Exposing author of al-Murajiat

According to Abdul-Hussain, the debate took place between him and Sheikh Salim al-Bishri, in writing, while he was in Egypt visiting.

But there’s a problem with this claim:

1- At the given time, a council for reconciliation (taqreeb) was formed consisting of AhluSunnah scholars and Shi’i scholars, of which Abdul-Hussain was a member of. They held numerous meetings together. yet, in the minutes of those meetings, no mention was ever made in refrence to a written debate taking place between the two.
2- Abdul-Hussain admits in his introduction to the book, that he lost the original documents, which explains why he cannot document a single letter.
3- Abdul-Hussain admits in his introduction to the book, that though the contents of the letter were basically identical to the original, yet the wording of these letters are solely his.
4- Abdul-Hussain admits in his introduction to the book, that a time of over twenty years has lapsed since the actual debate took place. Therefore the dates provided therein are naturally imaginative.
5- Dr. Ali as-Saloos mentioned that he met with the son of Sheikh al-Bishri who denied any knowledge of such a debate taking place with his father, though he was serving as a secretary of his father.
6- It is evidant from these letters that Sheikh al-Bishri’s responses were void of any substance of knowledge. They were basically lines of commendments, astonishments, submissive in nature, and simply requesting verifications and further evidences.
7- Abdul-Hussain claims that he will only abide by what is Sahih according to AhluSunnah, yet he fills his arguments with weak Ahadith. Not only that, but Sheikh Salim – a grand scholar of Hadith – fails to recognise this fact or object on any.
The book is a pure fabrication of Abdul-Hussain, who took advantage of Sheikh Salim’s death, to write a book 20 years later and claim that such a debate took place.
8- According to Abdul-Hussain, Sheikh Salim, at the end of the debate, converted to Shi’ism. Yet no man in the Islamic world or Shi’i world ever heard of his conversion at the time. Not even his own family. Only Abdul-Hussain knew of this fact. Masha Allah.
For all of the above, and much more facts, the book is proven to be a cheap attempt by Abdul-Hussain to present his argument in a cheap tactic, using the name of a dead man he happened to meet once.

Answering to letter 48 from “al-Murajiat”. p4

Hadith #16.

Rafidit Abdulhusayn said:

Consider his statement, peace be upon him and his progeny, “Whoever obeys me obeys Allah, and whoever disobeys me disobeys Him; and whoever obeys `Ali obeys me, too; and whoever disobeys `Ali also disobeys me.” This is recorded by al-Hakim on page 121, Vol. 3, of his Mustadrak, and by al-Thahbi in his Talkhis. Both authors have relied on the authority of both Shaykhs to endorse this hadith.

First of all, not Hakim and neither Dhahabi didn’t say that this hadith is authentic in accordance to conditions of two shaykhs. That’s pure lie from this rafidi . Hakim gave this hadith in “Mostadrak” (#4617) and said: This hadith has authentic chain and they didn’t quoted it. Dhahabi said: Authentic.

None of them said that it authentic in accordance to both shaykhs.  And both of these scholars erred, may mercy of Allah be upon them both.  Albani said this hadith is weak in “Silsila ad daifa” (#4892). Chain of this hadith is weak, in it Yahya ibn Yala. Shaykh Albani said that it’s Aslami. The problem is that in the same time there were two narrators with similar name. Yahya ibn Yala al-Aslami, and he was weak, and Yahya ibn Yala at-Taymi, and he was good. Hassan ibn Hammad, next narrator in this chain use to narrate from both of them. The problem is solved by next narrator in chain. Ibn Yala narrated it from Basam ibn Abdullah as-Sayrafe. Ibn Adi in “Kamil fi duafa” (7/233) in the bio of Yahya ibn Yala al-Aslami cited this hadith via the same chain:  Hassan ibn Hammad as-Sadjadat – Yahya ibn Yala – Bassam ibn Abdullah as-Sayrafe. In the very same place of that book, ibn Adi noticed that this hadith from Bassam isn’t known in the transmission of any one other than Yahya ibn Yala.

In “Mizanul itidal” (4/415/№9657) regarding this ibn Yala we can see scholars saying: Abu Khatim: Weak. Buhkari: His ahadeth are mixed.

In authentic form it was reported from prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Whoever obeys me obeys Allah, and whoever disobeys me disobeys Him; and whoever obeys `Ameer (ruler) obeys me, too; and whoever disobeys Ameer (ruler) also disobeys me”. (Albani “Zilalul jannah” #1065).

Hadith #17.

Rafidi said:

Consider his statement, peace be upon him and his progeny, “O `Ali! Whoever abandons me abandons Allah; and whoever abandons you abandons me, too.” This is recorded by al-Hakim on page 124, Vol. 3, of his Sahih, where he comments saying: “This hadith is authentic through isnad, though the Shaykhs did not record it.”

It’s amazing, that when it was suitable to this shia, he quoted view of Dhahabi, but in such cases, he kept silence. Dhahabi in “Talkhis” said: It’s munkar. It’s mean rejected. Same view shared Albani in “Silsila ad daifa” (#4893).

This hadith was narrated by al-Bazzar, ibn Asakir, Hakim and “Fadhailu sahaba” via chain: Dawud ibn Abe Ouf – Muawiyah ibn Salabah.

al-Bazzar after he quoted this hadith, he said: This hadith isn’t known via any other chain. Regarding narrator Dawud, ibn Adi said in “Kamil” (3/82/№625) : “He’s not strong from my point of view, and not the one, who should be relied on”. Ibn Hajar in “Taqreb” said: “Saduq shia, erred sometimes”.  And he was thiqat in accordance to Ahmad and Yahya.

As for other narrator Muawiyah ibn Salaba. Bukhari mentioned him in “Tareh al-Kabir” (#1431) and ibn Abu Khatim in “Jarh was tadil” (8/378/№1733) without any mention of his status as narrator.

Allah knows best.

Answering to letter 48 from “al-Murajiat”. p3

Hadith 11. Rafidi said:

Consider his statement peace be upon him and his progeny to `Ali: “You shall clarify to my nation all matters wherein they differ.”

This hadith isn’t authentic. (“Silsila ad daifa”4891).  Narrated by al-Hakim, in the chain Dirar ibn Surar. He was accused in lie by ibn Muin. (Ibn Hibban “Majrohen” 1/486)

Hadith 12. Rafidi said:

Consider his statement peace be upon him and his progeny as recorded by Ibn al-Sammak from Abu Bakr “`Ali’s status to me is similar unto that of mine to my Lord.”

