Will Prophet (ﷺ) be married to Maryam, Aasia, and Kaltham in Paradise?

Question: What do you say concerning what some of the Scholars say that on the day of Judgment, the Prophet (peace be upon him) will be married to these women: (1) Sayyidah Maryam (peace be upon her), (2) The wife of Fir’awn, Aasiah (Peace be upon him), 3) Sister of Moosa (alaihissalam), Kaltham.
Is there any authentic narration concerning it or not?

There do exist three such narrations regarding it but they are severely weak with regard to the chains which cannot be taken as evidence. We will mention those narrations below and explain the reality of their chains:
First: It is narrated in Mu’jam al-Kabeer of At-Tabaraani (8/258) from Abu Umaamah (radiallah anhu): Muhammad bin Nooh bin Harb al-Askari narrated to us, (he said) Khaalid bin Yoosuf as-Samtee narrated to us, (he said) Abd un-Noor bin Abdullah narrated to us, (he said) Yoonus bin Shu’ayb narrated to us, From Abu Umaamah (radiallah anhu), he said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying to Aa’ishah (radiallah anha): “Certainly, Allaah will marry me in Jannah to (1) Maryam the daughter of Imraan, Kaltham the sister of Moosa, and (3) (Aasiah) the wife of Fir’awn”

The first criticized narrator in this chain is “Khaalid bin Yoosuf as-Samtee”.
Imaam Dhahabi said concerning him in al-Meezaan (2/436) that he is Da’eef.
Haafidh al-Haythami also said that he is Da’eef in Majma az-Zawaaid (9/218)
As far as our knowledge goes, only Ibn Hibbaan has mentioned him among the Thiqah narrators and he has also said that: “He is trustable in his narrations which he narrates from other than his Father (Yoonus bin Khaalid)”
We say that even though Ibn Hibbaan is an Imaam and Muhaddith of High level, but it is proven that he is a very Mutasaahil (lenient) person in Jarh wat Ta’deel. The Imaams of this field have pointed out towards his leniency in their books that Imaam Ibn Hibbaan many a times brings a narrator in Kitaab ath-Thiqaat and then he himself says “I do not know him”. It is a strange thing to say that I do not know him, after bringing him to his Kitaab ath-Thiqaat, so what was the point of bringing them in the book?
Imaam al-Albaani says that I studied the Kitaab al-Majroheen of Imaam Ibn Hibbaan, so I did not even find the mention of a Majhool narrator in it. Whereas, the experts in this field know very well that Jahaalat is one of the severe disparagements. In addition, when the personality is so lenient that he does not even mention Majhool narrators in his Kitaab al-Majroheen, then how can his Tawtheeq be accepted against other Imaams?

While as for Imaam Dhahabi, Haafidh Ibn Hajar and others have said about him that: “He is among those who have total mastery in the field of narrator-criticism” [Sharh al-Nukhbah: P. 136]
When such an Imaam has weakened Khaalid bin Yoosuf then the Tad’eef of an Imaam like Dhahabi will be accepted as compared to the tawtheeq of a Mutasaahil like Ibn Hibbaan.
Secondly: In this chain, Khaalid bin Yoosuf narrates from Abd un-Noor bin Abdullah and this Abd un-Noor narrates from Yoonus bin Shu’ayb, both these narrators are severely weak and it is not permissible to take evidence from them. Now let’s first see the opinions of Imaams and Scholars of Jarh wat Ta’deel concerning Abd un-Noor:
Imaam Dhahabi said concerning him in Meezaan al-I’tidaal (2/671) that: “He is a Kadh-dhaab (Liar)”.
Imaam Abu Ja’far al-Ukaylee said in his book Kitaab ad-Du’afa al-Kabeer [# 1087] that: “He used to do Ghulu in being a Raafidi, he could not establish hadeeth and neither was he from its specialists.” Then after mentioning a narration with the chain of Abd un-Noor, Imaam Ukaylee said: “This is fabricated, it has not basis”.
Haafidh Ibn Hajar said in Lisaan al-Meezaan (4946) that: “Ibn Hibbaan has brought Abd un-Noor in Kitaab ath-Thiqaat” Then Haafidh mentions that Ibn Hibbaan probably was not aware of this Mawdoo (Fabricated) narration, which is why he mentioned him in Ath-Thiqaat.
In short, Abd un-Noor is a Fabricator, and his narration is Mawdoo’.
Abd un-Noor than narrates it from “Yoonus bin Shu’ayb”:
Imaam Bukhaari said concerning him that: “He is Munkar ul-Hadeeth” [Al-Kaamil: 8/527; Ad-Du’afa al-Kabeer of al-Ukaylee: 2090, Chains: Saheeh]
Imaam al-Ukaylee said: “His narration is not preserved” [Ad-Du’afa al-Kabeer: 2090]
Imaam Ibn Hibbaan mentioned him in al-Majroheen and said: “It is not permissible to take evidence from him” [3/139]
Haafidh Ibn al-Jawzee mentioned him in ad-Du’afa wal Matrokeen [3866]
Haafidh ad-Dolaabi mentioned him in ad-Du’afa [Lisaan al-Meezaan: 1183]
In short, this chain is fabricated because of three severely weak narrators with some even being accused of lying.

