Weak and Fabricated Hadith on Soorah Yaseen
9 f 07 at 8:00 pm (Hadeeth, Quraan) Soorah Yaseen
Many narrations are well known in the virtue of Soorah Yaseen one such is that Soorah Yaseen is the heart of the Qur’aan and recite it when a person is near death (ie dying) and so on. However in terms of the authenticity of their chains none of them reach the level of authentic and some are either fabrications or weak. The narration of (Soorah Yaseen) being the heart of the Qur’aan was declared a fabrication by Shaikh al-Albaanee. (ad-Da’eefah Hadeeth no.169)
It is well known the recitation of Soorah Yaseen near a person about to die has his soul taken with ease, but this hadeeth is not established in its chain. The details are as follows. Narrated Muhammad ibn E’laa bin Makkee al-Marwazee who said informed me Ibn al-Mubaarak from Suleimaan at-Taymee from Abee Uthmaan not Nahdee from him his father from Ma’qil bin Yasaar who said the Messenger of Allaah (Sallalahu Alayhee-Was-Sallam) said, “Recite Soorah Yaseen upon the one’s near death, these are the words of E’laa.” (Mussanaf Ibn Abee Shaybah (4/84), as-Sunan Ibn Maajah (3/19), alMustadrak, Abu Abdullah al-Haakim (1/565), as-Sunan al-Kubraa (3/383) of Baihaqee, al-Musnad (5/26) of Imaam Ahmad, Amal al-Yaum Wal Laylah (p.58) of Imaam Nasaa’ee, al-Adhkaar (pp.131-132) of Imaam Nawawee.) The chain of this hadeeth rests on Suleimaan at-Taymee from Abee Uthmaan from his father from Ma’qil. Alee ibn al-Madeenee said Suleimaan at-Taymee is the only person who narrates from Abee Uthmaan and he is unknown ie Majhool al-Haal. Ibn Hibbaan, Haakim and Abu Dawood have narrated it from Abee Uthmaan, not Nahdee from his father however Imaam Nasaa’ee and Ibn Maajah have mentioned it as being narrated by Abee Uthmaan from Ma’qil. Haafidh Ibn Hajr said this hadeeth is ‘Ghareeb’ (strange or odd). Ibn Qattaan said there is Idthiraab (mixing/confusing the chain). So in total there are three defects in the chain of this hadeeth. (1) Abee Uthmaan is majhool (unknown) (2) Abu Uthmaan’s father is also Majhool. (3) There is also Idhtiraab in the chain. Details of the Idhtiraab are as follows (1) Is the hadeeth Mawqoof (stopped) or Marfoo (raised) (2) This narration has been narrated from Abee Uthmaan from Ma’qil and also from Abu Uthmaan from his father from Ma’qil. Allaamah Shawkaanee said in Nayl al-Awthaar, “Ibn Qattaan said this hadeeth is defective for the following reasons, there is Idhtiraab in it, it being mawqoof, Abee Uthmaan from his father is majhool (unknown ie both son and father are unknown).” Daarqutnee said, “The chain of this hadeeth is weak and the text is unknown and there is no such hadeeth in this subject.” (Irwaa al-Ghaleel (3/151) of Allaamah Muhammad Naasir ud deen al-Albaanee, Nayl alAwthaar (2/22) of Qadhee Shawkaanee. Allaamah Nawawee said in al-Adhkaar, “Its chain is weak and two narrators in it are unknown but Abu Dawood did not declare it weak. It is narrated from Ibn Abee Dawood from Mujaalid narrates from Sha’bee who said the Ansaar (The Companions who helped the Messenger of Allaah (Sallalahu Alayhee-Was-Sallam) in Madeenah) would recite Soorah alBaqarah when one was close to dying. However Mujaalid is weak.” (alAdhkaar (pp.131-132) Also Ameer San’aanee in Subl as-Salaam (2/186), Minawee in Faidh alQadeer (2/67), Shaikh ul-Hdeeth Allaamah Ubaidullaah Mubaarakpooree in Mira’ah al-Mafaateeh Sharh Mishkaat al-Masabeeh (5/314-315) have all mentioned the criticism above, however Minawee has put a ‘H’ sign next to it. Allaamah Mubaarakpooree has discussed the virtue of reciting Soorah Yaseen in Mira’ah and mentions the criticism on the hadeeth but he has not written clearly whether it is authentic or weak. Allaamah al-Albaanee has declared it weak in all of his books and according to my information the most detailed discussion of it is in alIrwaa. (see Irwaa al-Ghaleel (3/15), Da’eef Ibn Maajah (p.159), Mishkaat al-Masaabeeh (1/1501) Checking al-Albaanee, Da’eef Jaami as-Sagheer Wa-Ziyaadah (1/330) and Ahkaam al-Janaa’iz (p.11). There is another hadeeth with a similar meaning, which is narrated in Akhbaar Asfahaan by Abu Nu’aym. (Akhbaar Asfahaan (1/188) of alAlbaanee. There is a narrator in the chain whose name is Marwaan, about whom Imaam Ahmad said, “He is not Thiqah (trustworthy). Saajee and Abu A’roobah Haraanee said, “A fabricator of hadeeth” Daylamee has also narrated this hadeeth with the same chain but after the successor he mentions it from Abu Dardaa Abee Dharr. (Irwaa alGhaleel (3/152) of al-Albaanee, Talkhees al-Habeer (2/110) of Ibn Hajr alAsqalaanee. Here we also find the narration is Musnad al-Firdaus like the hadeeth of Taareekh Asfahaan is also inauthentic as it is also narrated whilst including Marwaan and he is not reliable as has preceded. The number of people that have criticised Abu Uthmaan from his father, are many however Haafidh Ibn Hajr has graded him from amongst the fourth level of acceptable narrators. (Taqreeb ut-Tahdheeb (2/449). The summary is this hadeeth is not established by any chain. Abu Khuzaimah Ansaari Leave a Comment
Criticism and Investigation On Some Weak And Fabricated Ahadeeth – Shaikh Zubair Alee Za’ee
9 f 07 at 7:53 pm (Aqeedah, Hadeeth)
Criticism and Investigation On Some Weak And Fabricated Ahadeeth By Shaikh Abu Taahir Haafidh Zubair Alee Za’ee Trans: Abu Khuzaimah Ansaari
Some people for their false thoughts and ideas distort the words and meanings of the Qur’aan and Hadeeth and alongside this they present weak and fabricated narrations. Hence in this brief treatise we wish to present some investigation and notes on the narrations upon which the general Muslim ummah has erred in or are in doubt of. And all guidance is from Allaah. HADEETH NO.1 “I hear the salutation’s presented to me near my grave.” (ref. Shu’bal Eemaan (2/218 no.1583) of Baihaaqee, Fadhail Hajj (p.901) of Maulana Zakariyyah Khandelvi and Hanafaee Bheshitee Zewar of Aalim Fiqree Bareilwi (p.490) and others) INVESTIGATION The central narrator of this narration is Muhammad ibn Marwaan Asadee (Baihaqee, Meezaan al-Ei’tidaal and others). Abdullah ibn Numair and Jareer ibn Abdul Hameed said, “A liar (kadhaab).” Imaam Saaleh Jazrah said, “He is weak and a fabricator of hadeeth.” (Tahdheeb at-Tahdheeb (9/387). Haafidh Burhaan ud deen Halabee mentioned him in his book, “al-Kashf al-Hatheeth Aman Ramee Bi-Waadheh al-Hadeeth” (p.404) (a book of narrators who used to fabricate hadeeth) some people have found another chain for this narration from the book of Abush-Shaikh Asbahaanee (See Taskeen as-Sadoor by a deobandee author (p.326-327), then this narration is also false. In it the trustworthiness of Abdur-Rahmaan ibn Ahmad al-A’raj, the teacher of Abush-Shaikh could not be acquired (Aynah Taskeen as-Sadoor (p.113). In addition to this both chains include al-A’mash who by agreement was a mudallis (Aynah Taskeen as-Sadoor (p.121) and the narration of a mudallis is weak (See Kitaab ar-Risaalah of Imaam Shaafi’ee and the general books of the Science of Hadeeth, Khazain as-Sunan (p.1, deobandee author), Paigambar Khudaa (p.322), Fatawaa Ridhwiyyah (5/245, 266) of Ahmad Raza Khaan Bareilwi. HADEETH NO.2 “Differences in my Ummah are a mercy.” INVESTIGATION According to my knowledge no book of hadeeth contains a chain for this. Allaamah Subkee said, “I could not find an authentic chain, nor a weak or a fabricated one.” (Faidh al-Qadeer of Minawee). Allaamah Ibn Hazm said, “This narration is a lie and a fabrication” (al-Ahkaam Fee Usool al-Ahkaam) HADEETH NO.3 “If it was not for him, I would not have created the creation.” (ref. Mawdoo’aat Saghaanee)
According to my knowledge this also does not have a chain. Imaam Saghanee declared it to be a fabrication. The narration could not be found in Imaam Daylaamee’s book Kitaab alFirdaus (In wording or in meaning). The narration of Ibn Asaakir was declared as a fabrication by both Imaam Ibn al-Jawzee and Imaam Suyootee and the words of which contradict this. HADEETH NO.4 The hadeeth of the mount of Jabal (ref. al-Asaabah and others).
