Written by: Ghulam Mustafa Zahid Amn Puri (Hafizullah)
This article presents an academic and research-based analysis of the narrations regarding the return of the sun for Sayyiduna Ali bin Abi Talib (رضي الله عنه).
References:
Al-Sunnah by Ibn Abi Aasim: 1323 (summary),
Mushkil al-Athaar by Al-Tahawi: 2/9,
Al-Mu’jam al-Kabeer by Al-Tabarani: 24/147-152,
Tareekh Dimashq by Ibn Asakir: 42/314.
Commentary:
This chain of narration is weak (ضعیف) due to the following reasons:
Ibrahim bin Hasan bin Hasan bin Ali bin Abi Talib is a narrator who is majhool al-haal (unknown condition).
(Al-Bidayah wan-Nihayah: 6/89)
◈ Hafiz Haythami (رحمه الله) mentions regarding a narration transmitted by Ibrahim:
"There are narrators in this chain whom I do not recognize."
(Majma’ al-Zawaid: 9/185)
However, at another instance, relying on Ibn Hibban’s authentication, he declared Ibrahim as trustworthy (Majma’ al-Zawaid: 8/297). This is a lenient judgment, as scholars know.
◈ Hafiz Ibn Kathir (رحمه الله) provides another reason for weakness, stating that Fatimah bint Husayn bin Ali bin Abi Talib, who is a trustworthy narrator and the sister of Imam Zayn al-Abidin, it is not confirmed whether she heard this narration from Sayyidah Asma (رضي الله عنها).
(Al-Bidayah wan-Nihayah: 6/89)
◈ Shaykh al-Islam Ibn Taymiyyah (رحمه الله) further adds:
“Neither is it established that Ibrahim heard from Fatimah nor that Fatimah heard from Asma. For this Hadith to be authentic, it is necessary to know that each narrator is just and reliable, and that they heard from the other. This is not known in this case.”
(Minhaj al-Sunnah al-Nabawiyyah: 4/189)
Note:
Some claim that Imam Al-Tahawi declared this narration authentic, but this is baseless.
"The Prophet (ﷺ) prayed the Dhuhr prayer at a place called Suhba, then he sent Ali (رضي الله عنه) on an errand. Ali returned after the Prophet (ﷺ) had already prayed the Asr prayer. The Prophet (ﷺ) placed his blessed head in Ali's lap. Ali did not move his lap until the sun had set. The Prophet (ﷺ) then made a supplication: 'O Allah! Your servant Ali has devoted himself to Your Prophet, so return the sun for him.' Asma said: 'The sun rose again until it shone on the mountains and the earth, then Ali stood up, performed ablution, and prayed the Asr prayer. Then the sun set again.' This incident took place during the Battle of Khaybar at a location called Suhba.”
References:
Mushkil al-Athaar by Al-Tahawi: 1068,
Al-Mu’jam al-Kabeer by Al-Tabarani: 24/144-145.
Commentary:
This chain of narration is also weak (ضعیف) for the following reasons:
◈ Hafiz Ibn Kathir (رحمه الله) explains the weakness:
"This chain contains narrators whose condition is unknown. Aun and his mother are not known for their reliability and precision, which are essential to accept their narrations. How can such a significant matter be confirmed based on a narration not transmitted by any of the scholars of authentic books? Moreover, it is not known if Umm Aun heard this narration from her grandmother Asma bint Umais (رضي الله عنها)."
(Al-Bidayah wan-Nihayah: 6/88)
◈ Hafiz Haythami (رحمه الله) says regarding Aun bin Muhammad:
"I could not find his biography."
(Majma’ al-Zawaid: 3/237, 4/50)
Note:
Despite some scholars such as Hafiz Mundhiri (Al-Targhib wal-Tarhib: 3/89), Hafiz Ibn Hajar calling it Hasan, and Hafiz Iraqi (Fayd al-Qadir by Al-Munawi: 4/327) calling it Jayyid, these assessments are incorrect. Aun and his mother are unknown, rendering this chain weak.
"The Prophet (ﷺ) was receiving revelation, and Ali (رضي الله عنه) covered him with his garment until the sun had set. After the revelation ended, the Prophet (ﷺ) asked Ali: 'Did you pray Asr?' Ali replied: 'No.' The Prophet (ﷺ) prayed: 'O Allah, return the sun for Ali.' Asma (رضي الله عنها) narrates: 'The sun returned, and I saw its light in the courtyard of my house.'"
References:
Tareekh Dimashq by Ibn Asakir: 42/314,
Al-Mawdu’at by Ibn al-Jawzi: 1/356,
Al-La'ali al-Masnu'ah by Al-Suyuti: 1/338.
Commentary:
This chain is fabricated (باطل):
➊ Abu al-Abbas Ibn Uqda, the narrator, is weak (ضعیف).
Imam Al-Daraqutni declared him weak.
(Al-Sunan: 2/264)
Hamzah bin Yusuf Al-Sahmi said:
"I heard Abu Umar bin Haywa say that Ahmad bin Uqda used to narrate the faults of the Companions, or perhaps of the two Shaykhs (Abu Bakr and Umar), so I stopped narrating from him."
(Su’alat al-Sahmi: 166)
Imam Ibn Adi said:
"He was a scholar of memorization but the scholars of Baghdad criticized him."
(Al-Kamil fi Du'afa al-Rijal: 1/206)
Imam Al-Daraqutni said:
"He was an evil man."
(Tareekh Baghdad by Al-Khatib: 5/22)
In conclusion, all the narrations suggesting the return of the sun for Sayyiduna Ali (رضي الله عنه) are weak or fabricated, and therefore cannot be relied upon in establishing such an extraordinary event.
"On the day of Khaybar, Sayyiduna Ali (رضي الله عنه) was occupied with the distribution of spoils of war, and the sun had set. The Prophet (ﷺ) asked Ali, 'Did you perform the Asr prayer?' He replied, 'No.' The Prophet (ﷺ) made a supplication, and the sun rose until it was in the middle of the mosque. Sayyiduna Ali (رضي الله عنه) performed the Asr prayer, and once he finished, the sun set again. I heard the sound of the sun setting, which was like the creaking of a saw as it cuts through wood."
References:
Abu al-Hasan Shadhan al-Fadhli, as mentioned in Al-La'ali al-Masnu'ah by Al-Suyuti: 1/340,
Abu al-Qasim Ubaydullah bin Abdullah al-Haskani, as mentioned in Minhaj al-Sunnah al-Nabawiyyah by Ibn Taymiyyah: 4/191,
Al-Bidayah wan-Nihayah by Ibn Kathir: 6/90.
Commentary:
This narration is also fabricated (جھوٹی) for the following reasons:
➊ Abu al-Hasan Shadhan al-Fadhli’s biography cannot be found.
➋ The narrator Sabah bin Yahya is unreliable.
