Narration Number 1: Narration Attributed to Sayyida Asma bint Umais Radi Allahu Anha
The revelation was descending upon the Prophet صلی اللہ علیہ وسلم, and the head of Sayyidina Ali رضی اللہ عنہ was in his lap صلی اللہ علیہ وسلم. During this time, Sayyidina Ali could not perform the Asr prayer and the sun set. The Messenger of Allah صلی اللہ علیہ وسلم inquired: “Ali! Have you prayed?” Sayyidina Ali replied: “No.” The Messenger of Allah صلی اللہ علیہ وسلم prayed: “O Allah! Ali was engaged in obedience to You and Your Messenger, so return the sun for him.” Sayyida Asma said: “I saw the sun setting and then I saw it rising again after it had set.”
Commentary
The chain of this narration is weak because one of its narrators, Ibrahim bin Hasan bin Hasan bin Ali bin Abi Talib, has an unknown status. Except for Imam Ibn Hibban, no one has declared him trustworthy.
Hafiz Ibn Kathir, may Allah have mercy on him, says:
“His status is unknown.”
Hafiz Haithami, may Allah have mercy on him, says:
“There are narrators in this narration whom I do not recognize.”
Some scholars, accepting Imam Ibn Hibban’s authentication of Ibrahim, have considered him trustworthy, but this authentication is based on leniency.
The second reason for weakness is that Fatimah bint Husayn bin Ali, who is trustworthy and narrates in this narration, it is not known whether she heard this narration directly from Sayyidah Asma رضی اللہ عنہا or not.
Hafiz Ibn Kathir, may Allah have mercy on him, says:
“It is not known whether Fatimah heard from Asma or not.”
Sheikh al-Islam Imam Ibn Taymiyyah, may Allah have mercy on him, also states that neither is it established that Ibrahim heard from Fatimah, nor that Fatimah heard from Sayyida Asma. For the authenticity of this hadith, it is necessary that all its narrators be just and reliable, and that their hearing from one another be established, which is not evident in this narration.
Clarification Regarding Imam Tahawi’s Narration
Warning
Some people claim that Imam Tahawi, may Allah have mercy on him, considered this narration authentic, but this claim is baseless and devoid of truth.
Narration Number 2: Another narration narrated from Sayyida Asma bint Umais, may Allah be pleased with her
The Prophet صلی اللہ علیہ وسلم performed the Zuhr prayer at the place of Sahba and then sent Sayyidina Ali رضی اللہ عنہ for a task. When Sayyidina Ali returned, the Prophet صلی اللہ علیہ وسلم had already performed the Asr prayer. The Messenger of Allah صلی اللہ علیہ وسلم rested his blessed head in the lap of Sayyidina Ali, and Ali رضی اللہ عنہ did not move so as not to disturb the sleep of the Prophet صلی اللہ علیہ وسلم, until the sun set. The Prophet صلی اللہ علیہ وسلم prayed: “O Allah! Your servant Ali has restrained himself for Your Prophet, so return the sun upon them.” Sayyida Asma states that the sun rose again and its light fell upon the mountains and the earth. Then Sayyidina Ali رضی اللہ عنہ got up, performed ablution, and prayed the Asr prayer, after which the sun set again. This incident occurred at the place of Sahba during the Battle of Khaybar.
Commentary
The chain of narration of this hadith is also weak. The reasons for this weakness are as follows:
Hafiz Ibn Kathir, may Allah have mercy on him, says: “There are narrators in the chain of this narration whose status is unknown, such as ‘Awn and his mother. Nothing is known about their integrity and precision, therefore their narration cannot be accepted. Such an important matter cannot be established from their narration which has not been mentioned by any famous Muhaddith.”
Hafiz Haithami, may Allah have mercy on him, says: “‘Awn bin Muhammad’s life circumstances could not be ascertained.”
Ibn Turkmani Hanafi also said the same about the chain of this narration that it contains narrators whose status needs to be known.
Therefore, another narration of ‘Awn bin Muhammad has been called “Hasan” or “Jayyid” by some Muhaddithin, such as Hafiz Mundhiri
and Hafiz Ibn Hajar has declared it “Maqbul”
, but their judgment is not correct.
Hafiz Busiri and Al-Sindi Hanafi have also declared this narration weak.
Hafiz Ibn Asakir, may Allah have mercy on him, says: “This hadith is rejected and contains many unknown narrators.”
