Rafidit habith Abdulhussain said in the letter #76:
Suffices you for a proof what we, proving how sentimentality tempts some people into
misbehaving, have cited regarding the masters of conspiracy and purgery, out of
animosity towards Lady Mary [the Copt, consort of the Prophet] and her son Ibrahim,
peace be upon him, till Allah, the Almighty and the Exalted One, cleared them of such
unjust accusations at the hands of the Commander of the Faithful (as), in a manner that is
tangible and clear: "And Allah turned the spiteful disbelievers back empty handed
(Qur'an, 33:25)."
And in the footnote this maloon said:
Whoever wishes to be familiar with the details of this calamity must research the
biography of Lady Mary [or Mariyya, the Copt, wife of the Prophet, pbuh], peace be
upon her, on page 39, Vol. 4, of al-Hakim's Al-Mustadrak, or to hisTalkhis by al-Thahbi.
To this accusation we answer:
Hadith that this dajal is pointing to, is extremely weak (“Silsila ahadeth ad-daifa” #4964). Hakim narrated
in “Mustadrak” (#6821). Not he, neither Dhahabi didn’t say anything about authenticy. In the chain
Sulaiman ibn Arqam, Abu Muaz. Ibn Maeen said he’s nothing. Daraqutni and Abu Dawud noticed that
he’s abandoned. (“Mizanul itidal” 2/196/№3427).
As for the aya that he cited, we can answer that’s pure lie and fabrication, that this verse was revealed
about sayidina Aisha.
Ibn Kathir in his commentary wrote:
Allah tells us how he drove the Confederates away from Al-Madinah by sending against
them a wind and troops of angels. If Allah had not made his Messenger a Mercy to the
Worlds, this wind would have been more severe than the barren wind which He sent
against `Ad, but Allah says:
‫﴿و َما َكانَ ه‬
﴾‫اَّللُ ِليُعَ ِذبَ ُه ْم َوأَنتَ فِي ِه ْم‬
َ
(And Allah would not punish them while you are amongst them) (8:33). So, Allah sent
them a wind which dispersed them after they had gathered on the basis of their whims.
They were a mixture of tribes and parties with a variety of opinions, so it was befitting
that a wind should be sent against them that would scatter them and break up their
gathering, driving them back disappointed and lost in their hatred and enmity. They did
not achieve any worldly good such as the victory and booty that they had hoped for, nor
did they achieve any good in the Hereafter, because of their sin of declaring enmity
against the Messenger and seeking to kill him and destroy his army. Whoever wants and
seriously intends to do a thing is the same as one who actually does it.
‫﴿و َكفَى ه‬
﴾‫اَّللُ ْال ُمؤْ مِ نِينَ ْال ِقت َا َل‬
َ
(Allah sufficed for the believers in the fighting.) means, they did not have to fight them in
order to expel them from their land, but Allah Alone sufficed them and helped His
servant and granted victory to His troops. Hence the Messenger of Allah used to say,
»‫ فَ َل ََ ْْ ََ بَ ْعدَه‬،ُ‫اب َوحْ دَه‬
َ َ‫ َوهَزَ َم ْاْلَحْ ز‬،ُ‫ع هز ُج ْندَه‬
َ َ ‫ع ْبدَهُ َوأ‬
َ ‫ص َر‬
َ ‫ َو َن‬،ُ‫صدَقَ َو ْعدَه‬
َ ،ُ‫« ََل ِإ َلهَ ِإ هَل هللاُ َوحْ دَه‬
(None has the right to be worshipped but Allah, Alone, He was true to His promise, and
He helped His servant, and He gave might to His soldiers and defeated the Confederates
alone and there is nothing after Him.) This was reported from a Hadith of Abu Hurayrah,
may Allah be pleased with him. In the Two Sahihs it was recorded that `Abdullah bin
Abi `Awfa, may Allah be pleased with him, said: "The Messenger of Allah invoked Allah
against the Confederates and said:
»‫ الله ُه هم ا ْه ِز ْم ُه ْم َوزَ ْل ِز ْل ُهم‬،‫اب‬
ِ ‫سا‬
ِ ‫«الله ُه هم ُم ْن ِز َل ْال ِكت َا‬
َ َ‫ ا ْه ِز ِم ْاْلَحْ ز‬،‫ب‬
َ ِ‫س ِري َع ْالح‬
َ ‫ب‬
1
(O Allah, Who revealed the Book and is swift in bringing to account, defeat the
Confederates, O Allah defeat them and shake them.)
