Fabrication of the Sun Returning for Ali (RA) Exposed

Compiled by: Abu Hamza Salafi

الحمد للہ وحدہ، والصلوٰۃ والسلام علی من لا نبی بعدہ۔

Among the scholars, it is an established principle that no narration is considered authentic unless its chain of transmission is sound and its narrators are trustworthy. Some narrations are fabricated based on exaggeration to show extraordinary virtue about a certain personality. One of the famous narrations of this kind is the one that claims the sun was reversed for Hazrat Ali (RA).

❀ In this article, we will present a detailed critical examination of all the major chains of this narration. ❀ The criticisms of the narrators by the hadith scholars will be cited for each chain. ❀ After that, the overall verdict of the hadith scholars regarding this narration will also be mentioned.

① First Chain: Narration of Imam Tahawi (through Fudail bin Marzuq)

Arabic text: «1067 – حَدَّثَنَا أَبُو أُمَيَّةَ، قَالَ: حَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُوسَى الْعَبْسِيُّ، قَالَ: حَدَّثَنَا الْفُضَيْلُ بْنُ مَرْزُوقٍ، عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ، عَنْ فَاطِمَةَ بِنْتِ الْحُسَيْنِ، عَنْ أَسْمَاءَ ابْنَةِ عُمَيْسٍ، قَالَتْ: كَانَ رَسُولُ اللهِ ﷺ يُوحَى إِلَيْهِ وَرَأْسُهُ فِي حِجْرِ عَلِيٍّ فَلَمْ يُصَلِّ الْعَصْرَ حَتَّى غَرَبَتِ الشَّمْسُ، فَقَالَ رَسُولُ اللهِ ﷺ: صَلَّيْتَ يَا عَلِيُّ؟ قَالَ: لَا، فَقَالَ رَسُولُ اللهِ ﷺ: اللَّهُمَّ إِنَّهُ كَانَ فِي طَاعَتِكَ وَطَاعَةِ رَسُولِكَ فَارْدُدْ عَلَيْهِ الشَّمْسَ. قَالَتْ أَسْمَاءُ: فَرَأَيْتُهَا غَرَبَتْ، ثُمَّ رَأَيْتُهَا طَلَعَتْ بَعْدَمَا غَرَبَتْ.»

Reference: Reference: Sharh Mushkil al-Athar by al-Tahawi.

Translation: Asma bint Umais رضي الله عنها narrates that revelation was descending upon the Messenger of Allah ﷺ while his head was in the lap of Hazrat Ali رضي الله عنه. During this time, Ali رضي الله عنه was unable to pray Asr until the sun had set. The Prophet ﷺ prayed: “O Allah! Ali was obedient to You and Your Messenger; return the sun for him.” Asma رضي الله عنها says: I saw the sun set, and then I saw it rise again after setting.

Authentication of the chain (summary):✿ In this chain, Al-Fudayl ibn Marzuq has been criticized, and his teacher Ibrahim ibn al-Hasan is unknown; in such a case, a solitary narration is not used as evidence. (Detailed statements of the hadith scholars will be included in the overall conclusions section of this article, where the Arabic phrases of Ibn al-Jawzi and others will be quoted, in which the criticism on Fudayl ibn Marzuq is mentioned: «وفُضَيْلُ بْنُ مَرْزُوقٍ ضَعَّفَهُ يَحْيَى…» etc.)