Narration Number 3: Narration Attributed to Sayyida Asma bint Umais, may Allah be pleased with her
The revelation was descending upon the Prophet صلی اللہ علیہ وسلم, and Sayyidina Ali رضی اللہ عنہ had covered him صلی اللہ علیہ وسلم with his garment until the sun had set. When the Prophet صلی اللہ علیہ وسلم finished receiving the revelation, he صلی اللہ علیہ وسلم asked Sayyidina Ali: “Have you prayed the Asr prayer?” Sayyidina Ali replied: “No.” Then the Prophet صلی اللہ علیہ وسلم prayed: “O Allah! Return the sun for Ali.” Sayyida Asma says that the sun returned until its light reached the middle of the courtyard of my chamber.
Commentary
This narration has a weak chain of transmission, and the reasons are as follows:
1. Weakness of Abu al-Abbas Ibn Uqdah
Imam Darqutni, may Allah have mercy on him, has declared Ibn Uqdah as “weak.”
Hamza bin Yusuf Sahmi said:
“Ibn Uqdah used to write the faults of the Companions, especially Hazrat Abu Bakr and Umar رضی اللہ عنہما, in the Grand Mosque of Baratha. After that, I abandoned his narration.”
Imam Ibn Adi, may Allah have mercy on him, said:
“He was a great memorizer, but the scholars of Baghdad criticized him.”
Imam Darqutni, may Allah have mercy on him, said:
“He was a bad man.”
Hafiz Dhahabi, may Allah have mercy on him, said:
“He is weak and his narration contains innovation and enmity towards the Companions.”
Hafiz Ibn Kathir, may Allah have mercy on him, also declared Ibn Uqdah as “accused” and said he was a “wicked Rafidi.”
2. The Weakness of Abdul Rahman bin Shareek
Imam Abu Hatim al-Razi, may Allah have mercy on him, called Abdul Rahman bin Shareek “weak in hadith.”
Although Imam Ibn Hibban mentioned him in his book “Al-Thiqat,” he also said:
“Sometimes he makes mistakes.”
3. The Weakness of Shareek bin Abdullah al-Qadi
When Shareek bin Abdullah Al-Qadhi became a judge in Kufa, his memory had weakened. It is not known whether Abdul Rahman heard this narration from his father before or after his memory deteriorated.
4. Ibn al-Jawzi’s Commentary
Hafiz Ibn al-Jawzi, may Allah have mercy on him, said:
“This hadith is false. Abdul Rahman bin Shareek is narrating from his father, and Imam Abu Hatim declared Abdul Rahman weak. In my opinion, the blame for fabricating this narration lies with Ibn Uqdah, because he was a Rafidhi and used to mention the faults of the Companions.”
Narration Number 4: Narration Attributed to Sayyida Asma bint Umais, may Allah be pleased with her
On the day of Khyber, Sayyiduna Ali رضی اللہ عنہ was busy distributing the spoils of war until the sun set. The Holy Prophet صلی اللہ علیہ وسلم asked Sayyiduna Ali: “Have you prayed the Asr prayer?” Sayyiduna Ali replied: “No.” The Holy Prophet صلی اللہ علیہ وسلم prayed, and the sun rose and came to the middle of the mosque, upon which Sayyiduna Ali prayed. When he completed the prayer, the sun set again, and I heard the sound of the sun setting, which was like a saw cutting through wood.
Commentary
This narration is also false, and the reasons for its weakness are as follows:
1. The life circumstances of Abu al-Hasan Shadhan Fadli
The first issue with this narration is that the life circumstances of Abu al-Hasan Shadhan Fadli are unknown, meaning he is obscure.
2. The weakness of Sabah ibn Yahya
Imam Bukhari, may Allah have mercy on him, says: “Fīhi naẓar” (He is an unknown narrator).
Imam Ibn ‘Adi, may Allah have mercy on him, says: “He is among the Shi’as of Kufa.”
Hafiz Zahbi, may Allah have mercy on him, says: “This is abandoned and indeed accused of falsehood.”
Ibn Iraq, may Allah have mercy on him, also describes him as “Shi’a, abandoned, and accused of falsehood.”
3. Lack of Authentication of Muhammad bin Sabih al-Dimashqi
Muhammad bin Sabih al-Dimashqi is also included in this narration, whose authentication is required, but reliable information about him could not be found.
