Father’s or Mother’s Name

Are there any Hadith on whether people be called by their father’s or mother’s name on the Day of Judgement?

Short answer: By their father’s name.


There are numerous Hadith that point to the fact that people will be called upon by their name and their father’s name, on the day of judgement.

ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: إِنَّ الغَادِرَ يُرْفَعُ لَهُ لِوَاءٌ يَوْمَ القِيَامَةِ، يُقَالُ: هَذِهِ غَدْرَةُ فُلاَنِ بْنِ فُلاَنٍ
Ibn Umar narrated that the Prophet ﷺ said, ‘The treacherous person will have a flag set up for him on the day of resurrection, and an announcement will be made that this is the treachery of so and so, the son of so and so.’

Sahih al-Bukhari, 6177

In this Sahih Hadith the wording is بْنِ فُلاَنٍ (son of so and so) which is masculine not بْنَ فُلَانَةَ which is feminine. This proves that people will be called upon by their father’s name and not mother’s name on the day of Judgement.

There are also a number of weak narrations that support this fact too, see Ahmad (11345) and Abu Dawood (4948).

There is a weak Hadith that mentions being called by one’s name and mother’s name, however, since it is weak, it cannot oppose a Sahih Hadith. Also, the Hadith mentions this regarding the grave (Barzakh) and not the day of Judgement, so even if it were Sahih, it would not contradict the Hadith above.

حَدَّثَنَا أَبُو عَقِيلٍ أَنَسُ بْنُ سَلْمٍ الْخَوْلَانِيُّ، ثنا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ الْعَلَاءِ الْحِمْصِيُّ، ثنا إِسْمَاعِيلُ بْنُ عَيَّاشٍ، ثنا عَبْدُ اللهِ بْنُ مُحَمَّدٍ الْقُرَشِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ سَعِيدِ بْنِ عَبْدِ اللهِ الْأَوْدِيِّ، قَالَ: شَهِدْتُ أَبَا أُمَامَةَ وَهُوَ فِي النَّزْعِ، فَقَالَ: إِذَا أَنَا مُتُّ، فَاصْنَعُوا بِي كَمَا أَمَرَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ نصْنَعَ بِمَوْتَانَا، أَمَرَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: إِذَا مَاتَ أَحَدٌ مِنْ إِخْوَانِكُمْ، فَسَوَّيْتُمِ التُّرَابَ عَلَى قَبْرِهِ، فَلْيَقُمْ أَحَدُكُمْ عَلَى رَأْسِ قَبْرِهِ، ثُمَّ لِيَقُلْ: يَا فُلَانَ بْنَ فُلَانَةَ، فَإِنَّهُ يَسْمَعُهُ وَلَا يُجِيبُ، ثُمَّ يَقُولُ: يَا فُلَانَ بْنَ فُلَانَةَ، فَإِنَّهُ يَسْتَوِي قَاعِدًا، ثُمَّ يَقُولُ: يَا فُلَانَ بْنَ فُلَانَةَ، فَإِنَّهُ يَقُولُ: أَرْشِدْنَا رَحِمَكَ اللهُ، وَلَكِنْ لَا تَشْعُرُونَ. فَلْيَقُلْ: اذْكُرْ مَا خَرَجْتَ عَلَيْهِ مِنَ الدُّنْيَا شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّكَ رَضِيتَ بِاللهِ رَبًّا، وَبِالْإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ نَبِيًّا، وَبِالْقُرْآنِ إِمَامًا، فَإِنَّ مُنْكَرًا وَنَكِيرًا يَأْخُذُ وَاحِدٌ مِنْهُمْا بِيَدِ صَاحِبِهِ وَيَقُولُ: انْطَلِقْ بِنَا مَا نَقْعُدُ عِنْدَ مَنْ قَدْ لُقِّنَ حُجَّتَهُ، فَيَكُونُ اللهُ حَجِيجَهُ دُونَهُمَا  فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، فَإِنْ لَمْ يَعْرِفْ أُمَّهُ؟ قَالَ: «فَيَنْسُبُهُ إِلَى حَوَّاءَ، يَا فُلَانَ بْنَ حَوَّاءَ

Saeed bin Abdillah al-Awdi said, I witnessed Abu Amaamah when he was close to death. He said, If I die then do whith me what the Messenger of Allah ﷺ commanded us to do with our dead. The Messenger of Allah ﷺ commanded us saying, ‘If one of your brothers and you have levelled off the soil of his grave, then let one of you stand at the head of his grave and say, O so and so, the son of so and so, for indeed he hears but cannot respond. Then say again, O so and so, the son of so and so, for indeed he will sit up straight. Then say again, O so and so, the son of so and so, he will say, guide me may Allah (Most High) have mercy upon you, but you will not hear it. Say, remember what you left the Dunya with, bearing witness that there is no God except Allah (Most High), and Muhammad (ﷺ) is his slave and messenger, and you are pleased with Allah (Most High) as your Lord, and Islam as your religion, and Muhammad (ﷺ) as your Prophet, and the Quran as your Imam (leader). For indeed one from Munkar and Nakeer will take the hand of the other and say, lets go, we should not sit with someone who has been dictated his answers (proof). And Allah (Most High) will protect him from them (Munkar and Nakeer). A  man said, O Messenger of Allah (), what if he doesn’t know his mothers name. He () said, ‘let him link him to Hawaa, and say O so and so son of Hawaa.’

