Analysis of Weak Ahadeeth

PROPHET MUHAMMAD (P.B.U.H) EXORCISED PEOPLE POSSESSED BY JINNS

Analyze before you Finalize

By - Dr.Sayeeduddin Mister

I havent obtained a degree from any Islamic University but by the grace of Almighty Allah, I have been studying The glorious Quran, its commentary, hadeeths and various religious books since I was a medical student, and today I am writing from my experience and research of 25 years. Therefore, please judge my work in the light of the glorious Quran and the Hadeeths before outright rejecting it. All the hadeeths related to Prophet Muhammad (P.B.U.H) exorcising people possessed by jinns are inauthentic. Most of the Islamic scholars have described all such hadeeths as inauthentic and daeef.

Hadeeth:1
Narrated Abdullah bin Namir from Uthman bin Hakim said that Abdul Rahman bin Abdul Aziz told me that Yalaa ibn Marrah said: I saw Allahs Messenger (sallallaahu alaihi wa sallam) do 3 things which no one before or after me saw. I went with him on a trip. On the way, we passed by a woman sitting at the roadside with a young boy. She called out, O Messenger of Allah, this boy is afflicted with a trial, and from him we have also been afflicted with a trial. I dont know how many times per day he is seized by fits. He (sallallaahu alaihi wa sallam) said: Give him to me. So she lifted him up to the Prophet. He (sallallaahu alaihi wa sallam) then placed the boy between himself and the middle of the saddle, opened the boys mouth and blew in it three times, saying, In the name of Allah, I am the slave of Allah, get out, enemy of Allah! Then he gave the boy back to her and said: Meet us on our return at this same place and inform us how he has fared. We then went. On our return, we found her in the same place with three sheep. When he said to her, How has your son fared? She replied: By the One who sent you with the truth, we have not detected anything (unusual) in his behavior up to this time [Narrated by Ahmad in his Musnad, 4/170] Note: Only one of the 3 incidents have been mentioned above, as this is the incident which is put forward to prove Jinns possession. The other 2 narrations (one about a camel and the other about two trees) are irrelevant to the topic and hence it has not been mentioned here. This Hadeeth has been mentioned with 3 different chain of narrators in Musnad alImam Ahmad Ibn Hanbal:

Analyzing 1st Chain of Narration:

 : Abdullah bin Namir from Uthman bin Hakim said that Abdur Rahman bin Abdul Aziz told me that Yalaa ibn Marrah Regarding this Hadeeth of Musnad Ahmad, Shaykh al-Albani (rahimahullah) mentioned in his Silsilah as-Saheeha, volume 1, page 876, chapter 485: : . . __________ )564 678/1( This Abdur Rahman was mentioned by Ibn Abi Hatim in Al-Jarh wat-Tadeel and he did not mentioned any jarh (disparage/criticism) and tadeel (appreciation/commendation) on him. Hussaini said he is not famous (not well known) and other narrators are the narrators of Muslim. Shaykh and Muhaddith Shuayb Al-Arnaoot in his tahqeeq (analysis) of Musnad alImam Ahmad Ibn Hanbal wrote in volume 29, page 91: . . 594-566/11 442/1 )17( 594-594/11 . 19-16/8 __________ )91/49( Its chain is week due to the anonymity of Abdur Rahman bin Abd al -Aziz. The entire length of it is from Ibn Abi Shaybah, 11/488-490, on authority of Abdullah bin Numayr with this chain. And in the same chapter on authority of Jabir 11/490-492, ad-Darimi 17, Ibn Abdul-Barr in at-Tamhid, 1/223, al-Bayhaqi in ad-Dalail, 6/18-19, and its chain is weak, as well. Ibn Hajars position regarding Abdur Rahman bin Abdul Aziz as mentioned in Taqreeb at-tahdheeb, 1/345, number 3933 is that he is truthful but makes mistakes , and adh-dhahabi did not mention about him.

 Yahya ibn Maeen said regarding Abdur Rahman bin Abdul Aziz as mentioned in al-Kamal fi dhaafa ar-rijaal, volume 5, pages 468-469, that he is Majhool (unknown) Conclusion: The hadeeth is daeef (weak). Due to the presence of Abdur Rahman bin Abdul Aziz, the chain becomes daeef and we dont know anything about this narrator because there is neither any Jarh nor any tadeel recorded about this narrator and many great Muhaddith have classed him as majhool (unknown) as mentioned above. Hence this hadeeth can never be taken as evidence to prove something. Allah Knows Best.