4. Other Unknown Narrators
There are other unknown narrators in this narration as well, such as:
- Abdullah bin al-Husayn bin Ja’far
- Husayn Maqtul
- Fatimah bint Ali
- Umm al-Hasan bint Ali
The life circumstances and authentication of all these narrators are also required, which are not available.
Narration Number 5: Narration of Abu al-Qasim al-Haskani
Another narration has been narrated by Abu al-Qasim al-Haskani, which Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, has quoted in “Minhaj al-Sunnah al-Nabawiyyah.” But its chain is also fabricated.
Comment
The unknown narrators of this narration are as follows:
- Umm Ash’ath (unknown female narrator)
- Ahmad bin Muhammad bin Yazid bin Sulaym (his life circumstances are also not found)
It is a fabrication of Imam Sufyan Thawri, may Allah have mercy on him. Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, states that this narration has not been transmitted through any reliable source. The hadith scholars know that Imam Sufyan Thawri and Imam Abdul Razzaq did not narrate this hadith.
Hafiz Ibn Kathir, may Allah have mercy on him, says that this chain of narration is extremely weak.
Narration Number 6: Narration Attributed to Sayyida Asma bint Umais, may Allah be pleased with her
This narration has been reported with the following chain: Husayn Ashqar, Ali bin Asim, Abdul Rahman bin Abdullah bin Dinar, Ali bin Husayn, Fatimah bint Ali, Sayyida Asma رضی اللہ عنہا.
Commentary
This chain is false and the reasons for its weakness are as follows:
1. Weakness of Husayn bin Hasan Ashqar
Hafiz Haithami, may Allah have mercy on him, states: “The majority of hadith scholars have declared him weak.”
Imam Bukhari, may Allah have mercy on him, says: “He is a fabricator of hadith” and “He has fabricated narrations.”
Imam Ahmad bin Hanbal, may Allah have mercy on him, says: “He is a denier of hadith, even though he himself was truthful.”
Imam Abu Zar’ah Razi, may Allah have mercy on him, says: “He is a narrator who denies narrating hadith.”
Hafiz Ibn Kathir, may Allah have mercy on him, says: “He is a Shia and a rejected narrator.”
2. Ambiguity Regarding Ali bin Husayn
If Ali bin Husayn refers to Zain al-Abidin, then Abdul Rahman bin Abdullah bin Dinar did not live during his time, and if Ali bin Husayn is someone else, then he is unknown.
Narration Number 7: Narration with the Second Chain
The narration with this chain is: Abdul Rahman bin Abdullah bin Dinar, Abdullah bin Hasan, his mother Fatimah bint Husayn, Sayyida Asma.
Commentary
This chain is also extremely false and the reasons for its weakness are as follows:
1. The Life Details of Shadhan al-Fadli Are Unknown
Who is Shadhan al-Fadli? No reliable information is available about him.
2. Imam Tabrani’s Teacher Isma’il bin al-Hasan Khafaf Is Unknown
There is no reliable information available about Ismail bin Al-Hasan Khafaf.
3. The Life Details of Yahya bin Salim are Unknown
There is no information available about Yahya bin Salim either.
4. The Weakness of Sabah Marwazi
If this is Sabah bin Yahya, then this narrator is accused of lying. If it is someone else, then he is unknown.
5. Fatimah bint Hussain’s Transmission from Sayyida Asma’ (may Allah be pleased with her) is Not Proven
All these reasons make this chain extremely weak and unacceptable.
Narration Number 8: Narration Attributed to Sayyidina Ali (may Allah be pleased with him)
This narration is attributed to Sayyidina Ali رضی اللہ عنہ that during the Battle of Khaybar, the Messenger of Allah صلی اللہ علیہ وسلم participated in the fight against the polytheists. The next day at Asr time, Sayyidina Ali رضی اللہ عنہ came to the presence of the Messenger of Allah صلی اللہ علیہ وسلم and said that he had not yet performed the Asr prayer. The Messenger of Allah صلی اللہ علیہ وسلم placed his head in his lap and fell asleep. When he صلی اللہ علیہ وسلم woke up, the sun had already set. Sayyidina Ali رضی اللہ عنہ said that he had not performed the Asr prayer because he did not want to wake the Prophet صلی اللہ علیہ وسلم from sleep. The Messenger of Allah صلی اللہ علیہ وسلم prayed: “O Allah! Your servant had sacrificed his life for Your Prophet, return the sun for them.” Then the sun rose again, Sayyidina Ali performed ablution, prayed, and the sun set again.
