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Criticism and Investigation On Some Weak And Fabricated Ahadith – Shaikh Abu Tahir Hafidh Zubair Ali Zai [1435]

Compiled, Translated and Annotated

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.


“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)


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.


“Differences in my Ummah are a mercy.”


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)


“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 al-Firdaus (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.


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 al-Mudalliseen 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)


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.


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)


“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)


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).


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.


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)


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.


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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