Imam Bukhari (رحمه الله) says:
"There is an issue with him." (He is unknown).
(Al-Tarikh al-Kabir: 2/385)
Imam Ibn Adi (رحمه الله) states:
"He was a Shiite, from the group of Shia in Kufa."
(Al-Kamil fi Du'afa al-Rijal: 4/84)
Hafiz Al-Dhahabi (رحمه الله) remarks:
"He is abandoned, rather he is accused (of lying)."
(Mizan al-I'tidal: 2/306)
Ibn Iraq (رحمه الله) says:
"He is a Shiite, abandoned, and accused."
(Tanzih al-Shari'ah: 1/67)
➌ The teacher of Sabah, Muhammad bin Sabi’ al-Dimashqi, also requires authentication.
➍ Similarly, the following narrators need verification:
Abu al-Qasim al-Haskani narrates from Abu Hafs:
Muhammad bin Umar al-Qadi al-Ja'abi said: Muhammad bin Ibrahim bin Ja'far al-'Askari from his original book...
Commentary:
This chain is also fabricated (جھوٹی) and made up, for the following reasons:
➊ The female narrator Umm Ash'ath is unknown (majhoolah).
➋ Ahmad bin Muhammad bin Yazid bin Salim has no known biography.
➍ Imam Sufyan al-Thawri is known for tadlis (concealing defects in narration).
Shaykh al-Islam Ibn Taymiyyah (رحمه الله) comments:
"Such reports are only acceptable if they are narrated by someone whose justice and precision are well known. This is not the case for unknown narrators. Furthermore, scholars of Hadith know that neither Sufyan al-Thawri nor Abdul Razzaq narrated this Hadith. Their Hadiths are well known, and their students are familiar with them. Only Khalaf bin Salim narrated this Hadith, but even if we assume it to be true, Umm Ash'ath is unknown, and her narration carries no weight."
(Minhaj al-Sunnah al-Nabawiyyah: 4/190)
Hafiz Ibn Kathir (رحمه الله) adds:
"This is a very strange chain. The Hadiths of Abdul Razzaq and his teacher Sufyan al-Thawri are well-preserved by the Imams, and no important narration would be left out. It is unimaginable that such a grand miracle would only be narrated by Khalaf bin Salim, and the narrators above him are unknown in terms of precision and justice. Additionally, Umm Ash'ath is unknown."
(Al-Bidayah wan-Nihayah: 6/89)
Husayn al-Ashqar narrated from Ali bin Asim, who narrated from Abdul Rahman bin Abdullah bin Dinar, from Ali bin al-Husayn, from Fatimah bint Ali, from Asma.
References:
Abu al-Qasim al-Haskani, as mentioned in Minhaj al-Sunnah by Ibn Taymiyyah: 4/191-192.
Commentary:
This chain is fabricated (باطل) for the following reasons:
➊ Husayn bin Hassan al-Ashqar is considered weak by the majority of scholars.
Hafiz Haythami (رحمه الله) states:
"The majority of scholars have declared him weak."
(Majma' al-Zawaid: 9/102)
Imam Bukhari (رحمه الله) says:
"He is unreliable."
(Al-Tarikh al-Kabir: 2/385)
Imam Ahmad bin Hanbal (رحمه الله) remarks:
"His narrations are munkar (denounced), although he himself was truthful."
(Su’alat Ibn Hani: 2358)
Imam Abu Zar’ah al-Razi (رحمه الله) states:
"He is a munkar al-hadith narrator."
(Al-Jarh wal-Ta'dil: 3/50)
➋ If Ali bin al-Husayn refers to Zayn al-Abidin, then Abdul Rahman bin Abdullah bin Dinar did not live during his time. If it refers to someone else, then that person is unknown.
Abdul Rahman bin Abdullah bin Dinar narrates from Abdullah bin al-Hasan, who narrates from his mother Fatimah bint Husayn, from Asma…
References:
Abu al-Hasan Shadhan al-Fadhli, as mentioned in Al-La'ali al-Masnu'ah by Al-Suyuti: 1/339.
Commentary:
This chain is extremely fabricated (انتہائی جھوٹی) for the following reasons:
➊ The biography of Shadhan al-Fadhli is unknown.
➋ Ismail bin Hasan al-Khuffaf, the teacher of Al-Tabarani, is unknown (majhool).
➌ The biography of Yahya bin Salim is not found.
➍ If Sabah al-Mazni is Sabah bin Yahya, then he is unreliable. If it is another person, they are unknown (majhool).
➎ The verification of Ismail bin Ishaq al-Rashidi is required.
➏ Fatimah bint Husayn did not hear from Sayyidah Asma bint Umais (رضي الله عنها), so her narration is disconnected.
"When we were at Khaybar, the Prophet (ﷺ) participated in fighting against the polytheists. The next day, at the time of Asr, I went to the Prophet (ﷺ), and I had not yet prayed Asr. The Prophet (ﷺ) placed his blessed head in my lap and slept heavily. He did not wake up until the sun had set. I said: 'O Messenger of Allah, I did not pray Asr, as I disliked disturbing your sleep.' The Prophet (ﷺ) raised his hands and prayed: 'O Allah, Your servant has sacrificed himself for Your Prophet, so return the sun for him.' I saw the sun, white and pure, rise as if it were still the time of Asr. I got up, performed ablution, and prayed. Then the sun set again."
References:
Abu al-Hasan Shadhan al-Fadhli, as mentioned in Al-La'ali al-Masnu'ah by Al-Suyuti: 1/340-341.
Commentary:
This is a fabricated narration for the following reasons:
➊ The narrator Shadhan al-Fadhli is completely unknown.
➋ The biography of Yahya bin Abdullah bin Hasan bin Ali is not available.
➌ The identity of Abu Ishaq Ibrahim bin Rashid is also unknown.
➍ The verification of Abdullah bin Fadl al-Ta’i is required.
Although Malini states that Abdullah bin Mundhirsaid:
"He was trustworthy, but he was extreme in his Shi’ism."
(Lisan al-Mizan by Ibn Hajar: 3/326)
Since Abdullah bin Mundhir is not from the Imams of critique, his authentication is not reliable.
➎ Ubaydullah bin Sa’id bin Kathir bin Ufair is severely criticized.
Imam Ibn Adi (رحمه الله) says:
"Both narrations are transmitted from him by his son Ubaydullah. It seems the fabrication originates from Ubaydullah."
(Al-Kamil fi Du'afa al-Rijal: 3/412)
Imam Ibn Hibban (رحمه الله) remarks:
"He narrates flipped narrations from reliable narrators. His narrations do not resemble those of trustworthy narrators."
(Al-Majroohin: 2/67)
Husayn bin Ishaq al-Asbahani (رحمه الله) states:
"It is not permissible to rely on his narrations if he narrates them alone."
(Al-Majroohin: 2/67)
Thus, mentioning this narration in the work of Abu Awana does not strengthen it in any way.
