WAS THE SUN BROUGHT BACK FOR ALI RADIALLAH ANHU.???
The Narration Is Attributed To Asma Bint Umair May Allah Be Pleased With Her:
کان رسول اللہ ﷺ یوحی إلیہ، و رأسہ فی حجر علي، فلم یصل العصر حتّٰی غربت الشمس، فقال رسول اللہﷺ: صلیت یا علیي؟
، قال :لا، فقال رسول اللہ ﷺ: اللّٰھم، إنہ کان في طاعتک و طاعۃ رسولک، فاردد علیہ الشمس،
قالت أسماء: فرأیتھا غربت، ثم رأیتھا طلعت بعد ما غربت۔
Asma Binte Umais narrates: “Revelation was sent to the Prophet (sallallaahu alayhi wa sallam) while his blessed head rested on the lap of Ali (radiyallaahu anhu). The sun had set and Ali (radiyallaahu anhu) did not perform his Asr salaat. The Prophet (sallallaahu alayhi wa sallam) said to Ali (radiyallaahu anhu): Did you perform Asr salaat? He replied: No! TheProphet (sallallaahu alayhi wa sallam) said: O Allah, verily Ali was in your obedience and the obedience of your Messenger, so return the sun for him. Asmaa Binte Umais says: I saw the sun set, then raise after setting.”
[MUSHKIL UL AA’SAAR UL TAHAWEE NEW EDITION: 3/92,HADITH 1067,
OLD EDITION: 2/8]
[MU’AJAMUL KABEER TABARANI: 24/147,152, HADITH 390]
[AL-ABATEEL WAL MUNAKEER UL JORQANI (الاباطیل والمناکیر للجورقانی): 1/158]
[MAWZOO’AAT IBN JAWZI: 1/355]
[AS-SUNNAH IBNE ABEE ASIM: 1323]
[TAREEKH DAMISHQ IBNE ASAAKIR: 42/314]
The chain of this narration is Weak.
There is no clear verification of Ibrahim Bin Hasan Bin Hasan Bin Abee Talib. No one authenticated him, except Ibn Hibban, who was (Mutasaalih) known for his authentication of unknown narrators. Thus the condition of Ibrahim Bin Hasan Bin Hasan Bin Abee Talib is unknown and Imam Dhahabi has mentioned him in Weak narrators.
[See: DEEWAN UL JU’FAA’ WAL MATROKEEN: 1/46, # 169].
Ibne Taimiya Rahimullah said:
“ The hearing of Fudail Bin Marzooq from Ibrahim (Bin Hasan Bin Hasan) is not known.
The hearing of Ibrahim from (His Mother) Fatimah and the hearing of Fatimah from Asmaa Binte Umais (May Allah Be pleased with her) is not proven.
[MINHAJ U SUNNAH: 4/190].
Moreover Fudayl Ibn Marzooq was known for his tashayu faith (Shia Tendency). Imam Nasai, Ibn Maeen and Uthman ibn Saed said he is weak. Ibn Hibban noticed that his Ahadith were extremely rejected, and he was from people who erred upon truthful narrators.
[MEEZAN UL I’TEDAL 3/362, #6772].
IN SHARH MUSHKIL UL AA’SAAR (3/94,#1068, SECOND VERSION: 2/9) AND
MU’JAMUL KABEER TABARANI ( 24/145, #382)
This narration is recorded with the chain :
” عون بن محمد عن أمہ أم جعفر عن أسماء بنت قیس رضی اللہ عنہا”
But this chain is weak too.
Awn Bin Muhammad and Ume Jafar (Ume Awn Bint Muhamad Bin Jafar) both are unknown.
Imam Bukhari mentioned Awn Bin Muhammad in his “Tareeh al-kabeer” (7/16/#71) without any information regarding his reliability.
Biography of Umm Jafar can be find in “Tahzeeb al-kamal” (35/#7995) but again without any proper information that could make her status clear.
Sheikh Ul Islam Ibne Taimiya Rahimullah said:
The account of Awn and his mother (Ume Jafar) is not found.
[MIHAJ-U-SUNNAH VOLUME 4 PAGE 189].
The hearing of Ume Jafar from Asma Bint Umais (May Allah be pleased with her) is not established.
[MINHAJ-U-SUNNAH, VOLUME 4, PAGE 189].
THE VERDICT OF MAJORITY MUHADITHEEN ABOUT THIS NARRATION:
Hafiz Abu Bakr Muhammad Bin Hatim Bin Zanjoya Bukhari Rahimullah in his book ( Isbaat.e.Imamatul Siddiq) says:
“This narration is severly weak and baseless. A corruption of Rawafidh.
[AL-BIDAYA WA NIHAYA: 6/93]
Hafiz Ibne Asakar Rahimullah says:
“ This is a munkar Hadith. There are several unknown narrator present in its chain”.
[TAREEKH DAMISHQ: 42/314]
Imam Uqaili Rahimullah says:
“ There is a weakness in this narration”.
[AL-DUA’FAA UL KABEER: 3/328]
Hafiz Jorqani Rahimullah says:
“ The Hadith is Munkar and Mudtarib”.
[AL-ABATEEL WAL MUNAKEER WAL SAHAAH WAL MASHAHEER:1/308]
Hafiz Ibne Jawzi Rahimullah says:
“ A fabricated narration”.
Hafiz Muhammad Nasir Baghdadi Rahimullah says:
“ This is a fabricated Hadith”.
[AL-BIDAYA WAL NIHAYA IBNE KATHIR:6/87]
Hafiz Dhahabi Rahimullah says:
“ This narration is not saheeh but a lie.
Muhammad Bin Ubaid Tanafsi And Ya’la Bin Ubaid Tanafsi Rahimullah says:
“This is a Fabricated narration”.
[AL-BIDAYA WAL NIHAYA IBNE KATHIR: 6/93]
Hafiz Abul Hujjaj Yusuf Mazee Rahimullah says:
[AL-BIDAYA WAL NIHAYA IBNE KATHIR: 6/93]
Hafiz Ibne Qayyin Rahimullah has mentioned it in fabricated narrations.
[AL-MINARUL MUNEEF: 1/56]
Hafiz Ibne Kathir Rahimullah says:
“ This narration is weak and munkar via all its routes. Each of its chains contain Unknown and Shia narrators.
[AL-BIDAYA WAL NIHAYA: 6/87]
AND ALLAH KNOWS BEST.