Commentary
This narration is a blatant lie and the reasons for its weakness are as follows:
1. The unknown status of Shadhan Fazli
The life circumstances of Shadhan Fazli are unknown, and he is an obscure person. The one attributing this narration appears to be an expert in falsehood.
2. The life circumstances of Yahya bin Abdullah bin Hasan bin Ali are unknown
The life circumstances of Yahya bin Abdullah bin Hasan bin Ali, included in this chain, could not be ascertained, which indicates the weakness of this narrator.
3. Introduction of Abu Ishaq Ibrahim bin Rashid is required
Information about Abu Ishaq Ibrahim bin Rashid is also needed, as there is no reliable authentication available for him.
4. Authentication of Abdullah bin Fazl Tai
Regarding Abdullah bin Fazl Tai, Malini states that Abdullah bin Mundhir called him trustworthy, but also said that he was an extremist Shia.
Abdullah bin Mundhir is not among the Imams of Jarh and Ta’dil (criticism and accreditation), so his authentication is not considered reliable.
5. Weakness of Ubaidullah bin Saeed bin Katheer bin Afeer
Ubaidullah bin Saeed is a severely criticized narrator. Imam Ibn Adi, may Allah have mercy on him, says:
“The narration from Saeed is narrated by his son Ubaidullah, and it is likely that all these narrations are fabricated by Ubaidullah himself.”
Imam Ibn Hibban, may Allah have mercy on him, says:
“He narrates from his father and presents distorted narrations through chains of trustworthy narrators, which are not like the hadith of trustworthy narrators.”
Hussain bin Ishaq Asbahani, may Allah have mercy on him, says:
“When he narrates any solitary (unique) narration, it is not permissible to use his narration as evidence.”
Therefore, Imam Abu Awana, may Allah have mercy on him, mentioning this narration in his book is not beneficial.
Narration Number 9: Narration Attributed to Sayyiduna Abu Dharr, may Allah be pleased with him
Sayyiduna Ali رضی اللہ عنہ said on the day of Shura:
“I swear by Allah, I ask you: Is there anyone besides me for whom the sun has returned? On that day, the Messenger of Allah صلی اللہ علیہ وسلم was sleeping with his head on my lap until the sun set. When you صلی اللہ علیہ وسلم woke up, you said: Ali! Have you prayed the Asr prayer? I replied: No. Then you صلی اللہ علیہ وسلم prayed: O Allah! Turn the sun back for them, because they were in obedience to You and Your Messenger.”
Commentary
This narration is an outright lie and a purely fabricated story. The reasons for its weakness are as follows:
1. Unknown identity of Shadhan Fazli
No information is available about Shadhan Fazli, and he is an unknown narrator.
2. Weakness of Abu al-Hasan ibn Safwah
Abu al-Hasan ibn Safwah is also an unknown narrator with no reliable authentication.
3. Need for authentication of Hasan ibn Ali ibn Muhammad Adawi, al-Tabari
There is also no reliable authentication available for Hasan ibn Ali ibn Muhammad Adawi.
4. The Unknown Status of Ahmad bin Ula Al-Razi
The life details of Ahmad bin Ula Al-Razi could not be found, and his authentication is required.
5. The Unidentified Ishaq bin Ibrahim Taymi
No information could be found about Ishaq bin Ibrahim Taymi either.
6. Ibrahim bin Yazid Nakha’i’s Tadlis
Ibrahim bin Yazid Nakha’i is a mudallis, meaning he practices tadlis in narrations.
7. Alqamah’s Hearing from Sayyiduna Abu Dharr رضي الله عنه
Alqamah’s hearing from Sayyiduna Abu Dharr رضی اللہ عنہ is not established, which further casts doubt on the chain of narration.
Narration Number 10: Narration Attributed to Juwayriyah bint Mushir
Juwayriyah bint Mushir narrates that Sayyiduna Ali رضی اللہ عنہ said:
“The Prophet ﷺ was receiving revelation صلی اللہ علیہ وسلم and his head was in my lap.”
Commentary
This narration is also an outright lie and the reasons for its weakness are as follows:
Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, says:
“This chain of narration is weaker than the previous one. It contains unknown narrators whose integrity and accuracy are not known. If this incident were true, the well-known companions of Sayyiduna Ali would certainly have narrated it. This narration has been reported by an unknown woman, Juwayriyah bint Mushir, about whom there is no information. Besides her, the narrators who transmitted from her are also unknown.”