In summary, all these narrations about the return of the sun are either fabricated or extremely weak. None of these accounts are reliable in establishing such an extraordinary event.
Sayyiduna Ali (رضي الله عنه) said on the day of Shura: “I ask you by Allah, is there anyone among you for whom the sun was returned besides me? On that day, the Prophet (ﷺ) was resting his head in my lap until the sun set. When he woke up, he asked: 'Ali, did you pray Asr?' I replied: 'No.' The Prophet (ﷺ) then made a supplication: 'O Allah! Return the sun for him because he was in Your and Your Messenger's service.'”
Reference:
Shadhan al-Fadhli, as mentioned in Al-La’ali al-Masnu’ah by Al-Suyuti: 1/341.
Commentary:
This narration is a clear fabrication (جھوٹی روایت) and a blatant fabrication by deceivers:
➊ Nothing is known about Shadhan al-Fadhli.
➋ His teacher Abu al-Hasan bin Safwah is also unknown (majhool).
➌ Hasan bin Ali bin Muhammad Adawi requires verification from Tabari.
➍ Ahmad bin Ala al-Razi has not been identified.
➎ Ishaq bin Ibrahim al-Taimi is also unknown.
➏ Ibrahim bin Yazid al-Nakha’i is a mudallis (practitioner of tadlis).
➐ It is necessary to confirm whether Alqamah heard this from Sayyiduna Abu Dharr (رضي الله عنه).
"I went out with Ali (رضي الله عنه), and he said: 'O Juwairiyah, the Prophet (ﷺ) received revelation, and his head was in my lap...'"
Reference:
Abu al-Qasim al-Haskani, as mentioned in Minhaj al-Sunnah by Ibn Taymiyyah: 4/194.
Commentary:
This is a clear fabrication (جھوٹی روایت), as explained by:
◈ Shaykh al-Islam Ibn Taymiyyah (رحمه الله) states:
"This chain is even weaker than those previously mentioned. It contains unknown narrators whose justice and reliability are not known. If such an incident had occurred, it would have been transmitted by Ali's well-known companions. Moreover, this incident is narrated only by an unknown woman, Juwairiyah bint Misahr, about whom nothing is known, nor are the narrators from whom she narrates. This contradiction and other factors indicate that this is a fabricated report."
(Minhaj al-Sunnah: 4/194)
◈ Hafiz Ibn Kathir (رحمه الله) comments:
"This chain is fabricated (جھوٹی روایت), and most of its narrators are unknown. This appears to be a fabricated story created by the Rafidah (Shia). May Allah curse them."
(Al-Bidayah wan-Nihayah: 6/92)
"The Prophet (ﷺ) rested his head in Ali’s lap, and Ali had not yet prayed Asr until the sun set. When the Prophet (ﷺ) woke up, he made a supplication for him, and the sun was returned for Ali until he prayed, after which it set again."
References:
Shadhan al-Fadhli, as mentioned in Al-La’ali al-Masnu’ah by Al-Suyuti: 1/338,
Abu al-Qasim al-Haskani, as mentioned in Minhaj al-Sunnah by Ibn Taymiyyah: 4/194.
Commentary:
This narration is extremely weak (ضعیف) for the following reasons:
➊ Dawood bin Farahij:
Imam Shu'bah (رحمه الله)said:
"He became very old and confused."
(Al-Tarikh al-Kabir by Imam Bukhari: 3/230)
It is unknown when he narrated this report.
➋ The chain below Dawood bin Farahij to Ibn Mardawayh is also missing.
In Al-La’ali al-Masnu’ah by Al-Suyuti (3/309), another fabricated chain is mentioned, which is false because:
➊ The supporter of Dawood is Amarah bin Firuz, who is unknown (majhool).
Imam Aqili (رحمه الله) says:
"No one follows up on his Hadith."
(Al-Du'afa al-Kabir: 3/316)
Hafiz Al-Dhahabi (رحمه الله) remarks:
"No one knows who he is."
(Mizan al-I'tidal: 3/178)
➋ Yazid bin Abdul Malik al-Nawfali is considered extremely weak and munkar al-hadith.
He was declared weak and munkar al-hadith by several scholars, including Imam Bukhari, Imam Yahya bin Ma'in, Imam Abu Hatim al-Razi, Imam Abu Zur'ah al-Razi, Imam Al-Daraqutni, Imam Al-Nasa'i, Imam Ibn Adi, and Imam Al-Bazzar (رحمهم الله).
Hafiz Ibn Hajar (رحمه الله) labeled him weak.
(Taqreeb al-Tahdhib: 7751)
Hafiz Al-Dhahabi (رحمه الله) said:
"There is consensus among scholars that he is weak."
(Mizan al-I'tidal: 4/141)
Hafiz Haythami (رحمه الله) says:
"He is abandoned and declared weak by the majority of scholars."
(Majma' al-Zawaid: 4/91)
➌ Yahya bin Yazid bin Abdul Malik is weak and munkar al-hadith.
➍ Nothing is known about Shadhan al-Fadhli, who appears to have fabricated this story.
◈ Shaykh al-Islam Ibn Taymiyyah (رحمه الله) says:
"This chain is dark (ظلمت سند). Nothing can be proven from it, and its falsehood is evident from various angles."
(Minhaj al-Sunnah: 4/193)
"I entered upon the Prophet (ﷺ), and his head was in Ali's lap, and the sun had set..."
Reference:
Abu al-Qasim Ubaydullah al-Haskani, as mentioned in Minhaj al-Sunnah by Ibn Taymiyyah: 4/193.
Commentary:
This is also a fabricated (جھوٹی) narration, as Shaykh al-Islam Ibn Taymiyyah (رحمه الله) states:
"These kinds of narrations are not reliable. Most of their narrators are unknown, both in terms of their justice and their memorization. Their names do not appear in the books of knowledge."
(Minhaj al-Sunnah: 4/193)
◈ Hafiz Ibn Kathir (رحمه الله) adds:
"This chain is also dark, and its text is rejected. It contradicts the previous narrations, all of which indicate that it is fabricated by the Rafidah (Shia). Had it been authentic, it would have been narrated by Abu Sa'id al-Khudri's major companions."
(Al-Bidayah wan-Nihayah: 6/92)
"The Prophet (ﷺ) was resting his head in Ali’s lap, and revelation was descending upon him. When the revelation ended, the Prophet (ﷺ) asked Ali: 'Did you pray Asr?' Ali replied: 'No.' The Prophet (ﷺ) then made a supplication: 'O Allah, return the sun for him, as he was in Your service and that of Your Messenger.' The sun was returned, and Ali prayed. Afterward, the sun set again."
References:
Talhis al-Mutashabih by Al-Khatib: 1/225,
Al-Dhuriyyah al-Tahirah by Al-Dulabi: 164.
