Mawdu' (Fabricated) and Daif (Weak) Hadiths: Difference between revisions

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===Umar was corrected by a woman===
===Umar was corrected by a woman===


The following hadith, where Umar attempts to limit the [[Mahr]], is often presented as evidence that women were politically and socially active in early Islamic societies.
The following hadith, where Umar attempts to limit the [[Mahr (Marital Price)|Mahr]], is often presented as evidence that women were politically and socially active in early Islamic societies.


{{Quote||'Umar ibn al-Khattab...stated that if anyone pays more as dower than what the Prophet (peace be upon him) used to pay, he would put that excess amount in the Public Treasury. A woman from the Quraish came to him and said, "O commander of the Faithful, does the Book of Allah have more right to be followed or your statement? He said, "The Book of Allah." So she then told him, "You have just prohibited the people from giving an excessive amount for dower but Allah has stated in His Book,"And if you have given them a great amount of gold as dower, take not the least bit of it back.'" [4:20] And then 'Umar said two or three times, "Everybody has a better understanding than 'Umar." [Other narrations state, "The Woman is correct and 'Umar is mistaken." - Footnote] Then he got back on the minbar and said, "O people, I used to forbid you from being excessive with respect to the dower of women. Verily a man may do whatever he sees fit with his wealth."<ref name="Umar2">{{cite web|url= http://www.allaahuakbar.net/ahaadeeth/32.htm|title= Da'eef (Weak) No:32 The Story of 'Umar Being Corrected by a Woman|publisher= Allaahuakbar.net|author= |date= accessed August 23, 2011|archiveurl= http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20110823032951%2Fhttp%3A%2F%2Fwww.allaahuakbar.net%2Fahaadeeth%2F32.htm&date=2014-03-16|deadurl=yes}}</ref>}}
{{Quote||'Umar ibn al-Khattab...stated that if anyone pays more as dower than what the Prophet (peace be upon him) used to pay, he would put that excess amount in the Public Treasury. A woman from the Quraish came to him and said, "O commander of the Faithful, does the Book of Allah have more right to be followed or your statement? He said, "The Book of Allah." So she then told him, "You have just prohibited the people from giving an excessive amount for dower but Allah has stated in His Book,"And if you have given them a great amount of gold as dower, take not the least bit of it back.'" [4:20] And then 'Umar said two or three times, "Everybody has a better understanding than 'Umar." [Other narrations state, "The Woman is correct and 'Umar is mistaken." - Footnote] Then he got back on the minbar and said, "O people, I used to forbid you from being excessive with respect to the dower of women. Verily a man may do whatever he sees fit with his wealth."<ref name="Umar2">{{cite web|url= http://www.allaahuakbar.net/ahaadeeth/32.htm|title= Da'eef (Weak) No:32 The Story of 'Umar Being Corrected by a Woman|publisher= Allaahuakbar.net|author= |date= accessed August 23, 2011|archiveurl= http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20110823032951%2Fhttp%3A%2F%2Fwww.allaahuakbar.net%2Fahaadeeth%2F32.htm&date=2014-03-16|deadurl=yes}}</ref>}}

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Mawdu' (fabricated) hadiths are a specific variety of da'if (weak/unreliable) hadiths. While a da'if hadith does not have to be mawdu' (as a hadith may be considered unreliable for reasons other than fabrication), a hadith that is identified as mawdu' (that is, as a fabrication), then it must consequently be da'if. The term da'if, like the term sahih, describes a final evaluative judgement about a narration rather than specifying the reasoning for the judgement. Also, because there are more ways for a hadith to be unreliable than reliable, there is greater diversity of reasons for which a hadith maybe da'if (by contrast, while there are different types of sahih hadith, the number of distinct types is much more limited). Among the different reasons for which a hadith can be da'if, being identified as an outright fabrication is perhaps the strongest form of weakness on the basis of which a hadith can be rejected (other forms of weakness include, for instance, a hadith being mursal, which means that the companion narrating the hadith from Muhammad is missing in the chain of transmitters, although it can get a lot more complicated than this, particularly when multiple hadiths with the same/similar message are considered together).

Whereas fabricated and weak hadiths in general play a limited role in the determination of Islamic laws and beliefs[1][2] (with some important exceptions, particularly in Hanbali fiqh), they have very frequently been used in sermons and other forms of da'wah, or calling to Islam (whether for a Muslim or non-Muslim audience). Classical Muslim scholars often permitted the use of known weak and even fabricated hadiths in various forms of preaching on the consideration that such usage would strengthen people's faith while at the same time not impacting formal Islamic law or doctrine. Though such general permission did not go uncritiqued, it was very often the norm, especially when it involved popular preachers over whom the scholars did not have much control. This practice has largely persisted into modern times but has faced growing criticism. There are two reasons why this shift in thinking may be taking place. On the one hand, with modern communications technology, weak hadiths can spread rapidly, and scholars are wary of the consequences of this. On the other hand, preachers' audiences now have access to the internet which can be used to verify the authenticity of a hadith and, as a result, preachers are wary of quoting material that their audiences will sooner or later come to realize is unreliable (thus undermining their own credibility).

While this transition is ongoing, recent generations of Muslims across the world, particularly in past decades, frequently encounter hadiths that are known to be both weak and fabricated in sermons. Indeed, even today, some of the most famous hadiths popularly known and referenced in the Muslim world are of weak or fabricated variety.

On narrating weak and fabricated hadiths

Sahih (authentic) hadith

Narrated 'Ali: The Prophet said, "Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire."
Sahih Bukhari 1:3:106, See also: Sahih Bukhari 1:3:108, Sahih Bukhari 1:3:109, and Sahih Bukhari 1:3:110
Narrated 'Abdullah bin Az-Zubair: I said to my father, 'I do not hear from you any narration (Hadith) of Allah's Apostle as I hear (his narrations) from so and so?" Az-Zubair replied. l was always with him (the Prophet) and I heard him saying "Whoever tells a lie against me (intentionally) then (surely) let him occupy, his seat in Hell-fire.
Sahih Bukhari 1:3:107

Fatwas

Question: What is the ruling regarding narrating stories I have heard, but am unaware as to their authenticity, in the path of da’wah to some people, and likewise narrating stories which I know are fabricated (lies)? And what is the ruling regarding narrating a hadeeth whilst I do not know whether it is authentic or weak?

