Posted in No reference

Is prayer the mi’raj of the believer ?

  • Status : NO SOURCE AS A HADITH

Among the many exhortations to motivate people for the prayer, the following narration (passed as a hadith) is often brought ie :

Prayer is the ascension of the believer
“As salâtu mi’râj-ul-mu’min”

There is no source in the hadith books for this statement and since the chain is untraceable, it will not be suitable to quote it as a hadith.

However, the meaning of the statement is generally supported by other references of the Quran and Hadith that salah is a means of communicating with Allah.

Sources :

Source 1
Source 2

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Posted in Mawdu hadith, misattribution

Acquire Knowledge, but spend also the night in prayers !

  • Status : REJECTED HADITH, weak statement of companion

In order to motivate people to learn deen, the following hadith is often quoted :

Acquiring knowledge in company for an hour in the night is better than spending the whole night in prayer” (Tirmidhi #256 (or #91))

Firstly, this is once again another misattribution ie the hadith is not present in Jâmi’-ut-Tirmidhi, nor in any of his books, but the one who spread it inserted the name of a famous hadith book in the reference to popularise it.

Secondly, Ad-Daylamî reports this hadith in his Musnad al-firdaws however one narrator of its chain (Nahshal bin sa’îd at-tirmidhî) is severely defective according to hadith experts and thus the hadith is not sahih at all but rather totally rejected.

Thirdly, the narration is also reported in the sunan of ad-Dârimî as a mawquf saying of Ibn ‘Abbas (RA), and this report is considered weak narration or severely weak. Al-Bayhaqî transmits a similar narration from Ibn ‘Abbās through different chains of transmission. Al-Khatîb al-Baghdâdî relates this report with a slight variation from Abud-Dardâ’ (RA). Hence a group of ‘ulama allowed to quote it as a saying of a companion. But do understand there are tons of authentic ahadith of the Prophet  ﷺ and sayings of the salafs with regards to merits of acquiring Knowledge.

To sum up, this hadith as a saying of Rasulullah ﷺ is rejected, and is weak or very weak as a statement of a companion.

Source 1

Source 2

Posted in Mawdu hadith

Is kissing the thumbs at adhan from the Sunnah ?

  • Status : FABRICATED

First of all, the respect that is due to the Best of the Creation is not contested here, one must send salutations after his blessed mention, and even regularly, for our success in this life and the hereafter lies in our love for him.

Rather what is contested is the nature of the following ahadith :

“He who kisses the finger nails of his thumb when hearing Ashadu Anna Muhamman Rasool Allah, I shall admit him into Jannah”

“ Rasullullah ﷺ wiped his eyes with the inner portion of his fore fingers after kissing them when hearing the Mu’azzin saying “Ashadu Anna Muhammadun Rasool Allah together with Ashadu Anna Muhammadan Abduhu Wa Rasuluhu, Radhitu Billahi Rabba wa Bil Islami Deena wa Bi Muhammad Sallallahu ALayhi Wa Sallam Nabiyya”

“It is reported from Hadrat Khidr Alaihis Salam , “If a person says “Marhaban bi-Habibi Quratu Aini Muhammad ibn Abdullah” when hearing the Muazzin say “Ash’hadu anna Muhammadur-Rasoolullah, then kisses his thumbs and places them on his eyes, never will they (the eyes) be sore.”

1. The hadith is fabricated, not just weak

The following masters of Hadith  and ‘ulama considered the hadith to be fabricated :

Hafiz Sakhawi (pupil of Ibn Hajr Al-‘Asqalani (RA)) (Al-Maqaasid ul Hasana, hadith 1021) : he said “la yussah” ie not sahih).