Rafidi as a reference gave book “Sawaik al-muhriqa”. There is no chains in that book. I couldn’t find any book where this hadith mentioned along with chain. Allah knows best.

Hadith 13. Rafidi said:

Ibn `Abbas citing the Prophet saying: “`Ali ibn Abu Talib is (like) the gate of salvation to the Israelites; whoever enters through it becomes a true believer [mu’min] and whoever gets out of it becomes infidel.”

This narration isn’t authentic. Sahawi said that chain of this hadith is extremely weak. (“Maqasid” 124). Ajlune in “Kashf ul hawa” (1/236) said chain is weak. Albani said narration is false. (“Silsila ad daifa”3913).

Ibn Jawzi in “Ilal” (1/241/#384) quoted this narration from the way of Daraqutni, and said: “Daraqutni said: Hussain al-Ashqar stayed alone in narrating this narration from Sherik, and he’s not strong. Buhari said: “Hussain, he have rejected (data in his narrations)”, ibn Adi said: “Narrated munkar stories”. And from my point of view (ibn Jawzi) problem of this (hadith) in him. Abu Muamr al-Huzali said that he (al-Ashqar) was liar”.

Hadith 14. Rafidi said:

Consider his statement peace be upon him and his progeny on the day of `Arafat during Hijjatul Wada` [the farewell pilgrimage]: “`Ali is of me and I am of `Ali and nobody pays my debts other than I or `Ali.”

In footnote rafidi said:

This is quoted by Ibn Majah in his chapter on the virtues of the Prophet’s companions on page 92 Vol. 1 of his Sunan by al-Tirmithi and al-Nisa’i in their respective sahihs and it is hadith number 2531 among the ones cited in Kanz al-`Ummal page 153 Vol. 6. It is also quoted by Imam Ahmed on page 164 Vol. 4 of his Musnad from hadith narrated from various authentic sources by Janadah.

First of all there is no such book like “Sahih” of Nasai.

Ibn Majah narrated it in “Sunnan” (#119) from way: Sherik – Abu Iskhaq – Hubshi ibn Janada.

Tirmizi in “Sunnan” (#3719) from way: Sherik – Abu Iskhaq – Hubshi ibn Janada.

Nasai in “Sunnan al-kubra” (#8147) from way: Israil – Abu Iskhaq – Hubshi ibn Janada.

Ahmad ibn “Musnad” (#17540, 17547) from way: Israil – Abu Iskhaq – Hubshi ibn Janada. And there (#17545, 17546) from way: Sherik – Abu Iskhaq – Hubshi ibn Janada.

Sheikh Shuayb Arnawut in his comments to “Musnad” said that narrations 17545, 17546, 17547 are weak.  Regarding hadith 17540 he said: Chain is weak, text munkar, Abu Iskhaq Sabii known by his tadlis”.

Muhammad Munawi in “Tahrij ahadeth al-Mishkat” (5/291) said: In it Hubsha ibn Janada (Buhari said) he has a talks (with prophet, it’s mean companionship) and chains of his ahadeth are under question”.

Narrations from “Sunnan”s of Tirmizi and ibn Maja are good as said sheikh Albani. BUT, in none of them there is mentioned that this happen during farewell pilgrimage. Seems to me that another lie of this rafidi . In “Musnad” there is mentioned that Hubshi (narrator) was witness of farewell pilgrimage.

Allah knows best.

The claim that this happen during haj-wada is baseless. Because that happen when prophet (sallalahu alaihi wa ala alihi wa sallam) send Ali to recite verses from surah al-Baraat in the time of haj that was leaded by Abu Bakr. And that was in 9-th year of hijra.

Farewell pilgrimage was in 10 year of hijra.

Someone can ask, why Ali was sent to recite those verses, and not Abu Bakr. “Because in accordance to traditions of arabs, only someone from one side, or his close related could dissolve an agreement between two sides”. (“Hikba minat tarih” p 252)

Answering to letter 48 from “al-Murajiat”. p2

Hadith 8. Rafidi Abdulhusayn said:

Consider his statement peace be upon him and his progeny “O you group of the Ansars! Shall I lead you to that which as long as you adhere to it you shall never go astray? It is `Ali; love him as you love me and respect him as you respect me for Gabriel has commanded me to say so to you on behalf of Allah the Almighty the Omniscient.”

In the footnote we can see him saying: “This is quoted by al-Tabrani in his Kabir and it is hadith number 2625 of the ones included in Kanz al-`Ummal Vol. 6 page 157”. Continue reading

Answering to letter 48 from “al-Murajiat”. p1

Answering to letter 48 from “al-Murajiat”

By Abdullah ibn Abu Effendi. 12 Juma al-awwal 1431.

All praise is due to Allah, the Rabb of all mankind, jinn and all that exists. May the peace and blessings of Allah be upon our Prophet the Seal of all Messengers, Muhammad, his family, Companions and all those who follow him till the Day of Judgement. – Ameen.

Below you would see detailed answer to letter 48 and lies of abdulhusayn in it.

Hadith 1. Rafidi said in the very beginning of that letter:

Consider the statement of the Messenger of Allah peace be upon him and his progeny while holding `Ali’s neck “This is the Imam of the righteous the slayer of the debauchees; victorious is whoever supports him forsaken (by Allah) is whoever abandons him.” He (p.b.u.h.) raised his voice while saying the last phrase. This is included by al-Hakim as narrated by Jabir on page 129 Vol. 3 of Al-Mustadrak where the author comments saying: “This is one hadith the authenticity of which is attested to by its own chain of narrators though both authors (of sahih books) did not record it.”

Hadith is fabrication, as it stated by Albani (“Silsila ad daifa” 357). Dhahabi in “Talkhees”, and ibn Adi in “Kamil” (1/192/32, darul fikr, Beirut, 3-d edition 1409). In the chain of Hakim narrator Ahmad ibn Abdullah ibn Yazeed al-Harrani and he use to fabricate narrations. (“Mizanul itidal” 1/109/429)

Hadith 2.

Consider his statement peace be upon him and his progeny “It has been revealed to me that `Ali has three exclusive merits: that he is the chief of the Muslims the Imam of the righteous and the leader of those whose foreheads radiate with the mark of faith.” It is included by al-Hakim at the beginning of page 138 Vol. 3 of his Mustadrak where the author comments: “This is one hadith the accuracy of which is attested to by its own chain of narrators though both authors (of the sahih books) did not record it.”