Answer: It is not permissible for a person, a storyteller or one who gives advice, to narrate a hadeeth and attribute it to the Messenger (sal-Allaahu `alayhe wa sallam) whilst he does not know if it is authentic. And it is (also) not permissible for him to narrate a hadeeth whilst he knows it to be weak. However, if he narrates a weak hadeeth to reveal it’s weakness and warn the people from it, then that is obligatory.

Likewise, he should not narrate stories which he assumes are worthy (of being narrated) without checking (their authenticity), and he should not narrate stories which he knows are fabricated, because that is being dishonest and deceiving the people.
Shaykh Ibn 'Uthaymeen, As-Sahwah al-Islaamiyyah, Question 5 [Narrating Unverified Stories In The Path Of Da'wah], Page 105, May 2, 2005
Spreading da’wah messages and letters which contain explanations of shar’i rulings, or preaching and beneficial stories, is an important means of doing good, because many people receive them, and it is easy to send them. But we should make sure that the content is sound and that the ahaadeeth contained in it are saheeh (sound), because some people are abusing this great blessing (of easy communication) and are spreading fabricated ahaadeeth and false stories.

It is not permissible for anyone to say, “The Messenger of Allaah (peace and blessings of Allaah be upon him) said…” when he knows that the hadeeth is mawdoo’ (fabricated) or false. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever tells lies about me deliberately, let him take his place in Hell.” ... It is haraam to narrate a fabricated hadeeth for one who knows that it is fabricated or who thinks it most likely that it is fabricated. Whoever narrates a hadeeth which he knows or thinks it most likely to be fabricated, and does not explain that it is fabricated, is included in this warning and is included among those who tell lies about the Messenger of Allaah (peace and blessings of Allaah be upon him).
"He sent a hadeeth in order to spread good, then he found out that it is a fabricated hadeeth. What should he do?", Islam Q&A, Fatwa No. 66273, accessed March 16, 2014 (archived), http://islamqa.info/en/66273. 

Da`if (weak) hadiths

Seeking knowledge is a duty upon every Muslim

This hadith has been classed by many hadith scholars as da`if (weak).

This hadith has many chains of narrations of the authority of more than a dozen Companions, including twenty Successors apparently reporting from Ans alone. They are collected by Ibn Majah, al-Bahihaqi, al-Tabarani and others, but all of them are da'if, according to Ahmad bin Hanbal, Ishaq bin Rahuwaih, Ibn Abd al-Barr and others, although some scholars authenticated a few of the chains. Al-Baihaqi said that its text is mashhur while its isnad is da'if, while al-Hakim and Ibn al-Salah regarded it as a prime example of a mashhur hadith which is not sahih. However, it is regarded by later sholars of Hadith as having enough chains of narration to be strengthened to the level of hasan or sahih, a view which is stated by al-Mizzi, al-Iraqi, Ibn Hajr, al-Suyuti and al-Albani.[3]
Kashf al-Khafa, no. 1665: Sahih al-Jami al-Saghir, no. 3913-4

Importantly, the knowledge to which this narration is referring to is held to be knowledge of the Islamic Shari’ah and not knowledge in general.

What is meant by knowledge here is knowledge of sharee’ah (Islamic knowledge). Al-Thawri said: “It is the knowledge for which no person has any excuse for not knowing.” And Allaah knows best.[4]

Umar was corrected by a woman

The following hadith, where Umar attempts to limit the Mahr, is often presented as evidence that women were politically and socially active in early Islamic societies.

'Umar ibn al-Khattab...stated that if anyone pays more as dower than what the Prophet (peace be upon him) used to pay, he would put that excess amount in the Public Treasury. A woman from the Quraish came to him and said, "O commander of the Faithful, does the Book of Allah have more right to be followed or your statement? He said, "The Book of Allah." So she then told him, "You have just prohibited the people from giving an excessive amount for dower but Allah has stated in His Book,"And if you have given them a great amount of gold as dower, take not the least bit of it back.'" [4:20] And then 'Umar said two or three times, "Everybody has a better understanding than 'Umar." [Other narrations state, "The Woman is correct and 'Umar is mistaken." - Footnote] Then he got back on the minbar and said, "O people, I used to forbid you from being excessive with respect to the dower of women. Verily a man may do whatever he sees fit with his wealth."[5]

However, this hadith has been classed as da`if (weak). Equally importantly, the hadith also contradicts authentic hadith which state Umar did in fact limit excessive payments of Mahr. A weak hadith that contradicts a stronger hadith is known to be shadh (anomalous) and is not accepted by Islamic scholars as a result.

This story was narrated by both al-Baihaqi in Sunan al-Kubra and Abdul Razzaq in al-Mussanaf. The chains of both al-Baihaqi and of Abdul Razzaq are weak. Al-Baihaqi, in fact, points out that the chain he records is broken. [Abu Bakr al-Baihaqi, Sunan al Kubra, Beirut, Dar al-Fikr, nd., vol 7, p 233] Indeed, al-Baihaqi seems to prefer another narration from Umar that he recorded just prior to the above narration. In that narration, it states that Umar said that he had intended to put a limit on women's dowers until he read the verse, "A great amount of gold as dower." Commenting on this narration, al-Baihaqi said, "It is a good mursal chain." [Footnote: Mursal means the link between Umar and the one who narrated from him is broken.]

Al-Albani points out that not only are the chains of al-Baihaqi and Abdul Razzaq weak because they are broken, they also contain weak narrators that further weakens their chains. Hence, he concludes that this narration from Umar ibn al-Khattab is definitely weak. [Footnote: Muhammad Nasir al-Din al-Albani, Irwa al-Ghalil fi Takhrij Ahadit Manar al-Sabeel Beirut, al-Maktab al-Islami, 1979, vol 6, p 347.]

Indeed, it is confirmed in authentic hadith recorded by Abu Dawud, al-Nasai, al-Tirmidhi and others that Umar ibn al-Khattab did in fact advise the people not to be excessive when it comes to a woman's dower.

