Mawdoo (fabricated) Hadeeth No:23 KISSING THE FINGERS

The following statement was made recently: As for the action of kissing the thumbs and rubbing the eyes hadeeth tells us that Sayyidina Abu Bakrand the Sahâbah had this practice and we do this also. We are told in hadeeth that whoever does this will have safety from the hellfire. Who told you these things were not allowed in Islam?

The hadeeth being referred to is reported in ‘Musnad al-Firdaws’ of ad-Daylamee, may Allaah have mercy upon him.

Upon seeing this action of Abu Bakr the Prophet is supposed to have remarked,

“whosoever does what my beloved friend has done then my intercession will be permissible for him” However this hadeeth is not Authentic.

Al-Haafidh as-Sakhaawee (RH) said in his ‘Maqaasid al-Hasanah’ [pg. 450 no.1021], “It is not Authentic.” He then proceeds to mention various narrations from various personalities and then concludes, “And there is nothing Authentic from this going back to the Prophet .”

“Amongst these narrations he mentions is one from Khidr that whosoever does this then he will never go blind or be afflicted with eye infection.

As-Sakhaawee states that it is munqati` and that its isnaad contains unknown narrators. Al-Ijluni also mentions these two hadeeth in his ‘Kashf al-Khafaa’ [2/206no. 2296] and he quotes the words of as-Sakhaawee in full.

Mullaa Alee al-Qaaree refers to these two hadeeth in his ‘Mawdoo`aatal-Kubraa’ [no. 435] and again endorses the above words of as-Sakhaawee. He also states that “If it is Authentic from Abu Bakr then it is sufficient to act by it…” however the Authenticity of a report to Abu Bakr needs to be proven”

Similarly ibn Taahir in his ‘Tadhkirah’ stated that it is not Authentic as mentioned by ash-Shawkaanee in his ‘Ahaadeeth al-Mawdoo`ah’.

Also Al-Albaanee in his ‘Da`eefah’ [no. 73] states that the hadeeth is not Authentic. And Allaah Knows best. 

Da’eef Jiddan (Severely Weak) Hadeeth: No: 22 “Whoever visits me after I die, it is as if he visited me when I was still alive…”

Al-Daaraqutni reported in his Sunan (2/278) with an isnaad from Haatib that the Messenger of Allaah said: “Whoever visits me after I die, it is as if he visited me when I was still alive…” This is a hadeeth which many of the scholars of hadeeth judged to be false and not to have been reported with a saheeh isnaad from the Prophet . Among the scholars who voiced this opinion was al-Haafiz al-Dhahabi in Lisaan al-Meezaan (4/285), in his biography of one of the narrators, Haaroon ibn Abi Qaz’ah. Al-Dhahabi said: “…Haaroon ibn Abi Qaz’ah al-Madani [reported] from a man” – about visiting the grave of the Prophet Al-Bukhaari said: “This is not to be accepted or followed.”

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

Al-Haafiz ibn Hajar also mentioned him in al-Talkhees al-Habeer, in his comment on the ahaadeeth of al-Raafa’i al-Kabeer (2/266). He said, “In his isnaad is the unknown [majhool] man” – meaning a man from Aal Haatib.

Shaykh al-Islam Ibn Taymiyyah said in al-Tawassul wa’l-Waseelah (p. 134) about this hadeeth: “It is obviously a lie that goes against Islam. Anyone who visited him during his lifetime and believed in him, was one of his Companions, especially if he was among those who migrated to join him or fought alongside him. It is proven that he said: ‘Do not slander my Companions, for by the One in Whose hand is my soul, if any one of you were to spend gold equal to the size of Uhud, it would not equal the deeds of one of them, not even half of it.’ [Reported by al-Bukhaari and Muslim]. Anyone who comes after the Sahaabah cannot be like the Sahaabah by doing obligatory duties such as Hajj, jihaad, the five daily prayers and sending blessings upon the Prophet , so how can he become equal to them by doing something that is not obligatory according to the consensus of the Muslims? We are not even supposed to travel for this purpose, in fact it is forbidden to do so. However, travelling to the [Prophet’s] Mosque, and to al-Masjid al-Aqsaa [in Jerusalem], for the purpose of praying there, is mustahabb (encouraged), and travelling to the Ka’bah for Hajj is waajib (obligatory). If a person who undertakes a journey that is waajib or mustahabb still cannot be like one of the Sahaabah who traveled to visit the Prophet during his lifetime, how can they achieve this by undertaking a journey that is not allowed?”