Second Chain:
The second chain of this narration is narrated from Sa’d bin Junaadah (radiallah anhu) as narrated in Mu’jam al-Kabeer of Tabaraani (6/52). Its chain is like this: Abdullah bin Naajiyah narrated to us, (he said) Muhammad bin Sa’d al-Awfi narrated to us, (he said) My Father narrated to us, (he said) my uncle narrated to us, (he said) Yoonus bin Nufay’ narrated to us, from Sa’d bin Junaadah (radiallah anhu)
In this chain the narrator, “Muhammad bin Sa’d al-Awfi” is present. Although, he is not severely weak, he is overall a weak narrator.

Imaam Khateeb Baghdaadi has written about him that: “He is Layyin ul-Hadeeth”. [Taareekh Baghdaad: 5/322]
And Imaam Al-Haakim has narrated from Ad-Daaraqutni that he said: “There is nothing wrong in him” [Lisaan al-Meezaan: 2/150]. Although, this is from the expressions of Tawtheeq but it is from the last levels of Tawtheeq.
Both these sayings of Imaam Khateeb and Imaam Daaraqutni combined, tell us that though this narrator is not severely weak, but it is certainly weak.
Moreover, his father is also present in the chain, “Sa’d bin Hassan bin Atiyyah bin Sa’d al-Koofi” who is severely weak.
Haafidh Ibn Hajar said about him in Lisaan al-Meezaan [2/34] that: “(Imaam) Ahmed said about him that he is a Jahmi. And he is not among those whom we should act leniently in taking narrations from; and neither do I consider him at that position. This (saying of Ahmed) is narrated from Khateeb” [See, Taareekh Baghdaad: 9/129]
The Third narrator in this chain is the uncle of Sa’d bin Hassan, whose name is “Husayn bin al-Hasan bin Atiyyah al-Koofi”
Imaam Abu Haatim said about him that: “He is Da’eef ul-Hadeeth” [Al-Jarh wal Ta’deel: 3/48]
Imaam Yahya ibn Ma’een said: “He is Da’eef” [Al-Kaamil by Ibn Adee: 2/363]
Imaam Ibn Adee said: “The ahadeeth of Husayn bin al-Hassan are from his father, from A’mash and many other things, which are not followed (Yutaabi’) by anyone.” [Al-Kaamil fi Du’afaa by Ibn Adee: 2/364]

Imaam Ibn Sa’d said: “He heard a lot (of ahadeeth), but he was weak in Hadeeth.” [Al-Tabaqaat al-Kubra by Ibn Sa’d: 7/331]
Imaam Ukaylee has mentioned him among the Da’eef narrators in Ad-Du’afaa [1/250]
Imaam Ibn Hibbaan said: “He is Munkar ul-Hadeeth. He narrated from A’mash and others things that are not followed…. It is not permissible to take evidence from his narration.” [Al-Majroheen by Ibn Hibbaan: 226]
Imaam Ibn al-Jawzee has mentioned him among weak narrators [Ad-Du’afaa wal Matrokeen (1/211)]
Look, how many Imaams of Jarh wat Ta’deel have weakened him; and no Imaam’s tawtheeq for him is known to us.
Moreover, Husayn bin al-Hasan narrates this narration from Yoonus bin Nufay’”
Yoonus is Majhool and his tarjumah is no where to be found in the books of narrators.
Allaamah Haythami narrates this narration in Majma az-Zawaaid and said: “There is a narrator in this chain, whom I do not know”. Allaamah Haythami is mostly likely pointing towards Yoonus bin Nufay’.
Shaikh Muhibbullaah Shaah Raashidi as-Sindhi (rahimahullah) said: “We do not find the mention of Yoonus bin Nufay’ in any book of narrators.”
Shaikh Albaani said: “There is nothing present about him in the books of Rijaal” [Silsilah ad-Da’eefah: 5884]

Therefore, this narration contains two narrators who are severely weak, third narrator is weak, and fourth narrator is Majhool (unknown); how can such a narration be taken as evidence or be used as a support?