Analyzing 2nd Chain of Narration:

Narrated Aswad bin Amir that Abu Bakri bin Ayash narrated to us from Habeeb bin Abee Amra from al-Minhaal bin Amr from Yalaa Shaykh al-Albani (rahimahullah) mentioned in his Silsilah as-Saheeha, volume 1, chapter 485, page 876: . : . : __________ )564 678/1( I say: This chain is saheeh. The men are reliable. The men are of Bukhari except Asood bin Amr who is from the men of Muslim. However, then I say, that this chain (of narrators) comes as munqata (i.e the chain is disconnected / cut off). Shaykh al-Albani (rahimahullah) then says that this Hadeeth has also been narrated by al-Haakim (2/617-618) from the route of Yunus bin bakir on the authority of alAmash from al-Minal bin Amr from Yalaa bin Marah from his father. And al-Haakim said that The Chain is saheeh and adh-dhahabi agreed with him. Shaykh al-Albani (rahimahullah) continues further and says: : : . . .
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__________ )564 678/1( I say: the saying in the chain (from my father) is doubtful as al -Hafidh ibn Hajar cleared in at-Tahdheeb and said in the narrations of Yalaa: Ata bin Saib and al Minhaal bin Amr makes irsaal from him. He said the same in the biography of alMinhal that he narrates mursal from Yalaa bin Marrah. And based on this, the chain is disconnected. Shaykh Shuaib al-Arnaoot said regarding this Hadeeth in his tahqeeq of Musnad Ahmad, 29/109: . . __________ )149/49( The Chain is daeef (weak) and Munqata (disconnected) because Minhaal ibn Amr narrates it from Yalaa Ibn Marrah who he did not meet Conclusion: The wording (from my father) is doubtful, and it may be an (wahm) illusion on the part of Yunus bin baker and it is likely that it is the illusion of alAmash as mentioned by Shaykh Shuaib al-Arnaoot in his tahqeeq of Musnad Ahmad 29/92-93. Also, this chain of narration has problem because Minhal bin Amr did not hear from Yalaa ibn Murrah. This is a munqata Hadeeth and hence cannot be taken in as a proof. Analyzing 3rd Chain of Narration: Narrated Abdur Razzak that Mamar told me from Ata bin Saib, from Abdullah bin Hafs from Yalaa ibn Marrah ath-thaqafi Shaykh al-Albani (rahimahullah) mentioned in his Silsilah as-Saheeha, volume 1, chapter 485, page 876: . .) 172 / 5( . . __________ )564 678/1(

But there is another route from Abdullah bin Hafs from Yalaa bin Marrah ath thaqfi narrated by Ahmad 4/173 with the route of Ata bin Saib, memory of Ata bin Saib is not good and Abdullah bin hafs is majhool (unknown) as said by al -Hafiz (Ibn Hajar) and others. Shaykh Shuaib al-Arnaoot said regarding this Hadeeth in his tahqeeq of Musnad Ahmad, 29/107: . __________ )147/49( The Chain is daeef (weak) because of Abdullah bin Hafs being unknown and Ata bin Saibs memory was not good (i.e. Ata bin Saib used to be confused) He then continued and said in his tahqeeq of Musnad Ahmad, 29/108: : . 45-42/8 . __________ )146/49( This Hadeeth has been recorded by Al-Bayhaqi in ad-Dalail 6/23-24 by way of Abdur Razzaq. Al-Bayhaqi singly narrated this Hadeeth with an increased narrator in the chain which is Abdullah bin as-Saib between Ata bin Saib and Abdullah bin Hafs. And this is a mistake. Ahmad Shakir said regarding this Hadeeth in his tahqeeq of Musnad Ah mad, volume 13, page 418: The Chain is daeef (weak) because of Abdullah bin Hafs. Abdullah bin Hafs is majhool and there is no disagreement to this fact. Yahya Ibn Maeen said regarding him that he is not known. [See al-Kamal fi dhaafa ar-Rijaal, volume 5, page 401] Al-Hafidh ibn Hajar also considered him to be majhool (unknown) and no one narrates from him except Ata bin Saib. [See Taqreeb at-Tahdheeb 1/300 number 3279] Though Ata bin Saib was good in the earlier days of his life, but regarding the memory of Ata bin Saib being mixed and not good as he became older, there is no
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disagreement to this fact. All the scholars are unanimous on this point. [See Taarikh al-Islaam wa wafiyat al-Mashaheer wal-alam of Shamsuddin Muhammed bin Ahmed bin Uthman adh-Dhahabi, volume 3, pages 698 700] Conclusion: The rulings are very clear regarding this Hadeeth and chain of narrators. Abdullah ibn Hafs is unknown and only Ata bin Saib narrates from him and we have seen that Ata bin Saibs memory is not dependable. Even if someone claims that Ata narrated this Hadeeth when his memory was good and not when his memory became confused, even then we see that this narration cannot be accepted on account of Abdullah bin Hafs. So, the chain of narrator is unreliable and is a munqata Hadeeth and hence cannot be taken in as a proof.