He also said (p. 133): “All of the ahaadeeth about visiting his grave are Da’eef, and are not to be relied upon in matters of religion. For this reason none of the authors of books of Saheeh and Sunan reported them at all; they were only narrated by those who reported Da’eef ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.

Shaykh al-Albaani said in al-Da’eefah (no. 1021) about this hadeeth: It is baatil (false). He mentioned what is wrong with the hadeeth, namely the man who is not named, and classed Haaroon Abu Qaz’ah as da’eef. There is a third fault with the hadeeth, which is that it causes confusion and contradiction. Then Shaykh al-Albaani said: “In general, the isnaad of this hadeeth is weak.”

He also said in al-Da’eefah (no. 47): “many people think that Shaykh al-Islam Ibn Taymiyah and those who follow him among the Salafis forbid visiting the grave of the Prophet altogether. This is a lie and a fabrication, and it is not the only lie told about Ibn Taymiyah, may Allaah have mercy on him, or about the Salafis. Everyone who reads the books of Ibn Taymiyah will see that he says it is permissible to visit his grave , and that doing so is recommended (mustahabb), so long as it is not associated with any objectionable practices or Innovations (bid’ah), such as travelling solely for that purpose, because of the hadeeth “No one should set out purposely except to visit three mosques.” The hadeeth does not describe a ban only on travelling to visit other mosques, as many people think; it also includes a ban on setting out to visit any place which people think will bring them closer to Allaah, whether it is a mosque, a grave or any other place. This is indicated by the hadeeth narrated by Abu Hurayrah who said: ‘I met Basrah ibn Abi Basrah al-Ghifaari and he asked me, ‘Where are you coming from?’ I said, ‘From al-Toor [Sinai].’ He said, ‘If I had met you before you left, you would not have gone there! I heard the Messenger of Allaah say: ‘Do not travel except to three mosques.'” (Reported by Ahmad and others with a saheeh isnaad).

This clearly indicates that the Sahaabah understood the hadeeth to be general in application [i.e., it did not apply only to mosques]. This is supported by the fact that it is not reported that any of them ever set out with the intention of visiting a grave. They are the predecessors of Ibn Taymiyah in this regard, so whoever condemns Ibn Taymiyah is in effect condemning the salaf (the righteous predecessors), may Allaah be pleased with them. May Allaah have mercy on the one who said:

“All goodness is in following those who went before (the Salaf) and all evil is in following the innovations of those who came later.”

In conclusion, travelling with the intention of visiting the grave of the Prophet is bid’ah and is haraam, because of the hadeeth which forbids travelling to worship in any place except the three mosques. As for visiting the grave of the Prophet when one happens to be in Madeenah, this is perfectly acceptable, as is travelling with the intention of praying in the Prophet’s Mosque as an act of worship and seeking to draw close to Allaah. Those that are confused about this issue are those who do not understand the difference between what is permitted and what is forbidden. And Allaah knows best.

Da`eef (Weak) Hadeeth No:21 “When you call upon Allaah, then supplicate with the palms of your hands, and do not supplicate with their backs, and when you finish, wipe your face with them.”

Da`eef (Weak). Related by Ibn Maajah (1181, 3866), Ibn Nasr in Qiyaam al-Lail (p. 137), Tabaraani in Al-Mu`jam al-Kabeer (3/98/1) & Haakim (1/536), from Saalih ibn Hassaan from Muhammad ibn Ka`b from Ibn `Abbaas (radi Allaahu `anhu) as marfoo`.