This hadith isn’t authentic. It’s amazing that when it was suitable for abdulhusayn he use to quote opinion of imam Dhahabi from “Talkhees”, but in this case he kept silence.

Because Dhahabi in “Talkhees” noticed that this hadith is fabrication. Same opinion shared Albani (“Silsila ad daifa” 353).

Ibnul Imad said: “This hadith is extremely rejected (munkar), and seems that it’s from fabrications of extreme shias. Such descriptions (that mentioned in hadith) belongs to prophet (sallalahu alaihi wa ala alihi wa sallam) and not to Ali”. (“Kanzul ummal” 33010, muasasat Risala, Beirut). And indeed! Only prophet (sallalahu alaihi wa ala alihi wa sallam) was Imam of the righteous the slayer of the debauchees!

Hakim narrated this hadith via chain: Amr ibn al-Hasin al-Uqayli – Yahya ibn Ala ar-Razi.

Daraqutni said about Amr: “Abandoned”. And he was criticized by Abu Dhurah and Abu Khatim. (“Mizanul itidal” 3/252/6351)

As for other narrator, Yahya, then imam Ahmad said about him: “Liar, fabricated ahadeth”. Daraqutni said: “Abandoned”. (“Mizanul itidal” 4/397/9591).

This hadith also was transmitted by Tabarani. Al-Heythami in “Majmau zawaid” (14700) said: “Narrated by Tabarani in “as-Saghir”, in the chain Isa ibn Sawadat and he’s liar”.  Yahya ibn Muin also said that this narrator was liar. (“Mizanul itidal” 3/312/6569)

And second problem in the chain of Tabarani is narrator Mujashi ibn Amr, and he also was liar. (“Mizanul itidal” 3/436/7066)

Hadith 3. Rafidi said:

Consider his statement peace be upon him and his progeny “It has been revealed to me that `Ali is the chief of the Muslims the wali of the pious and the leader of those whose foreheads radiate with the mark of faith.” It is recorded by Ibn al-Najjar and many other authors of books of traditions.

Hadith isn’t authentic but fabricated. (“Silsila ad daifa” 4889)  Dhahabi cited in “Mizanul itidal” in the bio of Yahya ibn Ala ar-Razi as an example of his narrations. Ahmad said about him: “Liar, fabricated ahadeth”. Daraqutni said: “Abandoned”. (“Mizanul itidal” 4/397/9591).

Some words regarding his reference to people of sunnah. In the Arabic text it is written: Narrated by ibn Najar and others from companions of sunnan (ashabu sunnan).

That nothing but clear, blatant lie. Because you would not find this hadith in any book of sunnan. When someone talks about “ashabu sunnan”, Muslims think that it’s about 4 well known books of “sunnan”. Tirmizi, Abu Dawud, Nasai, ibn Majah.

Hadith 4. Rafidi said:

Consider his statement peace be upon him and his progeny to `Ali: “Welcome chief of the Muslims Imam of the pious!” It is included by Abu Na`im in Hilyat al-Awliya’.

Hadith is fabrication. (“Silsila ad daifa” 4885).  Abu Nuaym narrated in in “Hiliyah” (1/66) via chain:  Ahmad ibn Yahya – al-Hasan ibn al-Husayn – Ibrahim ibn Yusuf ibn Abu Ishaq – his father Abu Ishaq – Shabe – Ali.

This chain contains 4 serious defects:

1) Al-Hasan ibn al-Husayn, that’s Aroone Koofe. Weak narrator from leaders of shias. Ibn Adi said: “His ahadeth doesn’t looks like ahadeth of reliable narrators”. (“Mizanul itidal” 1/483/1829).

2) Ibrahim ibn Yusuf ibn Abu Ishaq. Ibn Muin said this narrator is nothing. Nasai said that he was not strong. Abu Dawud and Juzajani said he was weak. (“Mizanul itidal” 1/76/258).

3) Chain between Ibrahim and his father is broken. Abu Nuaym said that Ibrahim didn’t hear from his father. (“Mizanul itidal” ibid)

4) Chain between Shabe and Ali is also broken.

Hadith 5. Rafidi said:

Consider his statement peace be upon him and his progeny “The first to enter through this door is the Imam of the pious the chief of Muslims the head of the religion the seal of the wasis and the leader of those whose foreheads radiate with the mark of faith ” whereupon `Ali entered and he peace be upon him and his progeny stood up happily excited hugged him and wiped his sweat saying: “You shall fulfill my covenant convey my message and after me clarify whatever seems to be ambiguous.”

Hadith isn’t authentic. (“Silsila ad daifa” 4886)  Abu Nuaym narrated it in “Hiliyah” (1/63) from Anas ibn Malik via chain: Muhammad ibn Uthman ibn Abu Shaiba – Ibrahim ibn Muhammad ibn Maimun – Ali ibn Aiash – Harith ibn al-Huthirat – al-Qasim ibn Jundub.

There are a lot of problem in this chain:

1) I couldn’t find any kind of good or bad info about al-Qasim ibn Jundub.

2) al-Harith ibn al-Huthirat narrator from shias.

3) As it seems in the text in “Hiliyah” is error. Instead of Ali ibn Aiash should be Ali ibn Abith. Because I couldn’t find Harith ibn al-Huthirat between shuyookh of ibn Aiash, and Ibrahim ibn Muhammad between people that narrated from him. But both of them present in the bio of Ali ibn Abis. (“Tahzib al-kamal” 20/4093). Ibn Muin said that this Ali ibn Abith is nothing. Nasai, Azdi and Juzajani said he was weak. (“Mizanul itidal” 3/134/5872)

4) Ibrahim ibn Muhammad ibn Maimun. This narrator was criticized. (Dhahabi “Mugni fi duafa” 170)

5) Muhammad ibn Uthman ibn Abu Shayba. Abdullah ibn Ahmad and ibn Hirash accused him in lie. (“Mizanul itidal” 3/642/7934)

Similar narration was reported by liar Jabir al-Jufi from Abu Tufayl.

Hadith 6. Rafidi said:

Consider his statement peace be upon him and his progeny “Allah has promised me that `Ali is the standard of guidance the Imam of whoever accepts my wilayat the light for whoever obeys me and the word which I have mandanted unto the pious.” As you see these six ahadith contain obvious texts regarding his imamate and the obligation to obey him peace be upon him.