Tabarani, al-Mojam al-Kabeer 7979 [Weak]

Imam al-Iraqi said in his Takhreej of Ihya that the chain is weak:

أخرجه الطَّبَرَانِيّ إِسْنَاد ضَعِيف المغني عن حمل الأسفار في الأسفار

 A number of other scholars agreed that the Hadith from Tabarani is weak, amongst them Imam Zakariyah al-Ansari, who quoted Imam al-Nawawi in his Asnaa al-Matalib saying it is weak.

قال النَّوَوِيُّ وهو ضَعِيفٌ (أسنى المطالب في شرح روض الطالب

Although this Hadith cannot be used to say people will be called by their mother’s names on the day of Judgement, it could be used to support an argument for that being the case in Barzakh. However, since it is a weak Hadith scholars are not obliged to accept it.

Dying on Monday

Is there a Hadith which indicate it is a good sign to pass away on a Monday?

Classification: Sahih (Authentic)


In a Hadith in Sahih al-Bukhari it is established that Sayidina Abu Bakr was hoping to pass away on a Monday when he realised that the Holy Prophet ﷺ passed away on Monday.

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: دَخَلْتُ عَلَى أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ، فَقَالَ: فِي كَمْ كَفَّنْتُمُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ قَالَتْ: «فِي ثَلاَثَةِ أَثْوَابٍ بِيضٍ سَحُولِيَّةٍ، لَيْسَ فِيهَا قَمِيصٌ وَلاَ عِمَامَةٌ» وَقَالَ لَهَا: فِي أَيِّ يَوْمٍ تُوُفِّيَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ قَالَتْ: «يَوْمَ الِاثْنَيْنِ» قَالَ: فَأَيُّ يَوْمٍ هَذَا؟ قَالَتْ: «يَوْمُ الِاثْنَيْنِ» قَالَ: أَرْجُو فِيمَا بَيْنِي وَبَيْنَ اللَّيْلِ، فَنَظَرَ إِلَى ثَوْبٍ عَلَيْهِ، كَانَ يُمَرَّضُ فِيهِ بِهِ رَدْعٌ مِنْ زَعْفَرَانٍ، فَقَالَ: اغْسِلُوا ثَوْبِي هَذَا وَزِيدُوا عَلَيْهِ ثَوْبَيْنِ، فَكَفِّنُونِي فِيهَا، قُلْتُ: إِنَّ هَذَا خَلَقٌ، قَالَ: إِنَّ الحَيَّ أَحَقُّ بِالْجَدِيدِ مِنَ المَيِّتِ، إِنَّمَا هُوَ لِلْمُهْلَةِ فَلَمْ يُتَوَفَّ حَتَّى أَمْسَى مِنْ لَيْلَةِ الثُّلاَثَاءِ، وَدُفِنَ قَبْلَ أَنْ يُصْبِحَ
(Sayidah) Aisha  said, “I went to Abu Bakr  (during his fatal illness) and he asked me, ‘In how many garments did you shroud the Prophet ﷺ?’ She  replied, ‘In three pieces of white Suhuliyah (cotton) cloth, and there was neither a shirt nor a turban among them.’ Abu Bakr   asked, ‘On which day did the Prophet ﷺ  pass away?’ She  replied, ‘Monday.’ He   asked, ‘Which day is it today?’ She  replied, ‘Monday.’ He  said, ‘I hope it (my death) is between this morning and tonight.’ Then he looked at a garment that he was wearing during his illness and it had some stains of saffron. Then he  said, ‘Wash this garment of mine and add two more garments to it, then shroud me in them.’ I (Sayidah Ayesha) said, ‘Indeed this is worn out.’ He  said, ‘A living person has more right to wear new clothes than a dead one; the shroud is only for the body’s pus.’ He did not pass away until the night of Tuesday had entered, and he  was buried before the morning entered.

Sahih al-Bukhari, 1387

The above Hadith indicates that Sayidina Abu Bakr  felt there would be virtue in passing away on the same day as the Holy Prophet ﷺ.

إنما سأل أبو بكر الصديق ابنته عن أى يوم توفى فيه رسول الله  – صلى الله عليه وسلم –  طمعًا أن يوافق ذلك اليوم تبركًا به شرح البخاري لابن بطال

Abu Bakr  asked his daughter  regarding the day of death of the Messenger of Allah ﷺ, because he hoped that (his death) will align with the same day (day of the passing of the Prophet ﷺ), hoping for blessings therein.

