
This is a fabricated hadith as stated and declared
by a number of hadith scholars including Ibn Jauzi26
(d. 597H), Ibn Hajar al-‘Asqalani 27 (d. 852H), al-
Sayuti28 (d. 911H), al-Albani 29 and others. It will
cause hardship to the couples.
In fact, this is considered as prohibiting what Allah
himself had made halal in the Quran. Allah said in
the beginning surah al-Mu’mimun:
‫ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ‬
‫ﱋ ﱌ ﱍ ﱎ ﱏ ﱐ ﱑ ﱒ‬ ‫ﱊ‬
‫ﱓ ﱔ ﱕ ﱖ ﱗ ﱘ ﱙ‬
‫ﱝ ﱞ ﱟﱠ‬ ‫ﱚ ﱛ ﱜ‬
‫ﱡﱢ ﱣ ﱤ ﱥ‬
Meaning: “The believers must (eventually) win
through. Those who humble themselves in their
prayers. Who avoid vain talk. Who are active in
deeds of charity. Who abstain from sex. Except
26
See: Ibn Jauzi, Al-Maudu’at, 2/271.
27
See: Ibn Hajar al-‘Asqalani, Al-Talkhis al-Habir fi Takhrij Ahadith al-Rafi’I al-Kabir, 3/316.
28
See: Al-Sayuti, al-Lali al-Masnu’ah fi al-Ahadith al-Maudu’ah, 2/144.
29
See: Al-Albani, Silsilah al-Ahadith al-Da’ifah wa al-Maudu’ah, 1/353.
24
with those joined to them in the marriage bond,

or (the captives) whom their right hand possess,
for (in their case) they are free from blame”.
Al-Albani said:
“The correct assessment would reveal the

falseness of this hadith. This is because in terms
of intercourse, the prohibition on looking at the
wife’s genital would mean a prohibition to the
wasail (factors that lead to intercourse) as well.
If Allah had granted permission for a husband to
have intercourse with his wife, is it logical then
that he is prohibited to look at his wife’s genital?
Verily not! This is proven by what had been
narrated from Aisyah ra, who said:
‫صلَّى اللَّه َعلَْي ِه َو َسلَّ َم ِم ْن‬ ِ ُ ‫ت أَ ْغتَ ِسل أَنَا ورس‬

َ ‫ول اللَّه‬ ُ ََ ُ ُ ‫ُك ْن‬
‫ع لِي‬ ْ ‫ع لِي َد‬ ِ
ِ ‫اح ٍد فـيـب‬
َ ُ‫اد ُرنِي َحتَّى أَق‬ ِ ٍ
ْ ‫ول َد‬ َُ َ ‫إِنَاء بـَْيني َوبـَيـْنَهُ َو‬
Meaning: “I had a bath with then Prophet pbuh
from the same vessel. He was faster than me that
I said: leave some for me, leave some for me!”.
Narrated by Al-Bukhari, Muslim and others.
Thus, it is clear from this hadith the permissibility
of looking at the genital of our spouse. Ibn Hibban
narrated from Sulaiman bin Musa, who was asked
about the ruling of a husband looking at his wife’s
genital, he answered:
25
“I have asked this matter to ‘Ata. ‘Ata said: I had

asked this to Aisyah ra, she then narrates me the
above mentioned hadith”30.
An example of a hadith that contradicts the Islamic
principle; is the hadith that stated whoever is named
Muhammad and Ahmad will not enter Hellfire. This
contradicts with the fact that the admittance into
Jannah or Hellfire is through the weightage of good
practice. The people of Jannah are those with good
deeds, while the people of Hellfire would be thrown
into it, regardless whatever his name is or what he is
called.
Ibn Qayyim al-Jauziah:
“This contradicts what was known from the

religion of the Prophet pbuh, that is: that Hellfire
could not be avoided by using one’s name of title.
On the contrary, Hellfire is spared to those with
good faith and pious deeds”31.
These kind of narrations would give the impression
that Islam contradicts it own sources, thus it will
surely degrade Islam.
30
Al-Albani, Silsilah al-Ahadith al-Da’ifah wa al-Maudu’ah, 1/353.
31
Ibn Qayyim al-Jauziyah, al-Manar al-Munif fi al-Sahih wa al-Da’if, p. 57.
26
4. Causing The Hadith To Contradict Reality &

Sound Intellect
Most of these fabricated narrations were made
by those who are clouded by their emotion without
further thought. Hence, it is not out of the norm to
find them rushing in, or at the very least give a proper
assessment, to the point that the content of their
fabrication seems to be ignorant as it is unacceptable.
Among the examples:
‫إن سفينة نوح طافت بالبيت سبعا وصلت المقام ركعتين‬

Meaning: “Verily the ark of Nuh circulate the
Ka’bah seven times and pray two rakaah at the
tomb of Ibrahim”.
This is a fabricated hadith. Among those who
defied this narration is al-Imam al-Syafi’i r.h32. It
does not make any sense at all. Nuh as came way
before Ibrahim as. Where was the Ka’bah and
Ibrahim’s tomb during that time? Readers can read
more on quotes from various scholars of hadith in
rejecting this particular hadith33.
Another example is their fabrication on eggplant:
‫الباذنجان لما أكل له‬