Allamah Shawkani (RA) (al-Fawaid al-Majmu’ah fi al-Ahadith al-Maudhu’ah)

Hafiz Ibn ud daiba (Tamyeez uthayba pg.171-2)

Hafiz Ibn Taahir al-Fattaany (Tazkiratul Mawdhoo’aat pg.34)

Imaam Suyootee wrote “Those ahadeeth which mention the kissing of the fingers and then placing them on the eyes when the Mu’adhdhin mentions the name of the Prophet , then all of them are fabricated.”See ad-Durar al-Muntathirah Fee Ahadeeth al- Muntashirah.” (and much more refer to Fataawa Nazeeriyyah 1/248-251)

Allamah Ibn Abidin (RA) quotes “There is no authentic Marfoo Hadeeth regarding this practice” (Radd al-muhtar, 1/398)

Mulla Ali Qari (RA) has  classified the 2nd hadith quoted above as Mawdhu  (see al-Masnu’ fi Ma’rifa al-Hadith al-Mawdu & ‘Mawdoo`aatal-Kubraa’ [no. 435])

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)

Shaykh Abdul Fattah Abu Ghuddah (footnotes on Al-Masnoo of Mulla Ali Qari pg.169)

Imam Baihaqi (RA) states concerning the narration in which Khidr is in the sanad :
And in its chain are several narrators who are Majhool and Allah (SWT) has not made us responsible to take our religion from Majhool narrators. (Kitaabul Qir’aa, page 127)

The same has been reported by Allamah Muhammad Tahir Hanafi.

It is evident from the above explanation that the practice of kissing one’s thumb and rubbing it on one’s eyes after “Ashadu Anne Muhammadan Rasool Allah” in the Azaan is a fabricated and baseless practice having no status in the Shari’ah.

2. Weak ?

For argument’s sake, let’s consider the hadith is only weak and not fabricated.

Let me then remind you of the conditions by which weak ahadith can be used :

‘Ulamas have explained that for using a Da’if (weak) hadith, it is absolutely necessary that these 3 conditions are met (sources in the previous link) :

  1. The narration may not be mawdhu OR its weakness not be too important;
  2. The hadith must be in accordance with renown and legitimated practices, established from valid references (Qur’an verses, authentic or reliable ahadith)
  3. One must not have the conviction that the hadith is legitimate and established so that one does not attribute to the Holy Prophet something he may not have said, as a precaution the hadith being unfounded.

In the present case :

  1. the narration is fabricated, or granted you say it is just ‘weak’, then from a neutral point of view this becomes very weak for sure
  2. the practice is not supported by any other hadith
  3. any muslim doing this nowadays has the conviction this practice is from the sunnah, whereas the one omitting the kissing of the thumbs is looked down!

Further, consider :

Imam ibn Daqeeq-ul-Eid [RA] writes:

“If a narration is weak, but not maudoo’, then it is permissible to practice upon it. However if any shi`ar of the Deen (visible sign, habit) is created by its practice, then it should be abandoned.” [Ahkamul Ahkam, vol. 1, page 51]

Allamah Sakhaawi [RA] writes:

“However, as for maudoo’, practice on it is impermissible under all circumstances.” [Al-Qawlul Bade’, page 196]

3. A point on Ibn ‘Aabideen (RA)…

Allamah Shami has mentioned that there is no authentic Hadith with regards to kissing one’s hand and touching one’s eyes when Nabi ’s name is heard during Adhaan. The Muhadditheen (scholars of Hadith) have also mentioned that the Hadith of Abu Bakr (Radhiallaahu Anhum) is not authentic. (Radd al-muhtar vol.1 pg.398)

He however quotes from 2 books  that it is mustahab : 1) Jami’ ar-Rumuz and 2) Fatawa Sufiyyah.

1) The same Ibn ‘Aabideen mentions Jami’ ar-Rumuz to be an unreliable book for fatwa!

Jami’ ar-Rumuz itself doesn’t even quote it from a book of fiqh, but instead from a book on duas (awrad), namely Kanz al-Ibad, which isn’t just unreliable; it is full of fabrications!

The famous Hanafi Muhaddith, Mulla Ali al-qari says regarding it:
“This ‘Kanz’ contains disgusting fabricated ahadith. It is not permissible to even hear them !”