Hafiz Ibn Kathir, may Allah have mercy on him, says:
“This chain of narration is false and most of its narrators are unknown. This is a fabricated story of the Rafidah.”
Narration Number 11: Narration attributed to Sayyiduna Abu Hurairah, may Allah be pleased with him
It is narrated that the Messenger of Allah صلی اللہ علیہ وسلم rested his head on the lap of Sayyidina Ali رضی اللہ عنہ and fell asleep, while Sayyidina Ali had not performed the Asr prayer and the sun had already set. When the Noble Prophet صلی اللہ علیہ وسلم woke up, he صلی اللہ علیہ وسلم prayed, as a result of which the sun returned, and Sayyidina Ali performed the Asr prayer. After that, the sun set again.
Commentary
This narration is extremely weak, and the reasons for its weakness are as follows:
1. Weakness of Dawood bin Farāhij
Imam Shu’bah, may Allah have mercy on him, states that Dawood bin Farāhij became confused in old age, meaning his memory weakened.
2. Missing chain of narration below Dawood bin Farāhij
The chain of narration is missing up to Ibn Mardawayh, which is a major weakness.
3. Invalid status of the second chain
In Al-Alāʾi al-Maṣnūʿah by Al-Suyuti, there is another chain of narration for this report, which is invalid. The reasons are as follows:
1. Weakness of ʿAmārah bin Fīrūz
Amarah bin Feroz is an unknown narrator and his hadith is not followed.
Hafiz Zahbi, may Allah have mercy on him, says: “Who is this? There is no information about him.”
2. Weakness of Yazid bin Abdul Malik Nawfali
Yazid bin Abdul Malik Nawfali is considered by the majority of hadith scholars as very weak and a denier of hadith. Imam Bukhari, Imam Yahya bin Ma’in, Imam Abu Hatim Razi, Imam Abu Zar’ah Razi, Imam Darqutni, Imam Nasai, Imam Ibn ‘Adi, and Imam Bazzar, may Allah have mercy on them, have declared him weak and a denier of hadith.
Hafiz Ibn Hajar, may Allah have mercy on him, called him “weak.”
Hafiz Zahbi, may Allah have mercy on him, says:
“There is consensus among the muhaddithin on his weakness.”
3. Weakness of Yahya bin Yazid
Yahya bin Yazid is also a weak and denier of hadith narrator, which further weakens the chain of narration.
4. Unknown status of Shadhan Fadli
No information is available about Shadhan Fadli, and apparently it seems that this narration is fabricated by him.
Commentary of Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him
Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, says:
“This chain of narration is obscure and nothing can be proven from it according to the scholars. In fact, there are many reasons to consider it false.”
Narration Number 12: Narration Attributed to Sayyiduna Abu Saeed Khudri رضي الله عنه
It is attributed to Sayyiduna Abu Saeed Khudri رضی اللہ عنہ that:
“I came to the Messenger of Allah صلی اللہ علیہ وسلم, and saw that your blessed head was in the lap of Sayyiduna Ali رضی اللہ عنہ while the sun had already set.”
Commentary
This narration is false, as:
1. Commentary of Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him
Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, says:
“The chain of this narration is unreliable and the narrators present in it are unknown in terms of integrity and memory. There is no mention of them in scholarly books.”
2. Commentary of Hafiz Ibn Kathir, may Allah have mercy on him
Hafiz Ibn Kathir, may Allah have mercy on him, says:
“This chain of narration is also weak and its text is rejected. It is also against the context of previous narrations, and all this is clear evidence that this narration is fabricated and fabricated.”
Narration Number 13: Narration Attributed to Sayyiduna Hussain, may Allah be pleased with him
It is attributed to Sayyiduna Hussain رضی اللہ عنہ that the Messenger of Allah صلی اللہ علیہ وسلم was resting his blessed head in the lap of Sayyiduna Ali رضی اللہ عنہ and revelation was descending upon you صلی اللہ علیہ وسلم. When the revelation ended, you صلی اللہ علیہ وسلم asked Sayyiduna Ali:
“Have you prayed the Asr prayer?” Sayyiduna Ali replied: “No.” The Noble Prophet صلی اللہ علیہ وسلم prayed: “O Allah! You know that Ali was busy in Your and Your Messenger’s work, so turn back the sun for him.” Allah turned back the sun, and Sayyiduna Ali رضی اللہ عنہ prayed, then the sun set.”