32
See: Ibn ‘Adi al-Jurjani, Al-Kamil fi Du’afaa al-Rijal 4/270.
33
See: Al-Sayuti, Tadrib al-Rawi, p. 182.
27
Meaning: “Eggplant is in accordance with the

wish of the one who eats it”.
The meaning of this hadith is that anyone who eat
an eggplant shall have his wish granted. If he eats it
with the intention of getting cured, then he will be
cured. If he eats it with the wish of attaining wisdom,
then he shall attain it. This is a blatant plagiarism
from a sound hadith in which the Prophet pbuh
mentioned:
ِ
َ ‫َماءُ َزْم َزَم ل َما ُش ِر‬
ُ‫ب لَه‬
Meaning: “Zam-zam water is in accordance with
the wish of one who drinks it”.
Hence fabricators copied this hadith and replaced
it with eggplant.
Also a fabricated narration which states:
‫الباذنجان شفاء من كل داء‬

Meaning: “Eggplant is the cure for all illnesses”.
Ibnu al-Qayyim al-Jauziyyah (d. 751H) said:
“May Allah de-beautify the fabricators of these

two hadiths. This matter, even if it is mentioned
to a specialist in medicine, will be a laughing
stock. If an eggplant is eaten with the intention
28
of curing high fever, depression or other sorts of

diseases, it will only worsen the condition. If a
poor man eat it so that he may become rich, he
will not become rich. If an ignorant person eats
it with the intention to become intelligent, he will
not become intelligent”34.
Fabricated hadith will demote the high status of
Islam, in which Islam is always in line with reality
and facts. They are tons more of these kinds of
fabricated narrations, especially with regards to
medicine. Probably the fabricators of these hadith
were in desperation to sell their products.
5. A Cause For Deviant Sects

A lot of fabricated hadith were purposely created
in support of deviant sects such as Shi’ah, Murjiah,
and other deviant religious sects.
The Syiah is notoriously known for fabricating
hadith in relation to the superiority of ‘Ali and Ahl
al-Bait. Among the example:
‫من سره أن يحيا حياتي ويموت مماتي ويسكن جنة عدن‬

‫غرسها ربي فليوال عليا من بعدي وليوال وليه وليقتد‬
‫باألئمة من بعدي فإنهم عترتي خلقوا من طينتي رزقوا‬
34
Ibn al-Qayyim al-Jauziyyah, al-Manar al-Munif fi al-Sahih wa al-Da’if, p. 51.
29
‫فهمي وعلمي وويل للمكذبين بفضلهم من أمتي للقاطعين‬

35
‫فيهم صلتي ال أنالهم الله شفاعتي‬
Meaning: “Whoever loves to live life the way I did,
die as I die and later live in Jannat ‘And gardened
by my Lord then he shall uphold ‘Ali after my
passing. Also uphold his heirs. He shall follow the
imams after me, for verily they are my family,
created from the same source that I was created,
they are bestowed with knowledge and wisdom.
Curse to those from my ummah who object to their
superiority and break their relation to me. May
Allah restrain them from getting intercession”.
This is a fabricated hadith, the sanad seems shady,
where all of the narrators are unknown except for
one, namely Ibn Abi Rawwad. Other than him, the
names mentioned in this sanad were not recorded in
the books of criticism of the narrators36.
This type of hadith is meant to spread the ideas of
Shi’ism in politics and Islamic creed. As the result
of not understanding the discipline in hadith, a lot of
people end up believing in this kind of trap, hence
joining the Shi’ah.
Other example includes a type of hadith named as
musalsal:
35
Narrated by Abu Nu’aim, Hilyah al-Auliyaa, 1/86.
36
See: Nasir al-Din al-Albani, Silsilah al-Ahadith al-Dhaifah wa al-Maudu’ah, 2/298-299.
30
‫من صافحني أو صافح من صافحني إلى يوم القيامة دخل‬

37
‫الجنة‬
Meaning: “Whoever shake hands with me, or
with the one who shook hands with me until the
Judgment Day then he will enter paradise”.
This hadith came through al-Mu’ammar ‫ا َ ْل ُمعَ َّمر‬,
also read as al-Ma’mar 38 ‫ ْال َم ْع َمر‬who was claimed as
a sahabah who narrated this hadith from the Prophet
pbuh. He was not listed as one of the companions of
the Prophet pbuh. No one had ever narrated from him
during the time of the Companions or the Tabi’in. He
was only known in the fifth century of Hijri. He as a
fabricator or may even not exist. Al-Imam Ibn Hajar
al-Asqalani (d. 852H) said in Lisan al-Mizan:
“The narrations of Mua’ammar on shaking hands