Actually, the above incident from the time of Umar ibn al-Khattab is quoted by many people nowadays to demonstrate that women used to take part in the political and other activities during the time of the Companions. They had an active role in society and, as one speaker today called it, took part in the "congressional meetings" (!) held in the mosque during those times. They go from that to exhorting women to take much more attractive roles in society and not be content with being at home, being good wives and mothers. They say that this was not the practice during the time of the Companions as this incident from the time of' Umar ibn al-Khattab clearly demonstrates. Obviously, in order to use such an incident as proof, one must first prove the authenticity of the narration. This is not possible in this case and, therefore, this incident cannot be used as a proof.[5]

Whoever mistreats a dhimmi will be Allah's opponent

This hadith has been classed as da`if (weak).

They report that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever mistreats a dhimmi (a Jew or Christian living under Islamic rule), Allaah will be his opponent on the Day of Resurrection” or “I will be his opponent on the Day of Resurrection.” This is da’eef (weak). What is known from him is that he said: “Whoever kills a mu’aahid (member of a kaafir nation which has a peace treaty with the Muslims) for no lawful reason will not smell the fragrance of Paradise .”[6]

One who treats his subordinates badly will never enter Paradise

Abu Bakr as-Siddiq narrated that the messenger of Allah said "A crafty person, a miser, and one who badly treats those under his authority will not enter Paradise."

This quote is included in the hadith collection Bulugh al-Maram, which attributes it to Tirmidhi and which describes the chain of narrators as weak.[7]

Aisha never saw the private parts of Muhammad

This hadith has been classed as da`if (weak). It also contradicts narrations that have been passed down through multiple isnads and are both sahih and mutawatir, the highest authenticity regarding the classification of ahadith and is thus considered doubly unacceptable.

It was narrated from a freed slave of 'Aishah that: 'Aishah said: "I never looked at (or I never saw) the private part of the Messenger of Allah." (Da'if)(One of the narrators) Abu Bakr (Ibn Abu Shaibah) said: "Abu Nu'aim would say: '(From) a freed female slave of 'Aishah.'"[8]
Sunan Ibn Majah Book 1, Hadith 707

Ward off the legal punishments as much as you can

This hadith has been classed as da`if (weak). It also seems to contradict authentic hadiths where Muhammad states, even if his own daughter were to steal, he would "cut off her hand"[9] as well as Quran 4:135 which instructs that Islamic law (including punishments mentioned in the Quran such as amputation) should be upheld "even if (it is) against yourselves or the parents and the relatives."

It was narrated from Abu Hurairah that the Messenger of Allah said: “Ward off the legal punishments as much as you can.”

Grade: Da'if (Darussalam)[10]

Maudu (Fabricated) Hadith

Jihad

Lesser vs Greater Jihad

Main Article: Lesser vs Greater Jihad

The following story originated from the 11th century and does not appear in any of the six most famous hadith collections (Sahih Bukhari, Sahih Muslim, Dawud, al-Sughra, Tirmidhi or Ibn Majah):

We were told by Layth, on the authority of 'Ata', on the authority of Abu Rabah, on the authority of Jabir, who said, 'The Prophet (salallaahu 'alayhee wa sallam) returned from one of his battles, and thereupon told us, 'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad - the striving of a servant (of Allah) against his desires.'[11]

This hadith has been classed as maudu' (fabricated) and is also said to go against the Qur'an and sahih hadith.

Dr. Abdullah Azzam:

[It] is in fact a false, fabricated hadith which has no basis. It is only a saying of Ibrahim Ibn Abi `Abalah, one of the Successors, and it contradicts textual evidence and reality... The word "jihad", when mentioned on its own, only means combat with weapons, as was mentioned by Ibn Rushd, and upon this the four Imams have agreed.[12]

Ibn Taymiyyah (also known as Shaykh ul-Islam):

There is a Hadith related by a group of people which states that the Prophet [peace be upon him] said after the battle of Tabuk: 'We have returned from Jihad Asghar [lesser jihad] to Jihad Akbar [greater jihad].' This hadith has no source, nobody whomsoever in the field of Islamic Knowledge has narrated it. Jihad against the disbelievers is the most noble of actions, and moreover it is the most important action for the sake of mankind.[13]

Ibn Baaz:

Question:

Is Jihad in the way of Allah the same level regardless of whether it is with one's life, wealth , or supplication , even if somebody is capable of the type that involves one's life?

Answer:

There are different kinds of jihad - with one's self, wealth, supplication, teaching, giving guidance, or helping others in good in any form.The highest form of jihad, however, is with one's life (the intent here is not suicide, for that is forbidden in Islam), then comes Jihad with one's wealth and jihad with teaching and guidance, and in this way Da'wah is a form of jihad, but jihad with one's life is the highest form.
Shaykh `Abdul-`Azeez Bin Baz, Fatawa Islamiyah Vol:8 p. 24

Ibn Hajar al-`Asqalani:

This saying is widespread and it is a saying by Ibrahim ibn Ablah according to Nisa'i in al-Kuna. Ghazali mentions it in the Ihya' and al-`Iraqi said that Bayhaqi related it on the authority of Jabir and said: There is weakness in its chain of transmission.[14]
Hajar al Asqalani, Tasdid al-qaws, see also Kashf al-Khafaa’ (no.1362)

Al Bayhaqi:

Its chain of narration is weak. Ibn Hajr said that this was a saying of Ibraaheem bin Abee Ablah, a Taabi’ee, and not a Ahaadeeth of the Messenger (SAW).[3][15]
Hajar ibn al Asqalani ’Kashf al-Khafaa’ (no.1362)

The ink of the scholar is more holy than the blood of the Martyr

This hadith has been classed as maudu' (fabricated).

Mentioned by al-Manjaniqi is his collection of ahadith of older narrators reporting from younger ones, on the authority of al-Hasan al-Basri. Al-Khatib al-Baghdadi said that it is maudu as a narration from the Prophet (s.a.w), but that is a statement of al-Hasan al-Basri.[3]
Kashf al-Khafa, no. 2276
Related by Khateeb in The History of Baghdad 2/193. He also said it was a fabricated hadith.