Ibn Battaal, Sharh al-Bukhari

Dying on Thursday or Friday

Is there a Hadith establishing virtue for someone who dies on Thursday or Friday?

Classification: Da’if (Weak)


There is a weak Hadith narration in the Sunan of Imam Tirmidhi mentioning virtue for dying on a Friday. The Hadith also mentions the night of Friday too, therefore virtue is established for Thursday night too, meaning any time after Maghrib. The narration is weak, however weak Hadith can be used for such matters.

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، وَأَبُو عَامِرٍ العَقَدِيُّ، قَالَا: حَدَّثَنَا هِشَامُ بْنُ سَعْدٍ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ رَبِيعَةَ بْنِ سَيْفٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَا مِنْ مُسْلِمٍ يَمُوتُ يَوْمَ الجُمُعَةِ أَوْ لَيْلَةَ الجُمُعَةِ إِلَّا وَقَاهُ اللَّهُ فِتْنَةَ القَبْرِ
Rabi’ah bin Yusuf  narrated from Abdullah bin Amr  who said that, the Messenger of Allah said, ‘No Muslim dies on the day of Friday, nor the night of Friday, except that Allah (Most High) protects him from the trials of the grave.’

Sunan at-Tirmidhi, 1074 [Weak]

Imam Tirmidhi commented:

وَقَاهُ اللَّهُ فِتْنَةَ القَبْرِ: هَذَا حَدِيثٌ غَرِيبٌ وَهَذَا حَدِيثٌ لَيْسَ إِسْنَادُهُ بِمُتَّصِلٍ رَبِيعَةُ بْنُ سَيْفٍ، إِنَّمَا يَرْوِي عَنْ أَبِي عَبْدِ الرَّحْمَنِ الحُبُلِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، وَلَا نَعْرِفُ لِرَبِيعَةَ بْنِ سَيْفٍ سَمَاعًا مِنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو

This is a strange Hadith. The chain for this Hadith is not connected Rabi’ah bin Yusuf only narrates from Abdullah bin Amr through Abi Abd al-Rahman al-Hubuli. And we do not know of  Rabi’ah bin Yusuf  hearing directly from Abdullah bin Amr.

As we can see above Imam Tirmidhi himself commented on the weakness of this narration after quoting it. This is further confirmed by Imam Ibn Hajr al-Asqalaani:

التِّرْمِذِيُّ مِنْ حَدِيثِ عَبْدِ اللَّهِ بْنِ عَمْرٍو مَرْفُوعًا مَا مِنْ مُسْلِمٍ يَمُوتُ يَوْمَ الْجُمُعَةِ أَوْ لَيْلَةَ الْجُمُعَةِ إِلَّا وَقَاهُ اللَّهُ فِتْنَةَ الْقَبْرِ وَفِي إِسْنَادِهِ ضَعْفٌ وَأَخْرَجَهُ أَبُو يَعْلَى مِنْ حَدِيثِ أَنَسٍ نَحْوَهُ وَإِسْنَادُهُ أَضْعَفُ

(Imam) Tirmidhi narrated a prophetic Hadith from Abdullah bin Amr, ‘No Muslim dies on the day of Friday, nor the night of Friday, except that Allah (Most High) protects him from the trials of the grave.’ It has weakness in the chain. Abu Ya’la narrated something similar from Anas but its chain is even weaker.

Ibn Hajr al-Asqalaani, Fath al-Bari

Wisdom – Lost Property of Believer

How strong is the Hadith “wisdom is the lost property of the believer?”

Classification: Munkar (Very Weak)

حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ الْوَهَّابِ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ الْفَضْلِ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “الْكَلِمَةُ الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ، حَيْثُمَا وَجَدَهَا، فَهُوَ أَحَقُّ بِهَا
Abu Hurairah said, that the Messenger of Allah ﷺ said. ‘A wise statement is the lost property of the believer, so wherever he finds it, he is more worthy of it.’ 

This hadith is in Ibn Maja, Hadith number 4169. It is also in Tirmidhi hadith number 2687. 

Shaykh Shuayb Arnawut said in his footnote in Ibn Maja that the narration is very weak due to one of the narrators, Ibrahim ibn al-Fadl being Matrook (very weak). This narrator is also found in the chain of Imam al-Tirmidhi’s narration.

Imam Ibn Hajr al-Asqalani discusses Ibrahim ibn al-Fadl  in his book Tahdheeb al-Tahdheeb (volume 1 page 151), where he quotes many Imams of hadith saying he is very weak: 

قال أحمد: “ضعيف الحديث ليس بقوي في الحديث”, وقال ابن معين: “ليس حديثه بشيء”, وقال أبو زرعة: “ضعيف”, وقال أبو حاتم: “ضعيف الحديث منكر الحديث”, وقال البخاري: “منكر الحديث”. وقال الترمذي: “يضعف في الحديث”, وقال النسائي: “منكر الحديث”

Ahmed said, ‘Weak, his hadith and not strong.’ Ibn Ma’een said, ‘His narrations have no value.’ Abu Dhur’a  said, ‘Weak,’ Abu Hatim said, ‘ Weak, Munkar of hadith (very weak).’ Al-Bukhari said, ‘Munkar of hadith.’ Al-Tirmidhi said, ‘Weak in  narration.’ Al-Nasai said, ‘Munkar of Hadith.’ 