‫﴿و َكفَى ه‬
﴾‫اَّللُ ْال ُمؤْ مِ نِينَ ْال ِقت َا َل‬
َ
(Allah sufficed for the believers in the fighting.) This Ayah indicates that there would be
a cessation of war between them and Quraysh; after this, the idolators did not attack the
Muslims, on the contrary, the Muslims attacked them in their own land. Imam Ahmad
recorded that Sulayman bin Surad, may Allah be pleased with him, said: "On the day of
Al-Ahzab, the Messenger of Allah said:
»‫« ْاْلنَ نَ ْغ ُزو ُه ْم َو ََل َي ْغ ُزونَا‬
(Now we will attack them and they will not attack us.) This was also recorded by AlBukhari in his Sahih.
‫﴿و َكانَ ه‬
﴾ً‫ع ِزيزا‬
َ ً ‫اَّللُ قَ ِويا‬
َ
(And Allah is Ever All-Strong, All-Mighty.) means, by His power and might He drove
them back disappointed and lost, and they did not achieve anything, and Allah granted
victory to Islam and its followers, and fulfilled His promise and helped His servant and
Messenger; to Him be blessings and praise.
Rafidi said:
Do not also forget her yielding to sentiment when Asma' bint alNu`man was wedded to
the Messenger of Allah, peace be upon him and his progeny. She said to her: "When the
Prophet (pbuh) weds a woman, he likes to hear her say: `I seek refuge with Allah against
you,'" aiming thereby to turn the Prophet, peace be upon him and his progeny, against
his wedding altogether and make him hate the poor woman, as if she allowed herself to
attribute statements to the Messenger of Allah, peace be upon him and his progeny, as
long as such statements served her own purpose, even when her purpose was petty or
prohibitive.
In the footnote we can see reference to book of Hakim. Sometimes I wonder what shias would do, if
imam Hakim wouldn’t write his book? He narrated it in his “Mustadrak” (#6816) and ibn Sad in
“Tabaqat” via chain that contains Hisham ibn Muhammad al-Kalbi. Daraqutni said he’s abandoned. Ibn
Asakir said he was rafidit that wasn’t trustworthy. (“Mizanul itidal” 4/304/№9237). Dhahabi in “Talkhis”
noted that chain of Hakim isn’t valid for anything. We have seen this rafidi Abdulhussain quoting verdict
of Dhahabi when it was suitable for him, but in this case we can see him keeping silence.
Imam Bukhari narrated in his “Saheeh” (Volume 7, Book 63, Number 182) : “Narrated Abu Usaid: We
went out with the Prophet (sallalahu alaihi wa ala alihi wa sallam) to a garden called Ash-Shaut till
we reached two walls between which we sat down. The Prophet said, "Sit here," and went in (the
garden). The Jauniyya (a lady from Bani Jaun) had been brought and lodged in a house in a date-palm
garden in the home of Umaima bint An-Nu'man bin Sharahil, and her wet nurse was with her. When the
Prophet (sallalahu alaihi wa ala alihi wa sallam) entered upon her, he said to her, "Give me yourself (in
marriage) as a gift." She said, "Can a princess give herself in marriage to an ordinary man?" The Prophet
raised his hand to pat her so that she might become tranquil. She said, "I seek refuge with Allah from
you." He said, "You have sought refuge with One Who gives refuge. Then the Prophet came out to us and
said, "O Abu Usaid! Give her two white linen dresses to wear and let her go back to her family."
Narrated Sahl and Abu Usaid: The Prophet married Umaima bint Sharahil, and when she was brought to
him, he stretched his hand towards her. It seemed that she disliked that, whereupon the Prophet ordered
Abu Usaid to prepare her and to provide her with two white linen dresses. (See Hadith No. 541).”
And he also narrated (Volume 7, Book 69, Number 541): “Narrated Sahl bin Sad: An Arab lady was
mentioned to the Prophet so he asked Abu Usaid As-Sa'idi to send for her, and he sent for her and she
came and stayed in the castle of Bani Sa'ida. The Prophet came out and went to her and entered upon her.
Behold, it was a lady sitting with a drooping head. When the Prophet (sallalahu alaihi wa ala alihi wa
sallam) spoke to her, she said, "I seek refuge with Allah from you." He said, "I grant you refuge from
me." They said to her, "Do you know who this is?" She said, "No." They said, "This is Allah's Apostle
2
who has come to command your hand in marriage." She said, "I am very unlucky to lose this chance."