The above-mentioned fabricated hadith gives preference to the method of da'wah over jihad for spreading Islam. However, the best method for spreading Islam is jihad and not da'wah. Thus the Holy Prophet (s.a.w) spent thirteen years in Makkah giving da'wah and only approximately one hundred people embraced Islam. But when he (s.a.w) entered Makkah with military might and Shawka (power) two thousand took their Shahadah in one day.

The Mujahideen conquer lands and save the entire populace from entering Hell-fire by delivering Islam to them. This accomplishment is much greater than what books can do.

Also this fabricated hadith contradicts the Holy Qur'an:

Surah An Nisa verse 95:

"Not equal are those of the believers who sit at home(except those who are disabled by injury or are blind or lame), and those who strive hard and fight in the Cause of Allah with their wealth and lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit at home."[16]
Shaikh Abdullah Faisal

Knowledge

Seek knowledge, even if you have to go to China

This hadith has been classed as maudu' (fabricated).[17]

Al-Bayhaqi:

“Its text is famous, yet it is a weak hadith; it has been narrated by chains which are all entirely weak…” (Shu’ab al-Iman)[17]

Ibn al-Qaysarani:

“It contains Abu Atikah Tarif ibn Salman he is Rejected in hadith to the utmost (Munkar al Hadith jiddan)…” (Tadhkirat al-Huffadh)[17]

Ibn al-Jawzi:

“It is not authentic…” (al-Mawdu’at)[17]

Al-Dhahabi:

Mentions Abu Atikah Tarif ibn Salman and those that disparaged him and this hadith in (MIzan al-’Itidal)[17]

Al-Sakhawi:

“…it is weak…” (al-Maqasid al-Hasanah)[17]

Al-Albaani:

“(It is) fabricated.” (Da’eef al-Jaami’ no. 906).[4]

Thinking for an hour is better than worshiping for sixty years

This hadith has been classed as maudu' (fabricated).

Hadith 20

To think for an hour is better than to be engaged in worship for a period of sixty years.

Classified fabricated by Ibn Jawzee.[16]

However, there are sahih hadith that state the exact opposite:

Standing for an hour in the ranks of battle is better than standing in prayer for sixty years.
Saheeh related by Ibn Ade and Ibn Asakir from Abu Hurayrah 4/6165. Sahih al Jaami as Sagheer no. 4305
The Prophet (ﷺ) said, "A single endeavor (of fighting) in Allah's Cause ["fi sabil Allah" is commonly used in Islamic scriptures to refer to Jihad] in the forenoon or in the afternoon is better than the world and whatever is in it."
Sahih Bukhari 4:52:50

The one who knows himself, knows his Lord

This hadith has been classed as maudu (fabricated).

As-Sakhaawee said, "Abu al-Mudhaffar as-Sama’aanee said, ‘this is not known as a hadeeth of the Messenger, rather it is only related as a saying of Yahya bin Mu’aadh ar-Raazee.’ And likewise an-Nawawee said, ‘it is not established’" [‘al-Maqaasid al-Hasanah’ (pg. 491 no.1149)]

As-Suyutee said, "this hadeeth is not authentic" [‘Haawee lil Fataawee’ (2/351)]

Alee al-Qaaree quoted from ibn Taymiyyah saying, "fabricated" [‘al-Asraar al-Marfoo’ah’ (pg. 83)]

Al-Allaamaa Fairozabaadee said, "this is not from the Prophetic ahaadeeth, despite the fact that the majority of people make it so, and it is not authentic at all. It is only related from the Jewish traditions as ‘O mankind! Know yourself and you will know your Lord’" [‘ar-Radd alaa al-Mu’tarideen’ (2/37)]

Al-Albaanee says, "it has no basis" [‘Silsilah ad-Da’eefah’ (1/165 no.66)][18]

Allah has not made anything more precious than human intellect

This hadith has been classified as fabricated by al-Dhahabi.[19]

When Allah Created the Aql (human intellect) He Commanded it by saying “Come” and it went to Allah. He then said to it “Retreat” and it retreated. So He Said, “By My Glory and Majesty, I have not Created anything more precious than thee.”

Tolerance

Muhammad and his Jewish neighbor

The Prophet (peace and blessings be upon him) had a jewish neighbor who used to throw trash at his door every day. He remained patient and did not do anything. One day he noticed that there was no trash at his door, so he went to check on his neighbor who turned out to be sick. She asked him how did he know that she was sick and he said because there was no trash at his door that day, so the woman was so touched that she accepted Islam.[20]

This hadith has been classed as maudu (fabricated). It is not present in any Islamic texts, nor is it mentioned by any scholars of the past.

Authenticity: Fabricated (Not Authentic)

Reference: This hadith is not found in any of the books of hadith.[20]

Muhammad's Farewell Sermon

The following rendition of Muhammad's 'Farewell Sermon', along with a second version, was for many years quoted on Wikipedia without a primary source.

It is quoted below, and consists of a loose synthesis by a modern author based on various hadiths, the sources of which are not entirely known. It has become popular due to including the lines from a hadith found in Musnad Ahmad (#22978, graded sahih by al-Albani[21])"an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action".

O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every *Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. God has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. God has judged that there shall be no interest and that all the interest due to Abbas ibn 'Abd'al Muttalib (Prophet's uncle) shall henceforth be waived...

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under God's trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.

O People, listen to me in earnest, worship God, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Remember, one day you will appear before God and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.

O People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the Quran and my Ahl al-Bayt and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O God, that I have conveyed your message to your people

S.F.H. Faizi, an Indian, later Pakistani, Islamist is the author of "Sermons of the Prophet", the 1987 book[22] which first rendered this version of the sermon (in the 1991 edition, it can be found on p. 145).[23]

He gets as close to a source as he could when he describes in the introduction how he translated and published a collection of obscure writings into English:

This book is a collection of some of the selected sermons of the Holy Prophet which include long as well short ones as the situation demanded. They were not available in the form of Khutbas but have been derived from various books of Ahadith and history. It is only recently that some of these have appeared in book-forms along with original texts and translation in Urdu; but the authenticity of the texts thereof is still doubted by ulema. On English language, they are hardly available. So an attempt has been made not only to have them translated in English but also to find out circumstances under which they were delivered so that their delivery date could be ascertained and an elucidation made thereof. How far I have succeeded in my undertaking rests to be adjudged by the readers. Any suggestion or comment shall, however be welcomed to improve upon it.