This is a weak sanad due to Ibn Hassaan, who is munkar in Hadeeth, as Bukhaari said; Nasaa’i said, “He is abandoned in Hadeeth”; Ibn Hibbaan said, “He used to have female singers and listen to music, and he used to narrate fabricated reports on the authority of trustworthy narrators”; Ibn Abi Haatim said in Kitaab al-`Ilal (2/351), “I asked my father (i.e. Abu Haatim al-Raazi) about this hadeeth, to which he said: `Munkar’.”

Ibn Hassaan has been backed up by `Eesaa ibn Maimoon, who also reported it from Muhammad ibn Ka`b, as related by Ibn Nasr. However, this does not alter anything, since Ibn Maimoon is similarly weak: Ibn Hibbaan said, “He reports ahaadeeth, all of which are fabricated”; Nasaa’i said, “Not reliable.”

This hadeeth of Ibn `Abbaas is also related by Abu Daawood (1485), and from him Baihaqi (2/212), via: `Abdul Malik ibn Muhammad ibn Aiman from `Abdullaah ibn Ya`qoob ibn Ishaaq from someone who narrated to him from Muhammad ibn Ka`b, the wording being:

“Do not cover the walls. He who looks into the letter of his brother without his permission, verily he looks into the Fire. Ask Allaah with the palms of your hands, and do not ask him with their backs, and when you finish, wipe your faces with them.”

This is a weak sanad: `Abdul Malik is declared weak by Abu Daawood; it also contain the shaikh of `Abdullaah ibn Ya`qoob who is unnamed, and therefore unknown – it is possible that he may be Ibn Hassaan or Ibn Maimoon, both of whom are mentioned above.

The hadeeth is also transmitted by Haakim (4/270) via: Muhammad ibn Mu`aawiyah, who said that Masaadif ibn Ziyaad al-Madeeni narrated to him that he heard it from Muhammad ibn Ka`b al-Qurazi. Dhahabi followed this up by pointing out that Ibn Mu`aawiyah was declared to be a liar by Daaraqutni, so the hadeeth is falsified.

Abu Daawood said about this hadeeth, “This hadeeth has been narrated via more than one route on the authority of Muhammad ibn Ka`b; all of them are feeble.”

Raising the hands on doing Qunoot for a calamity is established from the Messenger of Allaah (sallallaahu `alaihi wa sallam) in his supplication against the polytheists who killed seventy reciters – transmitted by Imaam Ahmad (3/137) & Tabaraani in Al-Mu`jam as-Sagheer (p. 111) as the hadeeth of Anas with a saheeh sanad. Similar is proved from `Umar and others in the Qunoot of Witr Prayer. However, since wiping the face after Du`aa’ al-Qunoot is not quoted at all from the Prophet (sallallaahu `alaihi wa sallam), nor from any of his Companions, it is an innovation without doubt.

As for wiping the face after du`aa’ outside of prayer, there are only these two ahaadeeth; it is not correct to say that they mutually strengthen each other to the rank of hasan, as Manaawi did, due to the severity of the weakness found in their routes of narration. This is why Imaam Nawawi said in Majmoo`, “It is not recommended”, endorsing Ibn `Abd as-Salaam, who said, “Only an ignorant person does it.”

The view that wiping the face after du`aa’ is not prescribed is strengthened by the fact that there are many authentic ahaadeeth about raising the hands in supplication, and in none of them is there a mention of wiping the face; this shows, Allaah Willing, that it is unacceptable and not prescribed.

If Ibn Ma`een speaks favourably about a narrator, whereas the rest of the scholars declare him to be weak, then the statement of Ibn Ma`een is disregarded, the reason being that he was known for his strictness and severity in criticism: weak narrators would be very careful not to reveal their weakness before him; he would therefore pass judgment accordingly. This explains why he is alone in authenticating the narrator.

Da`eef (Weak) Hadeeth No:20 “The Prophet (sallallaahu `alaihi wa sallam), when he raised his hands in du`aa’, he would not put them down until he had wiped his face with them.”