Obligation of Seeking Knowledge

Is the hadith “seeking knowledge is an obligation upon every Muslim” authentic? 

Classification: Hasan (Sound)


طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ

“Seeking knowledge is an obligation upon every Muslim.”

This hadith has been narrated in many books with varying chains of narration. In the Sunan of Ibn Majah, it is hadith number 224. In the Musnad of al-Bazar, it has been narrated multiple times – hadith number 94, 6746 and 7478 with varying chains. Imam Tabarani narrates it nine times in his Al Mo’jam al-Awsat with variant chains of narration, then twice in his al-Mo’jam as-Sagheer and then also once in his al-Mo’jam al-Kabeer, as well as in other books. Imam al-Bayhaqi narrates it five times in his Shuab al-Emaan and he narrates it in other books too. Imam Abu Ya’la narrates it in his Musnad, three times with variant chains of narration. These are just some of the chains of narration and some of the books that have recorded them for this particular hadith.

So as we can see this hadith has been narrated in many books with variant chains of narration. It is correct to say that many of these chains of narration are weak or very weak or weaker still, and that is why we find a lot of classical scholars referring to this hadith as being weak or even very weak. However, when looking at a hadith like this that has so many variant chains of narration, the hadith scholars will ultimately collate the various chains and try to give verdict of authenticity based on the totality of the chains of narration. This requires an immense amount of research on the part of the hadith scholar and can only reliably be done by someone with great expertise in the field. This was done by a number of classical scholars and after doing so, they concluded that the hadith, when considered with all of its chains of narrations, is actually Hasan.

Amongst the scholars that analysed the various chains of narrations was Imam al-Suyuti. In his book, al-Durar al-Manthorah, he said:

حديث) “طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كلِّ مُسْلِمٍ وَمُسْلِمَةٍ” رُوي من حديث أنس وجابر وابن عمر وابن عباس وعليّ وأبي سعيد، وفي كل طرقه مقال، وأجودها طريق قتادة، وثابت عن أنس وطريق مجاهد عن ابن عمر، وأخرجه ابن ماجه عن كثير بن شنظير، عن محمد بن سيرين، عن أنس، وكثير مختلف فيه، فالحديث حسن

Imam al-Suyuti, al-Durar al-Manthorah, p141

“The hadith ‘seeking knowledge is an obligation upon every Muslim’ has been narrated from Anas, Jaabir, Ibn Umar, Ibn Abaas, Ali and Abi Saeed (Al Khudri) (may Allah be pleased with all of them). In all of the narrations, there is some concern. The best of the chains of narration is the chain of Qatadah and also the chain of Thabit from Anas and the chain of Mujahid from Ibn Umar. And Ibn Majah narrated it with the chain of Kathir Ibn Shandheer from Mohammed Ibn Sereen from Anas. And Kathir is differed over regarding his authenticity rating. Thus the hadith is Hasan.”

After this Imam Suyuti looked at the various weaknesses in the various chains and mentioned the opinions of different scholars regarding these chains and at the end of this long discussion he quoted Imam Al-Mizi:

وقال المزي: هذا الحديث رُوي من طرق تبلغ رتبة الحسن

Imam al-Suyuti, al-Durar al-Manthorah, p141

“This hadith has a number of chains of narration and it reaches the level of being a Hasan hadith.”

Imam Suyuti also quoted Imam Al-Mizi saying that the chains of narration collectively raise to the level of Hasan, in his Thadreeb Al Raw (Vol. 2, p622). Many other scholars have quoted Imam Al-Mizi too, amongst them Imam Al-Ajluni in his Kashf Al-Khafa (Vol. 2, p49) and Imam Al-Manwi in his Faid Al-Kadeer (Vol. 4, p267) & Al-Yowaqeet (Vol. 1, p277).

Imam Zarkashi also mentioned that this hadith is Hasan in his Al-Laali Al-Manthura (p42) also known as Ad-Thadhkirah.

So there is no doubt that Imam Al-Mizi and others who considering this hadith to be Hasan have used the well known principle in the Science of Hadith of weaker narrations coming together to strengthen one and other, in order to give the Hadith an authenticity rating that is higher than any individual narration. So even if all the individual narrations of this Hadith were weak, this principle has clearly been applied by major authorities of Hadith and the Hadith has been considered Hasan.

Do Nothing During the Adhan

An article is going around in which it says that the Prophet ﷺ said “Do nothing during the Adhan (call to prayer) even read the Quran, the person who speaks during the Adhan will be unable to pronounce the Kalima Shahada on his deathbed.”

No reference was provided. Is it permitted to forward or quote this Hadith? 