Hadith is fabrication. (“Silsila ad daifa” 4887) . Abu Nuaym narrated it in “Hiliyah” (1/66-67) via chain: Abbad ibn Said ibn Abbad al-Jufi – Muhammad ibn Uthman ibn Abu Bakhlul – Salih ibn Abu Aswad – Abul Muttahar ar-Razi – al-Asha as-Sakafi – Salam al-Jufi.

Almost all narrators except Salih are unknown. Salih himself is “munkar al-hadith” as it was noticed by Dhahabi in “Mugni fi duafa” (2815).

Ibn Asakir in “Tareh madinatul dimashq” (42/270) gave similar narration from words of Umar ibn Ali. In chain is Muhammad ibn Ubeydullah ibn Abu Rafe. IbnAsakir after he quoted this narration said: “Chain is broken”. I want to add that ibn Abu Rafe is extremely weak narrator.

Al-Musawi pointed to narration of Anas in the footnote. That hadith was reported by Abu Nuaym in “Hiliyah” (1/66) via chain: Lahiz ibn Abdullah – Mutamar ibn Sulayman – from his father – Hisham ibn Urwa – from his father.

Ibn Adi said about Lahiz: “Bagdadi, unknown. Narrated munkar things and refer them to reliable”. (“Mizanul itidal” 4/356/9440). Hatib in his history (14/987441) also noticed that this narrator isn’t reliable and unknown.

We see that Abdulhusayn after he mentioned these ahadeth said:

As you see these six ahadith contain obvious texts regarding his imamate and the obligation to obey him peace be upon him.

Praise to Allah! That Muslims can clearly see, all those ahadeth are not simply weak, but they are fabricated.

Hadith 7. Rafidi said:

Consider his statement peace be upon him and his progeny pointing to `Ali “This is the first to have believed in me the first to shake hands with me on the Day of Resurrection; he is the foremost friend and he is the faruq of this nation who distinguishes between right and wrong; he is the chief of the believers.”

Hadith isn’t authentic. Bazar quoted it in his “Musnad” (3898) from Abu Dharr. Shawkani in “Fawaid al-majmua” (p 443/45) said: “Al-Bazzar narrated it from Abu Dharr in elevated form. In the chain Muhammad ibn Ubeydullah ibn Abu Rafe. He was accused in fabrication. Abbad is rafidim and his ahadeth are weak”.

Tabarani narrated in in “al-Kabir” rom Salman, in the chain Amr ibn Said and he was weak as it noticed al-Heythami in “Majmau zawaid” (9/102).

Ibn Adi narrated in “al-Kamil” (4/228/1046) from ibn Abbas. In the chain Abdullah ibn Dahr and his father. Ibn Adi noticed that ibn Muin said about ibn Dahr: “He’s nothing”.

Father of Abdullah was rafidi (“Mizanul itidal” 2/3/№2587).

Uqayli quoted this hadith in the bio of Dahr ibn “Duafa” (2/n 477) and noticed that he was extreme rafidi, and it’s not permitted to rely on his ahadeth.

Abu Nuaym in “Marifat” and ibn Asakir in “Tareeh” (42/450) narrated it from Abu Laylat al-Qifari, in the chain Iskhaq ibn Bishr. Ibnul Asir in “Usudul qaba” in the bio of Abu Layla noticed: “Abu Umar said: “Iskhaq ibn Bishr, on his ahadeth it’s not permitted to rely on, if he stayed alone in narrating, due to his ahadeth unacceptable and weak”.

I couldn’t find info about narrator Ibrahim ibn Sulayman ibn Ali, that reported this hadith from Iskhaq.

Letter 72 from “al-Murajiat”

Salam alaikum.

Abdulhussain Musawi in his book “Murajiat” in letter 72, tried his best to proof that Aisha (r.a) wasn’t most beloved wife of prophet (sallalahu alaihi wa ala alih wa sallam). I am not going to discuss merits of our beloved mother.

I just want to alert Muslims regarding so called proofs of Abdullhusain. He said:

The mother of the believers `Ayesha enjoys a special status and she has her own contribution standing to her credit but she is not the best of the Prophet’s wives. How can she be the best since one authentic hadith quotes her saying “The Messenger of Allah peace be upon him and his progeny once mentioned Khadija and I objected by saying: `She was an old woman and such and such and Allah has granted you someone better than her [meaning herself].’ He said: `Not at all; Allah has not granted me better than her; she believed in me when people denounced me and she believed in me when people called me a liar; she shared her wealth with me when people deprived me and Allah blessed me with children by her while depriving me of the children of all others'”? `Ayesha is also reported as having said “The Messenger of Allah peace be upon him and his progeny never left home before mentioning Khadija and praising her. One day he mentioned her and I felt jealous. I said: `Was she but an old woman while Allah has blessed you with someone better than her?’ He became so offended that his front hair shook in anger then he said: `No by Allah! Allah did not bless me with anyone better than her! She believed in me when people disbelieved; she held me truthful when people called me a liar; she gave me an equal share of her wealth when people deprived me and Allah blessed me with children by her while depriving me the children of other women.'”

These two ahadeth are weak. As for the first one it was narrated by Ahmad in “Musnad”, Tabarani in “al-Kabir”, Ibn Abdulbar in “Istiab”. All chains are going via Mujalid ibn Sayed. And this narrator is extremely weak. He was discredited by Nasai, Ahmad, Daraqutni, Yahya ibn Sayed, ibn Muin. (See Mizan 3/438/№7070).

Second hadith was transmitted by ibn Abdulbar, and again via Mujalid, and second problem in chain is his son Ismayil ibn Mujalad, and he’s disputed.

Abdulhussain also said in this letter

The same happened with Safiyya daughter of Huyay when the Messenger of Allah peace be upon him and his progeny entered her room once and found her weeping. He asked her: “What grieves you?” She answered: “I have come to know that both `Ayesha and Hafsa speak ill of me and say that they are better than me.” He peace be upon him and his progeny said: “Couldn’t you have told them: `How can you be better than me since my father is Aaron my uncle is Moses and my husband is Muhammad?'”

This was transmitted by Tirmizi in “Sunnan”. In the chain Hisham al-Kufe. Tirmizi himself noticed that this chain isn’t so strong. Albani called hadith weak in “Daif tirmizi”.

Allegded shia faith of Hakim and Abdurrazaq

Salam alaikum.