Then the Prophet (sallalahu alaihi wa ala alihi wa sallam) and his companions went towards the shed
of Bani Sa'ida and sat there. Then he said, "Give us water, O Sahl!" So I took out this drinking bowl and
gave them water in it. The sub-narrator added: Sahl took out for us that very drinking bowl and we all
drank from it. Later on Umar bin 'Abdul 'Aziz requested Sahl to give it to him as a present, and he gave
it to him as a present.”
So as we can see it’s not mentioned in saheeh sources that Aisha teach her to say that.
Dajal Abdulhussain said:
Once he, peace be upon him and his progeny, asked her to see how a particular woman
was doing, and she informed him of the opposite of what she had observed, seeking her
own self interest.
In the footnote he said:
The details of this incident are preserved in the books of traditions and history; so, refer
to page 294, Vol. 6, of Kanz al-`Ummal, or page 115, Vol. 8, of Ibn Sa`d's Tabaqat, where
he also states the biography of Sharaf daughter of Khalifah.
Ibn Sad narrated it via chain: Muhammad ibn Umar al-Waqede – Sawre – Jabir ibn Yazeed – Aburrahman
ibn Sabt.
First of all chain is mursal, Abdurrahman ibn Sabt was tabein, so chain is disconnected. And in the chain
two liars. First Waqede. Abu Hatim and Nasai accused him in fabrication. (“Mizanul itidal”
3/662/№7993). Second Jabir ibn Yazeed al-Jufe. (“Mizanul itidal” 1/379/№1425)
Dajal Abdulhussain said:
Once she complained about him, peace be upon him and his progeny, to her father,
succumbing again to her sentiments, saying, "Do not now be biased," whereupon her
father slapped her so hard that her clothes became soaked with her blood.
In the footnote he said:
This issue is quoted by the authors of books of sunnan and masaneed; so, refer to hadith
number 1020 of the ones narrated in Kanz al-`Ummal, page 116, Vol. 7, and it is quoted
by al-Ghazali in the third section of his treatise on marriage on page 35, Vol. 2, of Ihya'ul`Ulum. It is also quoted in section 94 of his book Mukashafatul Qulub, at the conclusion
of page 238.
This liar didn’t even attempt to give any direct reference to sunnan or musnad books. Because there is no
such hadeth in that books. Al-Hindi quoted that in “Kanz” (#37785) with reference to Daylame. In
introduction of his book al-Hindi himself noticed that everything that he quoted with reference only to
Daylame is weak. Albani said this hadith is weak in “Silsila ad-daeefa” (#4966). As for his reference to
“Ihya” (2/43), in the footnote of that book we can see words of hafidh al-Iraqe: “This hadith narrated
Tabarani in “al-Awsat” and Hatib in history from narrations of Aisha, chain is weak”.
Liar Abdulhussain said:
Once, having felt angry with him (pbuh), she said: "... and you claim to be Allah's
Messenger...,"
3
In the reference we again see books of al-Ghazali.
Shaykhul-Islaam said:
“Al-Ihya’ contains da’eef (weak) ahaadeeth and reports, and even many mawdoo’ (fabricated)
reports. It contains many of the errors and myths of the Sufis”. (Majmoo’ al-Fataawa, vol 10, p.
551).
And he said:
“If we assume that someone narrated the view of the salaf but what he narrated is far removed
from what the view of the salaf actually is, then he has little knowledge of the view of the salaf,
such as Abu’l-Ma’aali, Abu Haamid al-Ghazzaali, Ibn al-Khateeb and the like, who did not have
enough knowledge of hadeeth to qualify them as ordinary scholars of hadeeth, let alone as
prominent scholars in that field. For none of these people had any knowledge of al-Bukhari and
Muslim and their ahaadeeth, apart from what they heard, which is similar to the situation of the
ordinary Muslim, who cannot distinguish between a hadeeth which is regarded as saheeh and
mutawaatir according to the scholars of hadeeth, and a hadeeth which is fabricated and false.