will not be accepted by anyone with a sound
mind”39.
37
This fabricated hadith is known as al-Musalsal bi al-Musafahah ‫ا‬, that is
hadith on shaking hands. Generally, musalsal means every narrator of hadith imitating
the actions of the one who narrated that hadith to him, tracing back to the Messenger
pbuh. Most of musalsal hadith is not valid, in fact, fabricated. Al-Dhahabi (d. 848H)
said: “Generally musalsal hadith are weak, most of them are rejected, for the lies of the
transmitters”. (Al-Dhahabi, al-Muqizah fi ‘ilm al-Mustalah al-Hadith, p. 44).
38
Al-Dhahabi seems hesitant in naming him (See: Ibn Hajar al-Asqalani, al-Isabah,
6/207).
39
Ibn Hajar al-Asqalani, Lisan al-Mizan, 6/68.
31
Those who are aware of this had raised a caution

flag over such lie upon the Prophet pbuh in various
books of hadith. Abd al-Fattah Abu Ghuddah in his
commentary for a book called Zafar al-Amani ‫ظفر‬
‫ األماني‬had declared this hadith as a forgery, where
he said:
“Musalsal hadith on shaking hands are false and

fabricated. There is no original source of it, nor
was it ever existed”.
He also said:
“There is no blessing (barakah) for the lie and

forgery (of this hadith) upon the Prophet pbuh. It
is not counted as an act of worship by writing this
myth, except with the intention of destoying it40”.
He also quoted a fatwa from al-Imam al-Sayuti
(911H) when he was asked about the hadith of
Mu’ammar, he said: “Mu’ammar was a liar as he is
a dajjal, his hadith is false, it is not permissible to
narrate it. Whoever does that will be included in the
saying of the Prophet pbuh “whoever lie upon me
then his place in Hell is booked”41.
The content of this fabricated hadith was meant
to uphold one’s position so that people may see him
as a great person, where shaking his hands would be
40
P. 273.
41
Ibid 275.
32
the same as shaking the Prophet’s pbuh hand, thus

guaranteed Paradise.
This is a serious and dangerous matter. Is it
possible that just shaking hands with a teacher is
deemed as equal to shaking the hands of the Prophet
pbuh, and granted automatic access into paradise?
The companions had never claimed that whoever
shook their hands would enter paradise. Moreover,
arranging special events to accept the ‘shake hand
ijazah’ from them.
The group of people that popularized this hadith
intend to gain worldly rewards, i.e. glorification by
the members of the society. It is as if they are the
gateway to paradise. This is the beginning of ghuluw,
or over-glorifying a teacher, or a syeikh. In the end,
his followers would do as he instructs them to, blindly
under the pretext of religion.
This is exactly what happened to deviant sects,
summarized by the statement:
“Be in front of your teacher just like a corpse in

front of the person who is bathing him”.
In other words, do as your teacher say without
any question or objection. This religion did not
convey such message. In fact, Islam advocates that
every matter that is in discussion must be backed by
evidence. Allah said in surah al-Isra’ verse 36:
33
‫ﲾ ﲿ ﳀ ﳁ ﳂ ﳃ ﳄﳅ ﳆ ﳇ ﳈ ﳉ‬
‫ﳊ ﳋ ﳌ ﳍ ﳎ ﳏ‬
Meaning: “And do not hold firm on a matter in
which you do not have knowledge of it. Verily your
hearing, your sight and your hear, all of them
would be held accountable”.
6. Imposing Burden & Hardship Upon The

Matter Of The Muslims
Fabricated narrations also gave negative impact
on the mentality of the Muslims. Extreme level of
sainthood, or baseless superstitious beliefs in those
narrations could well compromise the mentality as
well as behaviour of those who believe them.
Among them is a hadith narrated in Musnad Ahmad
and others, that stated one of the companions of the
Prophet pbuh, Abd al-Rahman bin ‘Auf, who was
among the ten sahabah guaranteed paradise, shall
enter it crawling due to his wealth being a merchant.
‫ول اللَّ ِه صلى الله عليه وسلم‬ َ ‫ت َر ُس‬ ُ ‫ َس ِم ْع‬:ُ‫شة‬ َ ِ‫عن َعائ‬
‫ْجنَّةَ َحبـًْوا‬ ٍ َّ ‫ت َع ْب ِد‬
َ ‫الر ْح َمن بْ َن َع ْوف يَ ْد ُخ ُل ال‬ ُ ْ‫ قَ ْد َراي‬:‫ول‬
ُ ‫يـَُق‬
Meaning: “From Aisyah ra: I heard the Messenger
pbuh said: “I saw Abd al-Rahman bin ‘Auf entering
paradise crawling”.
34
This is a fabricated hadith. Ibn Jauzi said (d.

