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Some Commonly Quoted
Fabricated Ahaadeeth
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1.The hadeeth of the Messenger that he (SAW) said, "Allaah says, 'I was a hidden treasure, and I
wished to be known, so I created a creation (mankind), then made Myself known to them, and they
recognised Me.'"
As-Sakhaawee (d.902, the student of ibn Hajr al-Asqalaanee) said, "ibn Taymiyyah said, 'this is not
from the words of the Prophet (SAW), and there is no known isnaad for it be it saheeh or da'eef.' And
az-Zarkashee and our Shaykh (ibn Hajr) followed him (in this verdict)." ['al-Maqaasid al-Hasanah' of
as-Sakhaawee (no. 838)]
As-Suyutee (d.911) said, "this has no basis (laa asla lahu)" ['Durural Muntathira' of as-Suyutee (no.330)]
al-Ijloonee (d.1162) said, "this saying occurs often in the words of the sufis, who have relied on it, and
built some of their principles on it."[ 'Kashf al-Khafaa' of al-Ijloonee (no.2016)]
al-Albaanee (contemporary) says, "this hadeeth has no basis" ['Silsilah ad-Da'eefah' (1/166)]
2.The hadeeth, "Allaah says, 'were it not for you (O Muhammad) I would not have created the universe.'"
As-Saghaanee (d.650) said, "maudu (fabricated)" ['al-Ahaadeeth al-Mawdoo'aat' of as-Saghaanee (pg.
7)]
and likewise al-Albaanee ['Silsilah ad-Da'eefah' (1/450 no.282)]
ash-Shaykh Mulla Alee Qaaree (d.1014) said, "maudu, but it's meaning is correct.." ['al-Asraar
al-Marfoo'ah' of Alee al-Qaaree (pp 67-68)], and quotes two narrations to prove this:
a.The hadeeth related by ibn Asaakir, 'were it not for you, the world would not have been created'. Ibn
al-Jawzee (d.5**) related this and said, "maudu (fabricated)" ['al-Mawdoo'aat' of ibn al-Jawzee (1/288)]
and likewise as-Suyutee. ['al-Laa'ee' of as-Suyutee (1/272)]
b.The hadeeth related by ad-Dailamee, "O Muhammad! Were it not for you, the Garden would not have
been created, and were it not for you the Fire would not have been created." Al-Albaanee said, "it is not
correct to certify the correctness of it's meaning without establishing the authenticity of the narration
from ad-Dailamee, which is something I have not found any of the scholars to have addressed..Suffice
to know that ad-Dailamee is alone in reporting it, then I became certain of it's weakness, rather it's
flimsiness when I came across it in his 'Musnad' (1/41/2)..." ['Silsilah ad-Da'eefah' (1/451 no.282)]
3.The hadeeth related from the Messenger (SAW), "I was a Prophet while Adam was between clay and
water" and the hadeeth, "I was a prophet when there was no Adam and no clay"
ibn Taymiyyah said, "This has no basis. Neither from the point of view of transmission or intellect, for
not a single scholar of hadeeth mentions it and it's meaning is invalid. For Adam was never in a state in
which he was between clay and water, for clay consists of water and mud, rather he was in a state
between the spirit and body.
Then these misguided people think that the Prophet (SAW) was physically present at that time, and
that his person was created before all persons, and they support this with ahaadeeth which are lies
(against the Prophet), for example the hadeeth that he used to be Light surrounding the Throne."
['Radd alaa al-Bakree' of ibn Taymiyyah (pg. 9)]
as-Suyutee said, "maudu" and endorsed the above words of ibn Taymiyyah. ['Dhail al-Mawdoo'aat' of
as-Suyutee (pg. 203)]And he also says about the second hadeeth mentioned above, "this is something
added by the general masses" [ 'ad-Durural Muntathiraa' (pg. 155 no. 331)]
az-Zarkashee (d.794) said, "as-Suyutee made clear that these two ahaadeeth have no basis, and that
the second was something added by the general masses. And ibn Taymiyyah preceded him in this, and
ruled that the wordings were rejected and that they were lies, and as-Sakhaawee endorsed this in his
'Fataawaa'." 'Sharh al-Muwaahib' of az-Zarkaanee (1/33)]
as-Sakhaawee said, "as for what is common on the tongues, 'I was a Prophet while Adam was between
clay and water'" then we have not found it with this wording not to speak of the addition, 'I was a Prophet
when there was no Adam and no clay.'" [ 'al-Maqaasid al-Hasanah' (pg. 386 no. 837)]
In the above words of ibn Taymiyyah, he refers to the following authentic hadeeth, "I was a prophet while
Adam was between the spirit and body" narrated by at-Haakim and others [See 'Silisilah as-Saheehah'
of al-Albaanee (no. 1756) for detailed documentation.]