Faizi 'derived' this version of the sermon from various unnamed books not accepted by the ulama (Islamic clerics). He does not know the original sources, but welcomes readers to help in his search.

Hadith references which are often cited as sources for this version of the sermon are either misrepresented (i.e. they have nothing to say on the sermon)[24] or refer to the sermon that most fits al-Tabari's rendition with regard to beating women and such topics.[25]

The following authentic version is taken from al-Tabari, Vol IX, and it's important to note that it is in perfect agreement with the Qur'anic order of wife-beating in Quran 4:34. By contrast, al-Tabari's writing is an early source relied upon by historians and Islamic clerics alike. Attempts to add this authentic version next to the other two at Wikipedia were met with resistance.[26]

O people, listen to my words. I do not know whether I shall ever meet you again in this place after this year. O people, your blood and your property are sacrosanct until you meet your Lord, just as this day and this month of yours are sacred. Surely you will meet your Lord and He will question you about your deeds. I have [already] made this known. Let he who has a pledge return it to the one who entrusted him with it; all usury is abolished, but your capital belongs to you. Wrong not and you shall not be wronged. Allah has decreed that there will be no usury, and the usury of Abbas b. Abd al-Muttalib is abolished, all of it. All blood shed in the pre-Islamic days is to be left unavenged. The first such claim I revoke is that of Ibn Rabiah b. al-Harith b. Abd al-Muttalib, who was nursed among the Banu Layth and was slain by the Banu Hudhayl. His is the first blood shed in the pre-Islamic days with which I shall set an example. O people, indeed Satan despairs of ever being worshipped in this land of yours. He will be pleased, however, if he is obeyed in a thing other than that, in matters you minimize. So beware of him in your religion, O people, intercalculating a month is an increase in unbelief whereby the unbelievers go astray; one year they make it profane, and hallow it another [in order] to agree with the number that Allah has hallowed, and so profane what Allah has hallowed, and hallow what Allah has made profane. Time has completed its cycle [and is] as it was on the day that Allah created the heavens and the earth. The number of the months with Allah is twelve; [they were] in the Book of Allah on the day He created the heavens and the earth. Four of them are sacred, the three consecutive [months] and the Rajab [which is the month of] Mudar, which is between Jumada and Sha’ban.

Now then, O people, you have a right over your wives and they have a right over you. You have [the right] that they should not cause anyone of whom you dislike to tread on your beds; and that they should not commit any open indecency. If they do, then Allah permits you to shut them in separate rooms and to beat them, but not severely. If they abstain from [evil], they have the right to their food and clothing in accordance with the custom. Treat women well, for they are [like] domestic animals with you and do not possess anything for themselves. You have taken them only as a trust from Allah, and you have made the enjoyment of their persons lawful by the word of Allah, so understand and listen to my words, O people. I have conveyed the Message, and have left you with something which, if you hold fast to it, you will never go astray; that is, the Book of Allah and the sunnah of his Prophet. Listen to my words, O people, for I have conveyed the Message and understand [it]. Know for certain that every Muslim is a brother of another Muslim, and that all Muslims are brethren. It is not lawful for a person [to take] from his brother except that which he has given him willingly, so do not wrong yourselves. O Allah, have I not conveyed the message?
Al-Tabari, Vol. 9, pp. 112-113

Differences of opinion among my ummah is a mercy

This hadith has been classed as maudu (fabricated).

Praise be to Allaah.

This hadeeth is mawdoo’ (fabricated).

See al-Asraar al-Marfoo’ah, 506; Tanzeeh al-Sharee’ah, 2/402; al-Silsilah al-Da’eefah, 11.[27]
Laa Asla Lahu (Baseless). The muhadditheen have tried to find an isnaad for it but have not found one, to the extent that Suyooti said in his al-Jaami` as-Sagheer, "Perhaps it was collected in one of the books of the huffaadh which did not reach us"!

This suggestion is very far-fetched, since it would mean that some of the sayings of the Prophet (sallallaahu `alaihi wa sallam) have been lost to the ummah forever, something which is not permissible for a Muslim to believe.

Manaawi quoted Subki as saying, "It (i.e. the saying) is not known to the muhadditheen and I cannot find any isnaad for it, whether saheeh, da`eef or mawdoo`", and this was endorsed by Shaykh Zakareeyyah al-Ansaari in his notes on Tafseer al-Baidaawi [92/2].

Further, the meaning of this hadeeth is also incorrect as shown by the verifying scholars, hence Ibn Hazm says in al-Ihkaam fi Usool al-Ahkaam [5/64] after indicating that it is not a hadeeth,

"This is one of the most incorrect sayings possible, since if ikhtilaaf were a mercy, then agreement would be a punishment, something which no Muslim would say, because there can only be agreement or disagreement, and there can only be mercy or punishment."[28]
Shaykh al-Albaani, Silsilah al-Ahaadeeth ad-Da`eefah wa'l-Mawdoo`ah (58-62)

Kindness is a mark of faith

Kindness is a mark of faith, and whoever is not kind has no faith.
"Muslim"

The above hadith is frequently cited as being sourced from Sahih Muslim, but it is not located in that collection.[29] Indeed, the purported hadith does not exist.[30]

Treatment of women

The Prophet said: 'None but a noble man treats women in an honorable manner, and none but an ignoble treats women disgracefully.' (Sunan At-Tirmidhi)

The book of Tirmidhi does not contain the above hadith, despite frequently being sourced as such. The hadith itself has also been judged as being fabricated.[31]

The most excellent actions

“What actions are most excellent? To gladden the heart of human beings, to feed the hungry, to help the afflicted, to lighten the sorrow of the sorrowful, and to remove the sufferings of the injured.” (Bukhari)

The above hadith is often cited. Most famously perhaps it was mentioned by Lindsay Lohan, a celebrity who displayed interest in Islam.[32] The hadith is not located in Bukhari, despite being cited as such, and does not appear in any relied upon hadith collection.