Commentary:
This is also a fabricated narration (جھوٹی روایت), as explained by:
◈ Imam Al-Khatib al-Baghdadi (رحمه الله) says:
"Ibrahim bin Hayan is counted among the unknown (مجہول) narrators."
(Talhis al-Mutashabih: 1/225)
"The Prophet (ﷺ) commanded the sun, and it delayed for a moment during the day."
References:
Al-Mu'jam al-Awsat by Al-Tabarani: 4039,
Al-La’ali al-Masnu’ah by Al-Suyuti: 1/312.
Commentary:
This chain is fabricated (باطل) because:
➊ The biography of Walid bin Abdul Wahid al-Tamimi is not available.
➋ Abu al-Zubayr is a mudallis (practitioner of tadlis), and he did not explicitly state that he heard this narration.
Here are the views of the majority of the scholars of Hadith:
◈ Hafiz Abu Bakr Muhammad bin Hatim bin Zanjuyah al-Bukhari (رحمه الله) states in his book:
"This narration is extremely weak and has no basis. It is a fabrication of the Rafidah."
(Al-Bidayah wan-Nihayah by Ibn Kathir: 6/87)
◈ Hafiz Ibn Kathir (رحمه الله) quotes Imam Ibn Madini (رحمه الله), who also declares it baseless.
(Al-Bidayah wan-Nihayah: 6/93)
◈ Hafiz Ibn Asakir (رحمه الله) says:
"This Hadith is munkar (rejected), and it contains several unknown narrators."
(Tareekh Dimashq: 42/314)
◈ Imam Aqili (رحمه الله) comments:
"This narration is weak."
(Al-Du'afa al-Kabir: 3/328)
◈ Hafiz Al-Jurqani (رحمه الله) remarks:
"This Hadith is munkar and mudtarib (inconsistent)."
(Al-Abatil wal-Manakir wal-Sahih wal-Mashahir: 1/308)
◈ Hafiz Ibn al-Jawzi (رحمه الله) declared it fabricated (من گھڑت).
(Al-Mawdu'at: 1/356)
◈ Hafiz Muhammad bin Nasir al-Baghdadi (رحمه الله) said:
"This Hadith is fabricated."
(Al-Bidayah wan-Nihayah by Ibn Kathir: 6/87)
◈ Hafiz Al-Dhahabi (رحمه الله) agrees:
"Ibn Nasir is right."
(Al-Bidayah wan-Nihayah: 6/87)
◈ Hafiz Ibn Kathir (رحمه الله) concludes:
"This Hadith is weak and munkar from all its chains, and none of its chains are free from Shi'ites, unknown narrators, or abandoned narrators."
(Al-Bidayah wan-Nihayah: 6/87)
◈ Hafiz Al-Dhahabi (رحمه الله) comments on this narration, stating:
“However, it is baseless, not authentic.”
(Talhis al-Mawdu'at: 118)
Shaykh al-Islam Ibn Taymiyyah (رحمه الله) declared it fabricated:
“This narration is fabricated.”
(Minhaj al-Sunnah: 4/185, 195)
◈ Muhammad bin Ubayd al-Tanafisi and Ya'la bin Ubayd al-Tanafisi also classified it as fabricated:
(Al-Bidayah wa al-Nihayah by Ibn Kathir: 6/93)
◈ Hafiz Abu al-Hajjaj Yusuf al-Mizzi (رحمه الله) similarly classified it as mawdu' (fabricated):
(Al-Bidayah wa al-Nihayah: 6/93)
◈ Hafiz Ibn al-Qayyim (رحمه الله) mentioned it among the fabricated narrations:
(Al-Manar al-Munif: 1/56)
◈ Hafiz Ibn Kathir (رحمه الله) states:
"This narration is weak and rejected from all its chains of transmission. None of its chains are free from Shia narrators, unknown narrators, or abandoned narrators."
(Al-Bidayah wa al-Nihayah: 6/87)
◈ Allama al-Mu'allimi (رحمه الله) provided the following commentary on this narration:
"Most scholars have rejected this story for several reasons:
Transmission:
If such an incident had occurred, it would have been transmitted widely, just as other significant events were.
Divine Intervention:
Allah's method with extraordinary events (khawariq) is that they happen for great benefits or purposes. However, there appears to be no significant purpose here. If it is assumed that Ali (رضي الله عنه) missed the Asr prayer, it would likely have been due to an excuse, just as the Prophet (ﷺ) missed the Asr prayer during the Battle of Khandaq for a valid reason. Similarly, the Prophet (ﷺ) and his companions missed the Fajr prayer during a journey, but they prayed after the time had passed.
Forgiveness:
If there was a valid excuse, there was no negligence involved. Numerous Hadiths indicate that if a person regularly performs a worship act and misses it due to an excuse, Allah will grant them the same reward as if they had performed it. If it is assumed that Ali (رضي الله عنه) missed the prayer without an excuse, then this would be a sin, which Allah could forgive without needing to make the sun rise from the west. There seems to be no purpose for such an event. For example, if someone unjustly kills another person and Allah brings the victim back to life, this wouldn't erase the killer’s sin.
Sun Rising from the West:
The rising of the sun from the west is a major sign. When people see it, they will all believe, as indicated by authentic Hadiths. This is also explained in the verse:
"On the day that some of the signs of your Lord come, no soul will benefit from its belief if it had not believed before..."
(Surah Al-An'am 6:158)
If such an event had taken place during the Prophet’s (ﷺ) lifetime, surely it would have been widely transmitted, and there would have been reports of at least one person converting to Islam as a result."
(Minhaj al-Sunnah: 4/194-195)
In conclusion, scholars have firmly rejected this story due to its lack of authentic transmission and the absence of a significant reason or benefit for such a miraculous event.
This article presents an academic and research-based analysis of the narrations regarding the return of the sun for Sayyiduna Ali bin Abi Talib (رضي الله عنه).
Narration No. 1:
The Prophet Muhammad (ﷺ) was receiving revelation, and his blessed head was in the lap of Sayyiduna Ali (رضي الله عنه). Due to this, Ali missed the Asr prayer, and the sun had already set. The Prophet (ﷺ) asked him, “Ali, did you perform the prayer?” Ali replied, “No.” The Prophet (ﷺ) made a supplication: "O Allah, Ali was engaged in obedience to You and Your Messenger; return the sun for him." Sayyidah Asma bint Umais (رضي الله عنها) narrates, “I saw the sun set, and then I saw it rise again after it had set.”References:
Al-Sunnah by Ibn Abi Aasim: 1323 (summary),
Mushkil al-Athaar by Al-Tahawi: 2/9,
Al-Mu’jam al-Kabeer by Al-Tabarani: 24/147-152,
Tareekh Dimashq by Ibn Asakir: 42/314.
Commentary:
This chain of narration is weak (ضعیف) due to the following reasons:
Ibrahim bin Hasan bin Hasan bin Ali bin Abi Talib is a narrator who is majhool al-haal (unknown condition).