Sh. Gulam Mustapha as-Sindi states regarding it: “It is full of weak masail and fabricated ahadith. Neither do the Fuqaha or the Muhaddithin attach any weight to this book!”

2) Fatawa Sufiyyah : Allamah Birgivi, Allamah Khadimi, Allamah Abd al-Hay al-Laknawi, Allamah Ghulam Mutapha Sindhi etc have all classified it from the unreliable books, whose masa’il are not permissible to practice upon!

See brothers and sisters :

1) Ibn ‘Aabideen (RA) says the is no authentic hadith tracing back to Rasulullah .

2) He did quote two books that are both unreliable, and one of whom he himself criticised !

3) Ibn ‘Aabideen is a great Faqih, but not an expert of hadith, and the experts have all stated his hadith to be fabricated.

4. Conclusion

This hadith is fabricated, and even if you consider it weak you cannot quote it because conditions are not met by the ‘ulama that allow quoting them.

A person can kiss this thumbs, rub his eyes, place his hands on his head or any other permissible action, the condition being that he does not view this action as an act of ibadah, just as one taking eyedrops doesn’t view this act as ibadah.

Kissing the thumbs during adhan, is nowadays viewed as mustahab or sunnah and is alleged to be based on certain ahadith. The one who omits doing this is frowned upon. That is why it is classified as a bid’ah. Accept the reality and grow up, I’ve browsed through loads of articles but none is able to give a true sanad for this practice.

If there is still anyone who claims it it not fabricated, he is requested to produce the various chains and show how they aren’t fabricated, and quote the relevant muhadditheen, not the mufassireen or fuqaha’ who are not the experts of the field.

Lastly I would like to finish with this quote :

The number of Sahaba (RA) exceeds thousands (and even hundred thousand according to some estimates) and since Adhan is called five (5) times a day, the name Muhammad must have been uttered in front of them and in the blessed presence of Rasul-ullah literally millions of times (in Adhan and outside of it) and if kissing the thumbs or the nail of the index finger was Sunnah then the books of Hadeeth would have recorded the actions of such lovers of the prophet .

Sources :

Source 1

Source 2

Source 3

Source 4

Source 5

Source 6

Posted in No reference

Difference in the ummah is a mercy, but not a hadith

  • Status : NO SOURCE, but meaning correct

In order to reconcile people, the following hadith is often quoted :

‘The difference among my Ulama/ummah/sahaba is Rahmat (mercy)

This hadith has got no source and is interrupted in its chain of narrators.

Tabarani and Daylami have narrated this hadith in their musnad and in the chain, the narrator Jawaybir is extremely weak and Dahhak has not heard from Ibn Abbas. (Al-Maqsid al-Hasana p 26)

Zarkashi in his al-La’li al-Manthura fi al-Ahadith al-Mashhura writes that Nasr al-Din al-Maqdasi has narrated the hadith in his book Al-Hujjah reaching up to Nabi , but Zarkashi did not provide a chain for it. (Al-Maqsid al-Hasana p 26)

Zaynudin al-Iraqi writes that Adam ibn Abi Iyas narrates without the exact wording the narration which al-‘Iraqi classifies as a weak mursal. (Al-Maqasid al-Hasana p 26)

Imam Bayhaqi also narrates with the similar wording in his Risala al-Ash’ariya, but without a chain. (Al-Maqasid al-Hasana p 26)

In his book Al-Jami` Al-Saghir, Al-Suyuti could not identify a narrator reporting this Hadith with Isnad (a chain of narrations). Al-Munawy albeit writing an extensive commentary on it in, did not mention its origin.

See al-Asraar al-Marfoo’ah, 506; Tanzeeh al-Sharee’ah, 2/402; al-Silsilah al-Da’eefah, 11 for more details.

