Posted in No reference, Tales

Archangel Jibril [عليه السلام] travelled at full speed on which occasions ?

  • Status : NO SOURCE

There is no doubt Angels were sent to assist the Prophet ﷺ whenever Allah intended it, and we do not reject authentic miracles, however do we need baseless report like the following one :

One day Rasulullah ﷺ asked Jibreal عليه السلام, “Have you ever travelled at full speed?” Jibreal عليه السلام said, “Yes, on four occasions.” Rasulullah ﷺ asked, “What were the four occasions?” Jibreal عليه السلام said, “First time was when Ibrāheem عليه السلام was placed in Nimrud’s fire. At the time I was near the Arsh-Throne. Allāh ordered me to cool the fire. I left the Arsh and descended seven heavens in time.

Second time was when Ibrāheem عليه السلام was about to sacrifice his son Ishmael عليه السلام in Mina. Allāh ordered me to replace his son with a lamb, before Ibrāheem عليه السلام struck with his knife.

Third time was when, the brothers of Yusuf عليه السلام threw him into the well. Allāh ordered me to save Yusuf عليه السلام, I rushed and placed my wing underneath Yusuf عليه السلام before he reached the bottom of the well.

And the final time was when you, Ya Rasulallah ﷺ, injured your tooth at the battle of Uhud. Allāh Ta’ala ordered me to stop your blood reaching the ground, otherwise no plant or tree would grow, till the end of the world. Hearing this, I rushed and saved your blood with my wings.”

This particular hadith has simply got no source.

If you found a source post it, however scholars who devoted their lives to ilm and hadith did not.

Source 1

Source 2

Source 3

Posted in Extremely Weak, misattribution

Hadith : Allah “looks at both spouses with Mercy” ?


It is often reported from romantics across social websites the following hadeeth (often with a touching pic) :

“When a husband and wife look at each other with love, Allah looks at both with Mercy” [Bukhari 6:19 & Tirmidhi 14:79].

The problem is that if you check both Sahih al-Bukhari and Sunan ut Tirmidhi, there is no such narration there !

It is rather found in Imam Suyûtî’s al-Jâmi` al-Saghîr, and seemingly taken from Rafi`i’s book entitled ‘al-Târîkh’ (the history, ie not a book of hadith), and is considered very weak by scholars of hadith (various scholars concur on this). There is especially one arrator in the above hadith who has been declared by many Muhaddithun as a liar and fabricator. This hadith is therefore not suitable to be quoted. (See Lisanul Mizan, vol. 2 pg. 181). Shaykh Ahmad Siddiq Al Ghumari (rahimahullah) has classified the narration in question as baseless and a fabrication (baatilun Mawdu’). (Al Mudawi, vol. 2 pg. 388)

Benefit of the doubts is given to the one who sourced it wrongly, but now that you know it is not authentic, simply avoid quoting it.

I’m a wanna be romantic and I still want to quote this hadith since some only consider it ‘weak’ and a weak hadith can always be quoted for fadha’il right ?


‘Ulamas have explained that for using a Da’if (weak) hadith, it is absolutely necessary that, among the three well-known conditions, the narration may not be mawdhu OR its weakness not be too important. In the aforementioned narration, some muhadditheen considered it so weak that they deemed it to be mawdhu (or fabricated).

So the weakness is important thus cannot be quoted.

If you still have some doubt on quoting very weak reports, consider this saying of the Prophet  ‘Whoever narrates such a Hadith from me regarding whose authenticity he doubts, then he is also from the liars.’ (Sahih Muslim Vol.1 Pg.6)

Source 1

Source 2

Source 3

Nevertheless, the meaning is right and is supported from other authentic ahadith.