We have seen Abdulhussain ascribing two famous Islamic scholars Abdurrazaq and Hakim to shia faith. 1-st of all I would like to point that there is a great difference between tashayu of first generations and rafd under the shia mask these days. No doubt that both of these scholars were far from twelvers of our days, and quluw of this heretic group. It was reported from Abdurrazaq that he made takfir on rafida (1). He simply loved Ali and use to say: «By Allah, my heart has never been pleased to prefer Ali over Abu Bakr and Umar». And he also said: «I prefer two shaykhs because of fact that Ali preferred them to himself. It would be enough contempt for me to oppose Ali» (2).

As for Hakim (rahimuhullah), his book «al-Mustadrak» with chapters regarding merits of such companions like Abu Bakr, Umar, Uthman and others are enough to see reality of all vainness of modern rafidah in their attempt to describe him as the one who shared their beliefs. Dihlawi in «Bustanul muhadethen» (3) said: «Some scholars believed that the meaning of his inclination to shiism was his statement preferring Ali to Uthman, may Allah be pleased with both of them, which is a position of a group of the people of knowledge, and Allah knows best» I would be very happy if modern shias would differ with us only in such minor thing. But unfortunately in modern shia faith there is no talk about preferring someone to other, there is a doctrine of takfir of almost all companions.

——————————————————————————

1) Mizanul itidal.

2) «Bustanul muhadethen»p 126.

3) p 119.

Two narrations from al-Murajiat letter 48

Salaam alaikum.

Abdulhussain in letter 48 said:

Consider the statement of the Messenger of Allah peace be upon him and his progeny while holding `Ali’s neck “This is the Imam of the righteous the slayer of the debauchees; victorious is whoever supports him forsaken (by Allah) is whoever abandons him.” He (p.b.u.h.) raised his voice while saying the last phrase.

And in the same letter he said:

Consider his statement peace be upon him and his progeny “It has been revealed to me that `Ali has three exclusive merits: that he is the chief of the Muslims the Imam of the righteous and the leader of those whose foreheads radiate with the mark of faith.”

Our answer:

As for the first hadith it was transmitted by al-Hakim in “Mustadrak”. In the chain of it is Ahmad ibn Abdullah ibn Yazeed al-Harrani, and he was liar. (Mizanul itidal 1/109/№429)

Albani in “Silsila ad -daifa” (353), Dhahabi in “Talhis al-Mustadrak” and ibn Adi in “Kamil” (1/192/n132)  said that this hadith is fabrication.

As for the second one. It was narrated by al-Hakim in “Mustadrak”. In the chain Amr ibn Khasin al-Uqayli and Yahya ibn Ala ar-Razi, both of them were liars. See “Mizanul itidal” 3/252/№6351 and 4/397/№9591.

This hadith was also transmitted by Tabarani in “Mujam as-saghir” (n 1012). al-Heythami in “Majmau zawaid” (n 14700) said: “Narrated by Tabarani in “as-Saghir” in the chain is Amr ibn Sawadat and he was liar”. Ibn Muin also said that this narrator was liar. (“Mizanul itidal” 3/312/№6569). This liar isn’t a single problem in chain, other one is Mujashi ibn Amr, and he was also accused. (“Mizanul itidal” 3/436/№7066.)

Albani in “Silsila ad-daifa” (n 353), Dhahabi in “Talkhis” graded this hadith as fabricated one. Ibnul Imad said: This hadith is extremely rejected and looks like it’s fabricted by extreme shias, such character suitable to prophet (sallalahu alaihi wa ala alihi wa sallam) and not to Ali”. (“Kanzal ummal” n 33010, Muasasat risala, Beirut).

Wa Allahu Alam.

Exposing Abdulhussain Musawi >7

Indeed curse of Allah is upon liars.

This mendacious slave of Hussain, in letter #50, in footnote said:

حسبك حجة على ان عليا كنفس رسول الله آية المباهلة على ما فصله الرازي في معناها من تفسيره الكبير – مفاتيح الغيب – ص 488 من جزئه الثاني،

Suffices you for a proof that `Ali’s soul is akin to that of the Prophet (p.b.u.h.) to study the verse of Mubahila according to the explanations stated by al-Razi in his tafsir titled Mafatih al-Ghayb page 488 Vol. 2 and refer also to what we have mentioned while dealing with this verse.

And this is another example of shia lies and tricks.  Let us see what ar-Razi said in commentary of this verse:

المسألة الخامسة : كان في الري رجل يقال له : محمود بن الحسن الحمصي ، وكان معلم الاثنى عشرية ، وكان يزعم أن عليا رضي الله عنه أفضل من جميع الأنبياء سوى محمد عليه السلام ، قال : والذي يدل عليه قوله تعالى : { وأنفسنا وأنفسكم } وليس المراد بقوله { وأنفسنا } نفس محمد صلى الله عليه وسلم لأن الإنسان لا يدعو نفسه بل المراد به غيره ، وأجمعوا على أن ذلك الغير كان علي بن أبي طالب رضي الله عنه ، فدلت الآية على أن نفس علي هي نفس محمد ، ولا يمكن أن يكون المراد منه ، أن هذه النفس هي عين تلك النفس ، فالمراد أن هذه النفس مثل تلك النفس ، وذلك يقتضي الاستواء في جميع الوجوه ، ترك العمل بهذا العموم في حق النبوة ، وفي حق الفضل لقيام الدلائل على أن محمدا عليه السلام كان نبيا وما كان علي كذلك ، ولانعقاد الإجماع على أن محمدا عليه السلام كان أفضل من علي رضي الله عنه ، فيبقى فيما وراءه معمولا به ، ثم الإجماع دل على أن محمدا عليه السلام كان أفضل من سائر الأنبياء عليهم السلام فيلزم أن يكون علي أفضل من سائر الأنبياء ، فهذا وجه الاستدلال بظاهر هذه الآية

In brief Razi mentioned here point of view which belongs to Mahmud ibn Hasan al-Khumsi, and Razi pointed out that this man was shia, and claimed that Ali is better than all prophets except last one.

Then Razi says:

وأما سائر الشيعة فقد كانوا قديما وحديثا يستدلون بهذه الآية على أن عليا رضي الله عنه مثل نفس محمد عليه السلام

As for other shias, from past and present, they use to rely on this verse in their view that Ali (may Allah be pleased with him) is equal to soul of prophet (sallalahu alaihi wa ala alihi wa sallam).

Then Razi answered to this:

والجواب : أنه كما انعقد الإجماع بين المسلمين على أن محمدا عليه السلام أفضل من علي ، فكذلك انعقد الإجماع بينهم قبل ظهور هذا الإنسان ، على أن النبي أفضل ممن ليس بنبي ، وأجمعوا على أن عليا رضي الله عنه ما كان نبيا  .