Wealth and Love

When a husband and wife look at each other with love, Allah looks at both with mercy

This hadith has been classed as maudu (fabricated). The hadith has often been sourced to Bukhari (as No. 6:19) and Tirmidhi (as No. 14:79), but is found in neither collection. The hadith is not found in any relied upon collection. The hadith can be found in Silsilatu Al-Ahaadeeth Ad-Daeefa wa Al-Mawdu’a (the title refers to "the da'if and mawdu' hadiths") (No. 3274) of Imaam Al-Albani, one of the most famous hadith scholars of recent times, where he writes:

Verily when a man looks at his wife and she looks at him, Allaah will look at them both with glance of Mercy, when he takes her hand their sins will be wiped away thru their fingers” (This is) fabricated, reported by Ar-Raafi’iy in his Taarikh (2/47) commenting on Maysara bin ‘Aliy in his Mashaykha with its chain of narration from Al-Hussain bin Mu’aadh Al-Khurasaaniy who narrated from Ismaa’eel bin Yahya At-Taymiy from Mis’ar bin Kidaam from Al-‘Awfiy from Abiy Sa’eed Al-Khudriy who said: The messenger of Allaah peace and blessings of Allaah be upon him: and the he mentioned the hadeeth: I say (regarding this hadeeth): This is fabricated, damaged by this At-Taymiy, he is known to fabricate ahadeeth and he has false and troublesome narrations which some of it were already mentioned, and Husain bin Mu’aadh is almost like him, Al-Khateeb said (regarding him): He is not trustworthy and his hadeeth is fabricated.[33]

Marry and do not divorce

This hadith is classified as maudu by Ibn Jawzi.[19]

Marry and do not divorce for verily Allah’s Throne shakes whenever a divorce occurs.

Poverty is my pride, and do favors for the poor

Several hadith concerning the poor have been classed as maudu (fabricated).

They report that the Prophet (peace and blessings of Allaah be upon him) said, “Do favours for the poor, for tomorrow they will have authority, and what authority!” and, “Poverty is my pride and I boast of it.” Both of these are lies and are not known in any way in the well known books of the Muslims.
. . .
They report that the Prophet (peace and blessings of Allaah be upon him) said, “The poor will sit down on the Day of Resurrection, and [Allaah] will say, ‘By My Glory and Majesty, I did not deprive you of worldly things because you are insignificant. Rather I wanted to raise your status on this Day. Go to the place where the people are standing, and whoever gave you a piece of bread, or water to drink, or clothes to wear, take him to Paradise .’” The shaykh said: this report is a lie which was not narrated by any of the scholars of hadeeth. It is baatil (false) and goes against the Qur’aan and Sunnah and scholarly consensus (ijmaa’).[6]

To love your country is a part of Iman (faith)

This hadith has been classed as maudu (fabricated).

Hadith 43

To love your country is a part of Iman.

Classified fabricated by Saghaani.[16]

A stingy person shall never be allowed to enter Paradise

This hadith has been classed as maudu (fabricated).

Hadith 67

Allah has sworn that He shall never allow a stingy person to enter the Paradise.

Related by Ibn Asaakir and classified fabricated by ad-Daar Qutnee who said a liar was found in the chain of transmitters by the name of Muhammad Ibn Zakaria Al Ghulaabi.[16]

Muhammad's parents were brought to life so they could enter heaven

According to sahih narrations, Muhammad's parents, and even his supportive uncle,[34] are in eternal hell-fire. Anything to the contrary (i.e. claims that they were brought back to life so they could die as Muslims and go to heaven) has been classed as fabricated or very weak.

There is no saheeh hadeeth which says that Allaah, may He be exalted, brought the parents of the Prophet (peace and blessings of Allaah be upon him) back to life, and that they believed in him then died. Rather the saheeh ahaadeeth that have been narrated indicated that they died in kufr and that they are among the people of Hell.[35]
This view [that the parents of the Prophet (peace and blessings of Allaah be upon him) will be saved (from Hell), and that Allaah brought them back to life after they had died and they believed in him] was rejected by the majority of scholars who ruled that the ahaadeeth which indicate that are fabricated (mawdoo’) or very weak (da’eef jiddan).

It says in ‘Awn al-Ma’bood:

Most of the reports that been narrated to the effect that the parents of the Prophet (peace and blessings of Allaah be upon him) were brought back to life and believed in him and were saved are fabricated and false. Some of them are very weak and cannot be saheeh under any circumstances, as the imams of hadeeth are unanimously agreed that they are fabricated, such as al-Daaraqutni, al-Jawzaqaani, Ibn Shaheen, al-Khateeb, Ibn ‘Asaakir, Ibn Naasir, Ibn al-Jawzi, al-Suhayli, al-Qurtubi, al-Muhibb, al-Tabari, Fath al-Deen ibn Sayyid al-Naas, Ibraaheem al-Halabi and others. The scholar Ibraaheem al-Halabi explained at length the fact that the parents of the Prophet (peace and blessings of Allaah be upon him) have not been saved from Hell in a separate essay, as did ‘Ali al-Qaari in Sharh al-Fiqh al-Akbar and in a separate essay. The basis for this opinion is the soundness of this hadeeth (“My father and your father are in Hell”). Shaykh Jalaal al-Deen al-Suyooti differed from the huffaaz and scholars and affirmed that they had believed and had been saved, and he wrote numerous essays on that topic, including al-Ta’zeem wa’l-Minnah fi anna Abaway Rasool-Illaah (peace and blessings of Allaah be upon him) fi’l-Jannah.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked: Is there any saheeh report from the Prophet (peace and blessings of Allaah be upon him) that Allaah brought his parents back to life so that they could become Muslims, then they died (again) after that?

He replied: There is no saheeh report to that effect from the scholars of hadeeth. Rather the scholars are agreed that this is an invented lie… There is no dispute among the scholars that this is one of the most obvious of fabrications, as was stated by those who have knowledge. That does not appear in any of the reliable books of hadeeth, either in the Saheehs or the Sunans or the Musnads or any other well-known books of hadeeth. It was not mentioned by the authors of the books of Maghaazi or Tafseer, even though they narrated da’eef (weak) reports along with saheeh (sound) ones. The fact that this is a lie is clear to any one who has any knowledge of religion. If such a thing had happened there would have been a great deal of motivation to transmit it, because it is something that is extraordinary on two counts: the raising of the dead and believing after death. Such a thing would have been more deserving of being transmitted than anything else. Since no trustworthy narrated transmitted it, it may be understood that this is a lie.