Transmitted by Tirmidhi (2/244) & Ibn `Asaakir (7/12/2) via: Hammaad ibn `Isa al-Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from Saalim ibn `Abdullaah from his father from `Umar ibn al-Khattaab, who said: …

Tirmidhi said after it, “This is a saheeh ghareeb hadeeth. We only know it as a hadeeth of Hammaad ibn `Esa, for he is alone in reporting it; he has few ahaadeeth, but the people have reported from him.”

However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in Tahdheeb:

Ibn Ma`een said, “A good shaikh” Abu Haatim said, “Weak in Hadeeth”; Abu Daawood said, “Weak, he reports munkar ahaadeeth”; Haakim and Naqqaash said, “He reports fabricated ahaadeeth from Ibn Juraij and Ja`far as-Saadiq.” He is declared to be weak by Daaraqutni. Ibn Hibbaan said, “He reports things which are the wrong way round on the authority of Ibn Juraij and `Abdul `Azeez ibn `Umar ibn `Abdul `Azeez, such that it seems to those whose field this is that it is deliberate; it is not permissible to use him as proof.” Ibn Maakoolaa said, “They declare his ahaadeeth to be weak.”

Hence, the like of this reporter is very weak, so his ahaadeeth cannot be raised to the level of hasan, let alone saheeh!

A similar hadeeth is: “When the Prophet did du`aa’ and raised his hands, he would wipe his face with his hands.”

Da`eef (Weak). Abu Daawood (1492) from Ibn Lahee`ah from Hafs ibn Hishaam ibn `Utbah ibn Abi Waqqaas from Saa’ib ibn Yazeed from his father.

This is a weak sanad due to Hafs ibn Hishaam being unknown and the weakness of Ibn Lahee`ah (cf. Taqreeb at-Tahdheeb).

This hadeeth cannot be strengthened by the two routes of narration together due to the severity in weakness of the first one, which you have seen.

The Weakness of the Ahaadeeth Mentioning Wiping the Face with the Hands After Du`aa’ (Supplication)  From Irwaa’ al-Ghaleel (2/178-182) by Shaykh al-Albaani

Mawdoo (fabricated) Hadeeth No:19 “Verily, my Companions are like the stars: so if you accept any of their sayings, you will be guided.”

Mawdoo` (Fabricated). Ibn `Abdul-Barr reports it in mu`allaq (suspended, i.e. an incomplete chain of narrators at the collector’s end) form and Ibn Hazm reports it from him; the complete chain was provided by `Abd ibn Humaid in al-Muntakhab min al-Musnad (86/1):

Ahmad ibn Yoonus informed me: Abu Shihaab al-Hannaat narrated to us, from Hamzah al-Jazree, from Naafee`, from Ibn `Umar from the Prophet (sallallaahu `alaihi wa sallam).

Also, Ibn Battah narrated it in al-Ibaanah [4/11/2] by another chain from Abu Shihaab.

Ibn `Abdul-Barr said, “This isnaad is not authentic; no one acceptable as proof has reported it from Naafee`.”

This Hamzah is Ibn Abi Hamzah; Daaraqutni said about him, “Matrook (abandoned)”; Ibn `Adi said, “His narrations are mostly fabricated”; Ibn Hibbaan said, “He would be alone in narrating things which are fabricated from reliable narrators, to such an extent that it is as if he did so deliberately – it is not permissible to narrate from him”; Dhahabi quoted some of his fabricated ahaadeeth in al-Meezaan, this being one of them.

Ibn Hazm said in al-Ihkaam (6/83), after declaring that this hadeeth (no. 2, with all its versions) is undoubtedly a lie since it also contradicts many aayaat of the Qur’aan, e.g. Najm (53:3-4), Nisaa’ (4:82), Anfaal (8:46), the following:

“… therefore, it is absurd that the Messenger (sallallaahu `alaihi wa sallam) would command us to follow every view expressed by the Companions, may Allaah be pleased with them all, for there were among them those who permitted something while others prohibited it: if the above were the case, trading in intoxicants would be permissible if one followed Samurah ibn Jundub; it would be permissible for someone fasting to eat snow if one followed Abu Talhah, but prohibited by following others beside him; to not take a bath due to incomplete intercourse would be obligatory if one followed `Ali, `Uthmaan, Talhah, Abu Ayyoob and Ubayy ibn Ka`b, but prohibited if one followed `Aa’ishah and Ibn `Umar; all these examples have been related to us with authentic chains of narration.”

