Quran, Hadith & Jesus’ (PBUH) alleged travel to Kashmir

Qadianis in their series of absurd arguments about Jesus (PBUH) claim that he went to Kashmir and died there. To your surprise, they even tend to use an ayah of the Quran and some Ahadith to prove his arrival in Kashmir.

Place of shelter, rest and security for Jesus (PBUH):

They contend that following ayah refers to his arrival in Kashmir;

وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آَيَةً وَآَوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ
“And We made the son of Mary and his mother as a Sign: We gave them both shelter on high ground, affording rest and security and furnished with springs.” (Quran 23:50)
They suggest that ‘high ground, affording rest and security and furnished with springs’ is a reference to Kashmir.

Those who have known classical and basic tafasir know how ridiculous this assertion is. In the following lines we understand it in the light of authentic sources and valid reasoning.

1) The verse calls both Jesus and his mother Mary, together a sign. This is nothing but a reference to miraculous birth of Jesus (PBUH).

2) Immediately after calling them a sign (i.e. making a reference to the miraculous birth) it is mentioned that they were also provided with a safe shelter to rest in peace. This clearly gives a notion of being saved from some trouble.

3) From the Biblical source (Matthew 2:13-23), which we cannot reject as long as it goes with Quran and Hadith, we learn that immediately after the birth both the mother and son had to move out of their actual place to find a shelter as King Herod was bent on taking the life of the child.

4) According to narrations of Wahab bin Munabbih (cf. Abd b. Hamid, Ibn Asaakir etc.), Ibn Zaid (cf. Ibn Jarir, Ibn Abi Hatim), Zaid bin Muslim and Ibn Abbas (cf. Ibn Asaakir) ‘high ground affording rest and security…’ refers to Egypt. This goes directly in line with what is narrated in the Gospels that Jesus (PBUH) and his Mother had to flee to Egypt for the fear of King Herod. See Matthew 2:13-14

5) While according to other narrations of Abdullah bin Salam, Ibn Abbas and Hassan (cf. Ibn Asaakir) it refers to Damascus. Assuming Damascus to be actually a reference to a broader region it can perhaps be understood to mean Nazareth where both Jesus (PBUH) and his Mother had to seek shelter on their return from Egypt for the fear of Archelaus. See Matthew 2:22-23

6) Some other narrations relate it to Ramallah. Still it’s in that same region and no where near Kashmir.

7) None of the Sahaba, early commentators, scholars who followed and even common Muslims ever thought it to be a reference to so far off a region as Kashmir. Had this verse something to do with what Qadianis assert Holy Prophet (PBUH) would surely have told his companions about it but he never said anything on those lines. There is not even a shred of evidence for Qadiani stance.

8 ) Lest one object as to why we seek evidence with Biblical narrations, let it be clear that we seek evidence only in the narrations from Sahaba, the direct students of Holy Prophet (PBUH) and in turn their students among the followers. We refer to Biblical evidences only because they go in line with our sources of value and we are allowed to refer to the narrations of People of Book if they go along with Quran and Hadith. Same is the case here as explained above.

Do Ahadith support Jesus’ (PBUH) travel to Kashmir?

Qadianis use a couple of narrations to meet their ends. Let’s understand their reality.
First of them goes as:

أحب شئ إلى الله تعالى الغرباء الفرارون بدينهم ، يبعثهم الله يوم القيامة مع عيسى ابن مريم
“Dearest to Allah are the strangers who flee (their homelands) with their Faith. On the Day of Judgment Allah will raise them with Jesus son of Mary.” (Kanzul Ummal 3/153 H.5930 cf. Abu Na’im)

The narration is weak and unauthentic. Albani called it Daeef in Silsala Daeefa No. 1859. Some scholars have called the essence of this Hadith as true but surely this Hadith only points to the fact that Jesus (PBUH) also left his place for the sake of Deen and we just saw how narrations and other evidences agree that he did travel to Egypt and then to a district around Damascus. This narration has nothing in it to to help Qadianis!

Another narration is:

أوحى الله تعالى إلى عيسى : أن يا عيسى انتقل من مكان إلى مكان ، لئلا تعرف ، فتؤذى
‘Allah revealed this to Jesus; O Jesus keep moving from one place to another lest they know you and tease you.’ (Kanzul Ummal 3/158 H.5955 cf. Ibn Asaakir)

This narration is also weak. Infact the Ali Muttaqi, the compiler of Kanzul Ummal himself mentions that in its chain is Hani Bin Mutawakkil who is Majhool (i.e. unknown) and most certainly a narration with a Majhool narrator in its chain is Daeef and thus unauthentic.

Even if these narrations were authentic they simply refer to Jesus’ (PBUH) fleeing his land for his mission and to be safe from the evil of the people. All this has been explained above in the light of classical Islamic narrations and Biblical evidences. They have nothing to do with the fairy tale of Jesus’ (PBUH) travel to Kashmir.

Jesus (PBUH) was raised to Heavens from Mt. Olives in Jerusalem:

Contrary to Qadiani belief, there is substantial evidence that Jesus (PBUH) was raised alive to Heavens from Jerusalem itself.

عن صفية أم المؤمنين رضي الله عنها أنها كانت إذا زارت بيت المقدس ، وفرغت من الصلاة في المسجد الأقصى صعدت على جبل زيتا فصلت عليه وقالت : هذا الجبل هو الذي رفع منه عيسى عليه السلام إلى السماء
It is narrated from Ummul Momineen Safiya (RA) that when she visited Bait Al-Maqdis (i.e. Jerusalem) and finished prayers in Al-Aqsa Mosque she climbed up to Mt. Olives and prayed there as well and said: ‘This is the mountain from where Jesus (PBUH) was raised up to the Heavens.’ (Al-Tasrih bima Tawatar fi Nuzul Al-Masih Hadith 74 cf. Tafsir Fath Al-Aziz Surah 95)

All this debunks the baseless Qadiani belief about Jesus (PBUH).


Hadith & Alleged Death of Jesus -10 (Two different descriptions?)

Tenth Qadiani argument answered in the following lines. They argue that;

1. In the Mi`raj the Messiah seen with Moses, Abraham, and other prophets, by the Holy Prophet, was described by him thus:

a. “I saw Jesus. “I saw Jesus. He was a man of a reddish complexion” (Bukhari, Kitab al-ambiya, ch. 24).

b. “I saw Jesus, Moses, and Abraham. Jesus had a reddish complexion, curly hair, and a wide chest”(ibid., ch. 48).

It is clear from both these hadith that by Jesus, who was seen here along with Abraham and Moses, is meant the Israelite prophet. He had a red complexion and curly hair.

2 Bukhari has recorded a hadith in which the Holy Prophet (peace and blessings of Allah be upon him) relates a dream of his about the future: “In a state of sleep I saw myself circumambulating the Ka’ba, and I saw a man of a wheatish complexion with straight hair. I asked who it was. They said: This is the Messiah, son of Mary” (Bukhari, Kitab al-Fitn, ch. 27).

Thus, where Jesus is mentioned along with Abraham and Moses, he is described as of a reddish complexion with curly hair; but where he is seen along with the Dajjal in a dream about the future, he is said to have a wheatish complexion with straight hair. Evidently, these two different descriptions do not apply to one and the same person. So Jesus, the Israelite prophet, whom the Holy Prophet saw in the Mi`raj vision, and the Messiah who was to appear in the latter days to kill the evil Dajjal, are two different persons.

The Truth:

Following are the two Ahadith they refer to along with their usual but erroneous translation;

أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَا أَنَا نَائِمٌ رَأَيْتُنِي أَطُوفُ بِالْكَعْبَةِ فَإِذَا رَجُلٌ آدَمُ سَبْطُ الشَّعَرِ بَيْنَ رَجُلَيْنِ يَنْطُفُ رَأْسُهُ مَاءً فَقُلْتُ مَنْ هَذَا قَالُوا ابْنُ مَرْيَمَ

Narrated ‘Abdullah bin ‘Umar:  Allah’s Messenger (PBUH) said, “While I was sleeping, I saw myself performing the Tawaf of the Ka’ba. Behold, there I saw a wheatish-lank-haired man (holding himself) between two men with water dropping from his hair. I asked, ‘Who is this?’ The people replied, ‘He is the son of Mary.’ (Bukhari, Kitabul Ta’beer, Hadith 6508)

Though normally the English translators have translated the words in red as ‘whitish-red’ but I have given the literal translation. The thing will be hopefully clarified in the lines below;

عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَيْتُ عِيسَى ومُوسَى وَإِبْرَاهِيمَ فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ عَرِيضُ الصَّدْرِ

Narrated Ibn Umar: The Prophet said, “I saw Moses, Jesus and Abraham (on the night of my Ascension to the heavens). Jesus was of red complexion, curly hair and broad chest.” (Bukhari, Kitabul Ahadith al-Anbiya, Hadith 3183)

Apparently there seem to be two contradictions here;

1)      About Complexion

2)      About Hair

In the following lines we discuss in detail all the various Ahadith about the issue and expose the Qadiani lie.


1) As to the complexion, apparently there seems to be a contradiction but there isn’t any. One Hadith of Ibn Umar (RA) above says that the Holy Prophet (PBUH) described Jesus (PBUH) to be of red complexion while other narration from him says he was described to be of wheatish complexion. This apparent contradiction is resolved considering other narrations.

عَنْ سَالِمٍ عَنْ أَبِيهِ قَالَ لَا وَاللَّهِ مَا قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِعِيسَى أَحْمَرُ وَلَكِنْ قَالَ بَيْنَمَا أَنَا نَائِمٌ أَطُوفُ بِالْكَعْبَةِ فَإِذَا رَجُلٌ آدَمُ سَبْطُ الشَّعَرِ

Salim reports from his father (i.e. Abdullah bin Umar), he said: “No, By Allah, the Prophet did not say that Jesus was of red complexion but he said, “While I was asleep circumambulating the Ka’ba (in my dream), suddenly I saw a man of brown complexion and lank hair.” (Bukhari, Kitabul Ahadith al-Anbiya, Hadith 3185)

2) Considering the fact that Ibn Umar (RA) himself so emphatically repudiates the idea that Holy Prophet (PBUH) described Jesus (PBUH) to be of red complexion so we have to believe, the narration which attributes to Ibn Umar (RA) the report of Holy Prophet describing Jesus as such is perhaps a mistake by some later narrator. Jesus (PBUH) was not purely of red complexion. Infact this is generally not true for the Semitic people.

3) The rightful description of Jesus (PBUH) is as narrated by Ibn Abbas (RA):

ابْنَ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ …َرَأَيْتُ عِيسَى رَجُلًا مَرْبُوعًا مَرْبُوعَ الْخَلْقِ إِلَى الْحُمْرَةِ وَالْبَيَاضِ سَبِطَ الرَّأْسِ

Narrated Ibn Abbas: The Prophet said, “On the night of my Ascent to the Heaven, … I saw Jesus, a man of medium height and moderate complexion inclined to the red and white colors and of lank hair.” (Bukhari, Kitabul Bad’ al-Khalq, Hadith 3000)

4) Infact his complexion was neither white as lime nor purely red but something between these two as described in the Hadith above. And the same complexion was sometimes referred to as ‘wheatish’ or ‘wheat-colored.’

Al-Nawawi has written the same in his commentary to the Hadith that speaks of red complexion of Jesus (PBUH):

وَأَنَّهُ اِشْتَبَهَ عَلَى الرَّاوِي فَيَجُوز أَنْ يُتَأَوَّل الْأَحْمَر عَلَى الْأَدَم ، وَلَا يَكُون الْمُرَاد حَقِيقَة الْأُدْمَة وَالْحُمْرَة بَلْ مَا قَارَبَهَا

“And this is confusion on the part of the narrator and perhaps he took red to be wheat-like and it does not mean tan or red but what is near to it.” (Sharah Al-Nawawi on Sahih Muslim 1/302, Kitabul Iman)

5) The fact of the matter is that it’s not easy to describe ones complexion. The same is evident from the fact that Anas (RA) in one narration says Holy Prophet (PBUH) was wheatish in complexion and in another narration says he was not wheat-colored. (Shamail Tirmidhi Hadith 1 & 2. Both authenticated by Albani)

The Hair:

1) As to the hair; straight or curly, we need to have a look at the actual wording of the Hadith that is taken to speak about the curly hair of Jesus (PBUH);

فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ

The usual translation goes as; “Jesus was of red complexion [and] curly hair.”

Here the word جَعْدٌ is taken to mean curly hair but this is not the exclusive meaning of this word. Ibn Athir writes about it:

مَعْناه… شَدِيد الأسْرِ

i.e. “It means…  ‘Of strong built.’” and further gives an example of it from Hadith:

والحديث الآخر [ على ناقة جَعْدَة ] أي مُجْتَمِعة الخَلْق شَدِيدةٍ

In another Hadīth, ‘On a camel of strong built’ i.e. of rigorously cogent built.” (Nihaya fi Gharib al-Asar 1/767)

Indeed scholars have always taken جَعْدٌ to mean ‘of strong built’ in this context. Hafiz Ibn Hujr mentions that it refers to his physical bearing and not hair. He says;

وَوَصْفه لِجُعُودَةِ فِي جِسْمه لَا شَعْره وَالْمُرَاد بِذَلِكَ اِجْتِمَاعه وَاكْتِنَازه

“And this is about sturdiness in body, not the hair and it refers to its compactness and robustness” (Fath Al-Baari 10/242, kitabul ahadith al-anbiya)

Al-Nawawi has also said the very same. He writes;

الْمُرَاد بِالْجَعْدِ هُنَا جُعُودَة الْجِسْم وَهُوَ اِجْتِمَاعه وَاكْتِنَازه وَلَيْسَ الْمُرَاد جُعُودَة الشَّعْر .

“Here جَعْدِ means firmness of the body i.e. its compactness and being thickset. And it does not refer to curling  of the hair (Sharah Al-Nawawi on Sahih Muslim 1/296, Kitabul Iman)

* Please note, both Hafiz Ibn Hajr and Imam Al-Nawawi have been recognized as Mujaddids by Ahmadiyya.

2) So the correct and most suitable translation of the Hadith which is generally taken to refer to the curly hair of Jesus (PBUH) is:

Narrated Ibn Umar: The Prophet said, “I saw Moses, Jesus and Abraham (on the night of my Ascension to the heavens). Jesus was (person) with red complexion, robust body and a broad chest.” (Bukhari, Hadith 3183)

Similar Description of Jesus (PBUH) as seen during Mi’raj and on his descent:

The thing of utmost importance we need to consider here is the fact that when the Holy Prophet (PBUH) told about the features of the Jesus (PBUH) to recognize him on his descent it went directly in line with the description of Jesus (PBUH) found in the Ahadith about Night of Ascension (Mi’raj).

ابْنَ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ …َرَأَيْتُ عِيسَى رَجُلًا مَرْبُوعًا مَرْبُوعَ الْخَلْقِ إِلَى الْحُمْرَةِ وَالْبَيَاضِ سَبِطَ الرَّأْسِ

Narrated Ibn Abbas: The Prophet said, “On the night of my Ascent to the Heaven … I saw Jesus, a man of medium height and moderate complexion inclined to the red and white colors and of lank hair.” (Bukhari, kitabul bad’ al-khalq , Hadith 3000)

عن أبي هريرة أن النبي صلى الله عليه وسلم قال ليس بيني وبينه نبي يعني عيسى وإنه نازل فإذا رأيتموه فاعرفوه رجل مربوع إلى الحمرة والبياض

Narrated Abu Huraira: The Prophet (PBUH) said: There is no prophet between me and him, that is, Jesus (PBUH). He will descend (to the earth). When you see him, recognize him: a man of medium height, complexion inclined to red and white… (Abu Dawud, Kitabul Malahim, Hadith 4324. Classified as Sahih by Albani)

This proves that the man who is described in the Ahadith to descend from the Heavens near the End of Times will be same Israelite Prophet whom the Holy Prophet (PBUH) met during the Miraculous Night (Mi’raj).

All these details expose the Qadiani lies and infact upholds the unanimous Muslim belief that Jesus of Nazareth will indeed descend from the Heavens.

NOTE: Alhamdulillah with this we come to the end of refutation of the 10 arguments of Ahmadiyya from Hadith about the death of Jesus (PBUH) which appeared in Paigham-e-Haqq (Organ of the Ahmadiyya Anjuman Isha’at-i-Islam, Fiji), pp. 31-37, July/Dec., 1980 and is now reproduced on a few Ahmadi sites.  To follow are the refutations of a few more Ahmadi arguments from Hadith on the topic.


Hadith & Alleged Death of Jesus -9 (Holy Prophet’s Discussion with Christian Delegation)

Here is another Qadiani argument and its refutation;

“When a delegation of sixty men from (the Christian) people of Najran came to the Holy Prophet, their chief priest discussed with him the status of Jesus and asked him as to who Jesus’ father was. The Holy Prophet said…:
A lastum to `lamuna anna rabbana la yamutu wa anna `Tsa ata `alaihi-l fana’
i.e., Do you not know that our Lord lives for ever while Jesus perished”
(Asbab an-nuzul by lmam Abu-I-Hasan Ali bin Ahmad al-Wahide of Neshapur, published in Egypt, p. 53).
What clearer testimony could there be that Jesus has died than this saying from the blessed tongue of the Holy Prophet!

The Truth:

1) The incident of the delegation of the Christians of Nejran coming to the Holy Prophet (صلى الله عليه و سلم) and their mutual dialogue is recorded in a number of Tafasir (Commentaries of the Holy Quran). Normally if one wishes to quote it, he would certainly quote it from a much better and widely known Tafsir and the one which gives the complete chain of narrators for the narration.

2) But this is not true for Qadianis. They quote it from a Tafsir, Wahidi’s Asbaab Al-Nuzul, which is though important and known, but comes no where closer to Tafasir like Al-Tabari etc. And this is not without reason. We do smell a rat here and very rightly so.

3) It is true that in Wahidi’s Asbaab Al-Nuzul the wording is same as they say but the thing we need to understand is that the author of the Tafsir does not give any chain for the narration. He rather says:

قال المفسرون‏‏

i.e. “Commentators said…

Naturally we would like to know as to who all among the commentators before him have related this narration authoritatively i.e. have given the complete chain. When we search, we find that they were Ibn Jarir Al-Tabari and Ibn Abi Hatim. And it was actually on their authority that the incident got reported in later Tafasir like Asbaab Al-Nuzul, Durr Manthur and Tafsir Kabir of Al-Raazi.

Al-Wahidi gives the particular sentence we are focusing on as;

ألستم تعلمون أن ربنا حي لا يموت وأن عيسى أتى عليه الفناء

“Don’t you know that our Lord is ever living but death did come to Jesus?”

But in the narration of both Al-Tabari and Ibn Abi Hatim the wording is:

ألستم تعلمون أن ربَّنا حيّ لا يموت، وأنّ عيسى يأتي عليه الفناء؟

“Do you not know that Our Lord (Allah) is ever living but death will come to Jesus?”

(Tafsir Al-Tabari 6/154 Narration. 6544, Ibn Abi Hatim 9/408. Both have brought it under verse 1 of Surah 3)

Moreover Nizamuddin Qumi quoted the same narration in his Tafsir Gharaib Al-Qurān generally known as Tafsir Nishapuri, with reference to Wahidi. he says;

قال الواحدي : نقل المفسرون أنه قدم على رسول الله صلى الله عليه وسلم وفد نجران

‘Wahidi said: Mufassirin have recorded that a delegation from Nejran came to the Messenger of Allah (صلى الله عليه وسلم)

and quoting the discussion on the authority of Al-Wahidi he writes;

قال : ألستم تعلمون أنه حي لا يموت وأن عيسى يأتي عليه الفناء؟

‘He (the prophet) said: ‘Do you not know that He (Allah) is Ever-living, the Eternal and death will come to Jesus?’

(Tafsir Nishapuri 2/199 under surah 3 ayah 1)

It means even Wahidi actually quoted from earlier scholars correctly and it was only some later scribe who made the mistake.

And as matter of fact even in Suyuti’s Durr Manthur (2/276) and Tafsir Kabir of Al-Raazi (4/93) exactly the same wording is quoted i.e. word يأتي (future tense) is used and not أتى  (past tense).

Not to forget both Al-Suyuti and Al-Raazi have been recognized as Mujaddids by Qadianis.

To summarize; Al-Tabari (d. 310 A.H.) and others quoted it with complete chain and the wording they give uses the future tense. Nizamuddin Qumi (d. 728 A.H.) who quoted it from Wahidi (d. 468 A.H.) also gives the wording with future tense. Suyuti and Razi quote it and they also use the word يأتي (future tense). Only in the prevalent edition of Wahidi’s Tafsir, that does not have the chain of narrators even, uses the word with past tense.

Having gone through all this detail any sensible person will agree that the wording as found in Al-Tabari and Ibn Abi Hatim and quoted by Nizamuddin Qumi, Suyuti and Razi is the real authority in this case.

The narration is evidence against Qadianis:

4) All this detail not only smokes off the Qadiani argument and unveils their cunning tricks but also establishes that the actual wording of the narration is a proof that Jesus (عليه السلام) did not die hence the Prophet (صلى الله عليه و سلم) used the word signifying the death of Jesus (عليه السلام) as a phenomenon yet to take place.

Verily the narration is infact an Islamic evidence against the heretic Qadiani belief!

Will some Qadiani like to argue and explain why they play dirty tricks?

May Allah guide all!


Hadith & Alleged Death of Jesus -8 (Descent in the Night of Mi’raj?)

Yet another Qadiani twisting of plain things:

A hadith about the Miraj records:

“Then the Holy Prophet (peace and blessings of Allah be upon him) descended in Jerusalem, along with all the other prophets. At the time of prayers, he lead them all in prayer” (Tafisir on Kathir, Urdu ed., vol. III, p. 23).

Among “all” the prophets is included Jesus. Had he, unlike other prophets, been alive physically in heaven, his “descent” to Jerusalem would have been with his material body. In that case, he would have had to rise up to heaven physically a second time. But the Quran mentions only one raf (“exaltation” which is misunderstood as “rising up to heaven”) of Jesus!

This difficulty does not arise if we believe, as is clear from the various hadith about Mi`raj, that Jesus was in the same condition (i.e. dead) as were all the other prophets seen in the vision.

The Truth:

1) There are just two possibilities, when the Holy Prophet (صلى الله عليه و سلم) met the Prophets in Jerusalem during his miraculous night journey either all of them were present there in their bodily forms or he just met their spirits. But one thing is established, all of them were in similar condition and form as there is no evidence to say that Jesus (عليه السلام) was an exception in any way.

2) If he simply met their spirits i.e. he met the spirit of Jesus (عليه السلام) it doesn’t mean he was dead because  we do know from Quran and Hadith that even when a person is not dead his soul can move. As in sleep;

اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآَيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ

Allah fully takes away the souls (of the people) at the time of their death, (and (of) those who do not die, in their sleep. Then He withholds those on whom He had decreed death, and sends others back, up to an appointed term. Surely, in this, there are signs for a people who ponder.” (Quran 39:42)

3) Even if the Prophets were physically present, there is no issue still because the ayah about ‘Rafa’ i.e. Ascension talks of one particular instance and about Jesus (عليه السلام) only. It does not rule out the possibility of the same thereafter and that too at an event in which he was no exception.

4) Moreover on these lines we have a counter question for Qadianis.

On April 7th 1908 an American couple came to interview MGA. Following are their last two questions and the response by MGA;

Q: In what way have you seen Christ, have you seen him in the bodily form?

A: Yes, in the bodily form and clearly while awake.

Q: We have also seen Christ and see him [still] but it’s in the spiritual sense. Have you seen him just as we do?

A: No, I have seen him in physical form and in clear wakefulness.

(Malfoozat [New Ed.] vol.5 p.521)

The question here is, if Jesus (عليه السلام) had died how MGA could see him in bodily form and that too in wakefulness and not merely in a vision? Qadianis believe he has been buried in some grave. So did he rise back to life to meet MGA and will die again to come back to life with rest of the people on the Final Day? Does it not contradict Quran which mentions only one death after a person is born?

Truly absurd and baseless are their contentions!

May Allah guide all!


Hadith & Alleged Death of Jesus -7 (In Company of the Dead?)

Qadianis try to make an issue of the fact that the Holy Prophet (صلى الله عليه و سلم) met Jesus (عليه السلام) along with other prophets during his miraculous Night of Ascension (Mi’raj).

The various hadith about the Holy Prophet’s Mi’raj record:

i. “Adam is in the first heaven … Joseph is in the second heaven, and his cousins Yahya (John the Baptist) and Jesus are in the third heaven, and Idris is in the fourth heaven” (Kanz al-Ummal, vol. VI, p. 120).

The Holy Prophet (peace and blessings of Allah be upon him) saw Yahya and Jesus in the same place; and as the former, indeed every other prophet seen, is dead, so must Jesus be.

ii. The above hadith is corroborated by another that tells us that in the Mi’raj vision the Holy Prophet met the spirits of all the previous prophets (Tafisir ibn Kathir, Urdu ed. published in Karachi, vol. III, p. 28).

The Truth:

1) We cannot take the affairs of the Heavenly domain on the lines we take the things here on this Earth for we do not know the exact nature of the affairs of the Other World.

2) Following the Qadiani line of argument one is bound to believe that either Mirza Qadiani ‘died during his life time’ or lied when he said:

“I have seen him (Christ Jesus) many times. On one occasion, Jesus and I ate beef out of the same dish.” (Al-Hakam vol.6 No.29, Dated August 17, 1902 P.12, Tadhkira [Eng.] p. 548 ed. 2009)


“Once while awake I saw the Messenger of Allah (SAAW), along with the Hasnain, Ali (RA) and Fatima (RA) and this was not a dream but a kind of wakefulness.” (Al-Hakam vol.6 No.44, Dated December 10, 1902 p.9)

3) Moreover, if such reasoning makes sense then it would also mean that the Holy Prophet Muhammad (صلى الله عليه و سلم) had died when he met the Prophets during Mi’raj. If he can, being alive, meet the ‘dead prophets’ why can Jesus (عليه السلام) not be alive with them? If Mirza Qadiani during his life on Earth can meet Holy Prophet (صلى الله عليه و سلم) and his family members and even join ‘dead Jesus’ in meal than why can’t Jesus (عليه السلام) be alive at a place where other Prophets live after their bodily death?

4) Further, if someone takes Mi’raj only as a vision of the Prophet (صلى الله عليه و سلم), and Qadianis take it like that only, then it is more incumbent on him not to take any exception to the idea of Holy Prophet (صلى الله عليه و سلم) meeting Jesus (عليه السلام) along with other prophets at the same place for, vision is only a vision and is most certainly above the bounds of temporal world.

Such are their arguments which they use to confuse innocent minds. But Alhamdulillah we, who know, will continue to expose them.


Hadith & Alleged Death of Jesus -6 (Tomb of Jesus?)

Here is the sixth Qadiani argument and its refutation:

The Holy Prophet (peace and blessings of Allah be upon him) said: “May the curse of God be upon the Jews and the Christians who made the graves of their prophets into places of worship”. (Bukhari, Kitab as-Salat, p. 296).
The Holy Prophet said this because he was anxious that Muslims should avoid the evil of making the tomb of their prophet into a place of worship, as Jews and Christians had done with their prophets’ graves. The Jews had had numerous prophets but the prophet properly recognised by the Christians is only one – Jesus. This hadith shows that the Holy Prophet believed that Jesus had a tomb. And, in fact, this is the place where Jesus was kept after being removed from the cross (till he recovered from his wounds), which Christians revere greatly. Obviously, according to this hadith, Jesus did not rise up to heaven.

The Truth:

The Hadith they quote goes as:

عَنْ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَعْنَةُ اللَّهِ عَلَى الْيَهُودِ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ

Narrated Ibn Abbas: The Messenger of Allah (PBUH) said: “May Allah curse the Jews and Christians for they built the places of worship at the graves of their Prophets.”
(Bukhari, Kitabul Salaah, Hadith 417)

1) Alhamdulillah our classical scholars have already clarified these things so I don’t have to write anything from my side to refute this argument. Below is a passage from Hafiz Ibn Hajr’s Fath al-Baari along with translation. Insha’Allah this is enough to bust the Qadiani argument. So here you go;

وَقَدْ اُسْتُشْكِلَ ذِكْر النَّصَارَى فِيهِ ؛ لِأَنَّ الْيَهُود لَهُمْ أَنْبِيَاء بِخِلَافِ النَّصَارَى فَلَيْسَ بَيْن عِيسَى وَبَيْن نَبِيّنَا صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ نَبِيّ غَيْره وَلَيْسَ لَهُ قَبْر ، وَالْجَوَاب أَنَّهُ كَانَ فِيهِمْ أَنْبِيَاء أَيْضًا لَكِنَّهُمْ غَيْر مُرْسَلِينَ كَالْحَوَارِيِّينَ وَمَرْيَم فِي قَوْل ، أَوْ الْجَمْع فِي قَوْله ” أَنْبِيَائِهِمْ ” بِإِزَاءِ الْمَجْمُوع مِنْ الْيَهُود وَالنَّصَارَى ، وَالْمُرَاد الْأَنْبِيَاء وَكِبَار أَتْبَاعهمْ فَاكْتَفَى بِذِكْرِ الْأَنْبِيَاء ، وَيُؤَيِّدهُ قَوْله فِي رِوَايَة مُسْلِم مِنْ طَرِيق جُنْدُب ” كَانُوا يَتَّخِذُونَ قُبُور أَنْبِيَائِهِمْ وَصَالِحِيهِمْ مَسَاجِد ” وَلِهَذَا لَمَّا أَفْرَدَ النَّصَارَى فِي الْحَدِيث الَّذِي قَبْله قَالَ ” إِذَا مَاتَ فِيهِمْ الرَّجُل الصَّالِح ” وَلَمَّا أَفْرَدَ الْيَهُود فِي الْحَدِيث الَّذِي بَعْده قَالَ ” قُبُور أَنْبِيَائِهِمْ ” ، أَوْ الْمُرَاد بِالِاتِّخَاذِ أَعَمّ مِنْ أَنْ يَكُون اِبْتِدَاعًا أَوْ اِتِّبَاعًا ، فَالْيَهُود اِبْتَدَعَتْ وَالنَّصَارَى اِتَّبَعَتْ ، وَلَا رَيْب أَنَّ النَّصَارَى تُعَظِّم قُبُور كَثِير مِنْ الْأَنْبِيَاء الَّذِينَ تُعَظِّمهُمْ الْيَهُود .

“Query has been raised regarding the mention of Christians here for, Jews had many prophets but not so the Christians as there was no Prophet between Jesus (PBUH) and our Prophet [Muhammad], on whom peace and blessings of Allah and Jesus (PBUH) has no grave. So the answer to this is, they [the Christians] also had prophets among them but they were not Messengers [sent by Allah], like the Disciples and Mary according to one saying. Or in the word ‘Prophets’ are included all those [holy men] who rose among the Jews and the Christians. The reference is to Prophets and the ancestors whom they followed but only the Prophets have been mentioned. And this is supported by the narration of Muslim from Jundub which says”[those before you] used to take the graves of their prophets and righteous men as places of worship.” (Muslim H.827). And it is for this reason that only the Christians are mentioned in the preceding Hadith which says “When any religious man dies amongst those people [they would build a place of worship at his grave]” (Bukhari H.409). And for the same reason only the Jews are mentioned in the following Hadith that says; “May Allah destroy the Jews [for they built the places of worship at the graves of their Prophets].” (Bukhari H.418). Or it may be to include all those who innovated and those who followed. The Jews innovated and the Christians followed [the innovation] for certainly Christians revered the graves of many of the Prophets who were revered by Jews [as well].”
(Fath Al-Baari 2/160, Kitabul Salaah)

2) The idea that there were among Christians certain people considered prophets but were not sent as Messengers by Allah is supported by the present New Testament even. See e.g. Acts 11:27, 13:1, 21:10 etc.

And definitely Christians also revered all the Prophets revered by Jews. Hafiz Ibn Hajr’s last point rests on this fact.

Alhamdulillah what a comprehensive answer by one of the greatest exegetes of Hadith.

Did you notice?

Refuting the Qadiani position Hafiz Ibn Hajr (RA) clearly says about Jesus (PBUH):

وَلَيْسَ لَهُ قَبْر

“And he has no grave.”

And not to forget Hafiz Ibn Hajr (RA) was recognized as a Mujaddid of 8th century A.H. by MGA himself.

May Allah guide all!

Note: I do not follow the Hadith numbering in vogue on internet as it is not a standard.


Hadith & Alleged Death of Jesus -5 (Jesus dead like Moses?)

Qadianis quote another saying:

“Had Moses or Jesus been alive, they would have had to follow me” (Al-Yawaqit wal-Jawahir, p. 240; Fath al-Bayan, vol. 2, p. 246; Tafisir Ibn Kathir, under verse 81 of AI Imran).’

The Truth:

The wording in Tafsir Ibn Kathir is:

لَوْ كَانَ مُوسَى وَعِيسَى حَيَّينِ لَمَا وَسِعَهُما إلا اتِّباعِي

‘If Moses and Jesus had been alive, they would have no choice but to follow me.’

There are certain issues with the narration and its meaning which can be easily understood if one is not preoccupied to believe in something;

1- This narration with a mention of Jesus (PBUH) along with Moses (PBUH) has absolutely no chain recorded anywhere, thus its totally baseless. Truly only the followers of a baseless religion refer to baseless narrations. The proof of burden is upon the Qadianis to show us the complete chain of any such narration that makes a mention of Jesus (PBUH).

2- Even if we, just for the sake of argument, give some consideration to this narration, we have to take it along other narrations on the same lines. Infact there are reliable narrations but they mention Moses (PBUH) only and not Jesus (PBUH). The Holy Prophet (PBUH) said:

لَوْ كَانَ مُوسَى حَيًّا بَيْنَ أَظْهُرِكُمْ مَا حَلَّ لَهُ إِلَّا أَنْ يَتَّبِعَنِي

“If Moses were alive amongst you, he would have had no option but to follow me.”
(Musnad Ahmad 14104. Musnad Abu Ya’la Hadith 2081. Tafsir Ibn Kathir 2/68. Shaykh Hamztul Zain classified it as Hasan in his classification of Musnad Ahmad 11/500 pub. Dar al-Hadith Cairo, 1995)

Now even if we consider Jesus (PBUH) along with Moses (PBUH) in the above narration it still doesn’t go with the Qadiani belief. The Hadith clearly uses the words بَيْنَ أَظْهُرِكُمْ i.e. ‘Amongst you’. This implies that if Moses (PBUH) and Jesus (PBUH) come alive amongst us, they would have no choice but to follow our Last Holy Prophet (PBUH). This way it has nothing to say if either of them is alive anywhere or not. It can only be taken to mean that they are not alive ‘amongst us’ which needs no further proof. Moreover, it is an established belief among Muslims that once Jesus (PBUH) will descend from the Heavens and live ‘amongst us’ he will only follow the Law brought by the Holy Prophet (PBUH).

3- This statement doesn’t say Moses & Jesus, peace be upon them both, are indeed in the same condition. It only stresses that if either of them were in a certain similar situation i.e. if they come amongst us, the Ummah of the Last Prophet (PBUH), they will but have to follow the Holy Prophet in the Law.

All this shows the superficiality and absurdness of Qadiani evidences!


Hadith & Alleged Death of Jesus -4 (Did he die at the age of 120?)

Qadianis say that Jesus (PBUH) died at the age of 120. They refer to a certain narration. In the following lines we unveil the truth about the narration and the fragility of Qadiani belief. They say:

Aishah (God be pleased with her) said that, in his illness in which he died, the Holy Prophet (peace and blessings of Allah be upon him) said: `Every year Gabriel used to repeat the Quran with me once, but this year he has done it twice. He has informed me that there is no prophet but he lives half as long as the one who preceded him. And he has told me that Jesus lived a hundred and twenty years, and I see that I am about to leave this world at sixty’ ” (Hajaj at-Kiramah, p. 428; Kanz al-Ummal, vol. 6, p. 160, from Hazrat Fatima; and Mawahib al-Ladinya, vol. 1, p. 42)

The Truth:

Actually the narration comes from Mu’jam Tabarani Kabeer. Its a part a longer narration. Its last part relevant to our discussion here goes as:

وَأَخْبَرَنِي أَنَّهُ أَخْبَرَهُ أَنَّهُ لَمْ يَكُنْ نَبِيٌّ إِلا عَاشَ نِصْفَ عُمَرَ الَّذِي كَانَ قَبْلَهُ، وَأَنَّهُ أَخْبَرَنِي أَنَّ عِيسَى ابْنَ مَرْيَمَ عَاشَ عِشْرِينَ وَمِئةَ سَنَةٍ وَلا أُرَانِي ذَاهِبًا عَلَى رَأْسِ السِّتِّينَ

“And I have been told that there is no Prophet after other Prophet but he lives a life half then the one who lived earlier. And I have been told that Jesus, the son of Mary lived for a hundred and twenty years and I do not see myself but approaching sixties”
(Mu’jam Tabarani Kabeer Hadith 18464, Tarikh Damishq 47/481-482 quoted in Kanz Al-Ummal 11/479 H.32262 & 13/676 H.37732)

Issues with this narration:

1) According to rules of narration (riwayah): Hafiz Haithmi has called it Daeef (i.e. unauthentic). After quoting this narration he writes:

رواه الطبراني باسناد ضعيف ، وروى البزار بعضه أيضا وفى رجاله ضعف

“Tabarani narrated it with a weak chain and Bazzar also narrated some part of it and in its chain (also) is weakness.”
(Majma’ Al-Zawai’d Wa Manba Al-Fawai’d 4/67, Chapter on the illness and death of the Prophet)

2) In the light of rationality (diraya): According to the principle of diraya (i.e. rationality) as well, this narration is not acceptable. The narration gives the notion as if every Prophet lives half the age of the Prophet immediately before him. This cannot be true and thus can never be uttered by the Noble and Truthful Prophet (PBUH). If Jesus (PBUH) lived for 120 years then John the Baptist (Yahya A.S.) should have lived for 240 years but he lived less then the period Jesus (PBUH) remained on Earth. Moreover following this cycle we have to believe that Adam (PBUH) perhaps lived millions of years which cannot be true.

3) Moreover there is a lot of confusion regarding the wording of the of the narration which is even otherwise weak. In Ibn Asaakir’s Tarikh Damishq (47/482) and Ibn Saa’d’s Tabaqaat Al-Kubra (2/195) there are narrations that tend to convey as if Jesus (PBUH) lived for 150 years. Indeed  these narrations are also of dubious narration like the one about 120 years.
Ibn Asaakir after quoting both these narrations says:

كذا في هاتين الروايتين والصحيح أن عيسى لم يبلغ هذا العمر

“It’s like that in these two narrations [about 120 & 150 years] and the truth is that Jesus (PBUH) did not reach this age.”
(Tarikh Damishq 47/482)

To turn the tables, let me ask why do the Qadianis not take the narration in full and apply it to other issues? Does it not say, “And I have been told that there is no Prophet after other Prophet but he lives a life half then the one who lived earlier”? While it does, how could Mirza Qadiani be a Prophet for according to this narration  if there ever was to be any Prophet after the Holy Prophet Muhammad (PBUH), he would live only 31 or 32 years, half of the Prophet’ (PBUH) age i.e. 63 years while Mirza lived far more. Verily this proves the fragility of Qadiani arguments.

May Allah guide everyone!


Hadith & Alleged Death of Jesus -3 (Death within a century?)

Qadianis often use two Ahadith to deceive people about the death of Prophet Jesus (PBUH). Below are the two Ahadith and the facts about them.

1) First narration they bring forward is:

“There is no one alive today but will be dead before a hundred years have passed over it” (Muslim, Kunz al-Ummal, vol. 7, p. 170).

The Truth:

The Hadith infact relates to only those who lived on earth.

عَنْ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُا سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ …مَا عَلَى الْأَرْضِ مِنْ نَفْسٍ مَنْفُوسَةٍ تَأْتِي عَلَيْهَا مِائَةُ سَنَةٍ

Jabir bin Abdullah narrates that the Prophet (PBUH) said: “..none upon the earth, the created beings (from amongst my Companions), would survive at the end of one hundred years” ..
(Sahih Muslim, Hadith 4606. Kanz al-Ummal 14/191, H.38336)

In Sahih Muslim same has been narrated in the reports of, 1) Abdullah bin Umar (Hadith 4605, Kanz al-Ummal 38344) and 2) Abu Said (Hadith 4608. Kanz al-Ummal 38341). All these narrations have the words عَلَى الْأَرْضِ (On the earth). This no way supports the Qadiani belief against the Islamic belief because we Muslims do not hold that Jesus (PBUH) is alive on earth, we say Jesus (PBUH) is in the Heavens.

This explodes the Qadiani argument.

2) They also twist the wording of another Hadith and quote it as:

“The Holy Prophet (peace and blessings of Allah be upon him) said: `Allah sends a wind every hundred years which takes the soul of every believer’. This hadith is sound in transmission” (Mustadrak, vol. 4, p. 475).

The Truth:

Actually the Hadith goes as:

إن لله ريحا يبعثها على رأس مائة سنة تقبض روح كل مؤمن
“Verily Allah will send a wind at the beginning of a century which will take away the soul of every believer.” (Mustadrak Hakim, Hadith 8543, quoted in Kanz al-Ummal 14/194, H.38345)
Wrong translation by Qadianis:

Actually Qadianis mistranslate this Hadith, they make it;

‘Allah sends a wind every hundred years which takes the soul of every believer’

This translation is erroneous on two accounts;

1) The wording does not necessarily give the continuous sense as if it is a rule and the wind comes time and again in cycles. The Hadith wording is just like we read in the Quran, Surah Hajj verse 7, وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ i.e. ‘that Allah will raise up all who are in the graves.’

2) There is nothing in the actual Arabic wording that says ‘every century.’ The word that means ‘every’ is not found in this Hadith so it’s wrong to assert that the wind comes at the start of every century. This becomes clearer if we compare it with a Hadith that tells us about Reformers whom Allah will raise at the beginning of every century. The Hadith goes as;

إن الله يبعث لهذه الأمة على رأس كل مائة سنة من يجدد لها دينها

The Prophet (PBUH) said: ‘Allah will raise for this community at the end of every century the one who will reform its religion for it.’..
(Sunan Abu Dawud, Hadith 4291. Albani classified it as Sahih)

Now anyone can see the difference in the Arabic wording, the Hadith about reformers uses words ‘كل مائة سنة’ while the one about the wind uses only, ‘مائة سنة’. This difference certainly implies that the reformers will come at the beginning of every century but the wind will come at the beginning of a century.

And if Qadiani twisting is true, it would mean that no person lives for more then 100 years but it’s not like that. Many people do live for years more then a hundred; thus proved that their interpretation is utterly wrong for a true Prophet like our beloved Prophet Muhammad (PBUH) would never make a false statement. It is only the prerogative of the false prophets like Mirza Ghulam Ahmed of Qadian.

Thus proved that Qadiani translation is absolutely wrong and a fabrication.

True meaning of the Hadith:

The Hadith in actual refers to the End of Times i.e. it refers to the wind which is mentioned in other Ahadith also and will come near the End of Times and take away the soul of every believer before the terrible Trumpet is blown.

Al-Manawi in his commentary to Jami’ al-Saghir says;

المراد أن ذلك يكون في آخر الزمان على رأس قرن من القرون

‘It means it will happen near the End of the Times at the beginning of one of the centuries.’.. (Faidh al-Qadeer 2/610, Hadith 2362)

This wind is also mentioned in other Ahadith e.g.

Holy Prophet (PBUH) said;

كَذَلِكَ إِذْ بَعَثَ اللَّهُ رِيحًا طَيِّبَةً فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ فَعَلَيْهِمْ تَقُومُ السَّاعَةُ
‘…at that time Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.’… (Sahih Muslim, Hadith 5228)

So the Hadith in question gives only a piece of additional information that when this wind will come it’ll be the beginning of some century and that’s all. Otherwise there is nothing too novel or important about this particular Hadith.

For Qadianis only: MGA died in 1326 A.H. so if the Qadiani interpretation is true also proves that MGA was not a true believer, which is true even otherwise, for he did not die in the beginning of the century and actually lived through over a quarter of it.

Truly absurd and incoherent are the arguments they bring forward!


Hadith & Alleged Death of Jesus -2 (All Prophets had to die?)

Here is another Qadiani argument and its refutation. This is how they put it on one of their websites:

In his last illness, during which he died, the Holy Prophet (peace and blessings of Allah be upon him) entered the mosque with the support of two men to make the following address:  “O people! I have heard that you fear the death of your Prophet. Did any Prophet before me live on so that I should be expected to live on amongst you? Listen! I am about to meet my Lord, and so will you. So I bid you to treat well the early muhajirs.” (AI-Nawar ul-Muhammadiyya min al-Muwahib lil-Dinniyya, Egypt, p. 317).

The Truth:

Here is the actual text of the narration with reference to the  original source and truth about its authenticity.

أيها الناس بلغني أنكم تخافون من موت نبيكم هل خلِّد نبي قبلي فيمن بعث إليه فأخلد فيكم؟، ألا إني لاحقٌ بربي، وإنكم لاحقون به، وإني أوصيكم بالمهاجرين الأولين خيراً

“O people! It has reached me that you fear death regarding your prophet. Did any prophet before me live for ever that I should live forever amongst you? Lo! I am about to meet my Lord, so shall you meet Him. And I bid you to be good to the the early Emigrants.”

(Ahmad bin Muhammad Qastalani, Mawahib lil-Diniya vol.4 p.532, Makteb Al-Islami, Beirut 2004..&..Yusuf bin Ismail Nabhani’s Anwaar-i-Muhammadiya min Mahab lil-Diniya p.386, Darul Kutab Al-Ilmiyah, Beirut 1997)

Truth about the Narration:

Qastalani has not given any chain to this narration, he rather quotes it from Al-Fakihi’s Al-Fajar Al-Munir who in turn quotes it from Saif bin Umar’s book Al-Riddah wal-Futuh.
(Al-Zarqani, Sharah Mawahib lil-Diniya, vol.12 pp.110-111, Darul Kutab Al-Ilmiyah, Beirut 1996)

The same can be verified from Al-Fajar Al-Munir p.119 pub. Makteba Mishkaat Al-Islamiyah.

Scholarly views about Saif bin Umar:

Here are views of scholars about Saif bin Umar, the person whose book, Al-Riddah wal-Futuh, is the actual source of this narration:

Al-Mizi quotes the opinions of different scholars about him;

“Abbas Al-Dauri narrated from Yahya bin Ma’een:'[He is] weak in Hadith.’
Abu Hatim said: ‘[He is] Matrook (i.e. Rejected)’
Abu Dawud said: ‘He has nothing.’
Nasai’ and Darqutni said about him: ‘Weak’
Ibn Hibban said: ‘He comes up with fabricated narrations attributed to trustworthy narrators.'”

(Tehzib Al-Kamal 12/324 No. 2676)

Tirmidhi said: ‘[He is] Majhool’ (Jami’ Tirmidhi H.3866)

Ibn Hujr also quotes critical views of various scholars about him;

“Ibn Hibban accused him of heresy.
Hakim said: ‘He is accused of heresy. And he is disconnected in his narrations’
Barqani narrated from Darqutni: ‘[He is] Matrook (i.e. Rejected)'”

(Tehzib Al-Tehzib 4/259 No.517)

For this reason if you see the recent editions of the book Mawahib lil-Diniya e.g. one with research of Shaykh Salih Ahmad Al-Shaami referenced above you’ll clearly find this narration under the heading ‘Weak Hadith.’

In fact a weak narration like this coming through a person so severely criticized by the experts of the science of narration can never be reliable or brought as evidence except by those who are themselves of such character.