Hadeeth 2:
Narrated Wakee to Al-Amash from Al-Minhal bin Amr from Yalaa ibn Marrah from his father: A woman came to the Prophet (sallallaahu alaihi wa sallam) with an afflicted young boy. The Prophet (sallallaahu alaihi wa sallam) then said: Ukhruj aduwallah, ana Rasulallah (i.e. Get out enemy of Allah; I am The Messenger of Allah). Then, the boy was cured. The woman presented to him two sheep, butter and cheese. The Prophet said (to one of his companions): Take the butter, cheese and a sheep and return the rest to her. (Narrated by Ahmad in his Musnad, 4/171) Note: This hadeeth has been narrated in two ways by Wakee. In one way it has the wordings from his father in the chain of narration and in another place it does not have these wordings in the chain. Nonetheless both of this chain has problems, whether it be with or without the wordings from his father. This chain of narration contains al-Minhal bin Amr from Yalaa ibn Murrah. Shaykh al-Albani (rahimahullah) already mentioned regarding this part of the chain that it is disconnected and has problems as we discussed while analyzing the 2nd chain of narrators of Hadeeth number 2. Shaykh al-Albani (rahimahullah) mentioned in his Silsilah as-Saheeha, volume 1, chapter 485, page 876: : : . . . __________
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)564 678/1( I say: the saying in the chain (from his father) is doubtful as al -Hafidh ibn Hajar cleared in at-Tahzeeb and said in the narrations of Yalaa: Ata bin Saib and alMinhaal bin Amr makes irsaal from him. He said the same in the biography of al Minhal that he narrates mursal from Yalaa bin Marrah. And based on this, the chain is disconnected. Shaykh Shuaib al-Arnaoot said regarding this Hadeeth in his tahqeeq of Musnad Ahmad, 29/92: . . __________ )94/49( The Chain is daeef (weak) and Munqata (disconnected) because Minhaal ibn Amr narrates it from Yalaa Ibn Marrah who he did not meet Shaykh Shuaib al-Arnaoot further goes on to mention in his tahqeeq of Musnad Ahmad, 29/92-93: : . . __________ )92-94/49( Bayhaqi said that the hadeeth is Wahm (illusion) and Bukhari said that i.e. his narrating from his father is wahm (illusion) and that it is from Yalaa himself. Wakee had wahm (in this narration) once and he has reported it with authenticity once. Then however, al-bayhaqi acting upon al-Bukharis (opinion) said that he also agreed with the saying of al-Bukhari and that it (the wording from his father) is an illusion of Yunus bin baker and it is likely that it is the illusion of al-Amash. And Allaah knows Best.

Hadeeth 3:
Umm Abaan bint al-Waazi ibn Zaari ibn Aamir al-Abdi narrates from her father that her grandfather az-Zaari went to the noble Prophet (sallallahu alayhi wasallam) with his possessed, insane son (or his nephew). She says my grandfather said:

When we came to the noble Prophet I said, I have come to you with my son (or nephew) who is possessed so that you pray to Almighty Allah for him. The Prophet said, Bring him to me. He further says, I took him to the noble Prophet while the child was mounted. I dismounted him and took off his travel clothes and made him wear a pair of beautiful clothes. Then I grasped him by the hand and led him to the Messenger of Allah who said, Bring him close to me and put his back towards me. He also commanded for his clothes to be taken off. Then he raised his hands and put them on the childs back in such a way that I saw his armpits. He was saying, Come out O enemy of Allah! Come out O enemy of Allah! Then the boy began to gaze with his true eyes and not with the previous gaze. Then the noble Prophet made him sit in front of him and sent for some water with which he wiped the childs face and the Holy Prophet prayed for him. After the noble Prophets prayer for the child, no one in the group was superior to the child (i.e. in intelligence and understanding). References: This Hadeeth has been narrated in the form mentioned above or a smaller version of this Hadeeth and has been recorded by Imam Ahmad (rahimahullah) in his Musnad, by Abu Dawud at-Tayaalasee, by at-Tabraani in alMuajm al-Kabeer 5/275 number 5314, by al-Haithami in Majma al-Zawaid wa manba al-Fawaid 9/2-3 Hadeeth number 14148, 14149.