He then went on to explain at length some opinions expressed by Companions in which they were wrong about the Sunnah, both during the lifetime of the Prophet and after his death. He then said (6/86),

“So how can it be allowable to blindly follow the opinions of people who make mistakes as well as get it right?!”

Before that, he had explained, under the heading Differing Condemned (5/64), the error of those who say, “Disagreement is a mercy”, using as evidence the hadeeth, “My Companions are like the stars: whichever of them you follow, you will be rightly-guided”, by clarifying that the hadeeth is a lie for several reasons:

(i) it is not authentic with regard to its chain of narration;

(ii) further, the Prophet could not have commanded us to follow something which he himself had declared erroneous at times; e.g. he pointed out Abu Bakr’s mistake in interpreting a dream, `Umar’s error in another interpretation, and Abus-Sanaabil’s going wrong in a verdict he gave; hence, it is not possible for him to order us to follow someone mistaken;

(iii) the Prophet never spoke falsehood; his words were always truth: the comparison with the stars is clearly flawed, since for example, if someone intends to travel a certain route directed by the stars in the constellation of Capricorn, but instead follows the stars in Cancer, he will not be correctly-guided, but will stray far away from the correct path and err tremendously; therefore, it is obviously false to say that following any star will guide one correctly.

Ibn al-Mulaqqin gave a summarised version of Ibn Hazm’s words in his al-Khulaasah [2/175], endorsed it and ended his discussion of the hadeeth saying: Ibn Hazm said,”This is an invented, fabricated, false narration, not correct at all.”

Mawdoo (fabricated) Hadeeth No:18

“I asked my Lord about that which my Companions would disagree about after me, so Allaah inspired me: O Muhammad! Your Companions are to Me of the station of the stars in the sky – some are brighter than others; so whoever takes from any of them in those matters where they have differed, then to Me, he is upon guidance.”

Mawdoo` (Fabricated). Reported by Ibn Battah in al-Ibaanah [4/11/2], Khateeb, Nizam al-Malik in al-Amaali [13/2], Diyaa’ in al-Muntaqaa `an Masmoo`aatihi bimaroo [116/2] & Ibn `Asaakir [6/303/1] by way of:

Nu`aim ibn Hammaad, who said: `Abdur-Raheem ibn Zaid narrated to us from his father from Sa`eed ibn al-Musayyib from `Umar ibn al-Khattaab from the Prophet .

This isnaad is mawdoo’: Nu`aim ibn Hammaad is weak:  Ibn Hajar said, “He makes many mistakes.”

About `Abdur-Raheem ibn Zaid al-`Ammee, al-Bukhaari said, “He was abandoned”; Abu Haatim said, “His ahaadeeth are abandoned: he is unacceptable in hadeeth – he used to undermine his father by narrating disasters from him”; Ibn Ma`een said, “He was an utter, filthy liar.”

About his father, Zaid al-`Ammi ibn al-Hawaaree, Ibn Sa`d said, “He was weak in hadeeth.”

Suyooti recorded this hadeeth in al-Jaami` as-Sagheer through the narration of Sijizzi in al-Ibaanah and Ibn `Asaakir from `Umar; Manaawi said in his commentary on al-Jaami` as-Sagheer :

Ibn al-Jawzi said in his al-`Ilal, “This is not authentic. Nu`aim has been disparaged; Ibn Ma`een has described `Abdur-Raheem as an utter liar; it says in al-Meezaan: This hadeeth is false.”

Mawdoo (fabricated) Hadeeth No:17

“Whatever you are given from the Book of Allaah is to be acted upon; there is no excuse for anyone to leave it. If it is not in the Book of Allaah, then (act upon) a previous example (sunnah) of mine. If there is no previous example (sunnah) of mine, then (act upon) what my Companions say: verily, my Companions are of the station of the stars in the sky, so whichever of them you take, you will be guided, and the disagreement of my Companions is a mercy for you.”