So as a hadith it cannot be quoted.
However, it can be quoted as a statement since the meaning is alright, as attested by the rightly guided Caliph Umar ibn Abdul Aziz (RA) who once said :

“It does not please me if the Companions of the Messenger of Allah did not disagree [on a particular issue], since if they all agreed on a matter and then a person did not act accordingly, he would be astray. Yet if they differed on a matter, and one person took the opinion of one [of the Companions] and someone else took the opinion of another [Companion], there would be leeway in the matter.”

A scholar once authored a work in difference of opinion, to which Imam Ahmed ibn Hanbal (RA) responded, “Do not call it ‘The Book on Disagreement’, but rather call it ‘The Book of the Sunna.’”

This theme was explicitly articulated by many eminent and orthodox imams, both early and late, such as Imams Abu Hanifa, Malik, Khattabi, Nawawi, Ibn Qudama, Ibn Taymiyya, Shatibi and many, many others.

Fiqh doesn’t cause disputes. It’s the people with corrupted hearts and narrow minds which fuel disputes.

May Allah have Mercy on all our scholars.

Source 1

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Source 3

Posted in Mawdu hadith, misattribution, Tales

Did Sayyiduna ‘Umar (RA) ever bury his daughter alive?

  • Status : FABRICATED

The following infamous story is often related concerning the Amir-ul-mu’mineen :

On one occasion, a few companions saw Umar ibn al-Khattab (Allah be pleased with him) laughing and then crying; one after the other. They asked what reason made him laugh then cry. He said, “I remember that in the days of Jahiliyyah, I used to have this idol made of dates. One day, I became so hungry that I ate it. And then, I cried when I remembered digging a hole and burying my daughter alive. While I was putting her in, she reached up and brushed dirt from my beard.”

A few points to note :

1) Sayyiduna ‘Umar (radhiAllaahu ‘anhu) had a daughter called ‘Hafsa’ [i.e. Hafsa bint Umar] who was born 5 years before the Messenger of Allah was sent with Islam. So why was was she not killed ?

2) Sayyiduna ‘Umar (radhiAllaahu ‘anhu) also had a sister called ‘Fatimah’, whom we know of upon reading about his acceptance of Islam, and she too was not harmed.

3) Thus it was not from the practice of the tribe of Sayyiduna Umar (radhiAllaahu ‘anhu) to bury their daughters, his tribe being Bani ‘Adee. And his laqab (nickname) is ‘Abu Hafs’ (after his daughter).

4) There is indeed a Hadith in Mu’jam al Kabir of Imaam Tabaraani where Nu’maan bin Basheer (radhiAllaahu ‘anhuma) narrates: Qays Bin Aasim came to the messenger of Allaah and said that he buried his daughter whilst in Jahiliyah. So he was told to free a slave for each of his daughters, until the end of the Hadith.

In the above oft-quoted hadith, Sayyiduna Umar (radhiAllaahu ‘anhu) was only one of the narrators in the chain, however only Qays Ibn Aasim was stated as having buried his daughters, not Sayyiduna Umar or any of the other narrators !
(all the above was copy-pasted from here)

5) This narration is unfortunately widespread amongst sunnis, and may be people tend to remember this false story because of Sayyiduna ‘Umar’s well-known temper, but that is definitely not a proof in itself. Don’t establish facts by what appeals your mind. What is not attested should not be spread, nor invented.

Lastly, don’t forget the rawâfid (shi’as) are at the forefront in propagating this narration; so be not of those who are pushing their agendas against those that supported the Prophet ; it is true many biographers made the unintentional mistake of reporting this fabricated narration. But now that you’re in the know, act wisely. Allah is watching how we show respect to those who strove in His cause with their wealth and their lives.