Their books bear witness to that, for they contain strange things and most of these scholars of ‘ilm
al-kalaam and Sufis who have drifted away from the path of the salaf admit that, either at the
time of death or before death. There are many such well-known stories. This Abu Haamid alGhazzaali, despite his brilliance, his devotion to Allaah, his knowledge of kalaam and
philosophy, his asceticism and spiritual practices and his Sufism, ended up in a state of confusion
and resorted to the path of those who claim to find out things through dreams and spiritual
methods”. (Majmoo’ al-Fataawa, part 4, p. 71).
Dhahabi said:
“As for al-Ihya’, it contains many false ahaadeeth, and it contains much that is good. I wish that it
did not contain etiquette, rituals and asceticism that are in accordance with the ways of the
philosophers and deviant Sufis. We ask Allaah for beneficial knowledge. Do you know what is
beneficial knowledge? It is that which Allaah revealed in the Qur’aan, which was explained by
the Messenger (peace and blessings of Allaah be upon him) in word and deed, and the type of
knowledge which we are not forbidden to acquire. The Prophet (peace and blessings of Allaah be
upon him) said: “Whoever turns away from my Sunnah does not belong to me.” So, my brother,
you must ponder the words of Allaah and persist in studying al-Saheehayn, Sunan al-Nasaa’i,
Riyaadh al-Nawawi and al-Adhkaar by al-Nawawi, then you will succeed and prosper.
Beware of the opinions of the philosophers, the practice of spiritual exercises, the starvation of
monks, and the nonsense talk of those who stay alone for long periods in their monasteries. All
goodness is to be found in following the pure and tolerant way of the haneefs. And seek the help
of Allaah. O Allaah, guide us to Your straight path.
Al-Maaziri praised Abu Haamid with regard to fiqh, and said that he had more knowledge of
fiqh than of usool al-fiqh (the basic principles of fiqh). With regard to ‘ilm al-kalaam which is
usool al-deen, he wrote books in this field, but he did not have deep knowledge of it. I realized
that he was lacking in experience in this field, because he studied the branches of philosophy
before he studied usool al-fiqh, so philosophy made him audacious in criticizing ideas and
attacking facts, because philosophy goes along with one’s train of thought, without any shar’i
guidelines.
A friend of his told me that he spent a lot of time studying Rasaa’il Ikhwaan al-Safa, which
contains fifty-one essays. It was written by someone who has studied sharee’ah and philosophy,
then had mixed the two. He was a man who was known as Ibn Seena, who filled the world with
his books. He had a good knowledge of philosophy, which led him to try to refer all the basic
principles of ‘aqeedah to philosophy. He strove hard and achieved what others had failed to do. I
have seen some of his books and I noticed that Abu Haamid quotes him a great deal when he
speaks of philosophy. With regard to Sufi views, I do not know where he got them from, but I
have seen that some of his companions mention the books of Ibn Seena and their contents, and he
also mentioned the books of Abu Hayyaan al-Tawheedi. As far as I am concerned, he picked up
his Sufi ideas from him. I was told that Abu Hayyaan wrote a huge book about these Sufi ideas,
and al-Ihya’ contains a lot of baseless ideas… then he said: In al-Ihya’ he mentioned ideas that
4
have no basis, such as starting with the index finger when cutting the nails because it is superior
to the other fingers, as it is the finger used in tasbeeh; then moving on to the middle finger
because it is to the right of the index finger, and ending with the thumb of the right hand. He
narrated a report concerning that.
I (al-Dhahabi) say: this is a fabricated report. Abu’l-Faraj al-Jawzi said: Abu Haamid wrote alIhya’ and filled it with fabricated ahaadeeth which he did not know were fabricated. He spoke of
inspiration and deviated from the framework of fiqh. He said that what is meant by the stars,
moon and sun that Ibraaheem saw was the barriers of light that keep a person from Allaah, not
the things that are well known. This is like the words of the Baatiniyyah. (Siyar A’laam alNubala’, part 19, p. 340).
Ghazali narrated this hadith in “Ihya” (2/43, darul marifah, Beirut), in tahrij we see: “Narrated Abu Yala
in “Musnad” and Abu Shaykh in “Amthal” from ahadeth of Aisha, in the chain ibn Ishaq, and he
narrated this hadith without making clear did he hear it himself or not (in muanan form, and he was
known for tadlis)”. In the chain of Abu Shaykh, ibn Ishaq isn’t single problem. Other problem in the
chain is narrator Salamat ibn Fadl Abrash. Editor of “Amthal” (#56), AbdulAla Abdulhameed Hammad
said chain is weak. Nasai said this narrator was weak, Bukhari noticed that in his ahadeth some
manakeer. Ibn Rakaweyh said he’s weak. (“Mizanul itidal” 2/192/#3410).