② Second chain: Narration of Imam al-Tabarani (through ‘Awn ibn Muhammad and Umm Ja’far)

Arabic text: «382 – حَدَّثَنَا إِسْمَاعِيلُ بْنُ الْحَسَنِ الْخَفَّافُ، ثنا أَحْمَدُ بْنُ صَالِحٍ، ثنا مُحَمَّدُ بْنُ أَبِي فُدَيْكٍ، أَخْبَرَنِي مُحَمَّدُ بْنُ مُوسَى الْفِطْرِيُّ، عَنْ عَوْنِ بْنِ مُحَمَّدٍ، عَنْ أُمِّ جَعْفَرٍ، عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ … قَالَتْ: فَطَلَعَتْ عَلَيْهِ الشَّمْسُ حَتَّى رُفِعَتْ عَلَى الْجِبَالِ وَعَلَى الْأَرْضِ، وَقَامَ عَلِيٌّ فَتَوَضَّأَ وَصَلَّى الْعَصْرَ، ثُمَّ غَابَتْ، وَذَلِكَ بِالصَّهْبَاءِ.»

Reference: Reference: Al-Mu’jam al-Kabir by al-Tabarani 24/144.

Translation: Asma bint Umais رضي الله عنها narrates that the Prophet ﷺ prayed, then the sun rose again until it rose above the mountains and the earth. Ali رضي الله عنه performed ablution and prayed Asr, then the sun set; this incident took place in Sahba.

Authentication of the Chain

❖ Hafiz Ibn Kathir (may Allah have mercy on him): «وَهَذَا الْإِسْنَادُ فِيهِ مَنْ يَجْهَلُ حَالَهُ، فَإِنَّ عَوْنًا هَذَا وَأُمَّهُ لَا يُعْرَفُ أَمْرُهُمَا بِعَدَالَةٍ وَضَبْطٍ… فَكَيْفَ يَثْبُتُ بِخَبَرِهِمَا هَذَا الْأَمْرُ الْعَظِيمُ…»

Reference: Reference: Al-Bidaya wa’l-Nihaya (Place of the story).

Translation: In this chain, there are individuals whose status is unknown; the piety and precision of ‘Awn and his mother are not known. When even in lesser matters their reliability is not established, how can such a great claim be proven from their narration?

❖ Hafiz Ibn Hajar (may Allah have mercy on him): «8750- أم عون بنت محمد بن جعفر بن أبي طالب… مقبولة من الثالثة.»

Reference: Reference: Taqreeb al-Tahdheeb (Translation: Umm Ja’far/Umm ‘Awn).

Translation: Umm ‘Awn… “Maqboola” meaning (unknown status whose narration is accepted when corroborated (mutaba’ah)).

❖ Hafiz Al-Dhahabi (may Allah have mercy on him): «وَعَوْنٌ وَأُمُّهُ لَيْسَا مِمَّنْ يُعْرَفُ حِفْظُهُمْ وَعَدَالَتُهُمْ، وَلَا مِنَ الْمَعْرُوفِينَ بِنَقْلِ الْعِلْمِ، وَلَا يُحْتَجُّ بِحَدِيثِهِمَا.»

Reference: Reference: Al-Muntaqa min Minhaj al-I’tidal.

Translation: The memorization and integrity of ‘Awn and his mother are not known; they are not counted among those known for transmitting knowledge, and their narration is not used as proof.

Summary of Authentication (Chain ②): ◈ There are two unknown narrators (‘Awn ibn Muhammad and Umm Ja’far) in the chain; the hadith scholars have rejected using their narration as evidence. Therefore, this chain is not reliable.

③ Third Chain: Al-Mu’jam al-Awsat by Al-Tabarani (Mu’qil ibn Ubaydullah ← Abu al-Zubayr ← Jabir رضي الله عنه)

Arabic text of the narration: «حَدَّثَنَا عَلِيُّ بْنُ سَعِيدٍ، نا أَحْمَدُ بْنُ عَبْدِ الرَّحْمَنِ الْحَرَّانِيُّ، نا الْوَلِيدُ بْنُ عَبْدِ الْوَاحِدِ التَّمِيمِيُّ، نا مَعْقِلُ بْنُ عُبَيْدِ اللَّهِ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ: أَنَّ رَسُولَ اللَّهِ ﷺ أَمَرَ الشَّمْسَ فَتَأَخَّرَتْ سَاعَةً مِنْ نَهَارٍ.»