- Except for Imam Ibn Hibban (in Al-Thiqat, 3/6), no other scholar has declared him trustworthy.
- ◈ Hafiz Ibn Kathir (رحمه الله) states:
(Al-Bidayah wan-Nihayah: 6/89)
◈ Hafiz Haythami (رحمه الله) mentions regarding a narration transmitted by Ibrahim:
"There are narrators in this chain whom I do not recognize."
(Majma’ al-Zawaid: 9/185)
However, at another instance, relying on Ibn Hibban’s authentication, he declared Ibrahim as trustworthy (Majma’ al-Zawaid: 8/297). This is a lenient judgment, as scholars know.
◈ Hafiz Ibn Kathir (رحمه الله) provides another reason for weakness, stating that Fatimah bint Husayn bin Ali bin Abi Talib, who is a trustworthy narrator and the sister of Imam Zayn al-Abidin, it is not confirmed whether she heard this narration from Sayyidah Asma (رضي الله عنها).
(Al-Bidayah wan-Nihayah: 6/89)
◈ Shaykh al-Islam Ibn Taymiyyah (رحمه الله) further adds:
“Neither is it established that Ibrahim heard from Fatimah nor that Fatimah heard from Asma. For this Hadith to be authentic, it is necessary to know that each narrator is just and reliable, and that they heard from the other. This is not known in this case.”
(Minhaj al-Sunnah al-Nabawiyyah: 4/189)
Note:
Some claim that Imam Al-Tahawi declared this narration authentic, but this is baseless.
Narration No. 2:
Sayyidah Asma bint Umais (رضي الله عنها) narrates:"The Prophet (ﷺ) prayed the Dhuhr prayer at a place called Suhba, then he sent Ali (رضي الله عنه) on an errand. Ali returned after the Prophet (ﷺ) had already prayed the Asr prayer. The Prophet (ﷺ) placed his blessed head in Ali's lap. Ali did not move his lap until the sun had set. The Prophet (ﷺ) then made a supplication: 'O Allah! Your servant Ali has devoted himself to Your Prophet, so return the sun for him.' Asma said: 'The sun rose again until it shone on the mountains and the earth, then Ali stood up, performed ablution, and prayed the Asr prayer. Then the sun set again.' This incident took place during the Battle of Khaybar at a location called Suhba.”
References:
Mushkil al-Athaar by Al-Tahawi: 1068,
Al-Mu’jam al-Kabeer by Al-Tabarani: 24/144-145.
Commentary:
This chain of narration is also weak (ضعیف) for the following reasons:
◈ Hafiz Ibn Kathir (رحمه الله) explains the weakness:
"This chain contains narrators whose condition is unknown. Aun and his mother are not known for their reliability and precision, which are essential to accept their narrations. How can such a significant matter be confirmed based on a narration not transmitted by any of the scholars of authentic books? Moreover, it is not known if Umm Aun heard this narration from her grandmother Asma bint Umais (رضي الله عنها)."
(Al-Bidayah wan-Nihayah: 6/88)
◈ Hafiz Haythami (رحمه الله) says regarding Aun bin Muhammad:
"I could not find his biography."
(Majma’ al-Zawaid: 3/237, 4/50)
Note:
Despite some scholars such as Hafiz Mundhiri (Al-Targhib wal-Tarhib: 3/89), Hafiz Ibn Hajar calling it Hasan, and Hafiz Iraqi (Fayd al-Qadir by Al-Munawi: 4/327) calling it Jayyid, these assessments are incorrect. Aun and his mother are unknown, rendering this chain weak.
Narration No. 3:
Sayyidah Asma bint Umais (رضي الله عنها) relates:"The Prophet (ﷺ) was receiving revelation, and Ali (رضي الله عنه) covered him with his garment until the sun had set. After the revelation ended, the Prophet (ﷺ) asked Ali: 'Did you pray Asr?' Ali replied: 'No.' The Prophet (ﷺ) prayed: 'O Allah, return the sun for Ali.' Asma (رضي الله عنها) narrates: 'The sun returned, and I saw its light in the courtyard of my house.'"
References:
Tareekh Dimashq by Ibn Asakir: 42/314,
Al-Mawdu’at by Ibn al-Jawzi: 1/356,
Al-La'ali al-Masnu'ah by Al-Suyuti: 1/338.
Commentary:
This chain is fabricated (باطل):
➊ Abu al-Abbas Ibn Uqda, the narrator, is weak (ضعیف).
Imam Al-Daraqutni declared him weak.
(Al-Sunan: 2/264)
Hamzah bin Yusuf Al-Sahmi said:
"I heard Abu Umar bin Haywa say that Ahmad bin Uqda used to narrate the faults of the Companions, or perhaps of the two Shaykhs (Abu Bakr and Umar), so I stopped narrating from him."
(Su’alat al-Sahmi: 166)
Imam Ibn Adi said:
"He was a scholar of memorization but the scholars of Baghdad criticized him."
(Al-Kamil fi Du'afa al-Rijal: 1/206)
Imam Al-Daraqutni said:
"He was an evil man."
(Tareekh Baghdad by Al-Khatib: 5/22)
In conclusion, all the narrations suggesting the return of the sun for Sayyiduna Ali (رضي الله عنه) are weak or fabricated, and therefore cannot be relied upon in establishing such an extraordinary event.
Narration No. 4:
This narration is also attributed to Sayyidah Asma bint Umais (رضي الله عنها):"On the day of Khaybar, Sayyiduna Ali (رضي الله عنه) was occupied with the distribution of spoils of war, and the sun had set. The Prophet (ﷺ) asked Ali, 'Did you perform the Asr prayer?' He replied, 'No.' The Prophet (ﷺ) made a supplication, and the sun rose until it was in the middle of the mosque. Sayyiduna Ali (رضي الله عنه) performed the Asr prayer, and once he finished, the sun set again. I heard the sound of the sun setting, which was like the creaking of a saw as it cuts through wood."
References:
Abu al-Hasan Shadhan al-Fadhli, as mentioned in Al-La'ali al-Masnu'ah by Al-Suyuti: 1/340,
Abu al-Qasim Ubaydullah bin Abdullah al-Haskani, as mentioned in Minhaj al-Sunnah al-Nabawiyyah by Ibn Taymiyyah: 4/191,
Al-Bidayah wan-Nihayah by Ibn Kathir: 6/90.
Commentary:
This narration is also fabricated (جھوٹی) for the following reasons:
➊ Abu al-Hasan Shadhan al-Fadhli’s biography cannot be found.
➋ The narrator Sabah bin Yahya is unreliable.
Imam Bukhari (رحمه الله) says:
"There is an issue with him." (He is unknown).
(Al-Tarikh al-Kabir: 2/385)
Imam Ibn Adi (رحمه الله) states:
"He was a Shiite, from the group of Shia in Kufa."
