40 Hadith – Shaikh ul-Islam Imam Ibn Taymiyyah -:- Hadith No.6 – It Is A Great Sin To Lie Upon The Prophet (Sallalahu Alayhi Wa Sallam) – By Shaikh Zubair Ali Zai [1435H]

Tahqiq, Takhrij, Sharh

Muhadith Zubair Ali Zai

Translated Abu Ubaydah
Translated, Checked & Additional Notes
Abu Hibban & Abu Khuzaimah Ansaari

Hadith Number 6

It Is A Great Sin To Lie Upon The Prophet (Sallalahu Alayhi Wa Sallam)

Ash-Shaikh al-Musnad Zaynudin Abul Abas al-Mu’amil Ibn Muhamad Ibn Ali Ibn Muhamad Ibn Ali Ibn Mansur Ibn al-Mu’amil al-Balisi informed us and i read it to him in and heard it in the year 669 Hijri, and it was mentioned to them with the chain all the way to al-Ansari, he said: Sulaiman at-Taimi narrated to me from Anas Ibn Malik (Radi Allahu Anhu), he said the Messenger of Allah (Sallalahu Alayhi Wa Sallam) said,

“Whoever lies upon me intentionally, then let him take his seat in the Fire.”

Narrated by al-Bukhari and Muslim with the same meaning from the narration of Abdul Aziz Ibn Suhaib from Anas.

He was born in the year 602 Hijri and it is said the 3rd. And he died in Rajab in the year 677 Hijri.

This narration is from the chain of Abu Muslim al-Kaji and Abu Nu’aim al-Asbahani also narrated it from Abu Muslim al-Kaji with his chain of narration. (Hilyatul Awliya 3/33 and he said, “Hadith Sahih”)

Also see the Juz of al-Ansari (Hadith no.2, al-Fawa’id of Ibn Manda 1/26)

Ahmad Ibn Hanbal also narrated this hadith with a chain from, “Sulaiman at-Taimi he said: I heard from Anas” (Musnad Ahmad 3/116 hadith no.12154, and its chain is Sahih)

For the other authentic chain of narrations see Sahih Bukhari (no.108) and Sahih Muslim (no.2) and other than them.

Note: the narration of Bukhari and Muslim is from the chain of Abdul Aziz Ibn Suhaib from Anas (Radi Allahu Anhu)

1. The meaning of this hadith is that the person who intentionally lies upon the Prophet (Sallalahu Alayhi Wa Sallam) will go to Hell.

2. One should be very careful in mentioning hadith. You shouldn’t attribute any hadith that are fabricated, false, rejected, weak, not established to the Prophet (Sallahu Alayhi Wa Sallam) and those that do not have chains of narration. Additionally it is not allowed to mention any narrations that are like this during lessons, giving lectures, speeches and talks to the general people. The only exception to mention them are in the situations when the narrations are refuted and shown they are not attributed to the Prophet (Sallalahu Alayhi Wa Sallam) when they are mentioned (ie when clarifying issues)

3. This is an issue of usul of hadith and that is, when a person intentionally lies upon the Prophet (Sallalahu Alayhi Wa Sallam) only once, then all his narrations are rejected. According to the scholars of hadith this person’s repentance in the dunya has no credibility.

4. This hadith is mutawatir, meaning mutawatir in words according to the usul of the muhadithin.

5. Imam Tabarani has collected this hadith with different chains of narrations and the same words and published it in a book called, “Routes for the hadith whoever lies upon me intentionally” [TN this book is published with the verification of Ali-Hasan al-Halabi]

6. There are 2 types of mutawatir hadith of the muhadithin:

a. The hadiths which the muhadithin have declared to be mutawatir. For e.g. Imam Bukhari has mentioned: the hadith which mentions there is no salah without reciting the faitha, is mutawatir.

b. Those hadith which are khabar al-ahad and have been narrated by 10 companions or a number near this with a Sahih or hasan li-dhatihi chain. For e.g. doing rafyul yadayn at the 3 positions in salah, the takbir tahrima (opening takbir), before the ruku and after the ruku.

7. The definition of a mutawatir narration has been described in usul fiqh, ilmul kalam and nukhbatul fikr. It says that in every era after the Prophet (Sallalahu Alayhi Wa Sallam) there should be at least a group of (a minimum of 10) narrators.

Meaning for e.g. 10 companions heard a narration from the Messenger of Allah (Sallahu Alayhi Wa Sallam), then 10 tabi’in heard the narration from each companion therefore in this era there are 100 narrators. Following this 10 taba’ tabi’in heard this narration from each tabi’i therefore in this era there are 1000 narrators etc. I have no knowledge of this type of marfu’ hadith to have existed. [TN there is much debate on the definition and criteria for a hadith to be mutawatir and some authors like Suyuti and al-Kittani have authored books in this regard. The reader is directed to the general books of Mustalah al-Hadith] 

8. For the narrators biography see hadith no.4

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