597H): “Ahmad bin Hanbal said: This hadith is
false and fabricated”42. Al-Syaukani (d. 1250H)
also commented on this hadith by quoting al-Imam
Ahmad that this hadith is false and fabricated43. So
thus Abd al-Rahman al-Hut had verified this hadith
as a fabrication by saying:
‫ َو ُه َو َم ْع ُدود من‬،‫َحمد فِي ُم ْسنده‬ْ ‫ َرَواهُ ا ِإل َمام أ‬،‫ضوع‬

ُ ‫َم ْو‬
ِ ِ ‫عدة أ‬
ُ‫ وكل من َرَواه‬،‫س لَ َها أصل‬ َ ‫َحاديث في ُم ْسنده لَْي‬ َ َّ
44 ِ
‫ َه َك َذا نَقله غير َواحد‬،‫بعده سقط قدره ِع ْند ال ُْمحدثين‬
Meaning: “Fabricated. Al-Imam Ahmad narrated
it in his musnad. It was among narrations in
Musnad Ahmad that did not have its origin
(invalid). Whoever narrates this hadith from
this point onward will be discounted as a hadith
scholar. This matter was mentioned by several
scholars of hadith”.
If Abd al-Rahman bin ‘Auf who was the companion
of the Prophet pbuh that had contributed most of
his wealth in the way of Allah, in providing support
to the Prophet pbuh, yet enters paradise by crawling
for the reason of the wealth that he owns by being a
42
Ibn Jauzi, al-Maudu’at, 2/13.
43
See: Al-Syaukani, Al-Fawaid al-Majmu’ah fi al-Ahadith al-Maudu’ah, 1/401.
44
See: ‘Abd Rahman Al-Hut, Asma al-Mutalib fi Ahadith Mukhtalaf al-Maratib, 1/181.
35
merchant, then what about rich and wealthy Muslims

nowadays?!!
Whereas Abd al-Rahman was among the ten
companions guaranteed to enter paradise by the
Prophet pbuh. This hadith, if accepted as valid, will
discourage Muslims from putting adequate effort in
developing strong business foundations, since Abd
al-Rahman bin ‘Auf, who was the biggest merchant
in Islam, will enter paradise crawling, albeit his
massive contribution from his wealth cannot be
matched by any Muslims who came after him.
Hence, Umar bin Badr al-Musili (d. 622H) in his
book Al-Mughni ‘an al-Hifz wa al-Kitab under the
chapter
‫المال‬
َ ‫ْكسب وفتنتة‬
ْ ‫ذم ال‬
ّ
(Damning A Carrier & Fitnah Upon Property),
he mentioned about the hadith of Abd al-Rahman
bin Auf entering paradise crawling, by saying:
‫الر ْح َمن بن َع ْوف‬

َّ ‫ «أَن عبد‬:‫اديث‬ ِ ‫قد ورد فِي َذلِك أَح‬
َ
ِ
َ َ‫ ق‬.‫إِلَى غير َذلك‬.. « ‫ضي الله َعنهُ ي ْدخل الْجنَّة حبوأ‬
‫ال‬ ِ‫ر‬
َ
‫ « َل يَصح فِي َه َذا الْبَاب َش ْيء َعن النَّبِي صلى‬:‫المصنّف‬
َ
ِ
‫ْكسب‬ْ ‫ذم ال‬ّ ‫« الله َعلَْيه َوسلم أَعنِي‬.
45
Printed in Abi Ishaq al-Huawini, Junnah al-Murtab bi Naqd al-Mughni ‘an al-Hifz wa al-
45
36
Meaning: “Verily this has been narrated in a

number of hadiths. Among them is “Verily Abd
al-Rahman bin Auf will enter paradise crawling”,
and others. It is not valid from the Prophet pbuh,
not even a little bit, that is regarding damning a
certain carrier”.
Al-Albani had also commented in quite a lengthy
explanation, as well as few arguments quoted
from various sources, in determining this hadith
as as forged, which contradicts with sound Islamic
sources 46.
Other example:
‫آخر أربعاء من الشهر يوم نحس مستمر‬

Meaning: “The last Wednesday of every month is
a day of continuous series of unfortunate events”.
This is a fabricated hadith47. The content would
make anyone believe in fear without a cause, thus
hindering his daily matters. Moreover, we are
currently living in a constant race with the non-
believers. In fact, the content of this fabrication
contradicts the very reality we’re living in. How
many Wednesdays had come and go by? Whereas
unfortunate events happen randomly without hanging
Kitab, 513.
46
Al-Albani, Silsilat al-Ahadith al-Dha’ifat wa al-Maudu’at, 14/212.
47
See: Al-Albani, Silsilah al-Ahadith al-Da’ifah wa al-Maudu’ah, 4/88.
37
on a specific day or dates. All of these were decreed

by Allah swt alone.
Another example of fabricated hadith:
‫من أحب كريمتيه فال يكتبن بعد العصر‬

Meaning: “Whoever loves his two eyes, let him not
write after ‘Asr prayer”.
This hadith does not have an origin 48. A lot of
people fell for this hadith, hence left out writing after
‘Asr where in fact this narration does not have a basis
from any source.
7. Degrading The Images of Muslim Figures

They are fabricated hadith made by people who are
fanatics to a certain sect or group. Such is the hadith
of Syiah, purposely humiliating the companions
of the Prophet pbuh whom they are not fond of.
Similarly, other fabricated hadith that degrade other
notable figures, such as al-Imam al-Syafi’i r.h.
‫يكون في أمتي رجل يقال له محمد بن إدريس أضرعلى‬