Mawdoo` (Fabricated). Collected by Khateeb in al-Kifaayah fi `Ilm ar-Riwaayah [p.48] and also by Abul-`Abbaas al-Asamm in the his Hadeeth (no. 142), & Ibn ‘Asaakir [7/315/2] by way of:

Sulaimaan ibn Abi Kareemah from Juwaibir from ad-Dahhaak from Ibn `Abbaas from The Prophet (sallallaahu `alaihi wa sallam).

This isnaad is da`eef jiddan (very weak).

About Sulaimaan ibn Abi Kareemah, Ibn Abi Haatim [2/1/138] reported from his father about him, “He is weak in hadeeth.”

Juwaibir is Ibn Sa`eed al-Azadee, and is matrook (abandoned) as Daaraqutnee, Nasaa`i and others have said, and Ibn al-Madeeni declared him to be very weak.

Dahhaak is Ibn Muzaahim al-Hilaalee, and he did not meet Ibn `Abbaas.

`Iraaqi quoted the last part of the hadeeth in his Takhreej of Ghazaali’s Ihyaa’ `Uloom ad-Deen [1/25] and then said, “Its isnaad is da`eef.”

The isnaad is actually very weak due to what we have mentioned about Juwaibir, as Sakhaawi said in al-Maqaasid . In meaning, however, the hadeeth is fabricated, as is clear from what has preceeded and what will follow.

Suyooti quoted the hadeeth in its entirety at the begining of his treatise Jazeel al-Mawaahib fi Ikhtilaaf al-Madhaahib from the narration of Bayhaqi in al-Madkhal, and Dailami related it from this route, as occurs in al-Mawdoo`aat of `Ali al-Qaari [p.19]. Once you know this, then the saying of Suyooti in his aforementioned treatise is very strange: “… and this hadeeth contains several points to note; among them his (sallallaahu `alaihi wa sallam) informing of the disagreements between the madhaahib in non-fundamental matters, and that is one of his miracles, since it is information about the Unseen; also, his being pleased with that and approving of it, since he described it as a mercy, and that the burdened person may choose whichever of them he wishes.”

It could be said to him: first establish the throne, and then sit. What he has mentioned about the choice is false: it is not possible for the Muslim to cling to it and act upon its generality, since it leads to breaking away from the restrictions of the Sharee`ah, as is not hard to see. See also the discussion of next hadeeth.

Mawdoo (fabricated) Hadeeth No:16 “The example of my Companions is that of the stars: he who follows any of them will be rightly-guided.”

Mawdoo` (Fabricated). Related by Qudaa`i (109/2) via:

Ja`far ibn `Abdul Waahid, who said: Wahb ibn Jareer ibn Haazim informed us from his father from al-A`mash from Abu Salih from Abu Hurairah from The Prophet

One of the muhadditheen, either Ibn al-Muhibb or Dhahabi, wrote in the margin, “This hadeeth is not at all authentic”, i.e. it is fabricated: the flaw in it is Ja`far here, about whom Daaraqutni said, “He used to fabricate ahaadeeth”; Abu Zur`ah said, “He narrated baseless ahaadeeth”; Dhahabi gave some hadeeth because of which he disparaged him, among them being this one, and then said, “This is one of his calamities!”

Da’eef Jiddan (Severely Weak), Munkar (Rejected), False (Baatil), Mawdoo (fabricated) Hadeeth No:15 “The Ahaadeeth on the Abdaal (The Substitutes)”

As-Sakhaawee said, “It has a number of different routes from Anas (RA) from the Prophet (SAW), with contradictory wording, all of which are da’eef.”