It is not permitted to quote this Hadith or forward it until it is verified.


This Hadith with this wording is not found in any authentic, well-known book of Hadith. The person who wrote this Hadith in the article should have referenced it correctly and thoroughly to an original book of Hadith. It is wrong for them to not have done so. Some contemporary Hadith scholars have mentioned that this Hadith is baseless and cannot be found in any authentic book of Hadith.

It is important for us to realise when a Hadith is forwarded to us, we should go back to the person who has forwarded it if there’s no clear referencing and ask them to provide referencing. It is fine and correct to ask people of knowledge regarding the Hadith, but it is also important to go back to the person who forwarded it. Unless we do so, then people will continue forward dubious Hadith without any thought with regards to authenticity. However, if we do question them and challenge them then this error will slowly but surely be eradicated. If we do not question and challenge people who are forwarding dubious Hadith, then people will not learn and understand the importance of verifying the words of our beloved Prophet Muhammad ﷺ.

With regards to referencing a Hadith, a couple of points are very important. Firstly, Hadtih should be referenced back to original sources, meaning a Hadith book that generally has the chains of narration, not secondary or tertiary books that are narrating from those original sources. Secondly, the original source must be a well-known book from a well-known author. These two criteria must be established even before any consideration is given to the Sanad (chain of narration) mentioned.

The onus of referencing hadith and proving its validity is upon the person narrating it.

عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: كَفَى بِالْمَرْءِ كَذِبًا أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ

Sahih Muslim, Chapter 3, Prohibition of Narrating Everything One Hears

“Abu Hurairah said that the Prophet ﷺ said: it is enough of a lie for a person to narrate everything that he hears.”

Commenting on the hadith in Sahih Muslim, Imam Nawawi said:

قَالَ الْعُلَمَاءُ يَنْبَغِي لِمَنْ أَرَادَ رِوَايَةِ حَدِيثٍ أَوْ ذَكَرَهُ أَنْ يَنْظُرَ فَإِنْ كَانَ صَحِيحًا أَوْ حَسَنًا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَذَا أَوْ فَعَلَهُ أَوْ نَحْوَ ذَلِكَ مِنْ صِيَغِ الْجَزْمِ وَإِنْ كَانَ ضَعِيفًا فَلَا يَقُلْ قَالَ أَوْ فَعَلَ أَوْ أَمَرَ أَوْ نَهَى وَشِبْهَ ذَلِكَ مِنْ صِيَغِ الْجَزْمِ بَلْ يَقُولُ رُوِيَ عَنْهُ كَذَا أَوْ جَاءَ عَنْهُ كَذَا أَوْ يُرْوَى أَوْ يُذْكَرُ أَوْ يُحْكَى أَوْ يقال أوبلغنا وَمَا أَشْبَهَهُ وَاللَّهُ سُبْحَانَهُ أَعْلَمُ

Al-Nawawi, Sharh Muslim, Vol. 1, pg. 71

“The Ulema have said that a person who wants to narrate a Hadith or mention a Hadith must look into it. If it is Sahih or Hasan, then he narrates it by saying the Messenger of Allah ﷺ said such and such or done such and such or the like of it using words of certainty. And if the Hadith is weak, then he is not to say (the Prophet ﷺ ) said or done or commanded or prohibited or the like of that using words of certainty, rather he is to say it has been narrated regarding (the Prophet ﷺ ) or it has been mentioned regarding (the Prophet ﷺ ) or it is narrated or it is mentioned or it is said or it has reached us or the like of it. And Allah knows best.”

Imam Ali al-Qari also commented on this hadith saying:

بِكُلِّ مَا سَمِعَ) : يَعْنِي: لَوْ لَمْ يَكُنْ لِلْمَرْءِ كَذِبٌ إِلَّا تَحْدِيثُهُ بِكُلِّ مَا سَمِعَ مِنْ غَيْرِ تَيَقُّنٍ أَنَّهُ صِدْقٌ أَمْ كَذِبٌ، لَكَفَاهُ مِنَ الْكَذِبِ أَنْ لَا يَكُونَ بَرِيئًا مِنْهُ، وَهَذَا زَجْرٌ عَنِ التَّحْدِيثِ بِشَيْءٍ لَمْ يُعْلَمْ صِدْقُهُ، بَلْ عَلَى الرَّجُلِ أَنْ يَبْحَثَ فِي كُلِّ مَا سَمِعَ خُصُوصًا فِي أَحَادِيثِ النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Ali al-Qari, Mirqaat al-Mafaateeh, Vol. 1, pg. 240

“If a person told no lie other than narrating everything he hears without verifying whether it is true or false then that is sufficient a lie for him to be guilty of it (of lying). This is a warning against narrating something that is not known to be true, rather it is incumbent upon a person to research what he hears, especially regarding Hadith of the Prophet ﷺ.”

Using Kohl Whilst Fasting

Is there a strong Hadith confirming that the Prophet ﷺ used antimony kohl whilst fasting? I understand that the Hanafis use this Hadith to say eye drops are permitted for the fasting person, but is the Hadith authentic?