Sources :

Source 1 (english)

Source 2 (english)

Source 3 (english)

Source 4 (urdu)

Source 5 (arabic)

Source 6 (arabic)

Source 7 (arabic)

Posted in Mawdu hadith

Surviving month of Safar will get you Jannah ‽

  • Status : FABRICATED

Here is the false report on the islamic month of Safar :

“Anyone who gives me the good news that he survived Safar, I will give him the good news of that person’s entering Paradise”

This narration is classified a fabrication by Imam Saghani and Mulla ‘Ali Qârî.
‘Allamah ‘Ajlûni concurs with their decision too (Kashful Khafa, Hadith:2416)

By the way, the actual words are of this false hadith are : “Whoever gives me the good news of Safar departing, I will …”
Some people thus quoted it with the words: “Whoever gives me the good news of the commencement of Rabi’ul Awwal…
These are both the same as Rabi’ul Awwal follows Safar, so the departing of Safar actually means the starting of Rabi’ul Awwal.

Even though people relate this false hadith falsely, in the end, both reports are baseless.

Mufti Taqi Usmani (hafidhahullah) has written the following regarding the month of Safar:

“Safar is the second month in the Islamic calendar. It is one of the ‘Al-Ash’hur-ul-Hurum’, the four sanctified months in which battle was prohibited in the days of the Prophet of Allah . However, no specific mode of worship or other special rules are set by the Shariah to observe in this month.

Some people believe that this month is an unlucky month and therefore avoid marriage ceremonies or any other happy gatherings in this month. This belief is totally baseless and it is a part of the superstitions rampant in the ignorant of Arabia before the advent of Islam.” (Islamic Months p.23)

Rasulullah said “nor is there [any bad omen in the month of] Safar”

Source 1

Source 2

Posted in Extremely Weak, misattribution

Glance to parents = reward of an accepted Hajj ?

  • Status : EXTREMELY WEAK / FABRICATED

In order to motivate our youngsters, it is often reported :

Ibn Abbas (radi Allahu anhu) narrated that the Prophet (sal Allahu alaihi wa sallam) said: “The pious offspring who casts a single look of affection at his parents receives a reward from Allah equal to the reward of an accepted Hajj.” The people enquired: “O Prophet of Allah (sal Allahu alaihi wa sallam), if someone casts a hundred such glances of love and affection at his parents, what then?” The Prophet (sal Allahu alaihi wa sallam) said: “Yes, indeed, even if one does so a hundred times a day, he will get a hundred fold reward. Allah is far greater than you imagine and is completely free from petty narrow mindedness.” [Sahih Muslim]

Firstly, this narration is NOT in Sahih Muslim. This is yet another misattribution.

Secondly, it has been narrated through three different chains of narrators

1) It is found in Al-Bayhaqî’s Shu’ab al-îmân and contains a narrator by the name of Nahshal Ibn Sa’eed who was accused of lying by Ishâq bin Râhaway and Abû Dâwûd at-Tayâlisî.

Ad-Dhahabî graded it munkar (rejected) in his ‘Siyar a’lam an-nubalâ”’ (19/208) and Al-Albânî graded it as mawdû’ in his ‘Silsilat ad-Da’eefah’, 3298.

2) Also found in Siyaru A’lâm-in-Nubalâ of Al-Dhahabî and its chain contains a certain Muhammad Ibn Humaid whom experts have opined that “he is unreliable / he has many unacceptable narrations / I have not seen anybody more artful in lying than Ibn Humaid”

3) A third narration is found in Ibn Abid Dunya’s Makârim-ul-Akllâq, but its narrators are also unreliable.

Therefore, all these narrations are extremely weak. In fact, Allâmah Suyûtî and Allâmah Ibn ‘Arrâq have classified it as a fabrication, as both have narrated the Hadīth in their books on fabricated Ahâdîth; Az-Ziyâdât ‘Alâ al-Mawdhû’ât and Tanzihu-sh-Sharî’ah respectively.

Thus there’s no way this report is reliable, this hadith is not ‘just weak’, it’s an extremely weak hadith, thus unquotable (click here to see why).

Obeying parents is of course not the matter here, one must respect parents, I am only highlighting the fact this hadith is not in sahih muslim and in fact cannot be quoted due to its high weakness.

Source 1

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