And answer to this: As it was agreed between Muslims that Muhammad (sallalahu alaihi wa ala alihi wa sallam) is better than Ali (r.a), it was also agreed between Muslims, that before appearance of Muhammad, prophets were better than other people. And again Muslims agreed that Ali (r.a) wasn’t prophet.

So by Allah! Tell us is that sign of truthful man, to make people think that Razi hold that kufr belief that Ali was equal to soul of prophet (sallalahu alaihi wa ala alihi wa sallam)?!!

Exposing Abdulhussain Musawi >6

This amazing liar Abdulhussain in letter #48, said:

28 – قوله صلى الله عليه وآله وسلم: (يا فاطمة أما ترضين أن الله عز وجل، اطلع الى أهل الارض فاختار رجلين، أحدهما أبوك والاخر لعلك)

أخرجه الحاكم في ص 129 من الجزء 3 من صحيحه المستدرك، ورواه كثير من أصحاب السنن وصححوه .

Consider his statement peace be upon him and his progeny “O Fatima! Are you not pleased that Allah the Unique the Sublime has looked unto the inhabitants of the earth and chose from among them two men: one of them is your father and the other is your husband?”

This is quoted by al-Hakim on page 129 Vol. 3 of his authentic Al-Mustadrak and it is narrated by a lot of authors of “sunnan”, which all testifying to its authenticity.

In this short quote there are two lies, and one example of ignorance.

1) This hadith isn’t present in any from 4 known and famous books of sunnan.

2) No one except extremely ignorant, or ardent liar would say: Authentic Mustadrak. Because that book contains false data.

3) In edition that i use,  al-Hakim DIDN’T authenticate this hadith, but simply narrated it.

4645 – حدثنا أبو بكر بن أبي دارم الحافظ ثنا أبو بكر محمد بن أحمد بن سفيان الترمذي ثنا سريج بن يونس ثنا أبو حفص الأبار ثنا الأعمش عن أبي صالح عن أبي هريرة رضي الله عنه قال : قالت فاطمة رضي الله عنها : يا رسول الله زوجتني من علي بن أبي طالب و هو فقير لا مال له فقال : يا فاطمة أما ترضين أن الله عز و جل إطلع إلى أهل الأرض فاختار رجلين أحدهما أبوك و الآخر بعلك

تعليق الذهبي قي التلخيص : بل موضوع

And how can he authetnicate it, if he himself said regarding his sheikh in this narration, that he was rafidi and not truthful? Dhahabi said about him: Rafidi, kadhab. Name of this sheikh was Abu Bakr Ahmad ibn Muhammad ibn ath-Thara ibn Yahya ibn Abu Daram. (Mizanul itidal 1/139/#552).

But this narrator isn’t a single problem in the chain. Other narrator Muhammad ibn Ahmad ibn Sufyan at-Tirmizi. Dhahabi in “Mizanul itidal” (3/457/#7140) said, that he narrated fabrication from Siraj ibn Yunus (here he narrating from him), and he is accused in (fabrication of) it.  Abul Wafa al-Halabi included this narrator in his “Kashful hatheth miman rami bil wada al-hadeth” (#608).

Regarding hadith itself, Dhahabi in “Talhkees” said it is fabrication.

Abdulhussain went further by saying in letter #68:

واخرج الخطيب في المتفق بسنده المعتبر إلى ابن عباس، قال: لما زوج النبي (ص) فاطمة من علي، قالت فاطمة يا رسول الله زوجتني من رجل فقير ليس له شئ، فقال النبي (ص): ” اما ترضين ان الله اختار من اهل الارض رجلين، احدهما ابوك، والآخر بعلك

Al-Khatib in “al-Muttafiq” by his reliable  isnad till Ibn `Abbas saying: “When the Prophet (sallalahu alaihi wa ala alihi wa sallam) solemnized the marriage of Fatima and `Ali Fatima said: `O Messenger of Allah! You have married me to a poor man who does not have anything.’ The Prophet (sallalahu alaihi wa ala alihi wa sallam) said to her: `Are you not pleased that Allah has chosen from among the inhabitants of the earth two men one of whom is your father and the other is your husband?'”

First i checked book “al-Muttafiq” by al-Khatib, and couldn’t find such hadith inside of it. I found only one place in books of al-Khatib, where he narrated this. In his “Tareeh al-bagdad” (4/196) he said:

أخبرنا محمد بن الحسين الأزرق حدثنا احمد بن محمد بن عبد الله بن زياد القطان حدثنا الحسن بن العباس الرازي حدثنا عبد السلام بن صالح أبو الصلت حدثنا عبد الرزاق عن معمر عن بن أبي نجيح عن مجاهد عن بن عباس ان فاطمة قالت يا رسول الله زوجتني من رجل ليس له شيء قال اما ترضين ان الله اختار من أهل الأرض رجلين أحدهما أبوك والآخر بعلك

Narrator Abdussalam ibn Saleeh Abu Salat al-Harwe is abandoned rafidi liar.

Mizzi in “Tahtheeb al Kamal” vol 18, #3421: Abu Bakr Marwadhi said: “I asked Abu Abdullah about Abu Salat, (and) he said: ‘(Abu Salat) narrated rejected (munkar) narrations.” Zakariya ibn Yahya Sajji said: “(Abu Salat) narrated rejected narrations…he is weak. Nasai said that Abu Salat is “not truthful.” Abdur-Rahman ibn Abu Hatim said: “I asked my father about him, he said: ‘Not truthful for me; he is weak; I’m not narrating from him!’”

Ibn Hajar in “Tahtheeb at tahtheeb” 6/#619: Ukayli said (about Abu Salat): “Rafidhi (Shia extremist), khabith (wicked).”  Muslimat reported that Ukayli said: “(Abu Salat) is liar.” Ibn Hibban said: “It’s not permissible to rely on him.” Hakim and Naggash and Abu Nuaym said: “(Abu Salat) narrated munkira (rejected narrations).” Muhammad ibn Tahar said (about Abu Salat): “Liar.”

Dhahabi in “Mizan” #5051: Ibn Adi said (about Abu Salat): “Accused!” Daraqutni said (about Abu Salat): “Rafidhi (Shia extremist), khabith (wicked). Accused in fabrication of narrations…”

Exposing Abdulhussain Musawi >5

In letter #34, he said:

وقال:  والله اني لاخوه ووليه، وابن عمه ووارث علمه، فمن أحق به مني

راجع ص 126 من الجزء 3 من المستدرك. وأخرجه الذهبي في تلخيصه مسلما بصحته.