Posted in Mawdu hadith

Apostasy in Islam : the inexistent killing of Asma bint Marwan

  • Status : FABRICATED

Here is the report copy-pasted :

A woman from Banu Khatamah wrote poetry lampooning the Prophet (blessings and peace of Allah be upon him), and news of that reached the Prophet (blessings and peace of Allah be upon him) and upset him. He said: “Who will deal with her for me?” A man from among her people said: I will, O Messenger of Allah! She was a seller of dates, so he went to her and said to her: Do you have any dates? She said: Yes. So she showed him some dates, and he said: I want something better than this. So she went inside to show him and he followed her and looked right and left, but he did not see anything except a small table, and he kept hitting her head with it until he killed her. Then he went to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I have taken care of her for you. The Prophet (blessings and peace of Allah be upon him) said: “The validity of what you have done is something that no one could dispute.”

narrated by Muhammad ibn al-Hajjaaj al-Lakhami Abu Ibraaheem al-Waasiti.

The reporter in the chain of narration, Muhammad Ibn Al-Hajjâj, is known for fabricating Hadiths.

Ibn ‘Adiyy mentions this incident in his book “Al-Kamal” :
“…this Isnad (chain of reporters) is not narrated on authority of Mujalid but by Muhammad Ibn Al-Hajjaj and they all (other reporters in the chain) accuse Muhammad Ibn Al-Hajjaj of forging it.”

Al-Bukhari (author of the eponym hadith work and widely accepted authority of hadith) said concerning this Muhammad Ibn Al-Hajjaj : His hadeeth is to be rejected.

Ibn Ma‘een said: (He is) an evil liar.

Ad-Dâraqutni said: (He is) a liar; and on one occasion he said: He is not trustworthy.

And he is by the way the same guy who fabricated the ‘hadith of harissa’ (for sexual gain), since he was a harissa seller.

A second version of the same incident was narrated :

It was narrated by al-Waaqidi in al-Maghaazi (p. 173) and via him by al-Qadaa‘i (858): ‘Abdullah ibn al-Haarith told me, from his father, that ‘Asma bint Marwaan, from Banu Umayyah ibn Zayd, was married to Yazeed ibn Zayd ibn Hisn al-Khatmi. She used to revile the Prophet (blessings and peace of Allah be upon him), criticise Islam and incite people against the Prophet (blessings and peace of Allah be upon him). When news of what she said and her incitement of the people reached ‘Umayr ibn ‘Adiyy ibn Kharashah ibn Umayyah al-Khatmi, he said: O Allah, I make a vow to You that I shall kill her if You grant a safe return to Madinah to the Messenger of Allah (blessings and peace of Allah be upon him) – as the Messenger of Allah (blessings and peace of Allah be upon him) was in Badr at that time. When the Messenger of Allah (blessings and peace of Allah be upon him) came back from Badr, ‘Umayr ibn ‘Adiyy came to her in the middle of the night and entered upon her in her house when she had a group of her children sleeping around her, including an infant who was still being breastfed. He reached out to touch her and found the infant whom she was breastfeeding. He pushed the child aside then he plunged his sword into her chest until it came out of her back. Then he went out and prayed Fajr with the Prophet (blessings and peace of Allah be upon him) in Madinah. When the Prophet (blessings and peace of Allah be upon him) finished praying, he looked at ‘Umayr and said: Did you kill the daughter of Marwaan? He said: Yes, may my father be sacrificed for you, O Messenger of Allah.

‘Umayr was afraid that the Prophet (blessings and peace of Allah be upon him) would not approve of his killing her, so he said: Is there any sin on me for that, O Messenger of Allah? He said: “The validity of what you have done is something that no one could dispute.” And this is the first time I heard this phrase from the Prophet (blessings and peace of Allah be upon him). ‘Umayr said: The Prophet (blessings and peace of Allah be upon him) turned to those who were around him and said: “If you want to see a man who supported Allah and His Messenger, then look at ‘Ubayr ibn ‘Adiyy.”

This is a worthless isnaad as well.

Imam Ahmad said concerning al-Waaqidi – whose name was Muhammad ibn ‘Umar ibn Waaqid – : He is a liar; he alters hadeeths.