Dajal Abdulhussain said:
As regarding the claim of the mother of the believers that the Prophet, peace be upon him
and his progeny, died on her chest, it is a claim which we reject based upon sahihs
sequentially reported by members of the purified progeny (as). Refer to what others have
stated as quoted by Ibn Sa`d. He quotes `Ali (as) saying: "The Messenger of Allah, peace
be upon him and his progeny, during his ailment [preceding his demise], said: `Fetch me
my brother,' so I came to him and he asked me to come closer, and so did I; thereupon, he
reclined on me. He continued reclining on me thus and talking to me, so much so that
some of his saliva fell on me, then the Messenger of Allah, peace be upon him and his
progeny, breathed his last;" as stated on page 51, Part Two, Vol. 2, of the author's
Tabaqat, in a section about those who said that the Messenger of Allah died in `Ali's lap.
It is hadith number 1107 on page 55, Vol. 4, of Kanz al-`Ummal.
It was narrated by ibn Sad, and it’s false. In runs via chain: Waqede (Liar) – Abdullah ibn Muhammad ibn
Umar ibn Ali ibn Abu Talib from father from grandfather. Ibn Hajar in “Fatkh al-bare” (8/139) said:
“Chain is disconnected, along with Waqede, and Abdullah which had softness in him”.
Dajal Abdulhussain said:
Abu Na`im in his Hilyat al-Awliya', Abu Ahmed al Fardi in his Naskh, and more that one
from the authors of sunnan books have all quoted `Ali (as) saying: "The Messenger of
Allah, peace be upon him and his progeny, taught me," meaning during that sickness, "a
thousand doors each one of which leads to a thousand others."
Laanatullahi alal kathibin! Which one from authors of sunnan narrated this?!!!
5
And this dajal said:
Abdullah ibn `Umer narrates the following: "During his sickness, the Messenger of Allah,
peace be upon him and his progeny, asked that his brother be fetched; so, Abu Bakr came
in, but he turned away from him and reiterated his request. This time `Uthman was
brought in, but he turned away from him, too. Then `Ali was called in his presence. The
Prophet (pbuh) covered him with his own robe and reclined on him. When he came out
of his room, people asked him what the Prophet (pbuh) had said, and he answered: `He
taught me a thousand subjects each one of which leads to a thousand others.'"
Hadith fabricated (“Silsila ad-daeefa” #6627). Dhahabi in “Siyar” (8/24) said hadith is munkar and
fabricated. Ibn Adi said: “This hadith is munkar, problem is narrator ibn Luheyat, extreme shia, imams
criticized him and counted him weak”. Ibn Maeen said he’s weak and not reliable. Nasai said he’s weak.
(“Mizanul itidal” 2/475/№4530). Ibn Luheya narrated it from Haya ibn Abdullah. (“Marjuhin” 2/14).
Bukhari said this narrator was under question. Nasai said not strong. Ahmad noticed that his ahadeth
aren’t acceptable. (“Mizanul itidal” 1/623/№2392). In “Kanz” we can see note that in the chain of Abu
Ahmad Farzi narrator Ajlah Abu Juhaf.
Rafidit said:
Jabir ibn `Abdullah al Ansari is quoted saying that Ka`b al Ahbar once asked `Umer:
"What were the last words of the Messenger of Allah, peace be upon him and his
progeny?" `Umer answered: "Ask `Ali." Ka`b did so, and `Ali (as) said: "I let the
Messenger of Allah, peace be upon him and his progeny, recline his head on my flanks
till he finally uttered: `Prayers! [i.e. uphold prayers] Prayers!" Ka`b said: "This, indeed, is
the call of all prophets, and for this purpose are they sent." Then Ka`b asked `Umer who
gave the ceremonial funeral bath to the Prophet's corpse, and his answer was again: "Ask
`Ali." When Ka`b asked `Ali (as), `Ali answered that it was he who did so, as stated by
Ibn Sa`d on page 51, Part Two, Vol. 2, of Tabaqat, and it is hadith 1106 in Kanz al-`Ummal
quoted on page 55, Vol. 4.