He has also said: “By Allah! I am his Brother and wali his cousin and the inheritor of his knowledge; who else is more worthy of it than me?”

Refer to page 126 Vol. 3 of the Al-Mustadrak. It is quoted by al-Thahbi in his Talkhis where the author does not dispute its authenticity at all.

And this is an example of shia tricks. He tried to represent it in such form, as if al-Hakim authenticated it, and Dhahabi kept silence. And this is not true.

4635 – حدثنا محمد بن صالح بن هانىء ثنا أحمد بن نصر ثنا عمر بن طلحة القناد ثنا أسباط بن نصر عن سماك بن حرب عن عكرمة عن ابن العباس رضي الله عنهما قال : كان علي يقول في حياة رسول الله صلى الله عليه و سلم : إن الله يقول : أفإن مات أو قتل انقلبتم على أعقابكم و الله لا ننقلب على أعقابنا بعد إذ هدانا الله و الله لئن مات أو قتل لأقاتلن على ما قاتل عليه حتى أموت و الله إني لأخوة و وليه و ابن عمه و وارث علمه فمن أحق به مني

تعليق الذهبي قي التلخيص : سكت عنه الذهبي في التلخيص

And as we can see, al-Hakim DIDN’T authenticate hadith. So silence of Dhahabi doesn’t mean he accept its authenticy. Quite the contrary Dhahabi in “Mizanul itidal” (3/255/#6353) said this hadith is munkar.

In chain of this narration is Amr ibn Talha. That’s Amr ibn Khammad ibn Talha, he was saduq, but from rawafid. Other narrator Asbat ibn Nasr is disputed. Abu Nuaym said he’s weak, Nasai mentioned that he wasn’t strong. (Mizanul itidal 1/175/#712). Ibn Hajar in “Taqrib” said he was saduq with a lot of errs.  Other one Simak ibn Harb also disputed. Salih Jazri, Sufyan and Shubah hold opinion that he was weak. Ali ibn Madini noticed that his narrations from Ikrima are mixed (here he narrating from Ikrima). Yaqub ibn Shaibah said that he was salih in narrations from other (narrators) than Ikrima. (Mizanul itidal 2/232-234/#3548).

These 3 narrators also present in the chain of similar hadith in “Mujam al-Kabir” (#176).

Used works: Tabarani “Mujam al-kabir”, maktabatul ulum wal hikam, Mawsul, 1404 2-nd edition. Hakim “Mustadrak”, daul kutub al-ilmiyah, Beirut, 1411, 1-st edition.

Exposing Abdulhussain Musawi >4

In letter 12, this shia also said:

فرماه الله بحجر من سجيل كما فعل من قبل بأصحاب الفيل، وأنزل في تلك الحال: * (سأل (4) سائل بعذاب واقع للكافرين ليس له دافع)

اخرج الامام الثعلبي في تفسيره الكبير هذه القضية مفصلة، ونقلها العلامة المصري الشبلنجي في احوال علي من كتابه – نور الابصار – فراجع منه ص 71 والقضية مستفيضة، ذكرها الحلبي في اواخر حجة الوداع من الجزء 3 من سيرته، واخرجها الحاكم في تفسير المعارج من المستدرك، فراجع صفحة 502 من جزئه الثاني.

Have you noticed what your Lord did with the person who openly denied their authority saying “O Allah! If this Message is truly from Thee then let stones fall upon us[22] like rain from the skies or cause a severe torment to befall upon us”? Allah hurled a Sijjil stone at him as He had done with the Fellows of the Elephant. He revealed these verses on that occasion: “A person questioned about a penalty to befall the unbelievers which cannot be warded off: (a penalty) from Allah Lord of the Ways of Ascent (Qur’an 70:12).”

Imam al-Tha`labi has detailed the explanation of this matter in his Al-Tafsir al-Kabir and it is transmitted by the Egyptian scholar al-Shiblinji who details `Ali’s biography in his book Nur al-Absar page 171 where he too explains it in detail. Al-Halabi mentions it at the conclusion of his chapter “Hijjatul Wada`” in Vol. 3 of his book Al-Sira al-Halabiyya. Al-Hakim narrates it in “Tafsir al-Ma`arij” in his Al-Mustadrak page 502 Vol. 2.


May curse of Allah be upon the liars! Al-Hakim (rahimahullah) narrated two ahadeth in commentary of that verse, and none of them speaks about authority of ahlel-bait.

[ 3854 ] أخبرنا محمد بن علي الشيباني بالكوفة حدثنا أحمد بن حازم الغفاري حدثنا عبيد الله بن موسى عن سفيان الثوري عن الأعمش عن سعيد بن جبير سأل سائل بعذاب واقع للكافرين ليس له دافع من الله ذي المعارج ذي الدرجات سأل سائل قال هو النضربن الحارث بن كلدة قال اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء هذا حديث صحيح على شرط الشيخين ولم يخرجاه

[ 3855 ] حدثنا أبو العباس محمد بن يعقوب حدثنا أحمد بن الفضل الصائغ بعسقلان حدثنا آدم بن أبي إياس حدثنا جرير بن عثمان حدثنا عبد الرحمن بن ميسرة عن جبير بن نفير عن بسر بن جحاش القرشي قال تلا رسول الله صلى الله عليه وسلم هذه الآية فما للذين كفروا قبلك مهطعين عن اليمين وعن الشمال عزين أيطمع كل امرئ منهم أن يدخل جنة نعيم كلا إنا خلقناهم مما يعلمون ثم بزق رسول الله صلى الله عليه وسلم على كفه فقال يقول الله يا بن آدم أنى تعجزني وقد خلقتك من مثل هذه حتى إذا سويتك وعدلتك مشيت بين بردتين وللأرض منك وئيد يعني شكوى فجمعت ومنعت حتى إذا بلغت التراقي قلت أتصدق وأنى أوان الصدقة هذا حديث صحيح الإسناد ولم يخرجاه

Exposing Abdulhussain Musawi >3

In letter number 12, this shia said:

والهداة الذين قال: * إنما أنت منذر ولكل قوم هاد

أخرج الثعلبي في تفسيره هذه الآية من تفسيره الكبير عن ابن العباس قال: لما نزلت هذه الآية وضع رسول الله (ص) يده على صدره وقال: أنا المنذر وعلي الهادي، وبك يا علي يهتدي المهتدون، وهذا هو الذي أخرجه غير واحد من المفسرين وأصحاب السنن عن ابن عباس

and the “guides” about whom He says: “You are a warner and for each nation there is a guide”?