Ibn Ma‘een said: He is not trustworthy. On one occasion he said: His hadeeth is not to be written down.

Al-Bukhaari and Abu Haatim said: He is matrook (rejected).

Abu Hâtim and an-Nasâ’î said: He fabricates hadeeth.

Ibn al-Madeeni said: al-Waaqidi fabricates hadeeth.

Ibn ‘Adiyy said: His hadeeths are odd and problematic.

An-Nasâ’î said: The liars who are known for fabricating hadeeth are four: Ibraaheem ibn Abi Yahya in Madinah, al-Waaqidi in Baghdad, Muqaatil in Khorasan and Muhammad ibn Sa‘eed in Syria.

In the authentic Sunnah of the Prophet  prohibits the killing of women in war. The Prophet of mercy also forbade to kill the jewess that poisoned him once.

However, the stories of Ka’b ibn al-Ashraf and Abu Rafi’, due to speaking ill against and insulting the Prophet (Sallallahu alaihi wa sallam) are found authentic in Bukhari. Thus my intention here is to remove lies around a specific case, not to be ashamed of any ruling of the noble shari’ah.

References ans sources :

Ibn ‘Adiyy, Al-Kamal, Vol. 6, p. 145
Al-Mawdoo‘aat by Ibn al-Jawzi 3/18
Mizaan al-I‘tidaal, 3/509
Mizaan al-I‘tidaal, 3/663
Tahdheeb at-Tahdheeb, 9/163

Source 1

Source 2

Posted in Tales

The pious meeting shaytan on his way to the mosque!


Here is the entire sequence of the report copy-pasted (random version) :

A man woke up early in order to Pray the Fajr Prayer in the masjid.He went and did wudoo’ and got dressed, and got ready to go out and go to the mosque. He was accustomed to doing that since he was a child.

He was used to offering all his prayers in congregation in the mosque, even Fajr prayer. He left his house and made his way to the mosque. Whilst he was on his way, he stumbled and fell, and tore part of his garment. He went back home to change his garment and put on another one. He did not get angry or swear or curse, he just went back home and simply changed his clothes.

Then he set out again for the mosque, and again he stumbled and fell, and part of this garment got ripped as well. He went back home and changed his garment. Both garments had got torn but that did not deter him from his keenness to offer the prayer in congregation in the mosque. He set out again for the mosque, and he stumbled for the third time, but suddenly he felt that he was not falling, and there was someone holding him and preventing him from falling to the ground. The man was surprised and looked around, but he did not see anyone. He stood confused for a moment, then he carried on towards the mosque. Then he heard a voice saying: “Do you know who I am?” The man said: “No.” The voice replied: “I am the one who prevented you from falling.” The man said: “Who are you?” He replied: “I am the shaytaan.” The man asked him: “If you are the Shaytaan, why did you prevent me from falling?” The Shaytaan answered: “The first time when you stumbled and went home to change your clothes, Allaah forgave you all your sins. The second time when you stumbled and went home to change your clothes. Allaah forgave your family. The third time when you stumbled, I was afraid that if you went back home and changed your clothes, Allaah would forgive all the people of your neighbourhood, so I supported you and prevented you from falling.”

[This is an example of this story, with many variations, as it it is the case with rumours by the way =)]

So what can be said on this story?

  1. First of all there is no SOURCE ever given that attests that it REALLY happened.
  2. The shaytan says that he supported the man when he stumbled. This is something that is unbelievable, and the shaytaan is unable to do such a thing. Allah has made the angels protectors and guardians of man, to protect them from the harm of the jinn, because they can see us but we cannot see them. Allah says :

“For him (each person), there are angels in succession, before and behind him. They guard him by the Command of Allah”
[al-Ra’d 13:11]

In this made-up story it clearly states that the shaytan is able to protect a person against that which may harm him, or that the shaytan is able to prevent something that has been decreed by Allah.