Classification: Hasan (Sound)


This hadith is considered to be at least hasan (sound) which is why the Hanafis use it. It is not permitted to use a weak Hadith for important legal rulings like this.

عَنْ عَائِشَةَ، قَالَتْ اكْتَحَلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ صَائِمٌ

Sayidah Aisha (radiAllahu anha) narrated, ‘The Messenger of Allah (ﷺ) applied kohl to his eyes while he was fasting.’ [Sunan Ibn Majah, 1678].

The authenticity of this Hadith is differed over, some scholars like Imam Ibn Hajr al-Asqalani deemed it to be weak. However, others said it is authentic, for example Imam Badr al-Deen al-Ayni:

وروى ابْن مَاجَه بِسَنَد صَحِيح لَا بَأْس بِهِ عَن عَائِشَة، قَالَت: اكتحل رَسُول الله صلى الله عَلَيْهِ وَسلم وَهُوَ صَائِم

Ibn Majah narrated, with a sound chain that has nothing wrong with it, from (Sayidah) Ayesha who said, ‘The Messenger of Allah (ﷺ) applied kohl to his eyes while he was fasting.’ [Umdatu al-Qari, Vol. 11 p15, Dar Ihya al-Turaath al-Arabi]. 

Although Imam Ibn Hajr al-Asqalani deemed the Marfoo (Prophetic) Hadith to be weak, in al-Dirayah he said the Mowqoof (Sahabi) narration of Sayidinah Anas Ibn Malik is Hasan (Sound):

وَأخرجه أَبُو دَاوُد عَن أنس أَنه كَانَ يكتحل وَهُوَ صَائِم مَوْقُوف وَإِسْنَاده حسن

Abu Dawood narrated from Anas, that he used to apply Kuhl whilst fasting. And the chain is strong (Hasan). [Al-Dirayah fi Takhreej Ahadeeth al-Hidayah, Vol. 1, p281]

The Hadith of Saydinah Anas is in Abi Dawood :

عَنْ أَنَسِ بْنِ مَالِكٍ، «أَنَّهُ كَانَ يَكْتَحِلُ وَهُوَ صَائِمٌ

It is narrated from Anas, that he used to apply Kuhl whilst fasting. [Sunan Abi Dawood, 2378].

In al-Talkhees al-Habeer, Imam Ibn Hajr al-Asqalani said it is also narrated from Bareerah in Imam Tabarani’s Owsat and Bayhaqi’s Shoab al-Imaan and the narration is strong (Jayiid):

وَفِي الْبَابِ عَنْ بَرِيرَةَ مَوْلَاةِ عَائِشَةَ فِي الطَّبَرَانِيِّ الْأَوْسَطِ، وَعَنْ ابْنِ عَبَّاسٍ فِي شُعَبِ الْإِيمَانِ لِلْبَيْهَقِيِّ بِإِسْنَادٍ جَيِّدٍ

[Al-Talkhees al-Habeer, Vol. 4, p154, Muasasah Qurtubah]

In Imam Tabarani’s al-Mujam al-Owsat:

عَنْ بَرِيرَةَ، مَوْلَاةِ عَائِشَةَ، قَالَتْ: «رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَكْتَحِلُ بِالْإِثْمِدِ وَهُوَ صَائِمٌ»

Bareera, the Mowlaat of Sayidah Ayesha said, ‘I saw the Messenger of Allah  applying Ithmid Kuhl whilst he  was fasting.’ [Al-Mujam al-Owsat, Hadith 6911]

So as we can see the Hadith is strong. Some scholars have considered the original Hadith in Ibn Majah as sound although others have not. Even if we go with the opinions of those scholars who have considered the Hadith in Ibn Majah to be weak, Ibn Hajar al-Asqalani said there is a sound version of it as a Mowqoof Hadith. Mowqoof means a hadith that either records the actions or words of a Sahabi rather than the Prophet ﷺ. Therefore, the Mowqoof Hadith would go to strengthen the issue being discussed in the Prophetic Hadith in this case. As well as this, we find other narrations addressing the same issues and as mentioned above, some of those narration were considered sound even by Imam Ibn Hajar al-Asqalani who considered the original hadith in Ibn Majah to be weak.

Ultimately, not only do we have a difference of opinion regarding the authenticity of the original Hadith, we have other strong supporting evidence and sound narrations to establish this point.

Student of Knowledge Raising Punishment of the Grave

Recently, an imam in a masjid narrated a hadith that “when a student of the Islamic sciences passes by a graveyard then the punishment of the people of that graveyard is raised for 40 days.

The imam referenced this hadith to a later book, not to an original book of hadith. How authentic is this hadith?

Classification: La asla lahu (Baseless)


Firstly, when a person narrates hadith and wants to reference it, it is required to reference it to original books of hadith that have complete chains of narration.