(Al-Kamil fi Du'afa al-Rijal: 4/84)
Hafiz Al-Dhahabi (رحمه الله) remarks:
"He is abandoned, rather he is accused (of lying)."
(Mizan al-I'tidal: 2/306)
Ibn Iraq (رحمه الله) says:
"He is a Shiite, abandoned, and accused."
(Tanzih al-Shari'ah: 1/67)
➌ The teacher of Sabah, Muhammad bin Sabi’ al-Dimashqi, also requires authentication.
➍ Similarly, the following narrators need verification:
- Abdullah bin al-Husayn bin Ja'far
- Husayn al-Maqtool
- Fatimah bint Ali
- Umm al-Hasan bint Ali
Narration No. 5:
Another narration is mentioned as follows:Abu al-Qasim al-Haskani narrates from Abu Hafs:
Muhammad bin Umar al-Qadi al-Ja'abi said: Muhammad bin Ibrahim bin Ja'far al-'Askari from his original book...
Commentary:
This chain is also fabricated (جھوٹی) and made up, for the following reasons:
➊ The female narrator Umm Ash'ath is unknown (majhoolah).
➋ Ahmad bin Muhammad bin Yazid bin Salim has no known biography.
➍ Imam Sufyan al-Thawri is known for tadlis (concealing defects in narration).
Shaykh al-Islam Ibn Taymiyyah (رحمه الله) comments:
"Such reports are only acceptable if they are narrated by someone whose justice and precision are well known. This is not the case for unknown narrators. Furthermore, scholars of Hadith know that neither Sufyan al-Thawri nor Abdul Razzaq narrated this Hadith. Their Hadiths are well known, and their students are familiar with them. Only Khalaf bin Salim narrated this Hadith, but even if we assume it to be true, Umm Ash'ath is unknown, and her narration carries no weight."
(Minhaj al-Sunnah al-Nabawiyyah: 4/190)
Hafiz Ibn Kathir (رحمه الله) adds:
"This is a very strange chain. The Hadiths of Abdul Razzaq and his teacher Sufyan al-Thawri are well-preserved by the Imams, and no important narration would be left out. It is unimaginable that such a grand miracle would only be narrated by Khalaf bin Salim, and the narrators above him are unknown in terms of precision and justice. Additionally, Umm Ash'ath is unknown."
(Al-Bidayah wan-Nihayah: 6/89)
Narration No. 6:
Another chain is as follows:Husayn al-Ashqar narrated from Ali bin Asim, who narrated from Abdul Rahman bin Abdullah bin Dinar, from Ali bin al-Husayn, from Fatimah bint Ali, from Asma.
References:
Abu al-Qasim al-Haskani, as mentioned in Minhaj al-Sunnah by Ibn Taymiyyah: 4/191-192.
Commentary:
This chain is fabricated (باطل) for the following reasons:
➊ Husayn bin Hassan al-Ashqar is considered weak by the majority of scholars.
Hafiz Haythami (رحمه الله) states:
"The majority of scholars have declared him weak."
(Majma' al-Zawaid: 9/102)
Imam Bukhari (رحمه الله) says:
"He is unreliable."
(Al-Tarikh al-Kabir: 2/385)
Imam Ahmad bin Hanbal (رحمه الله) remarks:
"His narrations are munkar (denounced), although he himself was truthful."
(Su’alat Ibn Hani: 2358)
Imam Abu Zar’ah al-Razi (رحمه الله) states:
"He is a munkar al-hadith narrator."
(Al-Jarh wal-Ta'dil: 3/50)
➋ If Ali bin al-Husayn refers to Zayn al-Abidin, then Abdul Rahman bin Abdullah bin Dinar did not live during his time. If it refers to someone else, then that person is unknown.
Narration No. 7:
Another chain of narration is as follows:Abdul Rahman bin Abdullah bin Dinar narrates from Abdullah bin al-Hasan, who narrates from his mother Fatimah bint Husayn, from Asma…
References:
Abu al-Hasan Shadhan al-Fadhli, as mentioned in Al-La'ali al-Masnu'ah by Al-Suyuti: 1/339.
Commentary:
This chain is extremely fabricated (انتہائی جھوٹی) for the following reasons:
➊ The biography of Shadhan al-Fadhli is unknown.
➋ Ismail bin Hasan al-Khuffaf, the teacher of Al-Tabarani, is unknown (majhool).
➌ The biography of Yahya bin Salim is not found.
➍ If Sabah al-Mazni is Sabah bin Yahya, then he is unreliable. If it is another person, they are unknown (majhool).
➎ The verification of Ismail bin Ishaq al-Rashidi is required.
➏ Fatimah bint Husayn did not hear from Sayyidah Asma bint Umais (رضي الله عنها), so her narration is disconnected.
Narration No. 8:
This narration is attributed to Sayyiduna Ali (رضي الله عنه):"When we were at Khaybar, the Prophet (ﷺ) participated in fighting against the polytheists. The next day, at the time of Asr, I went to the Prophet (ﷺ), and I had not yet prayed Asr. The Prophet (ﷺ) placed his blessed head in my lap and slept heavily. He did not wake up until the sun had set. I said: 'O Messenger of Allah, I did not pray Asr, as I disliked disturbing your sleep.' The Prophet (ﷺ) raised his hands and prayed: 'O Allah, Your servant has sacrificed himself for Your Prophet, so return the sun for him.' I saw the sun, white and pure, rise as if it were still the time of Asr. I got up, performed ablution, and prayed. Then the sun set again."
References:
Abu al-Hasan Shadhan al-Fadhli, as mentioned in Al-La'ali al-Masnu'ah by Al-Suyuti: 1/340-341.
Commentary:
This is a fabricated narration for the following reasons:
➊ The narrator Shadhan al-Fadhli is completely unknown.
➋ The biography of Yahya bin Abdullah bin Hasan bin Ali is not available.
➌ The identity of Abu Ishaq Ibrahim bin Rashid is also unknown.
➍ The verification of Abdullah bin Fadl al-Ta’i is required.
Although Malini states that Abdullah bin Mundhirsaid:
"He was trustworthy, but he was extreme in his Shi’ism."
(Lisan al-Mizan by Ibn Hajar: 3/326)
Since Abdullah bin Mundhir is not from the Imams of critique, his authentication is not reliable.
➎ Ubaydullah bin Sa’id bin Kathir bin Ufair is severely criticized.
Imam Ibn Adi (رحمه الله) says:
"Both narrations are transmitted from him by his son Ubaydullah. It seems the fabrication originates from Ubaydullah."
(Al-Kamil fi Du'afa al-Rijal: 3/412)
Imam Ibn Hibban (رحمه الله) remarks:
"He narrates flipped narrations from reliable narrators. His narrations do not resemble those of trustworthy narrators."