The central narrator of this chain is Muhammad ibn E’jlaan, who is a mudallis (Tabaqaat alMudalliseen of Ibn Hajr and others) and he is narrating from so and so. All other supports for this narration are also weak for a detailed discussion see ‘A Scholarly Discussion On Grave Worship’ (p.55) HADEETH NO.5 The hadeeth concerning the Abdaal’s in Shaam (Syria) (ref. Musnad Ahmad (1/112)
This narration is weak due to a disconnection in its chain. (See the checking of Musnad Ahmad by Shaikh Ahmad Muhammad Shaakir (2/171 no.896) and the meeting of Shareeh ibn Ubaid with Alee is not established. HADEETH NO.6 The narration in which the foot of Umar went numb and he said, “Oh Muhammad (Yaa Muhammad)…” (ref. Adaab al-Mufrad of Bukhaari no.964 p.250, in another edition, no.907 p.324)
Two narrators in this chain are Mudallis and they narrate with An Ana (so and so narrated). They are 1).Sufyaan (ath-Thawree) 2). Abu Ishaaq (as-Sabee’ee) (See the books on the mudallis narrators) HADEETH NO.7 “Oh Jaabir the first thing Allaah created was the noor of your Prophet.” (ref. Zarqaanee and Nashr ut-Tayyib (Of Maulana Ashraf Alee Thanwee hanafee deobandee) INVESTIGATION Neither is this narration in Musannaf Abdur-Razzaaq nor in Tafseer Abdur Razzaaq. even after extensive search no chain for it could be found. (see the book of Dr.Abu Jaabir ‘The Belief Of The Noor From The Noor Of Allaah’ (p.40 and onwards). A narration with similar meaning is narrated from Abu Ja’afar (Muhammad bin Alee bin Hussain) in the book of the raafidhee, Usool al-Kaafee (1/422 no. 10). But this chain is weak according to both Ahlus-Sunnah and Ahlur-Rafdh. Apart from containing Muhammad ibn Sinaan and Jaabir Jau’fee (known liars) it also contains al-Mufdhil bin Saaleh (Abu Jameelah al-Asadee) who was called a lair and a fabricator of hadeeth by ibn al-Ghadhiree (Raafidhee) (in Tanqeeh al-Maqaal (3/237-238). Furthermore Haashim Ma’aroof (Raafidhee) said, “The (raafidhee) authors are unanimously agreed that he was a liar and he would fabricate hadeeth.” (al-Mawdoo’aat (p.230) from Rijaal ash-Shee’ah Fil-Meezaan (p.119). HADEETH NO.8 The hearing of the Adhaan from the grave of the Messenger of Allaah by Sa’eed ibn Musaayib (ref.Daarimee (1/44 no.94).
One narrator of this chain Sa’eed ibn Abdul Azeez is trustworthy but he became forgetful in later life (see Taqreeb at-Tahdheeb and general books of Rijaal, books on forgetful narrators, at-Talkhees al-Habeer (3/180) Also there is no evidence to establish Marwaan ibn Muhammad narrated from him (Sa’eed ibn Abdul Azeez) before he started to forget. Secondly Sa’eed has not clearly mentioned the chain by which he heard this incident from. HADEETH NO.9 Abul-Jawzaa has narrated in incident in which the mother of the believers (Ai’shah) ordered for a skylight to be constructed in the roof above the grave of the Messenger of Allaah. When this was completed it started to rain. (ref.Sunan ad-Daarimee (1/43-44 no.93) INVESTIGATION Some scholars have said Amr ibn Maalik is trustworthy, however Imaam Bukhaari has decalred him to be weak (Tahdheeb at-Tahdheeb (1/336). there is also a difference of opinion whether Abul Jawzaa Aws ibn Abdullah met the mother of the believers Ai’shah. He has not mentioned the chain for this incident so that it can be authenticated. So using this doubtful and disconnected narration to establish grave worship is greatly censurable. HADEETH NO.10 The summary of this narration is that Aadam supplicated using the intercession of Muhammad (ref. al-Mustadrak al-Haakim 2/618).
Haafidh Dhahabee has declared this narration to be a fabrication and futile (see Meezaan and others) Imaam Haakim the author of al-Mustadrak said about one narrator, Abdur Rahmaan ibn Zaid bin Aslam, “He would narrate fabricated narrations from his father.” (al-Mudkhil Ilas-Saheeh (p.154) His student Abdullah ibn Aslam is unknown (Majhool) and he has been accused. In al-Mu’ajam as-Sagheer his second narration is mentioned with unknown narrators and this is sufficient for it to be fabricated.” (Majma’a az-Zawaa’id (8/253) May Allaah keep us firm upon the Book and the Sunnah and may our end be upon love and hate for the sake of Allaah. Ameen.
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