‫أمتي من إبليس ويكون في أمتي رجل يقال له أبو حنيفة‬
‫هو سراج أمتي هو سراج امتي‬
48
See: ‘Ali al-Qari, al-Masnu’ fi Ma’rifah al-Hadith al-Maudhu’, 1/176.
38
Meaning: “There will be a man from my ummah

that will be called Muhammad bin Idris, he will
cast more harm to my ummah more than the
Satan. There will also be among my ummah a
man known as Abu Hanifah, he is the lamp of my
ummah, he is the lamp of my ummah”.
This hadith was fabricated by Makmun bin Ahmad
al-Harawi who was jealous of the expansion of al-
Imam al-Syafi’is followers in Khurasan49.
Al-Jarahi (d. 1162H) said:
“There is no sound hadith that speaks highly or

lowly about Abu Hanifah or al-Syafi’i. All of what
has been mentioned regarding this matter are
false and lie”50.
If these fabricated hadiths are to be accepted, then
esteemed figures such as Abu Bakar, Umar, Uthman,
Aisyah, Mu’awiyah, Amr bin al-‘As and others
would be degraded and humiliated. This is because
the Syiah hates them, and as such, tons of fabricated
hadith were made with the sole purpose of tainting
their names.
49
Al-Sayuti, Tadrib al-Rawi, p. 182.
50
Al-Jarahi, Kasy al-Khafa, 2/420.
39
8. Turning The People Away From Valid Sunnah

Practices
By fabricating false hadith, there are people
who concentrate their religious practices based on
fabricated hadith instead of sound and valid narrations.
The main reason for this is because fabricated hadith
ensures huge rewards. As an example, they mention
du’a/supplicatory (prayers) that were not from the
Prophet pbuh.
They claim that it was taken from certain prophets,
aside from mentioning rewards that cannot be found
in trustworthy resources. Ibn al-Imam (d. 745H) in
his book Silah Mu’min fi al-Du’a wa al-Zikr quoted
from al-Qadi ‘Iyadh:
“Verily Allah has permitted His servants to pray

upon Him. He teaches various prayers in His
book to His servants. The Prophet pbuh also
did teach his people all sorts of prayers. Among
those prayers are three extinguished elements;
knowledge on tauhid, knowledge on language, as
well as advices for the ummah. As such, it is not
appropriate for someone to turn away from the
prayers of the Prophet pbuh. Satan had deceived
the humans in this matter, hence he created for
them an evil sect51. Hence, they also fabricated
for themselves prayers in order to turn away
51
He meant the spiritual sects who fabricated these false prayers.
40
from emulating the Prophet pbuh. What’s worse,

is that they also dedicated these false prayers
to the Prophet pbuh, or other prophets before
him, saying ‘this is the prayer of Adam, this is the
prayer of Noah, this is the prayer of Jiroh and this
is the prayer of Abu Bakar al-Siddiq ra’52”
Other example includes a false hadith regarding
Solat al-Raghaib53:
‫ قال رسول‬:‫قال‬-‫رضي الله عنه‬-‫عن أنس بن مالك‬

‫ وشعبان‬،‫ «رجب شهر الله‬:-‫صلى الله عليه وسلم‬-‫الله‬
‫ وما من أحد يصوم يوم‬،...‫ورمضان شهر أمتي‬،‫شهري‬
‫ ثم يصلي فيما بين‬،‫ أول خميس في رجب‬،‫الخميس‬
،‫ ثنتي عشرة ركعة‬،‫ يعني ليلة الجمعة‬،‫العشاء والعتمة‬
‫ و{إِنَّا أَنـَْزلْنَاهُ فِي‬،‫يقرأ في كل ركعة فاتحة الكتاب مرة‬
ِ
‫َح ٌد} اثنتي عشرة‬ َ ‫لَيـْلَة الْ َق ْد ِر}ثالث مرات و{قُ ْل ُه َو اللَّهُ أ‬
‫ فإذا فرغ من صالته‬،‫ يفصل بين كل ركعتين بتسليمه‬،‫مرة‬
‫والذي نفسي بيده ما من عبد‬...‫علي سبعين مرة‬ َّ ‫صلى‬
‫ إال غفر الله تعالى له جميع‬،‫وال أمة صلى هذه الصالة‬
52
Ibn al-Imam, Silah al-Mu’min fi al-Du’a wa al-Zikr, pp. 22-23.
53
A prayer that is performed on Friday night of Rejab month.
41
‫ وعدد ورق األشجار‬، ‫ وإن كانت مثل زبد البحر‬، ‫ذنوبه‬