Imam Al-Bayhaqi said:

وَذُكِرَ عَنْ الْحَافِظِ أَبِي بَكْرٍ الْبَيْهَقِيّ أَنَّ الْأَحَادِيثَ الَّتِي قَدْ صَحَّتْ أَوْ وَقَعَتْ بَيْنَ الصِّحَّةِ وَالسَّقَمِ قَدْ دُوِّنَتْ وَكُتِبَتْ فِي الْجَوَامِعِ الَّتِي جَمَعَهَا أَئِمَّةُ الْحَدِيثِ وَلَا يَجُوزُ أَنْ يَذْهَبَ شَيْءٌ مِنْهَا عَلَى جَمِيعِهِمْ وَإِنْ جَازَ أَنْ يَذْهَبَ عَلَى بَعْضِهِمْ لِضَمَانِ صَاحِبِ الشَّرِيعَةِ حِفْظَهَا فَمَنْ جَاءَ الْيَوْمَ بِحَدِيثٍ لَا يُوجَدُ عِنْدَ جَمِيعِهِمْ لَمْ يُقْبَلْ مِنْهُ  

“The haidth that have been considered authentic (sahih) or between authentic and weak have indeed been recorded in the major books of hadith. The imams of hadith have collected them so it is not possible for a hadith to be missing from all of them. It is possible that some of the imams missed out certain hadith but for all of them to miss out a (sound) hadith is not possible because the revealer of the sharia (Allah, Most High) has taken it upon Himself to preserve the sharia. For this reason, if somebody brings a hadith today which is not present in any of those recognised books, it is not going to be accepted.”

References:
Imam Ala al-Din al-Bukhari, Kashf al-Asraar Sharh Usool al-Bazdawi, Vol. 3, p49.
Imam Ibn al-Salah, Muqadimah Ibn al-Salah, p121.
Imam al-Suyuti, Tadreeb al-Raawi, Vol. 1, p403.
Imam al-Sakhaawi, Fath al-Mugheeth, Vol. 2, p111.
Shaykh Nurudin Itr, Manhaj al-Naqd, p88.

As for this particular narration, many scholars have included it in their books on fabricated hadith and some have mentioned it in their books on takhreej hadith. Amongst the most well known is Imam al-Ajluni in Kashf al-Khafa (Vol. 1, p251), where he mentioned this hadith and then afterwards wrote Imam al-Suyuti said this hadith is baseless:

إن العالم والمتعلم إذا مرا على قرية, فإن الله تعالى يرفع العذاب عن مقبرة تلك القرية أربعين يومًا.
قال السيوطي: لا أصل له

Imam Ali al-Qari also mentioned it in Al-Asrar al-Marfu’a fil-Akhbar al-Mawdu’a (p123) and he also quoted Imam al-Suyuti as saying it is baseless:

إِنَّ الْعَالِمَ وَالْمُتَعَلِّمَ إِذَا مَرَّا عَلَى قَرْيَةٍ فَإِنَّ اللَّهَ تَعَالَى يَرْفَعُ الْعَذَابَ عَنْ مَقْبَرَةِ تِلْكَ الْقَرْيَةِ أَرْبَعِينَ يَوْمًا
قَالَ الْحَافِظ جلال الدّين لَا أَصْلَ لَهُ

He also mentioned it in his book on fabricated hadith, Al-Masnoo’ fi Marifah al-Hadith al-Mawdu’a (p65) and once again he mentioned it is baseless:

حَدِيثُ إِنَّ الْعَالِمَ وَالْمُتَعَلِّمَ إِذَا مَرَّا عَلَى قَرْيَةٍ فَإِنَّ اللَّهَ تَعَالَى يَرْفَعُ الْعَذَابَ عَنْ مَقْبَرَةِ تِلْكَ الْقَرْيَةِ أَرْبَعِينَ يَوْمًا قَالَ الْحَافِظُ الْجلالُ لَا أَصْلَ لَهُ

So this hadith is baseless according to the Imams of hadith, and it’s not to be quoted or attributed to the Prophet ﷺ. If a person mentions it, then they can only mention it in order to warn the people of it.

Paradise Under Mother’s Feet

الْجنَّة تَحت أَقْدَام الْأُمَّهَات

Paradise lies under the feet of mothers.

Classification: Munkar (Very Weak) / Mawdu (Fabricated)
[There is another stronger hadith with very similar wording.]


This hadith in the wording above is found in a number of books that collect fabricated hadiths, amongst them al-Maqdisi’s al-Fawaid al-Mawdu’a (p120) and Muhammad Tahir bin Ali’s Tadhkirah al-Mawdu’at (p202). Also in Dhakhiratu al-Haufaaz (Vol. 2, p1232), Ibn Adi said this hadith is Munkar, as did al-Sakhaawi in Maqasid al-Hasanah (p287), he mentioned it is Munkar and the same is mentioned in Asna al-Mataalib (p121). So the hadith in this wording is considered to be either fabricated or very weak because when speaking about hadith authenticity, the word Munkar is often used to mean very weak.