3. The most serious thing in this story is where the shaytaan says that the first time Allah forgave the man all his sins, then the second time he says that Allah has forgiven his family, and he says that if he had fallen a third time, Allah would have forgiven the people of his neighbourhood! All of this is lies against Allah and claiming to have knowledge of the unseen. Even if a mujahid is wounded in battle against the kuffar it does not bring such virtues, so how can it be ascribed to the one who is going to the mosque? It is not ascribed to one who stumbled when calling people to Allah or going to uphold ties of kinship or other acts of worship, so how can these virtues be ascribed to one who falls when he is going to the mosque?

There is nothing about falling or stumbling that brings such virtues. Many of the Sahabah fell, stumbled or were injured at the time of the Prophet (peace and blessings of Allah be upon him), but there is nothing in the Sunnah which ascribes such virtues to them or even some of those virtues. Allaah does not forgive a family or the people of a neighbourhood or city because of the deeds or acts of worship of one of the righteous, let alone the fact that stumbling does not bring a person closer to Allah and it is not an act of worship in itself. If anyone were to benefit from the actions of another, then the father of Ibrahim (peace be upon him) would have benefited from the prophethood of his son, and the son of Nooh would have benefited from the prophethood of his father, and Abu Talib would have benefited from the Prophethood of his nephew Muhammad (peace and blessings of Allaah be upon him).

4- Moreover, how did the shaytan know of all that so that he could tell this man about it? Does the shaytan have the power to prevent mercy reaching one of the slaves of Allah upon whom He wishes to bestow it?

No. Allah says:
“Whatever of mercy (i.e. of good), Allah may grant to mankind, none can withhold it; and whatever He may withhold, none can grant it thereafter. And He is the All‑Mighty, the All‑Wise” [Faatir 35:2]


So that story is NOT to be forwarded and posted again and again, OK?

Still not convinced, see mawdu’ hadith and unfounded stories?

Posted in Tales

So called “confessions” of a british spy

Many of you might have come across this story, if you’re not “wahhabi” then you may have just loved it, but behold it is but a forgery. The allusions to British Empire and the “wahhabi” being the eternal enemies make the questions on the authenticity of the book crystal-clear.

But as we are lazy, eager to argue, quick in clashing with fellow muslims (is all of this definition of today’s muslims by the way?), some people will not find the book bad at all.

So why is it forged? This blogger explains it to you briefly:

The following is a useful (abridged) review of Confessions of a British Spy by:

Adnan Malik
Librarian for the South Asian Collections
South/Southeast Asia Library
120 Doe Library
University of California
Berkeley, CA 94720-6000

I have reviewed the two e-books you sent me earlier. The first one, Confessions of a British Spy, is an obvious forgery, like the more famous, Protocols of the Elders of Zion. Confessions of a British Spy is too full of anachronisms and inaccuracies to be taken seriously. It seems to be a product of Ottoman/Turkish frustration against Wahhabis.

To start with, Humpher is not an English name. More importantly, the British were not powerful enough in the mid 18th century to engagee in such covert operations. Imperialism really took root in England after the 1820s, and the British Empire really spread and established itself after that. The creators of this document neither have a good grasp of the rise of Wahhabism nor of the history of British imperialism.

So there you are, so what next? Admit your error and go on, there is much more to do within the ummah than just back-biting each other with false arguments! Love each other wa la takhtalifu!

May Allah unite us on the Truth, Amin!

Posted in No reference

“70,000 Veils” lifted between Allah and us while breaking the fast?