54
‫ وشفع يوم القيامة في سبعمائة من أهل بيته‬،...
Meaning: “From Anas bin Malik ra: the Messenger
pbuh said: “The month of Rajab is the month of
Allah, Sha’ban is my month, and Ramadhan is my
people’s month”….until he said “no one who fasts
on the first Thursday of Rejab, then he performs
on the Friday night in between Isya prayer 12
raka’ah (of prayer), he recites surah al-Fatihah
once, surah al-Qadr thrice and surah al-Ikhlas
twelve time. Giving the salaam every two rakaat.
Once he is finished, he performs salawat upon me
seventy time…except that Allah will forgives all
of his sins, even though they are as much as the
ocean’s bubble, or leaves on tree trunks, and he
would be given the intercession of seventy ahl al-
bait…(to the end)”.
This fabricated hadith had caused people to
disrespect an authentic hadith, in which the Prophet
pbuh had prohibited us from singling out Friday
night with a certain prayer:
This fabricated hadith is long. Above are the cut outs. The practice of this hadith was
54
mentioned in Ihya ‘Ulum al-Din. Al-Hafiz Zain al-Din al-‘Iraqi (d. 806H) when providing
the takhrij for Al-Ihya had mentioned the falsehood of this hadith. (See: Al-Ghazali, Ihya
‘Ulum al-Din, takhrij Al-Hafiz Zain al-Din al-‘Iraqi, 1/268). Do have a positive impression to
al-Imam al-Ghazali, as he may not realize the status of this hadith at the time he’s writing
this. This is for the reason that he was not a scholar in hadith, as mentioned by many
scholars and key figures in hadith.
42
‫صلَّى اللَّه َعلَْي ِه‬ ِ

َ ‫َع ْن أَبِي ُه َريـَْرَة َرضي اللَّه َع ْنه َع ِن النَّبِ ِّي‬
‫ْج ُم َع ِة بِِقيَ ٍام ِم ْن بـَْي ِن اللَّيَالِي‬
ُ ‫صوا لَيـْلَةَ ال‬ َ َ‫َو َسلَّ َم ق‬
ُّ َ‫ َل تَ ْخت‬:‫ال‬
‫صيَ ٍام ِم ْن بـَْي ِن ْالَيَّ ِام إَِّل أَ ْن يَ ُكو َن‬
ِ ِ‫صوا يـوم الْجمع ِة ب‬
َ ُ ُ َ َْ ُّ ‫َوَل تَ ُخ‬
‫َح ُد ُك ْم‬ ٍ ‫فِي‬
َ ‫ومهُ أ‬
ُ‫ص‬ ُ َ‫ص ْوم ي‬ َ
Meaning: “From Abu Hurairah ra, from the
Prophet pbuh, in which he said: “Do not specialize
Friday nights with a unique prayer not performed
in any other night. Do not specialize Friday with
a fast not done on any other day, except that it is
included in days that you are fasting”.
Al-Imam al-Nawawi (d. 676H) said:
“In this hadith, it was clearly stated with regards of

specifying the Friday night with a specific prayer
that is not performed in other nights or fasting
on its day as stated. The scholars unanimously
agreed that it is disliked. The scholars also
argued about the falseness of this hadith on a
bidaah prayer known as solat al-Raghaib. May
Allah destroy the fabricator and the inventor of
this prayer. This is because it is clearly a bidaah
(innovation), an ignorant and deviated bidaah.
Verily a number of scholars had written various
books in condemning this prayer, and deemed
those who practice it as deviants. The scholars had
43
mentioned the falseness as well as the deviation

of he who invents it”55.
9. Tainting The Religion’s Originality

These later additions brought forward innovations
that tainted the values of Islam. As a matter of fact,
man made religion is not accepted by Allah. Al-
Syeikh Abu Syahbah said:
“Among the negative effect of fabricated hadith is

that innovations will be multiplied. Most of these
innovations originated from fabricated hadiths.
As such is the innovation of kharqah al-Sufiyyah
(tore garments) of the Sufis, for the reason of
practicing hadiths condemned by the scholars”56.
Abu al-Hasan ‘Ali al-Nadwi said:
“Barriers of shirk (polytheism), ignorance

and deviation had almost concealed the pure
Islamic tauhid. Hence, the religion’s system were
invaded by innovations that took a large portion
in the Muslims’ life, turning them away from
the pure religion and worldly life. Whereas the
uniqueness and the advantages of this ummah, in
comparison to other ummah is really due to the
religion brought by Prophet Muhammad pbuh.
55
Al-Nawawi, Syarh Sahih Muslim, 3/211.
56
Abu Syahbah, al-Wasit fi ‘Ulum wa al-Mustalah al-Hadith, p. 341-342.
44
The specialty and inimitability of this religion, on

the other hand, is based upon its soundness and
validity. It is special because it was a revelation
from Allah, as well as being His Law. The one who
created this religion is the One who cannot be
challenged, the All Knowing57. When human logic,
deeds and carnality entered the religion, then the
uniqueness of this religion upon others, which
was mended by human hands, will vanish. Except
for the part which is still based on the original
revelation. This religion, thus, will no longer a
guarantee for both this world and the Herafter,
it will no longer outdo human thinking nor it can
attract the people towards it”58.
Al-Sayyid Sulaiman al-Nadwi said:
“Verily the life that deserved to be exampled upon

by the people as the best of them, should first
contains an element of history as its background.
As for a historical background that is based on
myths, unsupported by valid narrations, then it is
among human nature not to be inspired by what
has been told to him, on personal stories that were
fabricated while history does not even recognize
it”59.
57
Surah Fussilat, 42. Meaning: It was sent down from the All Knowing God, the All Praised.
58
Abu al-Hasan al-Nadwi, Madha Khasira al-‘Alam bi Inhitat al-Muslimin, p. 195.
59
Sulaiman al-Nadwi, al-Risalah al-Muhammadiyyah, p. 41.
45
CONCLUSION
It is clear that fabricated hadiths is a grave threat

to the religion. It tainted the pure image of Islam.
The containment of fabricated hadiths is a religious
responsibility that have to be taken seriously by
every scholar and true followers of Islam.
46
REFERENCES
1. ‘Abd al-Rahman Al-Hut, Asna al-Mutalib fi