(Al-Majroohin: 2/67)
Husayn bin Ishaq al-Asbahani (رحمه الله) states:
"It is not permissible to rely on his narrations if he narrates them alone."
(Al-Majroohin: 2/67)
Thus, mentioning this narration in the work of Abu Awana does not strengthen it in any way.
In summary, all these narrations about the return of the sun are either fabricated or extremely weak. None of these accounts are reliable in establishing such an extraordinary event.
Narration No. 9
This narration is attributed to Sayyiduna Abu Dharr (رضي الله عنه):Sayyiduna Ali (رضي الله عنه) said on the day of Shura: “I ask you by Allah, is there anyone among you for whom the sun was returned besides me? On that day, the Prophet (ﷺ) was resting his head in my lap until the sun set. When he woke up, he asked: 'Ali, did you pray Asr?' I replied: 'No.' The Prophet (ﷺ) then made a supplication: 'O Allah! Return the sun for him because he was in Your and Your Messenger's service.'”
Reference:
Shadhan al-Fadhli, as mentioned in Al-La’ali al-Masnu’ah by Al-Suyuti: 1/341.
Commentary:
This narration is a clear fabrication (جھوٹی روایت) and a blatant fabrication by deceivers:
➊ Nothing is known about Shadhan al-Fadhli.
➋ His teacher Abu al-Hasan bin Safwah is also unknown (majhool).
➌ Hasan bin Ali bin Muhammad Adawi requires verification from Tabari.
➍ Ahmad bin Ala al-Razi has not been identified.
➎ Ishaq bin Ibrahim al-Taimi is also unknown.
➏ Ibrahim bin Yazid al-Nakha’i is a mudallis (practitioner of tadlis).
➐ It is necessary to confirm whether Alqamah heard this from Sayyiduna Abu Dharr (رضي الله عنه).
Narration No. 10
This narration is attributed to Juwairiyah bint Misahr:"I went out with Ali (رضي الله عنه), and he said: 'O Juwairiyah, the Prophet (ﷺ) received revelation, and his head was in my lap...'"
Reference:
Abu al-Qasim al-Haskani, as mentioned in Minhaj al-Sunnah by Ibn Taymiyyah: 4/194.
Commentary:
This is a clear fabrication (جھوٹی روایت), as explained by:
◈ Shaykh al-Islam Ibn Taymiyyah (رحمه الله) states:
"This chain is even weaker than those previously mentioned. It contains unknown narrators whose justice and reliability are not known. If such an incident had occurred, it would have been transmitted by Ali's well-known companions. Moreover, this incident is narrated only by an unknown woman, Juwairiyah bint Misahr, about whom nothing is known, nor are the narrators from whom she narrates. This contradiction and other factors indicate that this is a fabricated report."
(Minhaj al-Sunnah: 4/194)
◈ Hafiz Ibn Kathir (رحمه الله) comments:
"This chain is fabricated (جھوٹی روایت), and most of its narrators are unknown. This appears to be a fabricated story created by the Rafidah (Shia). May Allah curse them."
(Al-Bidayah wan-Nihayah: 6/92)
Narration No. 11
This narration is attributed to Sayyiduna Abu Hurairah (رضي الله عنه):"The Prophet (ﷺ) rested his head in Ali’s lap, and Ali had not yet prayed Asr until the sun set. When the Prophet (ﷺ) woke up, he made a supplication for him, and the sun was returned for Ali until he prayed, after which it set again."
References:
Shadhan al-Fadhli, as mentioned in Al-La’ali al-Masnu’ah by Al-Suyuti: 1/338,
Abu al-Qasim al-Haskani, as mentioned in Minhaj al-Sunnah by Ibn Taymiyyah: 4/194.
Commentary:
This narration is extremely weak (ضعیف) for the following reasons:
➊ Dawood bin Farahij:
Imam Shu'bah (رحمه الله)said:
"He became very old and confused."
(Al-Tarikh al-Kabir by Imam Bukhari: 3/230)
It is unknown when he narrated this report.
➋ The chain below Dawood bin Farahij to Ibn Mardawayh is also missing.
In Al-La’ali al-Masnu’ah by Al-Suyuti (3/309), another fabricated chain is mentioned, which is false because:
➊ The supporter of Dawood is Amarah bin Firuz, who is unknown (majhool).
Imam Aqili (رحمه الله) says:
"No one follows up on his Hadith."
(Al-Du'afa al-Kabir: 3/316)
Hafiz Al-Dhahabi (رحمه الله) remarks:
"No one knows who he is."
(Mizan al-I'tidal: 3/178)
➋ Yazid bin Abdul Malik al-Nawfali is considered extremely weak and munkar al-hadith.
He was declared weak and munkar al-hadith by several scholars, including Imam Bukhari, Imam Yahya bin Ma'in, Imam Abu Hatim al-Razi, Imam Abu Zur'ah al-Razi, Imam Al-Daraqutni, Imam Al-Nasa'i, Imam Ibn Adi, and Imam Al-Bazzar (رحمهم الله).
Hafiz Ibn Hajar (رحمه الله) labeled him weak.
(Taqreeb al-Tahdhib: 7751)
Hafiz Al-Dhahabi (رحمه الله) said:
"There is consensus among scholars that he is weak."
(Mizan al-I'tidal: 4/141)
Hafiz Haythami (رحمه الله) says:
"He is abandoned and declared weak by the majority of scholars."
(Majma' al-Zawaid: 4/91)
➌ Yahya bin Yazid bin Abdul Malik is weak and munkar al-hadith.
➍ Nothing is known about Shadhan al-Fadhli, who appears to have fabricated this story.
◈ Shaykh al-Islam Ibn Taymiyyah (رحمه الله) says:
"This chain is dark (ظلمت سند). Nothing can be proven from it, and its falsehood is evident from various angles."
(Minhaj al-Sunnah: 4/193)
Narration No. 12
This narration is attributed to Sayyiduna Abu Sa'id al-Khudri (رضي الله عنه):"I entered upon the Prophet (ﷺ), and his head was in Ali's lap, and the sun had set..."
Reference:
Abu al-Qasim Ubaydullah al-Haskani, as mentioned in Minhaj al-Sunnah by Ibn Taymiyyah: 4/193.
Commentary:
This is also a fabricated (جھوٹی) narration, as Shaykh al-Islam Ibn Taymiyyah (رحمه الله) states:
"These kinds of narrations are not reliable. Most of their narrators are unknown, both in terms of their justice and their memorization. Their names do not appear in the books of knowledge."
(Minhaj al-Sunnah: 4/193)
◈ Hafiz Ibn Kathir (رحمه الله) adds:
"This chain is also dark, and its text is rejected. It contradicts the previous narrations, all of which indicate that it is fabricated by the Rafidah (Shia). Had it been authentic, it would have been narrated by Abu Sa'id al-Khudri's major companions."
