Saheeh Seerah Al Albaanee English

(Ibn Katheer said): This Ḥadeeth is “Ghareeb” (unique) from this chain (i.e. the Ḥadeeth
with this wording was not reported except through this chain); and they did not report
it. 111
am him (the one you wait for), and they are (from) my Ummah, and they will be more than seventy thousand
and seventy thousand.❞
111 I (al-Albaanee) say: The chain of this narration is “Ṣaḥeeḥ”, and all the narrators are reliable. Al-Haithamee
reported the same in “Majma` al-Zawaaid” (18698), on the authority of Faltaan Ibn `Aaṣim, but without
mentioning his uncle; and he (al-Haithamee) said: “This was reported by al-Bazzaar and its narrators are reliable.”
Similarly, al-Suyooṭee mentioned this narration in “al-Khasaais al-Kubraa” (1/26) and said: “This was reported by
al-Ṭabaraanee (in “al-Kabeer (854, 855)), al-Baihaqee (in “al-Dalaa'il” (6/273)), Abu Nu`aim, and Ibn `Asaakir.” But
he missed to mention that Ibn Ḥibbaan also reported it (in his “Ṣaḥeeḥ” (6580)).
(Shaik al-Albaanee adds): NOTE: Our friend Dr. Muḥammad Khaleel Harraas in his commentary on the book “al-
ﷺ Khasaais” said: “This Ḥadeeth has the characteristics of being fabricated. It was not the habit of the Prophet
to ask anyone from the people of the Book about his description in the Taurah and the Injeel. This is why when
‏:ﷺ the following Aayah was revealed to him
‏﴿فَِنُك نتَ‏ ‏ُفِ‏ ‏ُشَكٍّ‏ ‏ُِمَِّّاُأَنزَل نَاُإِلَي كَ‏ ‏ُفَاس أَلِ‏ ‏ُالَّذِينَُيَق رَء ونَُال كِتَابَ‏ ‏ُمِنُقَب لِكَ‏ ﴾
{So if you (O Muḥammad) are in doubt concerning that which We have revealed unto you, [i.e. that your name
is written in the Taurah and the Injeel] then ask those who are reading the Book [the Taurah and the Injeel]
before you.} [Surah Yunus (10): 94]
He ﷺ said: ❝I do not doubt nor will I ask (them).❞”
I (al-Albaanee) say: The Ḥadeeth (of Faltaan Ibn `Aaṣim) is “Ṣaḥeeḥ”, and claiming it to be fabricated is
recklessness and repulsive. This is because, nowhere in the Ḥadeeth is it mentioned that he ﷺ questioned the
Jew for removing his (own) doubt regarding what was revealed to him from his Lord. He ﷺ is far away from
having such a doubt! The question could have been for any other reason. Example: establishing evidence against
the opponent using the opponent’s own words, and this Ḥadeeth is one of them; and there are many more
examples.
What is obligatory is that one should try to reconcile between the established Texts wherever possible, as has
been established in the books of Uṣool (Principles) of Ḥadeeth and Fiqh (Jurisprudence). And in this regards, we
have the Athar (statements) of `Alee (Ibn Abu Ṭaalib) and Ibn Mas`ood ‏.رضيُاهللُعنهما They both said: “If a Ḥadeeth of
the Messenger of Allaah ﷺ is narrated to you then think of it in the best, most guided and most pious manner.”
From `Alee in Musnad Aḥmad (985, 986, 987, 1039, 1080, 1081, 1082, 1092) and Sunan Ibn Maajah (20); and from
Ibn Mas`ood in Musnad Aḥmad (3645, 3940) and Sunan al-Daarimee (611); with chains which are “Ṣaḥeeḥ”.
As for the Ḥadeeth which the Dr. had mentioned: ❝I do not doubt nor will I ask (them)❞, it is not authentic
because it is from the reports of Qataadah and which are “Mursal” (hurried; i.e. a Taabi`ee reported directly from
the Prophet ﷺ without mentioning the name of the Companion).
Moreover, there is another narration which supports the Ḥadeeth (of Faltaan Ibn `Aaṣim) under discussion:
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