But this hadeeth is explained by the narration of at-Tirmidhee in which the Prophet (SAW) was asked,
"when was the Prophethood made obligatory for you" to which he replied, "while Adam was between the
spirit and the body" [At-Tirmidhee chpt. 'The virtues of the Prophet (SAW)' (vol. 10 of the commentary of
al-Mubaarakfooree.)]
Meaning when Adam was is the state in which the soul was about to enter the body. [ 'Tuhfatul
Ahwadhee bi Sharh Jaami at-Tirmidhee' (vol. 10, chpt. 'The virtues of the Prophet (SAW)') of
al-Mubaarakfooree (d.1311)]
And by the hadeeth related in the Saheehs of al-Haakim and ibn Hibbaan, "I was written as a Prophet in
the presence of Allaah while Adam was intertwined in his clay."
As for the hadeeth, 'I was the first Prophet to be created and the last to be sent' narrated by Abu
Nu'aym in 'ad-Dalaa'il' (pg. 6) and others then this is weak (da'eef) as declared by al-Munaawee and
adh-Dhahabee (d.748) and al-Albaanee. ['Silsilah ad-Da'eefah' (2/115 no.661) for detailed
documentation.]
4.The hadeeth, "the One who knows himself, knows his Lord"
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)]
5.The hadeeth, "Allaah says, 'neither My Heaven or My earth can contain Me, but the heart of My
believing servant can contain Me.'"
Al-Ghazaalee mentioned this in his 'Ihyaa Ulum ad-Deen' with the wording, "Neither My Heaven nor My
earth can contain Me, but the soft humble heart of my believing servant can contain Me".
Al-Haafidh al-Iraaqee (the Shaykh of ibn Hajr) said in his notes to 'al-Ihyaa', "I find no basis for it." And
as-Suyutee agreed with him, following az-Zarkashee.
Al-Iraaqee then said, "but in the hadeeth of Abu Utbah in at-Tabaraanee there occurs, 'the vessels of
your Lord are the hearts of the righteous servants, and the most beloved to Him are the softest and
most tender ones'"
ibn Taymiyyah said, "it (the original hadeeth) is mentioned in the Israelite traditions, but there is no
known isnaad from the Prophet (SAW) for it."
as-Sakhaawee said, agreeing with as-Suyutee, "there is no known isnaad from the Prophet (SAW), and
it's meaning is that his heart can contain belief in Me, love of Me and gnosis of Me. But as for the one
who says that Allaah incarnates in the hearts of the people, then he is more of an infidel than the
Christians who specified that to Christ alone."
Az-Zarkashee said that one of the scholars said that it is a false hadeeth, fabricated by a renegade from
the religion. He also said that at-Tabaraanee has related from Abu Utbah al-Khawlaanee from the
Prophet (SAW) that, "Truly, Allaah has vessels from amongst the people of the earth, and the vessels of
your Lord are the hearts of his righteous slaves, and the Most beloved of them to Him are the softest
and most tender ones" [ 'Kash al-Khafaa' (no.2256)]
al-Albaanee declared the last mentioned hadeeth to be hasan (good) [ 'Silsilah as-Saheehah' (no.1691)]
6.The hadeeth, "love of ones homeland is part of faith"
as-Saghaanee declared it to be maudu (fabricated) [ 'al-Mawdoo'aat' (pg. 7)]
as-Sakhaawee said, "I have not found it" [ 'Maqaasid al-Hasanah' (pg. 218 no. 386)]
al-Albaanee declares it to be fabricated.['Silsilah ad-Da'eefah' (1/110 no.36)]
The scholars have discussed it's meaning and differed to what extent the meaning is correct if at all,
see the discussions in the above three references for detail.
7.The hadeeth, "Seek knowledge even if it be to China"
Related by ibn Adee (2/207)m Abu Nu'aym in 'Akhbaar Asbahaan' and others via many routes of
narration, and all of them adding the words "for indeed seeking knowledge is an obligatory duty upon all
Muslims."