Reference: Reference: Al-Mu’jam al-Awsat by Al-Tabarani, No. (4039).

Translation: Hazrat Jabir رضي الله عنه says: The Messenger of Allah ﷺ commanded the sun, so it retreated for a part of the day.

Chain Verification:

✿ Abu al-Zubayr al-Makki (Muhammad ibn Muslim ibn Tadrus) is a mudallis (one who practices tadlis) and this narration is mu’an’an (narrated with “‘an”). Text of criticism (Arabic): «وأبو الزبير المكي… من القسم الثالث» (meaning tadlis is well-known)

Reference: Reference: Ibn Hajar, Tabaqat al-Mudallisīn (within his mention in the third section); also mention of tadlis in Tahdhib al-Tahdhib.

✿ On this chain, the Imams have pointed towards fabrication/nakarah (being munkar): — الجوزقاني: «هَذَا حَدِيثٌ مُنْكَرٌ مُضْطَرِبٌ.»

Reference: Reference: Al-Jawzaqani, Al-Abatil wal-Manakīr wal-Sihah wal-Mashahir, No. (154) under the story “So return the sun to him”.

— Al-Suyuti (narrating and judging): «مَوْضُوعٌ اضْطَرَبَ» (and previously quoted Al-Jawzaqani’s «منكر مضطرب»)

Reference: Reference: Al-Suyuti, Al-La’ali al-Masnu’ah fi al-Ahadith al-Mawdu’ah, chapter on the sun’s return.

❖ Summary (Chain ③): Due to tadlis + ‘an’anah and nakarah/idtirab (being munkar/inconsistent), the narration is not reliable.

④ Fourth Chain: Tarikh Dimashq by Ibn Asakir (Isnad of Ibn ‘Uqda)

Arabic text of the narration (abridged): «… أخبرنا أبو العباس ابن عُقدة، نا أحمد بن يحيى الصوفي، نا عبد الرحمن بن شريك، حدثني أبي، عن عروة بن عبد الله بن قشير … عن أسماء بنت عميس … فقال رسول الله ﷺ: اللهم رد على علي الشمس، فرجعت الشمس حتى بلغت نصف المسجد.»

Reference: Reference: Ibn Asakir, Tarikh Dimashq (biography of Amir al-Mu’minin Ali رضي الله عنه, section of the story of the sun’s return).

Translation: It is narrated from Asma bint Umais رضي الله عنها that the Prophet ﷺ said: “O Allah! Return the sun for Ali,” so the sun returned until there was light up to half of the mosque.

Authentication of the Chain:

✿ Ibn Uqdah (Ahmad ibn Muhammad ibn Saeed al-Kufi): Considered by earlier critics as severely criticized/a Rafidi/a narrator of fabricated reports.— Ruling of Ibn Asakir: «هَذَا حَدِيثٌ مُنْكَرٌ، وَفِيهِ غَيْرُ وَاحِدٍ مِنَ الْمَجَاهِيلِ.»

Reference: Reference: Tarikh Dimashq (Story section).

— ابن تيمية: «هَذَا الْإِسْنَادُ لَا يَثْبُتُ بِمِثْلِهِ شَيْءٌ، وَكَثِيرٌ مِنْ رِجَالِهِ لَا يُعْرَفُونَ بِعَدَالَةٍ وَلَا ضَبْطٍ… وَمِنْهُمْ مَنْ هُوَ مَعْرُوفٌ بِالْكَذِبِ.»

Reference: Reference: Ibn Taymiyyah, Minhaj al-Sunnah al-Nabawiyyah (in refutation of those who argued for the sun’s return).

— الذهبي (قاعدة واشتهار): «لَوْ وَقَعَتْ هَذِهِ الْحَادِثَةُ الْعَظِيمَةُ لاشْتُهِرَتْ، وَتَوَافَرَتِ الدَّوَاعِي عَلَى نَقْلِهَا…»

Reference: Reference: Al-Dhahabi, Talkhis Kitab al-Mawdu’at by Ibn al-Jawzi (within his objection to the story of the sun’s return).