Ahadith Mukhtalaf al-Maratib. Beirut: Dar al-Kutub
al-‘Ilmiyyah (1997).
2. ‘Abd al-Rahman bin ‘Ali al-Jauzi, al-Maudu’at,
Madinah: al-Maktabah al-Salafiyyah (1968)
3. ‘Ali al-Qari, al-Masnu’ fi Ma’rifat al-Hadith
al-Maudu’,.Riyadh: Maktabah al-Rusyd (1404H).
4. Abu al-Hasan al-Nadwi, Madha Khasira al-
‘Alam bi Inhitat al-Muslimin, Kaherah: Maktabat al-
Sunnat (1990)
5. Abu Ghuddah, ‘Abd al-Fattah Zafar al-Amani,
Damsyik: Maktab al-Matbuàt al-Islamiyyah (1416H)
6. Abu Ishaq al-Huwaini, Junnah al-Murtab bi
Naqd al-Mughni ‘an al-Hifz wa al-Kitab, Beirut: Dar
al-Kitab al-‘Arabi (1994)
7. Abu Syahbah, al-Wasit fi Ùlum wa al-
Mustalah al-Hadith,.Kaherah: Dar al-Fikr al-‘Arabi
(t.t)
8. Abu Syahbah, Difa’ ‘An al-Sunnah, Kaherah:
Maktabah al-Sunnat (1989)
9. al-Albani, Sahih Sunan Ibn Majah . Riyadh:
Maktab al-Tarbiyyah al-‘Arabi (1988).
10. Al-Albani, Silsilat al-Ahadith al-Da‘ifat wa
al-Maudu‘at, Riyad: Maktab al-Ma‘arif (1992)
47
11. Al-Bukhari, Muhammad bin Ismail. Sahih al-

Bukhari. Beirut: Dar Ibn Kathir. (1986)
12. al-Dhahabi, al-Muqizah fi ìlm al-Mustalah al-
Hadith, Syria: al-Matbuàt al-Islamiyyah (1992)
13. Al-Dhahabi, Siyar A’lam al-Nubalaa, Beirut:
Muassasah al-Risalat (2001).
14. Al-Ghazali, Ihya ‘Ulum al-Din, takhrij Al-
Hafiz Zain al-Din al-‘Iraqi, Damsyik: Dar al-
Khair(1990)
15. Al-Jarrahi, Isma‘il bin Muhammad Kasyf al-
Khafa` Beirut: Dar Ihya al-Tutath al-‘Arabi. (1351H)
16. Al-Nawawi, Muhyi al-Din bin Zakariya. Syarh
Sahih Muslim. Beirut: Dar al-Khair. (1414H).
17. Al-Qasimi, Qawa’id al-Tahdith, Beirut: Dar
al-Nafais (1993)
18. Al-Sayuti, al-Lali al-Masnu’ah fi al-Ahadith
al-Maudu’ah, Beirut: Dar al-Kutub al-‘Ilmiyyah
(1996).
19. Al-Sayuti, Tadrib al-Rawi, Beirut: Dar al-Fikr
(1993).
20. Al-Syaukani, Al-Fawaid al-Majmu’ah fi al-
Ahadith al-Maudu’ah, Beirut: Dar al-Kutub al-
‘Ilmiyyah (t.t)
21. Hammam, Sa‘id, Al-Tamhid fi ‘Ulum al-
Hadith,. Jordan: Dar al-Furqan (1988).
48
22. Ibn ‘Adi al-Jurjani, Al-Kamil fi Du‘afaa al-