However, there is a much stronger hadith with very similar wording. It is found in many books, such as Imam Hakim’s al-Mustadrak (Vol. 2, p114) Narration 2502:

عَنْ مُعَاوِيَةَ بْنِ جَاهِمَةَ، أَنَّ جَاهِمَةَ رَضِيَ اللَّهُ عَنْهُ، أَتَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: إِنِّي أَرَدْتُ أَنْ أَغْزُوَ فَجِئْتُ أَسْتَشِيرُكَ. قَالَ: «أَلَكَ وَالِدَةٌ؟» قَالَ: نَعَمْ، قَالَ: «اذْهَبْ فَالْزَمْهَا، فَإِنَّ الْجَنَّةَ عِنْدَ رِجْلَيْهَا» هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ وَلَمْ يُخَرِّجَاهُ “

It was narrated from Mu’awiyah bin Jahimah, that Jahimah came to the Prophet ﷺ and said: “I want to go out on military expedition so I have come to ask your advice.” He (ﷺ) said: “Do you have a mother?” He said: “Yes.” He (ﷺ) said: “Go and be with her because Paradise is at her feet.”

Imam Hakim considered this hadith to be Sahih (authentic) and Imam ad-Dhahabi who has footnotes on the Mustadrak of Imam Hakim agreed. However, other major scholars of hadith have disagreed with even this narration being Sahih. Ibn Hajar al-Asqalani in his book Ithaaf al-Maharah (Vol. 3, p313) commented that he felt this hadith may be Mudtarib. This was also mentioned by Imam al-Ajluni in Kashf al-Khafa (p387) and al-Sakhawi in al-Maqasid al-Hasanah (p287). So even with this hadith we do have some difference of opinion. Some scholar considered it Sahih and others considered it Mudtarib which often means the hadith is very weak. Some contemporary scholars feel it may be something in between, most likely a weak hadith.

Prophecy of Hitler, Nasser, Anwar Sadat, Saddam, etc.

“The war of the end of time is the war of the world. There will be a third war after two great wars in which many are killed. He who will light the fires of the first/second world war will be known as the ‘Great Leader’ and then the world speaks the name (Hitler)…”

Classification: La asla lahu (Baseless)


This hadith is not found in any authentic book of hadith narrations. It is vital to understand that when we attribute a hadith to the Prophet , not only do we need a chain of narrators and that chain to be analysed for authenticity, prior to that there is something more fundamental which is that the hadith itself must be found in a recognised, well known, well established book of hadith. If that is not the case, if we do not know the author of the book very well or it is mentioned in a book which is not recognised by the hadith scholars then irrespective of the chain, the hadith cannot be attributed to the Prophet . This is because the author of the book is a part of the chain and if they are not recognised or it is not known that the book is actually their’s or if it has been safeguarded from being corrupted or changed in any way, then we cannot accept that hadith.

Imam Al-Bayhaqi said:

وَذُكِرَ عَنْ الْحَافِظِ أَبِي بَكْرٍ الْبَيْهَقِيّ أَنَّ الْأَحَادِيثَ الَّتِي قَدْ صَحَّتْ أَوْ وَقَعَتْ بَيْنَ الصِّحَّةِ وَالسَّقَمِ قَدْ دُوِّنَتْ وَكُتِبَتْ فِي الْجَوَامِعِ الَّتِي جَمَعَهَا أَئِمَّةُ الْحَدِيثِ وَلَا يَجُوزُ أَنْ يَذْهَبَ شَيْءٌ مِنْهَا عَلَى جَمِيعِهِمْ وَإِنْ جَازَ أَنْ يَذْهَبَ عَلَى بَعْضِهِمْ لِضَمَانِ صَاحِبِ الشَّرِيعَةِ حِفْظَهَا فَمَنْ جَاءَ الْيَوْمَ بِحَدِيثٍ لَا يُوجَدُ عِنْدَ جَمِيعِهِمْ لَمْ يُقْبَلْ مِنْهُ  

“The haidth that have been considered authentic (sahih) or between authentic and weak have indeed been recorded in the major books of hadith. The imams of hadith have collected them so it is not possible for a hadith to be missing from all of them. It is possible that some of the imams missed out certain hadith but for all of them to miss out a (sound) hadith is not possible because the revealer of the sharia (Allah, Most High) has taken it upon Himself to preserve the sharia. For this reason, if somebody brings a hadith today which is not present in any of those recognised books, it is not going to be accepted.”

References:
Imam Ala al-Din al-Bukhari, Kashf al-Asraar Sharh Usool al-Bazdawi, Vol. 3, p49.
Imam Ibn al-Salah, Muqadimah Ibn al-Salah, p121.
Imam al-Suyuti, Tadreeb al-Raawi, Vol. 1, p403.
Imam al-Sakhaawi, Fath al-Mugheeth, Vol. 2, p111.
Shaykh Nurudin Itr, Manhaj al-Naqd, p88.