❖ Summary (Chain ④): This chain contains unknown narrators + severe criticism of the main narrator (Ibn Uqdah) + a ruling of rejection, hence the narration is rejected.

⑤ Fifth Chain: Narration of al-Dulabi (through Ibrahim ibn Hayyan’s route)

Arabic text of the narration: «164 – حَدَّثَنِي إِسْحَاقُ بْنُ يُونُسَ، حَدَّثَنَا سُوَيْدُ بْنُ سَعِيدٍ، عَنِ الْمُطَّلِبِ بْنِ زِيَادٍ، عَنْ إِبْرَاهِيمَ بْنِ حَيَّانَ، عَنْ عَبْدِ اللَّهِ بْنِ حَسَنٍ، عَنْ فَاطِمَةَ بِنْتِ حُسَيْنٍ، عَنِ الْحُسَيْنِ… قال: قال رسول الله ﷺ … «اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنَّهُ كَانَ فِي حَاجَتِكَ وَحَاجَةِ رَسُولِكَ فَارُدُدْ عَلَيْهِ الشَّمْسَ»، فَرَدَّهَا عَلَيْهِ فَصَلَّى وَغَابَتِ الشَّمْسُ.»

Reference: Reference: Abu Bishr al-Dulabi, al-Dhurriyah al-Tahirah al-Nabawiyyah, p. 92.

Translation: Ishaq bin Yunus → Suwaid bin Saeed → Al-Mutallib bin Ziyad → Ibrahim bin Hayyan narrate… that the Prophet ﷺ prayed: “O Allah! You know that he (Ali رضي الله عنه) was engaged in a task for You and Your Messenger, so return the sun for him.” So the sun returned and he prayed, then the sun set.

Chain of Transmission Verification:

❖ Ibn al-Jawzi: «52 – إِبْرَاهِيمُ بْنُ حَيَّانَ بن حكيم… قَالَ ابْنُ عَدِيٍّ: ضَعِيفُ الْحَدِيثِ، يَرْوِي أَحَادِيثَ مَوْضُوعَةً مَنَاكِيرَ. قَالَ الدَّارَقُطْنِيُّ:… مَتْرُوكٌ.»

Reference: Reference: Ibn al-Jawzi, Al-Du’afa wal-Matrukoon (Biography of Ibrahim bin Hayyan).

❖ Abu Zur’ah al-Razi (text): «250 – إِبْرَاهِيمُ بْنُ حَيَّانَ… سُئِلَ أَبُو زُرْعَةَ عَنْهُ فَقَالَ: مَجْهُولٌ.»

Reference: Reference: Ibn Abi Hatim, Al-Jarh wal-Ta’dil (Biography section).

❖ Al-Khatib al-Baghdadi: «وَإِبْرَاهِيمُ بْنُ حَيَّانَ كُوفِيٌّ أَيْضًا، آخَرُ فِي عِدَادِ الْمَجْهُولِينَ.»

Reference: Reference: Al-Khatib, Talkhees al-Mutashabih fil-Rasm (Biography of Ibrahim bin Hayyan).

Conclusion (Chain ⑤): There is severe weakness/jahalah (being unknown) proven regarding Ibrahim bin Hayyan in the chain; therefore, this chain is not acceptable.

⑥ Sixth Chain: Attributed to Al-Khwarizmi Al-Makki (Al-Khatib)

Source of narration: Some later scholars have transmitted the chain of “returning of the sun” for Hazrat Ali رضي الله عنه from the book of Al-Khwarizmi Al-Makki, known as Al-Khatib Al-Khwarazmi. Regarding this narrator/author, early sources explicitly mention his doctrinal inclinations:

Text of the narration: «وذَكَرَ صدرُ الأئمّةِ المكيُّ، خَطِيبُ الخُطَباءِ الخُوارِزميُّ المُعْتَزِلِيُّ، القائلُ بتفضيلِ عليٍّ على كلِّ الصَّحابة.»