Ibn al-Jawzee mentions this and then quotes ibn Hibbaan saying, "invalid/rejected, it has no basis"
'al-Mawdoo'aat' (1/215)]
adh-Dhahabee also endorsed the above words of ibn Hibbaan, ['Tarteeb al-Mawdoo'aat' of adh Dhahabee
(pg. 52 no. 111)] and likewise as-Sakhaawee ['Maqaasid al-Hasanah' (pg. 86 no. 125)]
al-Albaanee declares this hadeeth to be maudu (fabricated) ['Da'eef al-Jaami as-Sagheer' (no's
1005-1006)]
In summary, the above hadeeth is related by a group of trustworthy narrators without the words "even if
it be to China" and a few narrators who are deemed weak/liars/abandoned by the scholars narrate this
additional wording. So the hadeeth with the additional wording is fabricated, but without is hasan (good).
[See 'Silsilah ad-Da'eefah' (1/600 no. 416) for detail.]
8.The hadeeth, "We have returned from the Lesser Jihaad, to the Greater Jihaad (i.e. the Jihaad against
oneself)"
Related by al-Bayhaqi with a da'eef isnaad according to al-Iraaqee. Ibn Hajr said that this was a saying
of Ibraaheem bin Abee Ablah, a Taabi'ee, and not a hadeeth of the Messenger (SAW). ['Kashf al-Khafaa'
(no.1362)]
9.The ahaadeeth on the Abdaal (The Substitutes)
as-Sakhaawee said, "it has a number of different routes from Anas (RA) from the Prophet (SAW), with
contradictory wording, all of which are da'eef."
a.the hadeeth related by al-Khalaal in 'Karaamaat al-Awliyaa', "the Abdaal are forty men and forty
women, each time a man dies Allaah substitutes another in his place, and each time a woman dies
Allaah substitutes another in her place"
b.the hadeeth related by at-Tabaraanee, "there will always be on the earth forty people like al-Khaleel
(Ibraaheem), alayhis salaam, and by them the people will given to drink (or have rain come down), and
by them the people will be aided, not a single one of them dies except that Allaah substitutes another in
his place."
c.the hadeeth related by ibn Adee in 'Kaamil', "the Abdaal are fourty, 22 from Shaam, and 18 from Iraaq,
each time one of them dies Allaah substitutes another in his place. And when the Command comes
then all of them will be taken (qubidoo) and at that time the Hour will be established."
d.the hadeeth related by Ahmad, al-Khallaal and others from Ubaadah bin Saamit (RA) from the
Messenger (SAW), "There will always be thirty people in this Ummah like Ibraaheem, each time one of
them dies Allaah substitutes another in his place."
e.at-Tabaraanee has the wording, "and by them the earth will be established, and by them it will rain,
and by them they will be aided."
f.the hadeeth of Abu Nu'aym in 'al-Hilya' from ibn Umar from the Messenger (SAW), "the chosen ones of
this nation are 500, and the abdaal are 40 in every generation, and neither the 500 or the 40 will
decrease, each time one of them dies Allaah substitutes another in his place." The Companions said,
"tell us of their actions" He said, "they forgive those that do dhulm to them, and they behave well with
those that behave badly to them."
g.al-Khallaal has the wording, "There will always be forty people by whom the earth is preserved, each
time one of them dies Allaah substitutes another in his place."
h.the hadeeth in al-Hilya from ibn Mas'ud (RA), "there will always be 40 people from my Ummah whose
hearts are like the heart of Ibraaheem, Allaah will drive away (evil from?) the people of the earth by them,
they will be called the Abdaal. Indeed they will not attain it (the position of Abdaal) by (a great deal of)
prayer or fasting or giving in charity." So they asked, "so how will they attain it O Messenger of Allaah?"
He said, "through generosity, and by advising the Muslims."
i.The hadeeth reported by at-Tabaraanee in 'al-Ajwaad' from Anas (RA) from the Messenger (SAW),
"indeed the Abdaal of this ummah will not enter Paradise due to (a great deal) of prayer or fasting, but
they will enter due to generosity and secure hearts and advising the Muslims."
j.and the similar hadeeth of al-Kharaa'itee in 'al-Makaarim' related by Abu Sa'eed
After mentioning these as-Sakhaawee goes on to say, "and some of them are more severely weak than
others."['Maqaasid al-Hasanah' (pp 26-28 no.8)]
There are other hadeeth as-Sakhaawee mentions after this but fails to give a clear verdict on them,
some of these will be discussed below.