  1. The hadeeth related by Al-Khalaal in ‘Karaamaat al-Awliyaa’, “The Abdaal are forty men and forty women, each time a man dies Allaah substitutes another in his place, and each time a woman dies Allaah substitutes another in her place”

  2. The Ahaadeeth related by at-Tabaraanee, “There will always be on the earth forty people like al-Khaleel (Ibraaheem), alayhissalaam, and by them the people will given to drink (or have rain come down), and by them the people will be aided, not a single one of them dies except that Allaah substitutes another in his place.”

  3. The hadeeth related by ibn Adee in ‘Kaamil’, “The Abdaal are forty, 22 from Shaam, and 18 from Iraq, each time one of them dies Allaah substitutes another in his place. And when the Command comes then all of them will be taken (qubidoo) and at that time the Hour will be established.”

  4. The hadeeth related by Ahmad, al-Khallaal and others from Ubaadah bin Saamit (RA) from the Messenger , “There will always be thirty people in this Ummah like Ibraaheem, each time one of them dies Allaah substitutes another in his place.”

  5. at-Tabaraanee has the wording, “and by them the earth will be established, and by them it will rain, and by them they will be aided.”

  6. The hadeeth of Abu Nu’aym in ‘al-Hilya’ from ibn Umar from the Messenger , The chosen ones of this nation are 500, and the abdaal are 40 in every generation, and neither the 500 or the 40 will decrease, each time one of them dies Allaah substitutes another in his place.” The Companions said, “tell us of their actions” He said, “they forgive those that do dhulm to them, and they behave well with those that behave badly to them…”

  7. al-Khallaal has the wording, “There will always be forty people by whom the earth is preserved, each time one of them dies Allaah substitutes another in his place.”

  8. The hadeeth in al-Hilya from ibn Mas’ud (RA), “There will always be 40 people from my Ummah whose hearts are like the heart of Ibraaheem, Allaah will drive away (evil from?) the people of the earth by them, they will be called the Abdaal. Indeed they will not attain it (the position of Abdaal) by (a great deal of) prayer or fasting or giving in charity.” So they asked, “so how will they attain it O Messenger of Allaah?” He said, “through generosity, and by advising the Muslims.”

  9. The hadeeth reported by at-Tabaraanee in ‘al-Ajwaad’ from Anas (RA) from the Messenger , “Indeed the Abdaal of this Ummah will not enter Paradise due to (a great deal) of prayer or fasting, but they will enter due to generosity and secure hearts and advising the Muslims.”

  10. and the similar hadeeth of al-Kharaa’itee in ‘al-Makaarim’ related by Abu Sa’eed

After mentioning these as-Sakhaawee goes on to say, “and some of them are more severely weak than others.”[‘Maqaasid al-Hasanah’ (pp 26-28 no.8)]

There are other Ahaadeeth as-Sakhaawee mentions after this but fails to give a clear verdict on them, some of these will be discussed below.

Al-Albaanee talking about Ahaadeeth (f) above says, ” Mawdoo (fabricated) related by Abu Nu’aym in ‘al-Hilya’ (1/8) from the route of at-Tabaraanee. And from him by ibn al-Jawzee in ‘al-Mawdoo’aat’ (3/151 his book on fabricated Ahaadeeth)…. [biographical detail on narrators omitted]

Adh-Dhahabee said in ‘al-Meezaan’ , ‘…it is not known, and the story to do with the manners of the Abdaal is a lie’ talking about this Ahaadeeth. And ibn Hajr endorsed this in ‘al-Lisaan’.” [‘Silsilah ad-Da’eefah’ (2/339 no.935)]

As-Suyootee incorporated this Ahaadeeth in his ‘Jaami as-Sagheer’ and declared it hasan. But al-Munaawee followed this up by pointing out the defects of the Ahaadeeth, then after quoting the aforementioned words of adh-Dhahabee he said, “and ibn al-Jawzee ruled it to be fabricated, and the author (as-Suyootee) agreed with him in ‘Mukhtasar al-Mawdoo’aat’ and he endorsed ibn al-Jawzee’s verdict and did not follow it up.”