Moreover, this goes against the Qur’aan and the saheeh Sunnah, and the consensus of the scholars. Allaah says (interpretation of the meaning):

“Allaah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they whom Allaah will forgive and Allaah is Ever All‑Knower, All‑Wise.

18. And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: ‘Now I repent;’ nor of those who die while they are disbelievers”

[al-Nisa’ 4:17-18]

So Allaah states that there is no repentance for one who dies as a disbeliever. And Allaah says (interpretation of the meaning):

“Then their Faith (in Islamic Monotheism) could not avail them when they saw Our punishment. (Like) this has been the way of Allaah in dealing with His slaves. And there the disbelievers lost utterly (when Our Torment covered them)”

[Ghaafir 40:85]

So He tells us that the way in which He deals with His slaves is that faith will be to no avail once they have seen the punishment, so how about after death? And there are other similar texts. Then he quoted the two hadeeth which we quoted at the beginning of our answer.

Majmoo’ al-Fataawa, 4/325-327.[36]

Miscellaneous

The Sun is always setting and rising

Dr Zagloul el-Naggar is an author who writes about 'science in the Qur'an'. He is widely regarded as one who fabricates hadiths and misrepresents the Islamic tradition[37].

Ibn Abbas narrated that the Prophet was asked: "Where does the sun set, and where does it rise from? The Messenger of Allah (PBUH) answered, "It is going in a (nonstop) regular motion; it does not cease or disappear. It sets in one place and rises in another, and sets in another place and rises elsewhere and so on. So, some people would say the sun has set and others would say it has just risen (at the same moment)."
Dr Zaghlul el-Naggar, Treasures of the Sunnah: A Scientific Approach - Part Two, p.9

Islamic scholars, pace Dr. el-Naggar, have identified the above as a fabricated hadith, pointing out that Abu Ishaq al-Hamadhani is not known to have compiled any book of sunnah[38].

Muslim rulers

He who has been a ruler over ten people will be brought shackled on the Day of Resurrection, until the justice (by which he ruled) loosens his chains or tyranny brings him to destruction. (Al-Tirmidhi Hadith 1037)

The above hadith is located in al-Tirmidhi, despite being sourced as such. The hadith actually recorded as Jami` at-Tirmidhi 2:8:1037 regards funerals rather than resurrection.