al-Albaanee talking about hadeeth f) above says, " Maudu (fabricated) related by Abu Nu'aym in
'al-Hilya' (1/8) from the route of at-Tabaraanee. And from him by ibn al-Jawzee in 'al-Mawdoo'aat' (3/151
his book on fabricated hadeeth)..[biographical detail on narrators omitted]
Adh-Dhahabee said in 'al-Meezaan' , '.it is not known, and the story to do with the manners of the
Abdaal is a lie' talking about this hadeeth. And ibn Hajr endorsed this in 'al-Lisaan'." ['Silsilah
ad-Da'eefah' (2/339 no.935)]
As-Suyuti incorporated this hadeeth in his 'Jaami as-Sagheer' and declared it hasan. But al-Munaawee
followed this up by pointing out the defects of the hadeeth, then after quoting the aforementioned words
of adh-Dhahabee he said, "and ibn al-Jawzee ruled it to be fabricated, and the author (as-Suyutee)
agreed with him in 'Mukhtasar al-Mawdoo'aat' and he endorsed ibn al-Jawzee's verdict and did not follow
it up."
Al-Albaanee concludes his discussion on the hadeeth by saying, "and know that there is no hadeeth to
do with the Abdaal which is authentic, all of them are defective, and some of them are more severely
weak than others. And I will mention a few of them for you, and unveil their defect, if Allaah the Exalted
and Blessed Wills."[Ibid]
He then discusses hadeeth d) and e) above and declares them to be munkar (rejected). [Silsilah
ad-Da'eefah (2/339+ no.936) for a detailed discussion.]
Al-Haafidh ibn al-Qayyim states in 'al-Manaar az-Muneef', "the ahaadeeth concerning the Abdaal,
Aqtaab, Nuqabaa, Agwaath, Najabaa and Awtaad are all false (baatil)"
Imaam Ahmad follows up hadeeth d) up by saying, "it is a munkar hadeeth".
As for this same hadeeth al-Haythamee said, "reported by Ahmad, and it's narrators are that of the
saheeh except for Waahid bin Qais who has been declared thiqah by al-Ijlee and Abu Zur'ah but weak
by other than these two" (Mujma 10/62)
Waahid bin Qais has been declared to be da'eef by a group of scholars amongst them ibn Ma'een (in
one of two reports from him), Abu Haatim, and Saalih bin Muhammad al-Baghdaadee. Adh-Dhahabee
points out that Waahid bin Qais only met some taabi'een so according to this the isnaad is also
munqati as he reports directly from the Companion Ubaadah bin Saamit.
As for hadeeth e) then ibn Hajr al-Haythamee declared this da'eef in his 'Mujma az-Zawaa'id' (10/63) due
to it's isnaad containing two unknown narrators.
Al-Albaanee then discusses another hadeeth not mentioned above to do with the Abdaal related from
Shahr bin Hawshab from Awf bin Maalik (RA) and declares it to be severely weak, and likewise he
declares a hadeeth related from Alee to be da'eef.
Adh-Dhahabee quotes hadeeth, d) and one similar to e) and others and concludes by saying, ".by
Allaah there is no one in the Ummah of Muhammad like Abu Bakr, and the distance between him and
Ibraaheem in excellence cannot be measured. But this is from the fabrication of Abdurrahmaan bin
Marzooq at-Tarsoosee may Allaah not give him victory." Then he endorses ibn al-Jawzees verdict on
hadeeth c) that it is fabricated. [Tarteeb al-Mawdoo'aat (pg.272 no.'s 974-977)
9.The hadeeth of Abu Dawood [Eng. Trans no.4273] from Umm Salamah that the Prophet (SAW) said,
"disagreement will occur at the death of a Khaleef and a man of the people of Madeenah will come forth
flying to Mecca. Some of the people of Mecca will come to him, bring him out against his will and swear
allegiance to him between the corner and the maqaam. An expeditionary force will then be sent against
them from Syria but will be swallowed up by the desert between Mecca and Madeenah, and when the
people see that, the Abdaal of Syria and the best people of Iraaq will come to him and swear allegiance
to him between the corner and the Maqaam.."
Al-Albaanee says in 'ad-Da'eefah' (no. 1965),
"Da'eef. Reported by Ahmad (6/316), Abu Dawood (4286), and via their route ibn Asaakir (1/280) from
the route of Hishaam from Qataadah from Abu Khaleel from a companion of his from Umm Salamah
from the Messenger (SAW).
I say: it's narrators are all thiqah except for the companion of Abu Khaleel for he is not named and is
therefore majhool.