Hadith is fabrication. (“Silsila ad-daeefa” #4969). Ibn Sad narrated in “Tabaqat” (2/262-263) via chain:
Waqede – Abdulaziz ibn Muhammad – Haram ibn Uthman. Waqede liar, Haram abandoned. Yahya said
he’s not trustworthy. Ahmad said that people left his ahadeth. Shafei said that it’s haram to narrate from
Haram. Ibn Hibban accused him in fabrication. (“Mizanul itidal” 1/468/№1766).
In the printed edition of “Kanz” stated that chain is weak, but of course Abdulhussain didn’t note that.
Abdulhussain shaytan al-Musawi also said:
Ibn `Abbas was asked once: "Have you seen when the Messenger of Allah, peace be upon
him and his progeny, died, if his head was on anyone's lap?" He answered: "He died
reclining on `Ali's chest." It was said to him that `Urwah narrates a tradition from
`Ayesha saying that he (pbuh) died reclining on her chest, and Ibn `Abbas denied it,
asking the person who put the question forth: "Do you believe it?! By Allah, the
Messenger of Allah, peace be upon him and his progeny, died reclining his head on `Ali's
chest, and Ali is the one who gave him his bath," as quoted by Ibn Sa`d on the same page
mentioned above, and it is hadith number 1108 of the ones enumerated in Kanz al`Ummal, page 55, Vol. 4.
Hadith is pure lie and fabrication. (“Silsila ad-daeefa” #4969). Al-Hindi in “Kanz” (#18791) narrated it
with reference to ibn Sad (2/263), and noticed that chain is weak. Chain runs: Waqede – Sulaiman ibn
Dawud ibn Haseen from father – Abu Qatafan.
6
Waqede liar, ibn Hajar in “Fatkh” (8/139) noticed that doesn’t know position of Sulaiman as a narrator.
Dajal Abdulhussain said:
Ibn Sa`d cites Imam Abu Muhammad `Ali ibn al Husayn Zainul `Abidin (as) saying: "The
Messenger of Allah, peace be upon him and his progeny, breathed his last while his head
was in `Ali's lap," as quoted by Ibn Sa`d on page 51.
Ibn Sa`d has quoted al Sha`bi saying: "The Messenger of Allah, peace be upon him and
his progeny, passed away while his head was in `Ali's lap; and it was `Ali who gave him
his [funeral] bath," as mentioned on the page referred to above in Al-Tabaqat.
First of all none of these athars couldn’t be used as a proof against us, because non imam Zaynalabidin,
neither Shabe wasn’t witness of that time. And both of athar are weak per chain, they runs via Waqede.
Regarding athar from Shabe, ibn Hajar in “Fatkh” (8/139) said: “(In the chain also) Abu Huwayris, his
name was Abdurrahman ibn Muawiyah ibn al-Harith al-Madane. Malik said that he’s not truthful.
Position of his father as a narrators isn’t known”. This athar from Shabe, he narrated from his father.
Abdulhussain shaytan Musawi said:
Umm Salamah has also narrated an authentic hadith saying: "By the One by Whom alone
do I swear, `Ali was the closest to the Messenger of Allah (pbuh) upon his death. We [she
and Ali] visited him one afternoon, and he happily and repeatedly said: `Ali has come!
`Ali has come!' Fatima (as) inquired whether `Ali had been sent on an errand. Later on,
`Ali came again, and I thought that probably he needed to have some privacy with the
Prophet (pbuh); so, we came out and sat at the door. I was closer to the door. The
Messenger of Allah (pbuh) bent his head over `Ali and started talking to him
confidentially, addressing him affectionately, till he passed away; so, `Ali was the last
person to be with him before his death.".
Chain is weak. It was narrated by Hakim in “Mustadrak” (#4671), ibn Asakir in history (42/394), ibn Abu
Shaiba in “Mosannaf” (#32066), Abu Yala in “Musnad” (#6934), Nasai in “Sunnan al-Kubra” (#7108),
Ahmad in “Musnad” (#26607). All of them narrated it via chain: Mughira – Umm Musa – Umm Salamah.
Main problem of this chain in Umm Musa. In “Mizan” (4/614/#11036) in the chapter dedicated to
unknown women narrators stated that from her narrated only Mughira ibn Muksim. Ibn Hajar in
“Taqrib” (#8777) said she’s maqbul. Nothing known regarding her reliability and trustworthy. We can’t
rely only on opinions of Heythami an Ijli, because they known for their leniency in taskhih. Other
problem in the chain is Mughira, he made tadlis, and narrated this hadith in muanan form, without
making clear did he hear it or not.
7