Reference: Reference: Attributed to Manaqib Al-Kardari (as commonly transmitted in biographical books).

Chain of Transmission Follow-up:— When the original chain is transmitted from a source whose doctrinal tendencies are known and in detailed chains many unknown/abandoned narrators are found, according to the principles of Hadith, such chains do not strengthen the narration, especially when this incident is not established in the authentic collections/Sunan/renowned Musnads.

Conclusion (Chain ⑥): Al-Khwarizmi’s method of transmission does not provide a reliable basis in this matter; reasoning based on it is not valid.

Overall Verdicts of the Imams of Jarh and Ta’dil

From the details so far, the weakness of every chain has become clear. Now we see what final rulings the majority of Muhaddithin and critics have given regarding this narration «ردّ الشمس لعلي».

① Imam Ibn al-Jawzi (597 AH)

Arabic Text: «هَذَا حَدِيثٌ مَوْضُوعٌ بِلَا شَكٍّ، وَقَدِ اضْطَرَبَ الرُّوَاةُ فِيهِ… وَفُضَيْلُ بْنُ مَرْزُوقٍ ضَعَّفَهُ يَحْيَى… وَذَكَرَ حَدِيثَ رُجُوعِ الشَّمْسِ لَهُ. وَهَذَا حَدِيثٌ بَاطِلٌ.»

Reference: Reference: Ibn al-Jawzi, Al-Mawdu’at (3/252).

Translation: This Hadith is undoubtedly fabricated; the narrators have been severely inconsistent (idtirab) in it… and Yahya (ibn Ma’in) declared Fudayl ibn Marzuq weak… the narration about the sun’s reversal is false.

② Hafiz Ibn Hazm (456 AH)

Arabic Text: «وَبَيْنَ دَعْوَى الرَّافِضَةِ رَدَّ الشَّمْسِ عَلَى عَلِيٍّ مَرَّتَيْنِ… وَكَذَلِكَ دَعْوَى النَّصَارَى لِرُهْبَانِهِمْ… وَالْيَهُودِ لِأَحْبَارِهِمْ… وَهَذَا كُلُّهُ بَاطِلٌ مَوْضُوعٌ.»

Reference: Reference: Ibn Hazm, Al-Fasl fi al-Milal wa al-Ahwa’ wa al-Nihal (5/45).

Translation: The claim of the Rafidah that the sun was reversed twice for Ali (رضی اللہ عنہ) is as false and fabricated as the claims made by the Christians for their monks and the Jews for their rabbis.

③ Hafiz Ibn Kathir (774 AH)

Arabic text: «قِيلَ لَهُ: كَيْفَ لَنَا لَوْ صَحَّ هَذَا الْحَدِيثُ فَنَحْتَجُّ عَلَى مُخَالِفِينَا؟ وَلَكِنَّ الْحَدِيثَ ضَعِيفٌ جِدًّا لَا أَصْلَ لَهُ.»

Reference: Reference: Ibn Kathir, Al-Bidaya wa’l-Nihaya (6/84).

Translation: If this hadith were authentic, we would use it as evidence against our opponents, but the reality is that this hadith is very weak and has no basis.

④ Hafiz Ibn al-Qayyim (751 AH)

Arabic text: «وَكَذَلِكَ رِوَايَتُهُمْ: إِنَّ الشَّمْسَ رُدَّتْ لِعَلِيٍّ بَعْدَ الْعَصْرِ وَالنَّاسُ يُشَاهِدُونَ… وَلا يَعْرِفُهُ إِلَّا أَسْمَاءُ بِنْتُ عُمَيْسٍ. فَهُوَ مَوْضُوعٌ.»