Commentary
This narration is also false, the reasons are as follows:
1. Weakness of Ibrahim bin Hayyan
Imam Khateeb Baghdadi, may Allah have mercy on him, says:
“Ibrahim bin Hayyan is counted among unknown narrators.”
This clarifies that the narrators of this narration are unknown and unreliable, which makes the chain of this narration unacceptable.
Narration Number 14: Narration Attributed to Sayyiduna Jabir bin Abdullah Radi Allahu Anhuma
It is attributed to Sayyiduna Jabir bin Abdullah رضی اللہ عنہما that the Messenger of Allah صلی اللہ علیہ وسلم commanded the sun, so the sun stopped for a short while.
Commentary
This chain is invalid, and the reasons for its weakness are as follows:
1. The status of Waleed bin Abdulwahid Al-Tamimi is unknown
The life status of Waleed bin Abdulwahid Al-Tamimi is not known, due to which this narrator cannot be trusted.
2. Abu Al-Zubair’s Tadlees
Abu Al-Zubair is a mudallis (one who conceals defects in the chain) and he did not specify hearing (sama’) in this narration, which weakens the chain of narration.
Summary of the Research
All the narrations regarding the sun reversing for Sayyiduna Ali رضی اللہ عنہ are weak and false. Some of these narrations have unknown narrators, some have weak narrators, and some have abandoned narrators. Therefore, this narration and virtue cannot be proven in any way.
Statements of the Muhaddithin
1. Hafiz Abu Bakr Muhammad bin Hatim bin Zanjawiyah Bukhari, may Allah have mercy on him
Hafiz Abu Bakr Muhammad bin Hatim bin Zanjawiyah Bukhari, may Allah have mercy on him, says:
“This narration is very weak and baseless, and it is the work of the Rafidah.”
2. Hafiz Ibn Kathir, may Allah have mercy on him
Hafiz Ibn Kathir, may Allah have mercy on him, narrates from Imam Ibn Madini, may Allah have mercy on him, that:
“This narration is baseless.”
3. Hafiz Ibn Asakir, may Allah have mercy on him
Hafiz Ibn Asakir, may Allah have mercy on him, says:
“This hadith is rejected and contains many unknown narrators.”
4. Imam Aqili, may Allah have mercy on him
Imam Aqili, may Allah have mercy on him, says:
“There is weakness in this narration.”
5. Hafiz Jurqani, may Allah have mercy on him
Hafiz Jurqani, may Allah have mercy on him, says:
“This hadith is rejected and doubtful.”
6. Hafiz Ibn al-Jawzi, may Allah have mercy on him
Hafiz Ibn al-Jawzi, may Allah have mercy on him, has declared it “fabricated.”
7. Hafiz Muhammad bin Nasir Baghdadi, may Allah have mercy on him
Hafiz Muhammad bin Nasir Baghdadi, may Allah have mercy on him, says:
“This hadith is fabricated.”
8. Hafiz Dhahabi, may Allah have mercy on him
Hafiz Dhahabi, may Allah have mercy on him, confirmed the statement of Hafiz Ibn Nasir, saying:
“Ibn Nasir spoke the truth.”
Hafiz Dhahabi, may Allah have mercy on him, further says:
“This narration is false and not authentic.”
9. Shaykh al-Islam Imam Ibn Taymiyyah, may Allah have mercy on him
Shaykh al-Islam Imam Ibn Taymiyyah, may Allah have mercy on him, also declared it “fabricated.”
10. Muhammad bin Ubaid Tanafsi and Ya’la bin Ubaid Tanafsi
Muhammad bin Ubaid Tanafsi and Ya’la bin Ubaid Tanafsi, may Allah have mercy on them, also declared it “fabricated.”
11. Hafiz Abu al-Hajjaj Yusuf Muzi, may Allah have mercy on him
Hafiz Abu al-Hajjaj Yusuf Mazi, may Allah have mercy on him, has also declared it “fabricated.”
12. Hafiz Ibn al-Qayyim, may Allah have mercy on him
Hafiz Ibn al-Qayyim, may Allah have mercy on him, has also mentioned it among false narrations.
13. Hafiz Ibn Kathir, may Allah have mercy on him
Hafiz Ibn Kathir, may Allah have mercy on him, says:
“This hadith is weak and rejected, and all its chains are filled with Shia, unknown, and abandoned narrators.”
14. Allama Ma’alimi, may Allah have mercy on him
Allama Ma’alimi, may Allah have mercy on him, says:
“This story has been declared rejected by the scholars for several reasons.”