Rijal , Beirut: Dar al-Fikr (1988).
23. Ibn Abi Nu‘aim, Hilyat al-Auliyaa, Beirut:
Dar al-Kutub al-‘Arabi (1405H).
24. Ibn al-Imam, Silah al-Mu’min fi al-Duà wa
al-Zikr Dar al-Kalim al-Tayyib, Damsyik (1994).
25. Ibn al-Salah, ‘Ulum al-Hadith, Beirut, Dar al-
Fikr al-Mu‘asarat (1986).
26. Ibn Hajar al-Àsqalani, Lisan al-Mizan, Beirut:
Muassasah al-Ìlm li al-Matbuàt (1986).
27. Ibn Hajar al-‘Asqalani, Al-Isabat fi Tamyiz al-
Sahabah, 1/121, Beirut: Dar al-Kutub al-‘Ilmiyyat
(1992).
28. Ibn Hajar al-‘Asqalani, Ahmad bin ‘Ali. Fath
al-Bari bi Syarh Sahih al-Bukhari.. Beirut: Dar al-
Fikr (1993).
29. Ibn Hibban, Sahih Ibn Hibban, Beirut:
Muasasat al-Risalat.(1993).
30. Ibn Hajar al-‘Asqalani, Al-Talkhis al-Habir
fi Takhrij Ahadith al-Rafi’i al-Kabir, Kaherah:
Muassasah Qurtubah (1995).
31. Ibn Majah: Muhammad bin Yazid, Al-Sunan,
tahqiq: Muhammad Fuad ‘Abd al-Baqi, Beirut: Dar
al-Fikr (t.t.).
32. Ibn Qayyim al-Jauziyyat, al-Manar al-Munif fi
49
al-Sahih wa al-Da‘if, Syria: Maktab al-Matbuàt al-

Islamiyyat (1994).
33. Muslim, Muslim bin al-Hajjaj Sahih Muslim.
Beirut: Dar Ihya al-Turath al-‘Arabi.(t.t)
34. Nasir al-Din al-Albani, Silsilat al-Ahadith al-
Da‘ifat wa al-Maudu‘at, Riyad: Maktab al-Ma‘arif
(1992).
35. Nur al-Din ‘Itr, Manhaj al-Naqd fi ‘Ulum al-
Hadith, Damsyik: Dar al-Fikr (1992).
36. Sulaiman al-Nadwi, al-Risalat al-
Muhammadiyyat, Riyadh: Dar al-Saùdiyyah
(1404H)
50

Negative Impact of Fabricated Hadith Upon The Image of Islam

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Negative Impact Of

Assoc. Prof. Dato’ Arif Perkasa Dr.

JABATAN MUFTI PERLIS

First Edition 2019

Book Design by:

JABATAN MUFTI NEGERI PERLIS,

This humble writing discusses the matter of

All narrations that are attributed to the Prophet

“Narrations attributed falsely to the Prophet

Fabricating hadith would only tarnish the

practices as if they are indeed from the prophet pbuh,

religion, hence, does not possess a high degree of

“There is a certain purpose that the scholars

rule out a regulation, and carry it out as if it was

Hence, the propositions that we find in the Holy

of which you have no knowledge”.

Meaning: “Indeed in a lie upon me is not like a

“(This) is about every fabricator who lies upon

him. It can be understood as: Do not attribute any

‫ان َد َّجالُو َن َك َّذابُو َن يَأْتُونَ ُك ْم ِم َن‬ ِ ‫الزم‬ ِ ِ

Spreading fabricated hadiths practically means

“It is not permissible for anyone who knows a

believe him, hence practicing what he or she thought

‫ ذكر إيجاب دخول النار لمن نسب الشيء إلى‬:‫فصل‬

“It is not permissible to narrate a fabricated

Ibn Hibban, Sahih Ibn Hibban, 1/210.

ِِ ِ ٍ ‫ث َعنِّي بِح ِد‬

“I saw a letter that was given to Muhammad bin

‫اإليمان ال يزيد وال ينقص‬

“Whoever mentioned this hadith should be harshly

“The hadiths that he mentioned without

It is then essential to master the sciences of hadith,

Narrated by Muslim 1/10.

“It is not permissible to attribute a narration to

There are lots of negative consequences upon

1. Damaging The Strong Islamic Creed (‘Aqidah)

“The zindiqs had included in the hadiths on the

‫لو أحسن أحدكم ظنه بحجر لنفعه‬

Meaning: “If one of you develop a positive attitude

“It was a forgery from the polytheist who worship

2. Demoting The Religion’s Integrity

Meaning: “Whoever prayed dhuha so and so

“As if those wicked fabricators did not know that

‫الديك األبيض صديقي وصديق صديقي وعدوه عدوي‬

This fabricated narration seems so low, insulting

3. Causing Contradictions Between Religious

‫إذا رأيت الحديث يباين المعقول أو يخالف المنقول أو‬

“As the scholar of hadith took criticism of the

As an example for a fabricated narration that

then are fabricated. This would contradict with a

“Whenever there is a certain fact put firmly by the

‫إذا جامع أحدكم زوجته أو جاريته فال ينظر إلى فرجها‬

Meaning: “When one of you is having intercourse

with those joined to them in the marriage bond,

“The correct assessment would reveal the

‫صلَّى اللَّه َعلَْي ِه َو َسلَّ َم ِم ْن‬ ِ ُ ‫ت أَ ْغتَ ِسل أَنَا ورس‬

“I have asked this matter to ‘Ata. ‘Ata said: I had

“This contradicts what was known from the

4. Causing The Hadith To Contradict Reality &

‫إن سفينة نوح طافت بالبيت سبعا وصلت المقام ركعتين‬

‫الباذنجان لما أكل له‬

Meaning: “Eggplant is in accordance with the

‫الباذنجان شفاء من كل داء‬