Weak and Fabricated Narratives

Compiled by: Hafiz Muhammad Anwar Zahid (May Allah protect him)

Fatima, You Do Not Know That the One Knocking at the Door is the Angel of Death​

Narrated by Sulayman bin Ahmad, from Muhammad bin Ahmad bin Baraa, Abul Munim bin Idris bin Sinan from his father, Wahb bin Munabbih, and Hazrat Jabir bin Abdullah and Ibn Abbas (RA): When the Surah Iza Jaa Nasrullah Wal Fath (Surah 110) was revealed, the Prophet Muhammad (PBUH) said, "O Jibreel, the time of my death has come." Jibreel responded, "The Hereafter is better for you than this world, and soon your Lord will bestow upon you that which will please you."
The Prophet (PBUH) then instructed Hazrat Bilal to call the Adhan for prayer. The Muhajireen and Ansar gathered in the mosque, and after leading the prayer, the Prophet (PBUH) delivered a sermon that caused the people to weep. He asked, “How was I as a Prophet among you?” The people replied, “May Allah reward you with goodness; you were a compassionate Prophet, like a kind father and a supportive brother. You conveyed Allah’s messages and guided us on His path.”

The Prophet (PBUH) then asked the congregation if he had wronged anyone so they might seek recompense from him then and there, rather than waiting for the Day of Judgment. No one responded initially, but after repeated inquiries, an elderly man named Ukasha stepped forward, mentioning an incident where he was accidentally struck by a stick held by the Prophet (PBUH). The Prophet (PBUH) then ordered Bilal to bring the stick from Hazrat Fatima. When she inquired about its need, Bilal informed her of the Prophet's intention to settle any grievances before his passing.

Upon seeing the stick, many companions, including Hazrat Abu Bakr, Hazrat Umar, Hazrat Ali, and the Prophet’s grandsons Hasan and Husayn, offered themselves as substitutes for the Prophet (PBUH), requesting that Ukasha take his recompense from them instead. However, Ukasha declined and, instead of striking the Prophet (PBUH), embraced him and declared his forgiveness, saying he hoped for the Prophet's intercession on the Day of Judgment.

The Prophet (PBUH) stated, "Whoever wants to see my companion in Jannah, look at this elderly man." Following this, the Prophet (PBUH) fell gravely ill and remained bedridden for 18 days, receiving visits from companions. He was born on a Monday, received Prophethood on a Monday, and passed away on a Monday. After his passing, the Angel of Death appeared at the door, seeking permission to enter, as commanded by Allah.

Research on the Hadith​

  • This narration is long and detailed.
  • Sources: Tarikh al-Kabir by Tabarani (Hadith No. 2676) and Al-Mawdu'at by Ibn Jawzi (1/295-301), Majma al-Zawa'id (Vol. 8, Pg. 598).
  • Scholars' Verdicts:Al-Haythami notes that Tabarani narrated this hadith, but the chain includes a narrator, Abul Munim bin Idris, who is known for fabricating hadith.
    • See references: Mizan al-I'tidal (4/419), Al-Mughni (2/409), Al-Jarh wa al-Ta'dil (6/67), and Al-Du'afa wal-Matroukeen (2/154).

Bilal Sprinkling Water on the Prophet’s Grave (PBUH)​

Narrated by Jabir (RA), Bilal bin Rabah (RA) sprinkled water on the Prophet’s grave using a water-skin, beginning from the head and ending at the feet.
  • Research on the Hadith:
    • This narration’s chain is weak.
    • Sources: Sunan al-Kubra by Bayhaqi (3/411) and Dala'il an-Nubuwwah (7/264). Bayhaqi and Hafiz mention the weakness of the hadith due to the unreliable narrator Waqidi.

"O Ali, You Are My Brother in this World and the Hereafter"​

Narrated by Abdullah bin Umar (RA): When the Prophet (PBUH) established brotherhood among the Muhajireen and Ansar in Madinah, Ali (RA) approached him, saddened that he was not paired with a brother. The Prophet (PBUH) comforted him, saying, "O Ali, you are my brother in this world and the Hereafter."
  • Research on the Hadith:
    • Source: Jami' al-Tirmidhi (Hadith 3720, Book of Merits, Chapter 21).
    • This narration is weak as per scholars such as Al-Albani and others due to a weak narrator, Jami bin Umayr.
    • See: Al-Kamil fi al-Du'afa (2/588).
This compilation highlights the importance of critically assessing narrations, especially those that hold significant theological and historical implications.
 
Back
Top