Reference: Reference: Ibn al-Qayyim, Al-Manar al-Munif fi al-Sahih wa al-Daif (p. 82).

Translation: The narration that the sun was reversed after Asr prayer for Ali (رضی اللہ عنہ), and that only Asma bint Umais (رضی اللہ عنہا) saw it, is fabricated.

⑤ Imam Ibn Taymiyyah (728 AH)

Arabic text: «هَذَا الْإِسْنَادُ لَا يَثْبُتُ بِمِثْلِهِ شَيْءٌ، وَكَثِيرٌ مِنْ رِجَالِهِ لَا يُعْرَفُونَ بِعَدَالَةٍ وَلَا ضَبْطٍ… وَمِنْهُمْ مَنْ هُوَ مَعْرُوفٌ بِالْكَذِبِ.»

Reference: Reference: Ibn Taymiyyah, Minhaj al-Sunnah al-Nabawiyyah (4/184).

Translation: This chain of narration is not such that anything can be established from it; most of its narrators are unknown for justice and precision, and some are notorious for lying.

⑥ Hafiz Jawzaqani (543 AH)

Arabic text: «هَذَا حَدِيثٌ مُنْكَرٌ مُضْطَرِبٌ.»

Reference: Reference: Al-Jawzaqani, Al-Abatil wa al-Manakir wa al-Sihah wa al-Mashahir (No. 154).

Translation: This hadith is rejected and contradictory.

⑦ Imam Suyuti (911 AH)

Arabic text: «قَالَ الْجَوْزَقَانِي: هَذَا حَدِيثٌ مُنْكَرٌ مُضْطَرِبٌ. وَقَالَ الْمُؤَلِّفُ: مَوْضُوعٌ اضْطَرَبَ.»

Reference: Reference: Al-Suyuti, Al-La’ali al-Masnu’ah (2/360).

Translation: Juzqani said: This hadith is rejected and confused. The author (Suyuti) said: It is fabricated and confused.

⑧ Muhib al-Din al-Tabari (694 AH)

Arabic text: «وَقَالَ عُلَمَاءُ الْحَدِيثِ: هُوَ حَدِيثٌ مَوْضُوعٌ، وَلَمْ تُرَدَّ الشَّمْسُ لِأَحَدٍ، وَإِنَّمَا حُبِسَتْ لِيُوشَعَ بْنِ نُونٍ.»

Reference: Reference: Muhib al-Din al-Tabari, Al-Riyadh al-Nadhira (2/189).

Translation: Hadith scholars said: This narration is fabricated. The sun did not return for anyone except Yusha’ bin Nun, for whom the sun was stopped for a short while.

⑨ Hafiz al-Dhahabi (748 AH)

Arabic text: «فَلَوْ رُدَّتِ الشَّمْسُ، لَاشْتُهِرَتْ وَتَوَافَرَتِ الدَّوَاعِي عَلَى نَقْلِهَا… وَأَمَّا رَدُّ الشَّمْسِ لِعَلِيٍّ بِبَابِلَ فَهَذَا مِنْ أَبَاطِيلِ الرَّافِضَةِ.»

Reference: Reference: al-Dhahabi, Talkhis al-Mawdu’at (p. 370); also al-Muntaqa min Minhaj al-I’tidal.

Translation: If the sun had been turned back, this event would have become famous and people would certainly have transmitted it… And the sun’s return for Ali (may Allah be pleased with him) in Babylon is among the fabrications of the Rafidah.

⑩ Hafiz Ibn Asakir (571 AH)

Arabic text: «هَذَا حَدِيثٌ مُنْكَرٌ، وَفِيهِ غَيْرُ وَاحِدٍ مِنَ الْمَجَاهِيلِ.»

Reference: Reference: Ibn Asakir, Tarikh Dimashq (Biography of Ali bin Abi Talib, section on the sun’s return).