  • Status: NO SOURCE

Here is the entire sequence of the report copy-pasted :

Once Moosa (Moses) (alayhis salam) asked Allah Ta’ala: O Allah ! you have granted me the honor and privilege of talking to you directly, Have you given this privilege to any other person? Allah Taala replied, O Moosa during the last period I am going to send an ummat, who will be the Ummat of Mohammed [saws] with dry lips, parched tongues, emaciated body with eyes sunken deep into their sockets, with livers dry and stomachs suffering the pangs of hunger- will call out to me (in dua) they will be much much closer to me than you O Moosa! While you speak to me there are 70,000 veils between you and me but at the time of iftaar there will not be a single veil between me and the fasting Ummati of Mohammed [saws]

1) It is not found in any of the books of senior Muḥadditithins, rather it was narrated except in a few unreliable books (filled with false, fabricated reports, stories and myths, such as Nuzhah al-Majālis wa Muntakhab al-Nafaa’is wherein no sanad or source is given).

2) In the matn (content) of the hadeeth there is something which indicates that it is munkar (unsound), which is the words “I will be closer to one of them than you” – referring to Moosa (as). 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 Allah be closer to His slaves than to His Prophet Moosa (AS), of whom He said : “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 ‘Abbas [Radhiyallahu ‘anhum] said: He drew so close that he heard the scratching of the Pen (ie writing the Tawrah). Tafsir Ibn Kathir (5/237).

Note: The fasting person’s du’a being accepted is also reported in other reliable Hadiths of Rasulullah (sallallahu’alayhi wasallam)

To sum up: the “hadith” mentioned is not in any of the reliable books, so it is not permissible to attribute it the Messenger of Allah or to believe what it says.

Source 1

Source 2

Source 3

Posted in Extremely Weak, Mawdu hadith, No reference, Tales

Mawdu’ and extremely weak hadith : its ruling

The definition of Hadith (حديث) according to the Muhaddithîn is “The knowledge of the sayings of Rasulullah , his actions, conditions, acknowledgements of actions and that of his Sahaba [RA] and those beyond them (who are followed in Deen).”
(Fath al-Baqiy Bi Sharh Alfiyyah al-‘Iraqiy Pg.41)

  • Mawdu’ Hadith (الحديث موضوع)

A Mawdu’ hadith is a fabricated one, due to its content (matn) or its chain of narration (isnad). Hadiths with no source are also dealt with here and are treated as a forgery unless a reliable source is brought up.

Serious Warnings given to those narrating storytales about the Holy Prophet

“The Messenger of Allah said: ‘Whoever tells lies about me deliberately, let him take his place in Hell.” (Bukhari and Muslim, nearly two hundred sahabahs have reported this narration!)
He also said: “When the Children of Israel were doomed they started to tell stories.” (hadith da’if according to some, hasan for others) and that “Among the greatest of lies is for a man to claim to belong to someone other than his father, or to claim that he has seen something which he did not see, or to attribute words to the Messenger of Allaah  that he did not say.”

So the ahadith regarding this matter are pretty clear heh? So everyone who narrates fabricated ahadith and stories about the Messenger of Allah and does not point out which are sahih and which are false is included among the sinners and is exposed to the warning of Allah.

I’ve just read a ‘juicy hadith’ whose authenticity might not be proven but it might make some cry, can I still propagate it?

NO. And you may also have an ego problem if your intention is to make other people cry.

What if we were in an Islamic State…?

Al-Suyooti mentioned that “whoever narrated false ahaadeeth deserves to be whipped and threatened with worse, and to be rebuked and boycotted; he should not be greeted, he may be talked about behind his back for the sake of Allah [see, even ‘backbiting’ becomes allowed], he should be referred to the ruler (to stop him doing this), judgement should be passed to prevent him from narrating such reports, and testimony should be given against him”.
Tahdheer al-Khawaas min Akaadheeb al-Qussaas, p.167.
This is in order to defend the Sunnah of the Prophet and to eliminate false reports, and to protect individuals and societies against these fables and lies.

You see it’s easy on the net : one just log-in on the forums/social websites, copy/paste-likes-retweet an article using forged stories attributed to the prophet while not at all concerned about the authenticity of the report, only our glory/number of views/retweets/likes seem to count.