Then Abu Dawood and at-Tabaraanee in 'al-Awsat' (9613) report it via the route of Abu al-Awaam from
Qataadah from Abu Khaleel from Abdullaah bin al-Haarith from Umm Salamah from the Prophet (SAW).
At-Tabaraanee said, "no one reports this hadeeth from Qataadah except Imraan.
I say: the majhool narrator has been named as Abdullaah bin Haarith, and he is ibn Nawfal al-Madanee
and he is thiqah being depended upon in the Two Saheehs. But in the route to him is Abu al-Awaam
who is Imraan bin Dawood al-Qattaan and he has some weakness arising due to his memory.
Al-Bukhaaree said, "truthful but makes mistakes."
Ad-Daaruqutnee said, "he used to commonly be inconsistent and make mistakes."
And al-Haafidh depended upon this saying of Bukhaaree in his 'Taqreeb'
Therefore his adding a thiqah narrator (in the isnaad) is something that the soul does not find tranquillity
in.
Al-Haakim also reports this hadeeth via him (4/431) with the wording, "a man from my nation shall be
swron allegiance to between the Corner and the Station by a number of people like the number of the
people of Badr, then the best of the people of Iraaq shall come to him and the Abdaal of Shaam. Then a
expedition from Shaam will set out against him.."
Al-Haakim did not give it a ruling but adh-Dhahabee said, "Abu al-Awaam Imraan has been declared
da'eef by more than one, and he was a Khaarijee."
Then I saw the hadeeth in 'Mawaarid al-Dham'aan' (1881) via the route of Abu Ya'la (4/1651) from
Muhammad bin Yazeed bin Rifaa'a from Wahb bin Jareer from Hishaam bin Abu Abdullaah from
Qataadah from Saalih Abu Khaleel from Mujaahid from Umm Salamah.
The narrators of this isnaad are the narrators of the Two Saheehs except for ibn Rifaa'a, and he is Abu
Hishaam ar-Rifaa'ee and he is da'eef. And he additionally mentioned Mujaahid in his isnaad but his
addition is not counted.
Then I found a follow-up to this hadeeth reported by at-Tabaraanee in 'al-Awsat' (1164) via the route of
Ubaidullaah bin Umru from Mu'mar from Qataadah from Mujaahid and at-Tabraanee said, "Ubaidullaah
bin Umru said: Then I narrated it to Layth and he said Mujaahid reported this to me."
At-Tabaraanee said, "this hadeeth has not been reported from Mu'mar except by Ubaidullaah."
I say: and he is thiqah like the rest of the narrators of this isnaad. But they have differed about it's
isnaad to Qataadah in 4 ways:
1.Qataadah from Abu Khaleel from a companion of his from Umm Salamah. This is the report of
Hishaam ad-Dastawaa'ee from him.
2.The same except the companion of his has been named as Abdullaah bin al-Haarith
3.The same except that the companion of his has been named as Mujaahid
4.The same except that Abu al-Khaleel has been omitted between Qataadah and Mujaahid.
This is a severe difference which necessitates investigation and declaring which is the strongest isnaad.
It is obvious that the first three options deserve credence due to their agreeing that between Qataadah
and Umm Salamah there are two narrators whereas the fourth option mentions only one. So upon
considering this the fourth option is to be left due to its opposing the group.
Then we carefully studied the remaining three options. It is totally clear that the third option is to be left
due to the weakness of ibn Rifaa'ah. Close to this is the second option due to the poor memory of
Imraan as has preceded. Therefore the first option remains, and this is the weightiest out of the four.
And when this (first isnaad) revolves around the companion of Abu Khaleel who is unnamed in a route
that otherwise would be free of defect then he is the defect. And Allaah knows best.
The hadeeth has a number of other routes from Umm Salamah and other than her summarised, not
containing mention of the story of the pledge of allegiance and the Abdaal and it is investigated in
'as-Saheehah' (no.1924).
[NB it should be noted that the term 'Abdaal' was a term known amongst the salaf and other early
scholars as mentioned by as-Sakhaawee in 'Maqaasid'. Ibn Taymiyyah in 'al-wasatiyyah' and
al-Albaanee. What is differed about is what it refers to - the strongest opinion is that it refers to the Ahlul
Hadeeth as mentioned by a number of early scholars amongst them Khateeb al-Baghdaadee in his
'Sharf Ashaabul Hadeeth.]
Allahumma salli wasallim alaa Nabiyyina Muhammad. Wasalaam.
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