Al-Albaanee concludes his discussion on the Ahaadeeth by saying, “and know that there is no hadeeth to do with the Abdaal which is authentic, all of them are defective, and some of them are more severely weak than others. And I will mention a few of them for you, and unveil their defect, if Allaah the Exalted and Blessed Wills.” [Ibid]

He then discusses Ahaadeeth (d) and (e) above and declares them to be munkar (rejected). [Silsilah ad-Da’eefah (2/339+ no.936) for a detailed discussion.]

Al-Haafidh ibn al-Qayyim states in ‘al-Manaar az-Muneef’, “the Ahaadeeth concerning the Abdaal, Aqtaab, Nuqabaa, Agwaath, Najabaa and Awtaad are all false (Baatil)”

Imaam Ahmad follows up Ahaadeeth (d) up by saying, “it is a munkar Ahaadeeth”.

As for this same Ahaadeeth al-Haythamee said, “reported by Ahmad, and it’s narrators are that of the saheeh except for Waahid bin Qais who has been declared thiqah by al-Ijlee and Abu Zur’ah but weak by other than these two” (Mujma 10/62)

Waahid bin Qais has been declared to be da’eef by a group of scholars amongst them ibn Ma’een (in one of two reports from him), Abu Haatim, and Saalih bin Muhammad al-Baghdaadee. Adh-Dhahabee points out that Waahid bin Qais only met some taabi’een so according to this the isnaad is also munqati as he reports directly from the Companion Ubaadah bin Saamit.

As for Ahaadeeth (e) then ibn Hajr al-Haythamee declared this da’eef in his ‘Mujma az-Zawaa’id’ (10/63) due to it’s isnaad containing two unknown narrators.

Al-Albaanee then discusses another Ahaadeeth not mentioned above to do with the Abdaal related from Shahr bin Hawshab from Awf bin Maalik (RA) and declares it to be severely weak, and likewise he declares a Ahaadeeth related from Alee to be da’eef.

Adh-Dhahabee quotes Ahaadeeth, (d) and one similar to (e) and others and concludes by saying, “…by Allaah there is no one in the Ummah of Muhammad like Abu Bakr, and the distance between him and Ibraaheem in excellence cannot be measured. But this is from the fabrication of Abdur-rahmaan bin Marzooq at-Tarsoosee may Allaah not give him victory.” Then he endorses ibn al-Jawzee’s verdict on Ahaadeeth (c) that it is fabricated. [Tarteeb al-Mawdoo’aat (pg.272 no.’s 974-977)

Mawdoo`(Fabricated) Hadeeth: No:14 The Ahaadeeth, “Allaah says, ‘were it not for you (O Muhammad ) I would not have created the universe.’”

As-Saghaanee (d.650) said, “maudu (fabricated)” [‘al-Ahaadeeth al-Mawdoo’aat’ of as-Saghaanee (pg. 7)]

and likewise al-Albaanee [‘Silsilah ad-Da’eefah’ (1/450 no.282)]

Ash-Shaykh Mulla Alee Qaaree (d.1014) said, “maudu, but it’s meaning is correct….” [‘al-Asraar al-Marfoo’ah’ of Alee al-Qaaree (pp 67-68)], and quotes two narrations to prove this:

  1. The Ahaadeeth related by ibn Asaakir, ‘were it not for you, the world would not have been created’. Ibn al-Jawzee (d.5**) related this and said, “maudu (fabricated)” [‘al-Mawdoo’aat’ of ibn al-Jawzee (1/288)] and likewise as-Suyootee. [‘al-Laa’ee’ of as-Suyootee (1/272)]

  2. The Ahaadeeth related by ad-Dailamee, “O Muhammad! Were it not for you, the Garden would not have been created, and were it not for you the Fire would not have been created.” Al-Albaanee said, “it is not correct to certify the correctness of it’s meaning without establishing the authenticity of the narration from ad-Dailamee, which is something I have not found any of the scholars to have addressed….Suffice to know that ad-Dailamee is alone in reporting it, then I became certain of it’s weakness, rather it’s flimsiness when I came across it in his ‘Musnad’ (1/41/2)…..” [‘Silsilah ad-Da’eefah’ (1/451 no.282)]

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