Some useful related links which shows complexity of the hadith science:

  • Extremely weak hadith

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

  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.

Now what do we see nowadays ? Condition #3 is barely respected, and point #2 is taken lightly most often. As for #1, the degree of weakness is not always sought, as for some people any weak hadith = can be used. NO, it CAN be used PROVIDED above conditions are respected.

That is why I have included the ‘Extremely weak hadith’ in this blog as they are frequently quoted without satisfying the 3 conditions.

There is one hadith that I think may be unreliable, but I can still use it for fadha’il, right ?

NO,  Rasulullah is reported to have said ‘Whoever narrates such a Hadith from me regarding whose authenticity he doubts, then he is also from the liars.’
Sahih Muslim Vol.1 Pg.6 of Introduction; Sunan Ibn Majah Pg.5, Hadith39.

Either you believe it is reliable or not.

References (for the 3 conditions) :

Ad-dur ul Mukhtar, 1/87
Radd ul Muhtar
I’la’ us Sunan, 18/8904
Tadrib ul Rawi, 1/298-299

  • Unfounded stories

And what about heart-softeners (eg fabrications on lives of scholars, miracles/stories on people) that are too fabricated and whose lessons contain something contrary to the teachings of Islam?

Undoubtedly these false stories are things that become widespread among those who do not understand their religion properly. They are propagated by liars and storytellers who fabricate lies against the laws of Allah.

What we must do is be above being mere storytellers who tell the common folk stories that go against shari’ah. The salaf of this ummah issued a stern warning against these storytellers, because of the bad effects that their stories have on the common folk and because they contain things that go against the laws of Allah.

Ibn al-Jawzi (Rahimahullâh) said in Talbees Iblees (p. 150):

Rather the storytellers are condemned because they tell many stories without mentioning any beneficial knowledge, and usually they mix sound and unsound material in what they narrate and rely on things that are mostly impossible.

It was narrated that Abu Qilaabah ‘Abd-Allaah ibn Zayd said:

Nothing kills knowledge but stories. A man may sit with another man for a year and not learn anything from him, and he may sit with a knowledgeable man and not get up until he has learned something.Hilyat al-Awliya’ (2/287).

How often do these storytellers narrate from bad reports to the masses, and tell them these fables, which reach such a status among the masses that they believe everything that they hear and even give them precedence over the scholars and seekers of knowledge.

Ibn al-Jawzi also said:

The storyteller narrates weird reports to the masses, and tells them that even if he had even the slightest whiff of knowledge he would not have told them. So the masses leave with a lot of false notions in their minds, which they discuss amongst themselves. If a scholar denounces them, they say: we heard this, he narrated it to us. How many storytellers have misled others by means of the fabricated reports they narrate to them; how many people have turned yellow with hunger (because of what they heard encouraging asceticism); how many people left their families, homes and cities to wander like monks; how many have refrained from doing that which is permitted; how many have refrained from learning and teaching knowledge, believing that he is going against his own whims and desires; how many have made their children orphans because of their asceticism whilst still alive; how many have turned away from their wives and not given them their rights, so that she is neither single nor truly married.Al-Mawdoo’aat (1/32)

Imam Ahmad ibn Hanbal (Rahimahullâh) said:

The greatest liars among the people are the storytellers. The people need truthful storytellers who will remind them of death and the punishment of the grave. It was said to him: Didn’t you attend their gatherings? He said: No.Al-Adaab al-Shar’iyyah by Ibn Muflih al-Hanbali (2/82).

The storytellers pay too much attention to stories and myths, which they narrate to the common folk, without any understanding or knowledge, and the common man hears a lot but does not understand any ruling or gain any knowledge.

Isn’t that true? I’m sure you have read those narrations yet you could not find what was the right thing to do!? Woe to the liars!

The Salafs did not took this matter lightly. You don’t need more quotes, as it should be evident to you they followed the sunnah more than you and me.