External Links

References

  1. ↑ Muzammil Siddiqi, "May People Act According to a Weak Hadith?", Islam Online, Fatwa Bank, September 27, 2003 (archived from the original), http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20061216005731%2Fhttp%3A%2F%2Fwww.islamonline.net%2Fservlet%2FSatellite%3Fpagename%3DIslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaE%26cid%3D1119503547442&date=2014-03-15. 
  2. ↑ Ibrahim B. Syed, "52 Weak Ahadith", Islamic Research Foundation International, accessed November 20, 2011 (archived), http://www.irfi.org/articles/articles_251_300/52_weak_ahadith.htm. 
  3. ↑ 3.0 3.1 3.2 Dr. Suhaib Hassan, "The Science of Hadith", TheReligionIslam, accessed November 20, 2011 (archived), http://www.thereligionislam.com/islamicideology/scienceofhadith.htm. 
  4. ↑ 4.0 4.1 Sheikh Muhammed Salih Al-Munajjid, "“Seek knowledge even if you have to go as far as China” is a false hadeeth", Islam Q&A, Fatwa No. 13637, accessed February 2, 2012 (archived), http://www.islam-qa.com/en/ref/13637/fabricated%2520hadeeth. 
  5. ↑ 5.0 5.1 "Da'eef (Weak) No:32 The Story of 'Umar Being Corrected by a Woman", Allaahuakbar.net, accessed August 23, 2011 (archived from the original), http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20110823032951%2Fhttp%3A%2F%2Fwww.allaahuakbar.net%2Fahaadeeth%2F32.htm&date=2014-03-16. 
  6. ↑ 6.0 6.1 "Ibn Taymiyyah Refutes Many Sufi Weak & Fabricated Hadiths", IslamicEmirate, (from: Al-Fataawa al-Kubra, 5/88-93), accessed November 20, 2011 (archived), http://www.islamicemirate.com/articles/hadith/2019-ibn-taymiyyah-refutes-many-sufi-weak-aamp-fabricated-hadiths.html. 
  7. ↑ al-Asqalani, Ibn Hajr. Bulugh al-Maram. IV. Hadith 1551. IslamKotob, Dar al-Manarah (El-Mansoura, Egypt). Published in 2003. p. 557.
  8. ↑ Sunan Ibn Majah, "The Book of Purification and its Sunnah - كتاب الطهارة وسننها", Sunnah.com, English ref: Vol. 1, Book 1, Hadith 662, Arabic ref: Book 1, Hadith 707, accessed June 30, 2013 (archived), http://sunnah.com/urn/1256610. 
  9. ↑ Sunan Ibn Majah, "The Chapters on Legal Punishments - كتاب الحدود", Sunnah.com, English ref: Vol. 3, Book 20, Hadith 2547, Arabic ref: Book 20, Hadith 2644, accessed March 28, 2014 (archived), http://sunnah.com/urn/1268640. 
  10. ↑ Sunan Ibn Majah, "The Chapters on Legal Punishments - كتاب الحدود", Sunnah.com, English ref: Vol. 3, Book 20, Hadith 2545, Arabic ref: Book 20, Hadith 2642, accessed March 28, 2014 (archived), http://sunnah.com/urn/1268620. 
  11. ↑ Fayd al-Qadir vol.4 pg. 511
  12. ↑ Imam Abdullah Azzam, "Join the Caravan: Conclusion", Religioscope (originally from al-haqq.org), December 2001 (archived), http://www.religioscope.com/info/doc/jihad/azzam_caravan_6_conclusion.htm. 
  13. ↑ Ibn Taymiyyah, "Al Furqan", pp. 44-45
  14. ↑ Shaykh Hisham Kabbani, "Jihad Al Akbar", As-Sunnah Foundation of America, (from: "Islamic Beliefs and Doctrine According to Ahl al-Sunna: A Repudiation of "Salafi" Innovations"), accessed November 20, 2011 (archived), http://www.sunnah.org/tasawwuf/jihad004.html. 
  15. ↑ "Be Aware - Da'eef (weak), mawdoo’ (fabricated) hadeeth", World of Islam Portal, May 10, 2008 (archived), http://islam.worldofislam.info/index.php?option=com_content&view=article&id=729:qwe-have-returned-from-the-lesser-jihad-to-the-greater-jihad-jihad-un-nafs-jihad-ul-akbarq&catid=129&Itemid=63. 
  16. ↑ 16.0 16.1 16.2 16.3 Shaikh Abdullah Faisal, "100 Fabricated Hadiths", Darul Islam Publishers, 2000 (archived), http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf. 
  17. ↑ 17.0 17.1 17.2 17.3 17.4 17.5 Moulana Qamruz Zaman, "Maudu Hadith", MuftiSays, Question ID: 1196, December 6, 2005 (archived), http://www.muftisays.com/qa/question/1196/maudu-hadith.html. 
  18. ↑ "Mawdoo`(Fabricated) Hadeeth: No: 11 "The One who knows himself, knows his Lord"", Allaahuakbar.net, accessed August 23, 2011 (archived from the original), http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20110823033430%2Fhttp%3A%2F%2Fwww.allaahuakbar.net%2Fahaadeeth%2F11.htm&date=2014-03-16. 
  19. ↑ 19.0 19.1 "00 Fabricated Hadiths", 2013 (archived), https://standup4islam.wordpress.com/2013/10/20/100-fabricated-hadiths/. 
  20. ↑ 20.0 20.1 "Neighbor who used to throw trash at the Prophet’s door", The Authentic Hadith Foundation, accessed November 17, 2012 (archived), http://authentichadithfoundation.org/neighbor-who-used-to-throw-trash-at-the-prophets-door/. 
  21. ↑ islamqa.info
  22. ↑ S. F. H. Faizi, Muḥammad (Prophet), "Sermons of the prophet", Islamic Book Foundation, ISBN 9789694241180, 1987, http://books.google.co.uk/books/about/Sermons_of_the_prophet.html?id=zvCLHAAACAAJ&redir_esc=y. 
  23. ↑ S. F. H. Faizi, Muhammad (Prophet), "Sermons of the prophet", Kitab Bhavan, ISBN 9788171511389, 1991, http://books.google.co.uk/books?id=nLplPQAACAAJ&source=gbs_book_other_versions. 
  24. ↑ See this blog post titled, "The Farewell Sermon", for more details.
  25. ↑ For example; this site lists al-Tirmidhi as one of the sources. However in Tirmidhi we find the farewell command to beat women, and that they are "like prisoners" in the hands of men. The same is found in the farewell sermon in Sunan Abu Dawud 1900 (Ahmad Hasan Ref)). It seems that Farzi has deliberately ommitted these words in the corresponding section of his version of the sermon. For further details, see: The Farewell Sermon/ Related Text
  26. ↑ After an April 2011 Wikipedia discussion concerning the lack of primary sources for the fraudulent sermons, they were finally removed from the site. But, as is often the case with Islam-related articles, the unreferenced material is constantly reinserted by Muslim editors.
  27. ↑ Sheikh Muhammed Salih Al-Munajjid, "Is the hadeeth “Differences of opinion among my ummah is a mercy” saheeh?", Islam Q&A, Fatwa No. 13623, accessed February 2, 2012 (archived), http://www.islam-qa.com/en/ref/13623/fabricated%2520hadeeth. 
  28. ↑ "The Weakness of the Ahaadeeth endorsing ikhtilaaf (disagreement, differing)", Qur'an and Sunnah Society of North America, (from: Silsilah al-Ahaadeeth ad-Da`eefah wa'l-Mawdoo`ah (58-62) by Shaykh al-Albaani), accessed February 2, 2012 (archived), http://www.qss.org/articles/salah/17.1.html#RTFToC1. 
  29. ↑ https://muslimvillage.com/2012/03/03/20138/words-of-wisdom-of-prophet-muhammad-pbuh/
  30. ↑ https://sunnah.com/search/?q=kindness+is+a+mark+of+faith
  31. ↑ http://hadithcheck.blogspot.in/2011/12/fabricated-none-but-noble-man-treats.html
  32. ↑ "Lindsay Lohan: “What actions are most excellent?"", Instagram (archived), https://www.instagram.com/p/BQJ7wepBh1E/. 
  33. ↑ Umm Abdulazeez, Abu AbdirRahmaan (Trans.), "Fabricated Hadeeth Warning", Talibatul `ilm, April 19, 2012 (archived), http://ummuabdulazeez.wordpress.com/2012/04/19/fabricated-hadeeth-warning/. 
  34. ↑ M. Muhsin Khan (Trans.), "Sahih Bukhari Volume 2, Book 23 - Funerals (Al-Janaa'iz), Number 442", USC-MSA, Compendium of Muslim Texts, accessed November 20, 2011 (archived), http://www.cmje.org/religious-texts/hadith/bukhari/023-sbt.php#002.023.442. 
  35. ↑ "How sound is the hadeeth about the parents of the Prophet (peace and blessings of Allaah be upon him) being brought back to life?", Islam Q&A, Fatwa No. 70297, accessed January 31, 2012 (archived), http://www.islam-qa.com/en/ref/70297/fabricated%2520hadeeth. 
  36. ↑ "Are the parents of the Prophet (peace and blessings of Allaah be upon him) in Paradise or in Hell?", Islam Q&A, Fatwa No. 47170, accessed June 8, 2011 (archived), http://islamqa.com/en/ref/47170/hell. 
  37. ↑ "Moroccan Students’ Questions Leave Islamic Scholar Speechless" (archived from the original), http://www.webcitation.org/6qGEFEOKm. 
  38. ↑ https://islamqa.info/en/145202
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