Third narration:
Third narration is narrated like this: The Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon Khadeejah (radiallah anha) in her disease in which she died, he said to her: “….Do you know that Allaah – the mighty and the majestic – will marry me in Jannah, along with you, to Maryam the daughter of Imraan, (Aasiyah) the wife of Fir’awn, and Kaltham the sister of Moosa?….” [Majma az-Zawaaid: 9/218, narrated by at-Tabaraani (22/451)]
The chain of this narration is like this: Ali bin Abdul Azeez narrated to us, (he said) Az-Zubayr bin Bakkaar narrated to us, (he said) Muhammad bin Hasan narrated to me, from Ya’la bin al-Mugheerah, from Ibn Abi Rawwaad
The name of Ibn Abi Rawwaad in this chain is “Abdul Azeez bin Abi Dawood” who is among the Taba Taabi’een of seventh level. And there must at least be missing two to three narrators between him and the Prophet (peace be upon him). Taking such a narration as an evidence is far away from the level of Scholars.
Moreover the one narrating from Ibn Abi Rawwaad is “Ya’la bin Mugheerah” who is Majhool.
Shaikh Muhibbullaah Shaah Raashidi Sindhi said: “All the books of narrators that we have, none of them have the mention of Ya’la bin Mugheerah in them” So how can this un-reliable person be trusted?
The one narrating from Ya’la bin Mugheerah is “Muhammad bin Hasan” and he is “Muhammad bin Hasan bin Zubaalah Makhzoomi Al-Madani”. The opinions of the Scholars of Jarh wat Ta’deel concerning him are as follows:
Haafidh Ibn Hajar writes in Tahdheeb at-Tahdheeb that: “By Allaah, this person is not Thiqah” [9/101]
Imaam Yahya ibn Ma’een said: “He is not Thiqah; he is the stealer of Hadeeth”. He also said: “He is Kadh-dhaab (Liar) and he is nothing” [Taareekh Ibn Ma’een by Ad-Dauri: 2/510-511]
Imaam Bukhaari said: “He has Munkar narrations” [Taareekh al-Kabeer: 1/154]
Ibraaheem bin Ya’qoob al-Juzjaani said: “People are not satisfied with his narrations” [Ahwaal ur-Rijaal: 229]
Imaam Abu Zur’ah said: “Waahi ul-Hadeeth (Wasted in Hadeeth)” [Al-Jarh wat Ta’deel: 1254]
Imaam Abu Haatim said: “Waahi ul-Hadeeth (Wasted in hadeeth), Dhaahib ul-Hadeeth (Departed in hadeeth), Da’eef ul-Hadeeth (Weak in Hadeeth), he has Munkar narrations, he is Munkar ul-Hadeeth….” [Al-Jarh wat Ta’deel: 1254]
Imaam Nasaa’ee said: “He is Matrook ul-Hadeeth (Abandoned in Hadeeth)” [Ad-Du’afa wal Matrokeen: 535]

Imaam al-Ukaylee, Imaam Ibn Hibbaan, Imaam Ad-Daaraqutni, and Imaam Abu Nu’aym have mentioned him in their books of Weak narrators.
Imaam Ibn Hibbaan said: “He is among those who steal ahadeeth and narrates from the Thiqah narrators that which he did not hear from them, without doing Tadlees from them” [Al-Majroheen: 2/275]
Imaam al-Bazzaar said: “He is Munkar ul-Hadeeth” [Kashf ul-Astaar: 369]. He also said: “He is Layyin ul-Hadeeth, he narrated ahadeeth which are not followed” [Kashf ul-Astaar: 802]
And Imaam Daaraqutni said: “He is Matrook” [Sawalaat al-Barqaani: 427]
Haafidh Ibn Hajar said in Al-Tahdheeb that: “Muslim bin al-Hajjaaj said, Muhammad bin Zubaalah is not Thiqah. As-Saaji said, He used to fabricate ahadeeth on Maalik, and he fabricated the book ‘Mathaalib al-Ansaab’ so the people of Madeenah abandoned him. Al-Khaleeli said, He narrated Munkar narrations from Maalik and he is Da’eef” [9/117]
And Haafidh Ibn Hajar said in Al-Taqreeb: “They have declared him a Liar”.
As you can see what the opinions of experts concerning him are. No Imaam has declared him reliable.
In short, this narration is severely weak and useless.
In conclusion we say that even if on the Day of Judgment, Allaah marries the Prophet (peace be upon him) to these women, we are no one to put any objection on it. However when we did not find a single Saheeh and Marfoo narration concerning it in this world, and those two or three narrations narrated about it are severely weak, in fact, Mawdoo, so a Muslim, especially, the people of knowledge should abstain from attributing such Mawdoo narrations to the Apostle of Allaah (peace be upon him). Otherwise, we will be coming under the subject of the hadeeth: “Whoever narrates a narration which he knows is a lie then he himself becomes one of the Liars”. Therefore, the crime of attributing such things to him is very grave and dangerous, abstaining from which is necessary.
Allaah The Most High says: “And pursue not that of which thou hast no knowledge” [Surah Bani Israa’eel: 36]
The narration under discussion is from the chapter of Ghayb (unseen) and there is nothing known about this from Qur’aan and Hadeeth, therefore, the correct way is to remain silent about it; and we must abstain from narrating it with certainty.
And Allaah knows Best.

See, Maqalaat Raashdiyyah by Shaikh Muhibullaah Shaah Raashidi Sindhi, 348-357.


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