Analyzing the Hadeeth in Musnad Ahmad:

In the Musnad Ahmad checked by Shaykh Shuaib al-Arnaoot, volume 39, page 491, it says: . : : . : : __________ )591/29( Its chain is weak due to Hind bint al-Waazi, also known as Umm Abaan, being unknown for no one narrates from her except Matar bin Abdur Rahman, and Matar, is not known to be that dependable. Abu Haatim said (regarding Matar): His place is of truth. And Ibn Hibban mentioned him in Thiqah and he said: That he narrates al-Maqatee (disconnected

ahadeeth). [See also: Hafidh ibn Hajars, Tahdheeb at-Tahdheeb, 10/169, number 317] There have been differences in the attribution of this Hadeeth, (whether) it was said Umm Abaan narrated from her father, or that she narrated from her grandfather, Zaari [Note: Ibn Haatims saying this, does not indicate that Hadeeth having Matar ibn Abdur Rahman can be taken as an argument, or that his presence indicates the authenticity of any Hadeeth as Ibn Abi Haatim cleared the meaning of what he means when he says: His place is of Truth.] . : : __________ 471/1 ) ( [Ibn Abi Hatim said: when it said the narrator is (Sadooq Or ''Mahhillahus Sidq'' Or ''La bas bihi''), then the Narrator is among those whose Hadeeth will be written, then will be checked.] Source: al-Baith al-Hathith, 1/271, the explanation of Ibn Katheers Ikhtisaar Uloom al-Hadeeth.

Hadeeth 4:
Abdur Rahman bin Abi Bakr, Jalaluddin as-Suyuti recorded in his book al-Khasaais al-Kubraa, volume 2, page 116-117 a narration which says: Ahmad, ad-Daarimee, at-Tabaraani, al-Bayhaqi and Abu Nuaim collected a Hadeeth from Ibn Abbas in which he said: A woman came with a son of hers and said, O Messenger of Allaah, this son of mine is insane. He is seized by fits every morning and evening and ruins our lives. Allaahs messenger (sallallahu alayhi wasallam) wiped him and prayed for him. The boy then vomited and a black puppy came out of his mouth and ran away.

Analyzing the narration: The author mentioned that Ahmad and others collected this Hadeeth which he narrated in his book. If we go through this hadeeth in these books, we find that the chain of narration for this Hadeeth is:

Yazeed narrated to us that he heard from Humaid bin Salamah from Farqad asSabakhee from Saeed bin Jubair from Ibn Abbas. Regarding this Hadeeth, Shaykh Shuaib al-Arnaoot mentions in his tahkeek of Musnad Ahmad, volume 4, page 37-38: : : : : . __________ )26-27/5( The chain is weak due to the narrator Farqad as-Sabakhee. He is Farqad bin Yaqub as-Sabakhee. Bukhari said that his Hadeeth are rejected. Ahmad and Abu Hatim said said that he is not strong. Yahya al-Qatan said that I do not like the narrations from him and he is weak according to Ibn Saad, Ibn al-Madani, an-NasaI, Yaqub bin Shaibah and other than them.

Hadeeth 5:
Sunan ibn MaajaAbdur Rahman bin abi Laila narrated this to a person who narrated to his father that a person came to Prophet Muhammad (P.B.U.H) and told him that his brother was possessed. Prophet Muhammad (P.B.U.H) then read the following verse of The Holy Quran (a) The first four and two middle verses of surah Baqrah (c) Aayat-ul-Kursi (d) The last three verses of Surah Baqrah (e) The initial verses of Surah Aal-e-Imran (f) The lst verse of surah Aal-e-Imran (g) Verses of Surah Araaf (h) Verses of Surah Muminoon (i) Verses of Surah jinn (j) The first ten verses of Surah Saafaat (k) The last three verses of Surah Hashr (I) Surah Ikhlaas (m) Surah Naas. The possessed person then stood up and was cured.
[Sheikh Albani has termed this hadeeth of Sunan Ibn Maaja as

inauthentic (Page-288)]

Apart from these, all other hadeeths related to the subject and often quoted are either inauthentic or fabricated. We also come across hadeeths in which Prophet Muhammad (P.B.U.H) helped his companions who were victims of shaitaani waswasaa because of which the companions would at times forget the number of rakats of salah they had offered. These cases of curing by Prophet Muhammad (P.B.U.H) was very different from the one involving possession by jinns in which a person becomes unconscious of his clothes, beats people around him, uses abusive languages, etc. He is tied with ropes or chains and is made to visit mazaars, khanqas and various baabaas. These baabaas (exorcist) are found among all, the different sects, who
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exorcise the supposed jinns from the possessed person. Actually these possessed men are mental patients. There are various types of mental disorders. These patients should visit specialist doctors rather than do Biddah by visiting the exorcists. What is shocking is that despite the presence of various inauthentic hadeeths about the significance of the 15th night of Shaban, we reject them. But because of the presence of a few inauthentic hadeeths about jinn possessing humans, we are flocking to mazaars, khanquas and various baabaas, thereby doing Shirk and Biddah.

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