Explaining this verse in Al-Tafsir al-Kabir al-Tha`labi quotes Ibn `Abbas saying: “When this verse was revealed the Messenger of Allah (p.b.u.h.) put his hand over his chest and said: `I am the warner and `Ali (a.s.) is the guide and through you O `Ali guidance is achieved.'” And this was narrated by many scholars of exegesis and authors of sunnan books from Ibn `Abbas.

And this is another lie!

1) This narration isn’t present in “sunnan” books.

2) Ibn Kathir in his commentary (4/356) noticed that there is sharp /nakarat/ in this tradition.  Sheikhul islam ibn Taymiyah in “Minhaj” (7/139) said: “Lie in accordance to agreed opinion between people who have knowledge in hadeth”. Sheikh Albani said it’s fabrication in “Silsila ad-daifa” (4889).

As for book of imam Thalabi.

He gave this narration in vol 7, p 229 (shamela version):

وروى عطاء بن السائب عن سعيد بن جبير عن ابن عباس قال : لما نزلت هذه الآية وضع رسول الله {صلى الله عليه وسلم} يده على صدره فقال : «أنا المنذر» وأومأ بيده إلى منكب علي (ح) فقال : «فأنت الهادي يا علي، بك يهتدي المهتدون من بعدي

He said and “narrated Ata ibn Sayeb from Sayed ibn al-Jubayr from ibn Abbas”. Full chain of this narration present in works of Tabari and ibn Asakir, it’s run as follow:

من طريق الحسن بن الحسين الأنصاري : أخبرنا معاذ بن مسلم عن عطاء بن السائب عن سعيد بن جبير عن ابن عباس

And it’s worthless to talk about.

1) Ata ibn Sayeb become confused in the end of his life.

2) The one who narrated this from him Muadh ibn Moslem is unknown. (Mizanul itidal, number 8613)

3) Next one in chain al-Hasan ibn al-Hussain al-Aroone was weak and shia. (Mizanul itidal, number 1829).




Exposing Abdulhussain Musawi >2

al-Musawi in his essay, in the letter 10, said:

وقال صلى الله عليه وآله ” واجعلوا أهل بيتي منكم مكان الرأس من الجسد، ومكان العينين من الرأس، ولا يهتدي الرأس إلا بالعينين “

أخرجه جماعة من أصحاب السنن بالاسناد إلى أبي ذر مرفوعا، ونقله الامام الصبان في فضل أهل البيت من كتابه اسعاف الراغبين، والشيخ يوسف النبهاني في ص 31

He peace be upon him and his progeny has said: “Consider my Ahl al-Bayt among you as you consider the head of the body and the eyes in the head for the head is guided by the eyes”.

This is reported by a group of authors of sunnan from Abu Tharr in marfoa form,  and it is transmitted by Imam al-Sabban while enumerating the excellences of Ahl al-Bayt (a.s.) in his work Is`af al-Raghibin and by Shaykh Yusuf al-Nabhani on page 31 of Al-Sharaf al-Mu’abbad and by many other authorities

And this is blatant lie! You would not  find this fabrication in any known “sunnan” book. It was reported by Tabarani in “al-Kabir” (vol3, n2640) from Salman al-Farisi, and Heytami in “Majmau zawaid” (9/175) said: “In the chain Ziyad ibn al-Munzir and he’s matrook”. Ibn Muin said he was liar. Nasai said he was matrook. Ibn Hibban accused him in fabrication. (See Mizanul itidal 2/93/r2965).

Exposing Abdulhussain Musawi >1

Salam alaikum.

al-Musawi in his essay “al-Murajiat”, letter 34 said:

وأوحى الله عزوجل – ليلة المبيت على الفراش – إلى جبرائيل ومكائيل أني آخيت بينكما، وجعلت عمر أحدكما أطول من عمر الآخر، فأيكما يؤثر صاحبه بالحياة، فاختار كلاهما الحياة، فأوحى الله إليهما: ألا كنتما مثل علي بن أبي طالب آخيت بينه وبين محمد صلى الله عليه وآله، فبات على فراشه ليفديه بنفسه ويؤثره بالحياة، إهبطا إلى الارض فاحفظاه من عدوه، فنزلا، فكان جبرائيل عند رأسه، وميكائيل عند رجليه وجبرائيل ينادي: بخ بخ، من مثلك يا ابن أبي طالب يباهي الله بك الملائكة، وأنزل الله تعالى في ذلك * (ومن الناس من يشري نفسه ابتغاء مرضات الله) *…  (3)

(3) أخرجه اصحاب السنن في مسانيدهم، وذكره الامام فخر الدين الرازي في تفسير هذه الآية من سورة البقرة ص 189 الجزء الثاني من تفسيره الكبير مختصرا.

The Almighty when the Prophet left `Ali sleeping in his bed while the enemies were outside plotting to murder him addressed Gabriel and Michael thus: “I have created brotherhood between both of you and let the life-span of one of you be longer than that of the other. Which one of you wishes to have the life of the other be longer than his own?” Each held his own life dearer. The Almighty said: “Why can’t you be like `Ali ibn Abu Talib between whom and Muhammad (p.b.u.h.) I have created brotherhood and he has chosen to sleep in Muhammad’s bed offering to sacrifice his own life for his brother? Go down to earth and protect him from his foes.” They both came down. Gabriel stood at `Ali’s head while Michael stood at his feet. Gabriel cried: “Congratulations! Congratulations! Who can be like you O son of Abu Talib?Even Allah brags about you to His angels!” Regarding that incident the verse “And there are among men those who trade their own lives for the Pleasure of Allah (Qur’an 2:207)” was revealed. (3)

(3) This was reported by owners of sunnan (books), in their  compilations. And it is briefly referred to by Imam Fakhrul-Din al-Razi as he interprets this verse of Surat al-Baqara on page 189 Vol. 2 of his Al-Tafsir al-Kabir.

And this is another example of blatant lie! This fabricated narration isn’t present in any known sunnan book.

Imam Subki in “Tabaqat shafiatul kubrah” (6/348) noticed that there is no chain for this narration.

Sheikhul islam ibn Taymiyah in “Minhaju sunnah” (7/110) said: “Lie in accordance to agreed opinion of scholars of hadeth”.

Sheikh Albani said it’s fabricated in “Silsila ahadeeth ad-daifa” (4946)