Translation: This narration is rejected and it contains more than one unknown narrator.

⑪ Imam Aqili (322 AH)

Arabic text: «فَأَمَّا الثَّانِي (رد الشمس) فَالرِّوَايَةُ فِيهِ لَيِّنَةٌ.»

Reference: Reference: al-Aqili, Al-Du’afa al-Kabir (3/182).

Translation: As far as the other narration (about the sun’s return) is concerned, its chain of transmission is weak.

⑫ Ibn Hajar al-Haytami (974 AH)

Arabic text: «وَرَدُّوا عَلَى جَمْعٍ قَالُوا: إِنَّهُ مَوْضُوعٌ، وَزَعَمُوا أَنَّهُ لَا فَائِدَةَ لِرَدِّهَا بَعْدَ فَوَاتِ الْوَقْتِ.»

Reference: Reference: Ibn Hajar al-Haytami, Al-Sawa’iq al-Muhriqa (2/357).

Translation: They refuted a group who said that it is fabricated and who claimed that there is no benefit in returning the sun after the time has passed.

⑬ Imam Sakhawi (902 AH)

Arabic text: «519 – حَدِيثُ: رَدُّ الشَّمْسِ عَلَى عَلِيٍّ، قَالَ أَحْمَدُ: لَا أَصْلَ لَهُ.»

Reference: Reference: Al-Sakhawi, Al-Maqasid Al-Hasanah (p. 435).

Translation: Regarding the hadith about the sun being turned back for Ali (RA), Imam Ahmad ibn Hanbal (may Allah have mercy on him) said: It has no basis.

◈ Summary of Research

Original narration: The narration about the sun returning for Hazrat Ali (RA) has been reported through various chains, but all the chains are either weak, rejected, or fabricated.
Status of the chains:
First chain (Tahawi): The narrator Fudail bin Marzuq is criticized by the majority and his teacher Ibrahim bin Al-Hasan is unknown (majhul).
Second chain (Tabarani): Unknown narrators Awn bin Muhammad and his mother.
Third chain (Tabarani, Mu’jam Awsat): Abu Al-Zubair is a mudallis and the narration is mu’an’an.
Fourth chain (Ibn Asakir): The main narrator Ibn Uqdah is a Rafidi and a fabricator.
Fifth chain (Al-Dulabi): Ibrahim bin Hayyan is abandoned and unknown.
Sixth chain (Al-Khwarizmi): Contains doctrinal bias and unreliable sources.
Overall verdict of the Imams:
Ibn Al-Jawzi, Ibn Al-Qayyim, Al-Suyuti, Muhib Al-Din Al-Tabari, etc., have declared it fabricated.
Ibn Hazm, Ibn Taymiyyah, Ibn Kathir, Al-Dhahabi, Ibn Asakir, Al-Aqili have declared it false/rejected/very weak.
It is reported from Imam Ahmad bin Hanbal (may Allah have mercy on him): “La Asl Lahu” meaning it has no basis.
Rational and Shariah aspects:
If the sun really returned, it would have been such an extraordinary event that it would be as famous as the Flood of Noah or the Splitting of the Moon.
The time of Asr ends as soon as the sun sets, so after that, there is no Shariah benefit in turning the sun back.
In Sahih Bukhari and Muslim, there is the event of the sun stopping for Hazrat Yusha’ bin Nun (AS), but apart from that, it is not proven for anyone else.

◈ Conclusion

❖ In light of the weakness of all chains of narration and the clear rulings of the Imams, the narration about the sun returning for Hazrat Ali (RA) is false and fabricated.
❖ This narration is a fabrication based on exaggeration in the name of virtues, aimed at making an un-Islamic claim about the superiority of Hazrat Ali (RA).
❖ According to Ahl al-Sunnah wa al-Jama’ah, the virtues of Hazrat Ali (RA) are countless and preserved in the Quran and authentic hadiths; there is no need to fabricate such narrations for him.