(Al-Bidayah wan-Nihayah: 6/92)
Narration No. 13
This narration is attributed to Sayyiduna Hussain (رضي الله عنه):"The Prophet (ﷺ) was resting his head in Ali’s lap, and revelation was descending upon him. When the revelation ended, the Prophet (ﷺ) asked Ali: 'Did you pray Asr?' Ali replied: 'No.' The Prophet (ﷺ) then made a supplication: 'O Allah, return the sun for him, as he was in Your service and that of Your Messenger.' The sun was returned, and Ali prayed. Afterward, the sun set again."
References:
Talhis al-Mutashabih by Al-Khatib: 1/225,
Al-Dhuriyyah al-Tahirah by Al-Dulabi: 164.
Commentary:
This is also a fabricated narration (جھوٹی روایت), as explained by:
◈ Imam Al-Khatib al-Baghdadi (رحمه الله) says:
"Ibrahim bin Hayan is counted among the unknown (مجہول) narrators."
(Talhis al-Mutashabih: 1/225)
Narration No. 14
This narration is attributed to Sayyiduna Jabir bin Abdullah (رضي الله عنه):"The Prophet (ﷺ) commanded the sun, and it delayed for a moment during the day."
References:
Al-Mu'jam al-Awsat by Al-Tabarani: 4039,
Al-La’ali al-Masnu’ah by Al-Suyuti: 1/312.
Commentary:
This chain is fabricated (باطل) because:
➊ The biography of Walid bin Abdul Wahid al-Tamimi is not available.
➋ Abu al-Zubayr is a mudallis (practitioner of tadlis), and he did not explicitly state that he heard this narration.
Conclusion:
The detailed research clearly shows that all narrations regarding the sun being returned for Sayyiduna Ali (رضي الله عنه) are either weak (ضعیف) or fabricated (باطل). These narrations contain unknown, weak, or abandoned narrators, and thus, this claim of virtue for Sayyiduna Ali (رضي الله عنه) is not established.Here are the views of the majority of the scholars of Hadith:
◈ Hafiz Abu Bakr Muhammad bin Hatim bin Zanjuyah al-Bukhari (رحمه الله) states in his book:
"This narration is extremely weak and has no basis. It is a fabrication of the Rafidah."
(Al-Bidayah wan-Nihayah by Ibn Kathir: 6/87)
◈ Hafiz Ibn Kathir (رحمه الله) quotes Imam Ibn Madini (رحمه الله), who also declares it baseless.
(Al-Bidayah wan-Nihayah: 6/93)
◈ Hafiz Ibn Asakir (رحمه الله) says:
"This Hadith is munkar (rejected), and it contains several unknown narrators."
(Tareekh Dimashq: 42/314)
◈ Imam Aqili (رحمه الله) comments:
"This narration is weak."
(Al-Du'afa al-Kabir: 3/328)
◈ Hafiz Al-Jurqani (رحمه الله) remarks:
"This Hadith is munkar and mudtarib (inconsistent)."
(Al-Abatil wal-Manakir wal-Sahih wal-Mashahir: 1/308)
◈ Hafiz Ibn al-Jawzi (رحمه الله) declared it fabricated (من گھڑت).
(Al-Mawdu'at: 1/356)
◈ Hafiz Muhammad bin Nasir al-Baghdadi (رحمه الله) said:
"This Hadith is fabricated."
(Al-Bidayah wan-Nihayah by Ibn Kathir: 6/87)
◈ Hafiz Al-Dhahabi (رحمه الله) agrees:
"Ibn Nasir is right."
(Al-Bidayah wan-Nihayah: 6/87)
◈ Hafiz Ibn Kathir (رحمه الله) concludes:
"This Hadith is weak and munkar from all its chains, and none of its chains are free from Shi'ites, unknown narrators, or abandoned narrators."
(Al-Bidayah wan-Nihayah: 6/87)
◈ Hafiz Al-Dhahabi (رحمه الله) comments on this narration, stating:
“However, it is baseless, not authentic.”
(Talhis al-Mawdu'at: 118)
Shaykh al-Islam Ibn Taymiyyah (رحمه الله) declared it fabricated:
“This narration is fabricated.”
(Minhaj al-Sunnah: 4/185, 195)
◈ Muhammad bin Ubayd al-Tanafisi and Ya'la bin Ubayd al-Tanafisi also classified it as fabricated:
(Al-Bidayah wa al-Nihayah by Ibn Kathir: 6/93)
◈ Hafiz Abu al-Hajjaj Yusuf al-Mizzi (رحمه الله) similarly classified it as mawdu' (fabricated):
(Al-Bidayah wa al-Nihayah: 6/93)
◈ Hafiz Ibn al-Qayyim (رحمه الله) mentioned it among the fabricated narrations:
(Al-Manar al-Munif: 1/56)
◈ Hafiz Ibn Kathir (رحمه الله) states:
"This narration is weak and rejected from all its chains of transmission. None of its chains are free from Shia narrators, unknown narrators, or abandoned narrators."
(Al-Bidayah wa al-Nihayah: 6/87)
◈ Allama al-Mu'allimi (رحمه الله) provided the following commentary on this narration:
"Most scholars have rejected this story for several reasons:
Transmission:
If such an incident had occurred, it would have been transmitted widely, just as other significant events were.
Divine Intervention:
Allah's method with extraordinary events (khawariq) is that they happen for great benefits or purposes. However, there appears to be no significant purpose here. If it is assumed that Ali (رضي الله عنه) missed the Asr prayer, it would likely have been due to an excuse, just as the Prophet (ﷺ) missed the Asr prayer during the Battle of Khandaq for a valid reason. Similarly, the Prophet (ﷺ) and his companions missed the Fajr prayer during a journey, but they prayed after the time had passed.
Forgiveness:
If there was a valid excuse, there was no negligence involved. Numerous Hadiths indicate that if a person regularly performs a worship act and misses it due to an excuse, Allah will grant them the same reward as if they had performed it. If it is assumed that Ali (رضي الله عنه) missed the prayer without an excuse, then this would be a sin, which Allah could forgive without needing to make the sun rise from the west. There seems to be no purpose for such an event. For example, if someone unjustly kills another person and Allah brings the victim back to life, this wouldn't erase the killer’s sin.
Sun Rising from the West:
The rising of the sun from the west is a major sign. When people see it, they will all believe, as indicated by authentic Hadiths. This is also explained in the verse:
"On the day that some of the signs of your Lord come, no soul will benefit from its belief if it had not believed before..."
(Surah Al-An'am 6:158)
If such an event had taken place during the Prophet’s (ﷺ) lifetime, surely it would have been widely transmitted, and there would have been reports of at least one person converting to Islam as a result."
(Minhaj al-Sunnah: 4/194-195)
In conclusion, scholars have firmly rejected this story due to its lack of authentic transmission and the absence of a significant reason or benefit for such a miraculous event.
Last edited: