Part One : Those who weakened this Hadith
Part Two : Issue with Mishrah Ibn Ha’an
Part Four : Contradiction of al-Albani & al-Arnaut
Part Five : Why the Hadith is untrue
Welcome to our Blog! The claim, “If there were to be a prophet after me, it would be Umar,” attributed to Rasul-Allah ﷺ about Umar ibn al-Khattab, is often repeated—but rarely questioned. This article takes an approach on the authenticity of the Hadith and the problematic narrator Mishrah Ibn Ha’an in it.
The Hadith; Abu Eesa al-Tirmidhi narrated :
عن حيوة بن شريح عن بكر بن عمرو ، عن مشرح بن هاعان ، عن عقبة بن عامر قال: قال رسول الله ﷺ لو كان نبي بعدي لكان عمر
Haywa Ibn Shurayh narrated from Bakr Ibn Amr who narrated from Mishrah Ibn Ha’an that Uqabah Ibn Aamir said that :
Rasul-Allah ﷺ said If there were to be a prophet after me, it would be Umar.
~Jami’ at-Tirmidhi 3686
at-Tirmidhi commented :
لا نعرفه إلا من حديث مشرح بن هاعان.
We do not know this Hadith except from Mishrah Ibn Ha’an.
https://sunnah.com/tirmidhi:3686
Part One : Those who weakened this Hadith 📚
1) Ibn Qudamah al-Maqdisi mentioned :
وَقَالَ إِبْرَاهِيمُ بْنُ الْحَارِثِ: إِنَّ أَبَا عَبْدِ اللَّه سُئِلَ عَنْ حَدِيثِ عُقْبَةَ بْنِ الْحَارِثِ: لَوْ كَانَ بَعْدِي نَبِيٌّ لَكَانَ عُمَر فقال: اضرب عليه؛ فإنه عندي منكر.
Ahmad Ibn Hanbal was asked about the Hadith of Uqabah ‘If there were to be a Prophet after me, it would be Umar.’ He replied : ‘Cut off this Hadith because it is Munkar.’
~al-Muntakhab min al-ilal lil-Khallal vol 1:190-191
2) Abu Faraj Ibn al-Jawzi wrote :
عَنْ مِشْرَحِ بْنِ هَاعَانَ عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ قَالَ رَسُول الله قلى اللَّهُ عَلَيْهِ وَسَلَّمَ ” لَوْ لَمْ أُبْعَثْ فِيكُمْ لَبُعِثَ عُمَرُ ” هَذَانِ حديثان لَا يصحان عَن رسول الله
Mishrah Ibn Ha’an narrated from Uqabah Ibn Aamir that Rasul-Allah ﷺ said : ‘If I had not been sent among you, Umar would’ve been sent.’
Ibn al-Jawzi said : These Hadiths are not authentic from Rasul-Allah ﷺ
~al-Mawduat vol 2:65-66
3) Qadhi al-Shawkani mentioned :
حديث: “لولم أُبْعَثْ فِيكُمْ لَبُعِثَ عُمَرُ”. رواه ابن عدي عن بلال رضي الله عنه مَرْفُوعًا. وَفِي إِسْنَادِهِ: وضاع. وروى من طريق أخرى في إسناده: متروكان هما: عبد الله بن واقد، ومشرح بن عاهان.
The Hadith ‘If I were not sent to you, Umar would’ve been sent.’ This was narrated by Ibn Adee’ on the authority of Bilal from the Prophet ﷺ. This Sanad is fabricated and it’s also narrated through another chain containing two unreliable narrators : Abd-Allah Ibn Waqid & Mishrah Ibn Ha’an.
~al-Fawaid al-Majmua’ page 336
4) Abd-Allah Ibn Umar al-Dumayji wrote on the footnote of this Hadith :
إسناده ضعيف. فيه : مشرح بن هاعان … مقبول.. وقد قال الحافظ في التهذيب بعد أن ذكر كلام العلماء : فالصواب ترك ما انفرد به
The Sanad is Da’eef. It has Mishrah Ibn Ha’an, he is acceptable. al-Hafidh Ibn Hajr al-Asqalani said after mentioning the scholars opinion about him : ‘The correct view is to disregard what he narrates alone.’
~Kitab al-Sharia’a Page 1741
5) Radi al-Deen al-Saghani mentioned this Hadith in al-Mawduat (a collection of False and fabricated Hadith) on page 65
6) Muhammad al-Fattani al-Siddique mentioned this Hadith in al-Mawduat, page 94 and said :
ومشرح لَا يحْتَج
Mishrah Ibn Ha’an is not an authority in Hadith.
7) Ziya al-Rahman al-Azmi wrote :
ولا يصح ما رُوي عن عقبة بن عامر قال: سمعت رسول اللَّه ﷺ يقول: “لو كان بعدي نبيٌّ لكان عمر بن الخطّاب”. قلت: فيه مشرح بن هاعان وإن كان ابنُ معين وثّقه إلّا أنّه يخالف ويخطئ ولذا قال ابن حبان في المجروحين يروي عن عقبة بن عامر أحاديث مناكير، لا يتابع عليها، والصّواب في أمره ترك ما ينفرد من الروايات، والاعتبار بما وافق الثقات فيها”. وهنا تفرّد بهذا الحديث، ولم أجد له متابعًا، وقد أكّد الترمذيّ أنه من حديث مشرح بن هاعان
It’s not authentic what’s attributed to Uqabah Ibn Aamir that he heard Rasul-Allah ﷺ say ‘If there were a prophet after me, it would be Umar.’
It contains Mishrah Ibn Ha’an, although Yahya Ibn Ma’in considered him Thiqah, he contradicts others and makes mistakes. Therefore, Ibn Hibban took him in Kitab al-Majhrooheen.
The correct view is to disregard what he narrates alone and here he is the sole narrator and I have not found anyone else narrating it. al-Tirmidhi confirmed that this is a Hadith of Mishrah Ibn Ha’an.
~al-Jami’ al-Kamil fee al-Hadith al-Sahih al-Shamil vol 1:552
8) Dr. Maher Yaseen al-Fahl wrote :
ومما أُعل بتفرد من لا يحتمل تفرده: ما روى أبو عبد الرحمن المقرئ، عن حَيْوَة، عن بكر بن عمرو، عن مِشْرَح بن هاعانَ، عن عقبة بن عامرٍ رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: “لو كانَ نبيٌّ بَعْدي لكانَ عمرَ بنَ الخطابِ”. هذا إسنادٌ ظاهرهُ القوة، إلا أنَّه معلول بتفرد مشرح بن هاعان، إذ إنَّ مشرحًا هذا وإن كان من جملة العدول، إلا أنه قد تُكُلِّم في حفظه
Among the narrations deemed weak due to the singularity of someone whose narrations aren’t reliable is the narration of Mishrah Ibn Ha’an from Uqabah Ibn Aamir that Rasul-Allah ﷺ said ‘If there was a Prophet after me, it would be Umar.’
This chain looks strong but it is weak because Mishrah Ibn Ha’an is narrating it alone. Even tho he is Thiqah, his memory has been questioned.
~al-Jami’ fee al-Ilal wa al-Fawa’id vol 2:202
9) Abu Muadh Tariq Ibn Awadhullah wrote :
فمحصلة القولين: أن هذا الحديث خطأ، وأن المخطئ فيه مشرح هذا؛ لأنه هو المتفرد به.
The conclusion is that this Hadith is a mistake, and the one who made the mistake is Mishrah Ibn Ha’an, as he narrated it alone.
~al-Irshadat fee Taqwiyat al-Ahadith bil-Shawahid wa al-Mutabiat page 222-223
10) Shaykh Aadil Ibn Muhammad commented :
هذا إسناد ضعيف لأجل مشرح بن هاعان
This Sanad is Da’eef because of Mishrah Ibn Ha’an.
~Sharah Madhab Ahl al-Sunnah li-Ibn Shaheen page 198
11) Shaykh Mustafa al-Adwi called the Hadith Da’eef.
Part Two : Issue with Mishrah Ibn Ha’an 🤔
This Hadith is weak due to Mishrah Ibn Ha’an narrating it from Uqabah Ibn Aamir alone.
1) Ibn Hibban said :
مشرح بن هاعان يروي عَن عقبَة بن عَامر أَحَادِيث مَنَاكِير لَا يُتَابع عَلَيْهَا.. وَالصَّوَاب فِي أمره ترك مَا انْفَرد من الرِّوَايَات وَالِاعْتِبَار بِمَا وَافق الثِّقَات
Mishrah Ibn Ha’an reported some isolated and problematic narrations from Uqbah ibn Amir. Therefore, the correct methodology is to remove the reports that he narrates alone and accept only those that are supported by other reliable narrators.
~al-Majhrooheen vol 2:367
• And Mishrah Ibn Ha’an narrates it alone here as al-Tirmidhi mentioned :
لا نعرفه إلا من حديث مشرح بن هاعان.
We do not know this Hadith except from Mushra’ Ibn Ha’an.
2) Ibn Hibban also said :
مشرح بن هاعان من أهل مصر يروي عَن عقبَة بْن عَامر روى عَنهُ أهل مصر يخطئ وَيُخَالف
Mushra Ibn Ha’an was an Egyptian; he narrated from Uqabah Ibn Aamir. He made mistakes and contradicted in the Hadiths.
~al-Thiqat vol 5:452
3) Allamah adh-Dhabhi placed him Diwan al-Du’afa page 387. A book that contains the narrators of the six canonical collections who have been identified for having weaknesses.
4) Sa’eed Ibn Muhammad al-Sanari examined Mishrah’s narration and commented :
قلتُ: هذا إسناد ضعيف غريب، وفيه علتان: الأولى: مشرح بن هاعان…يروى عن عقبة بن عامر أحاديث مناكير لا يتابع عليها
This Sanad is Da’eef and strange. It has two defects, the first – Mushra Ibn Ha’an… Ibn Hibban said that what he narrates from Uqabah Ibn Aamir is objectionable except with a corroboration.
~Musnad Abu Ya’ala vol 3:245
5) Basshar Awwad Maroof commented on his narration :
مِشرح بن هاعان مُختلفٌ فيه، وهو صدوق كما في تحرير التقريب، لكن ابن حبان ذكره في الثقات وفي المجروحين، وقد قيَّد تضعيفه بالمجروحين بما روى عن عُقبة بن عامر
There is a difference of opinion about Mishrah Ibn Ha’an. He is truthful as mentioned in Tahreer al-Taqrib but Ibn Hibban mentioned him in al-Thiqat & al-Majhrooheen and said he is weak in what he narrates from Uqabah Ibn Aamir.
~al-Tamhid, Ibn Abd al-Barr vol 6:361
6) Abd al-Razzaq al-Mahdi wrote :
وإسناده ضعيف، وله علتان: ضعف ابن لهيعة، وشيخه مشرح بن هاعان
It’s Sanad is Da’eef. It has two defects : The weakness of Ibn Lahiyyah & Mishrah Ibn Ha’an.
~Tafsir al-Baghawi vol 3:352
7) Dr. Wasim Aasim Shibli commented :
وإسناده ضعيف فيه ثلاث علل: الأولن: مِشْرَح بن هاعان المعافري، يروي أحاديث مناكير عن عُقبة بن عامر.
And the Sanad is Da’eef, in it are three defects, one of them is : Mishrah Ibn Ha’an narrates Munkar narrations from Uqabah Ibn Aamir.
~Zahir al-Firdaws, Ibn Hajr al-Asqalani vol 7:386
8) Muhammad Amin al-Shabrawi wrote :
منكر: فيه علتان: الأولى: ابن لهيعة، ضعيف لسوء حفظه. والثانية: مشرح بن هاعان المعافري البصري، أبو مصعب، مجهول، لذا قال الحافظ في “التقريب”: مقبول -أي عند المتابعة
This Hadith is Munkar; it has two defects : Ibn Lahiyyah, who is weak due to bad memory. Secondly, Mishrah Ibn Ha’an is Majhool; therefore, Ibn Hajr al-Asqalani said he is Maqbool, meaning only those narrations are accepted when supported by another narrator.
~Siyar Alam an-Nubala vol 7:138
9) Ammar Ibn Sa’eed wrote :
إسناده ضعيف، مشرح بن هاعان مقبول كما في التقريب، ولم أجد له متابعا
The Sanad is Da’eef; Mishrah Ibn Ha’an is Maqbool but I found no supporting Hadith to support it.
~Sifaat Rabb al-Alameen vol 1:239
• This is an assertion that what Mishrah Ibn Ha’an narrates alone from Uqabah Ibn Aamir is not to be accepted.
10) Saud Ibn Eid’ al-Sa’adi wrote :
ومشرح بن هاعان روى عن عقبة بن عامر أحاديث مناكير، وضعفه بعض أهل العلم، وذكر ابن حبان أنه يعتبر بما وافق فيه الثقات
Mishrah Ibn Ha’an narrated Munkar narrations from Uqabah Ibn Aamir and some scholars considered him weak. Ibn Hibban said he is considered reliable only in cases where another Thiqah narrator supports him.
~al-Ahadith al-Wardah fee Fadhail al-Sahabah vol 9:299
11) Abd-Allah Ibn Saleh al-Fawzan wrote :
عن مِشرح بن هاعان، عن عقبة بن عامر.. وسبب ضعفه أمران:…الثاني: أن فيه مِشرح بن هاعان،
Mishrah Ibn Ha’an narrated from Uqabah Ibn Aamir. It is weak, and the reason for its weakness is that it contains Mishrah Ibn Ha’an.
~Minhatu al-Aalam fee Sharh Bulugh al-Maram vol 3:247
Part Three : Other Asaneed ⛓️⛓️
1) Abu al-Qasim al-Tabarani narrated:
حدثنا أبو مسلم الكشي، ثنا يحيى بن كثير الناجي، ثنا ابن لهيعة، عن أبي عشانة، عن عقبة بن عامر قال: قال رسول الله ﷺ لو كان بعدي نبي كان عمر بن الخطاب.
Abu Muslim al-Kashi narrated from Yahya Ibn Kathir al-Naaji that Ibn Lahiyyah narrated on the authority of Abu Ashana that Uqabah Ibn Aamir said that Rasul-Allah ﷺ said :
‘If there was a Prophet after me, it would be Umar.’
~al-Mu’jam al-Kabeer lil-Tabarani vol 17:310
• Dr. Maher Yaseen al-Fahl said :
وهذا الإسناد ضعيف؛ فإن عبد الله بن لهيعة، قد اضطرب في رواية هذا الحديث، فرواه مرة عن مِشْرح، ورواه مرة أخرى عن أبي عشانة، كما عند الطبراني في الكبير من طريق يحيى بن كثير الناجي، عن ابن لهيعة، عن أبي عشانة، به.
This Sanad is Da’eef, for Abd-Allah Ibn Lahiyyah is inconsistent in narrating. He narrated once from Mishrah Ibn Ha’an and once from Abu Ashanah.
~al-Jami’ fee al-Ilal wa al-Fawa’id vol 2:203
• In it is Abd-Allah Ibn Lahiyyah, who is one of the most complicated narrators; most consider his Hadith weak, like al-Juzjani, al-Haakim, Ibn Adee’ al-Jurjani, Abu Bakr al-Bayhaqi, Ibn Hibban, Abu Zura’a al-Raazi, al-Nisai’i, Ibn Taahir al-Salafi, Yahya Ibn Sa’eed al-Qattan, al-Khateeb al-Baghdadi, al-Daraqutni, al-Dhabhi, Abd al-Rahman Ibn Mahdi, Yahya Ibn Ma’in.
~Meezan al-Aetidal vol 2:475
• While he was an Imam of Egypt, he established a library and authored numerous works. He was later appointed as a Qadhi by Abu Ja‘far al-Abbasi, but was subsequently removed from his post on suspicion of Shi‘i inclinations
He was deemed trustworthy by Ahmad Ibn Hanbal, Abd-Allah Ibn Wahb, Ibn Shaheen, Ibn Hajr al-Asqalani, Abd-Allah Ibn al-Mubarak, Abd al-Ghani al-Azdi and etc
It is known that he lost his memory during the latter part of his life, and his library was burnt, and most of his books were lost. Four years before he died, he faced paralysis.
He was also accused of Tadlis by Ibn Hibban, and Ibn Kathir al-Damishqi said that only those narrations where he says ‘Hadathna’ can be accepted
The correct approach is that his narrations are conditionally accepted, and most of them are to be rejected.
• This Hadith was narrated from Ibn Lahiyyah by Yahya Ibn Kathir al-Naaji, who is Majhool; nothing is known about him.
• Also, there is a possibility that Ibn Lahiyyah confused the narrator; instead of Mishrah ibn Ha’an, he may have mistaken him for Abu Ashana Hayy’ ibn Mumin
2) Abu al-Qasim al-Tabarani narrated :
ثنا خالد بن عبد السلام الصدفي، ثنا الفضل بن المختار، عن عبد الله بن موهب، عن عصمة بن مالك الخطمي قال: قال رسول الله ﷺ لو كان نبي بعدي لكان عمر
Khalid Ibn Abd al-Salam al-Sadafi narrated from al-Fadhl Ibn al-Mukhtar on the authority of Abd-Allah Ibn Mawhab that Asmah Ibn Malik said :
Rasul-Allah ﷺ said If there was a Prophet after me, it would be Umar.
~al-Mu’jam al-Kabeer lil-Tabarani vol 17:178 and 180
• This is the most used narration to support Mishrah Ibn Ha’an, however in it is al-Fadhl Ibn al-Mukhtar who would narrate falsehood, as Ibn Abi Haatim al-Raazi mentioned :
الفضل بن المختار البصري.. قال سألت أبي عنه فقال هو مجهول واحاديثه منكرة يحدث بالاباطيل.
I asked my father about al-Fadhl Ibn al-Mukhtar, he replied : ‘He is Majhool in Hadith, his narrations are Munkar and he narrates falsehood.’
~al-Jarh wa al-Ta’deel vol 7:69
3) Ibn Asakir mentioned :
أنا أبو أحمد بن عدي نا علي بن الحسن بن قديد المصري نا زكريا بن يحيى الوقار نا بشر بن بكر عن أبي بكر بن عبد الله بن أبي مريم الغساني عن ضمرة بن حبيب عن غضيف بن الحارث عن بلال بن رباح قال قال رسول الله ﷺ لو لم أبعث فيكم لبعث فيكم عمر. قال ابن عدي وهذا عن بلال بهذا الإسناد غير محفوظ
Ibn Adee’ narrated from Ali Ibn al-Hasan al-Misri who narrated from Zakariyyah Ibn Yahya al-Waqqar who narrated from Bishr Ibn Bakr on the authority of Ibn Abi Maryam al-Ghassani from Damrah Ibn Habib on the authority of Ghudayf Ibn al-Harith that Bilal Ibn Rabah said :
Rasul-Allah ﷺ said ‘If I had not been sent among you, Umar would have been sent.’
Ibn Adee’ said : This narration from Bilal is not authentic.
~Taarikh Damishq vol 44:116
• Zakariyyah Ibn Yahya al-Waqqar & Abu Bakr Ibn Abi Maryam are weak.
• Hafidh Ibn Hajr al-Asqalani on Ibn Abi Maryam :
أبو بكر بن عبد الله بن أبي مريم وقال حرب بن إسماعيل عن أحمد: ضعيف. قال أبو داود: سرق له حلي فأنكر عقله وقال أبو حاتم: سألت ابن معين عنه فضعفه وقال أبو زرعة: ضعيف منكر الحديث وقال أبو حاتم: ضعيف الحديث وقال الجوزجاني: ليس بالقوي وقال النسائي والدارقطني: ضعيف وقال ابن حبان: كان من خيار أهل الشام لكن كان رديء الحفظ يحدث بالشيء فيهم فكثر ذلك منه حتى استحق الترك
Abu Bakr Ibn Abi Maryam. About him, Ahmad Ibn Hanbal said ‘He is weak.’ Abu Dawood said ‘He lost his mind.’ Yahya Ibn Ma’in considered him weak. Abu Zura’a al-Raazi said he is weak and Munkar.
Abu Haatim al-Raazi said ‘he is weak in Hadith.’ al-Jawzjani said ‘He is not strong.’ al-Nisai’i & al-Daraqutni considered him weak.
Ibn Hibban said He was one of the best people of Syria, but he had a poor memory, and he would narrate poor reports frequently, which led him to be abandoned.
~Tadheeb al-Tahdheeb vol 4:490
• Allamah adh-Dhabhi said :
زكريا بن يحيى الوقار: كذاب
Zakariyyah Ibn Yahya al-Waqqar was a liar.
~Diwan al-Du’afa page 145
4) Jalal al-Deen al-Suyuti mentioned :
وَقَالَ أَبُو الْعَبَّاس الزوزني فِي كتاب شَجَرَة الْعقل حَدَّثَنَا عَلِيّ بْن الْحُسَيْن بالرقة حَدَّثَنَا أَبُو عَبْد الله مُحَمَّد بْن عتبَة الْمَعْرُوف بالرملي حَدَّثَنَا الْحُسَيْن بْن الْفضل الوَاسِطِيّ حَدَّثَنَا عَبْد الله بْن وَاقد عَن صَفْوَان بْن عَمْرو عَن رَاشد بْن سعد عَنْ عَبْدِ اللَّهِ بْنِ جُبَيْرٍ الْحَضْرَمِيِّ قَالَ قَالَ رَسُول الله لِعُمَرَ لَوْ لَمْ أُبْعَثْ لَبُعِثْتَ
Abu al-Abbas al-Zawzani mentioned in his book Shajrat al-Aql that Ali Ibn al-Husayn narrated to him in Raqqa from Muhammad Ibn Utbah al-Ramli who narrated from al-Husayn Ibn al-Fadhl al-Wasiti who narrated from Abd-Allah Ibn Waqid on the authority of Safwan Ibn Aamir that Rashid Ibn Sa’ad narrated from Abd-Allah Ibn Jubayr al-Hadrami that :
Rasul-Allah ﷺ said to Umar, if I had not been sent as a Prophet, you would have been sent.’
~al-La’ali al-Mansu’ah fee al-Ahadith al-Mawdu’ah vol 1:277
• Abd-Allah Ibn Jubayr al-Hadrami & al-Husayn Ibn Fadhl al-Wasiti are Majhool (Unknown)
Part Four : Contradiction of al-Albani & al-Arnaut 👳♂️👳♂️
Both al-Albani and al-Arna’ut deemed Mishrah ibn Haʾan to be weak; however, when it came to the merits of Umar, his narrations were treated as Hasan.
1) Nasir al-Deen al-Albani wrote :
حدثنا حيوة بن شريح عن بكر بن عمرو المعافري عن مشرح بن هاعان عن عقبة بن عامر.. قلت: وهذا إسناد ضعيف؛ مشرح بن هاعان مختلف فيه، فقد وثقه جماعة من المتقدمين، وقال ابن حبان في الضعفاء يروي عن عقبة بن عامر أحاديث مناكير لا يتابع عليها، والصواب في أمره ترك ما انفرد من الروايات، والاعتبار بما وافق الثقات
Haywa Ibn Shurayh narrated from Bakr Ibn Amr who narrated from Mushra’ Ibn Ha’an that Uqabah Ibn Aamir said….
I say this Sanad is Da’eef. There is a difference of opinion about Mishrah Ibn Ha’an. A group of early scholars considered him Thiqah, while Ibn Hibban mentioned in his al-Du’afa that what he narrates from Uqabah Ibn Aamir is Munkar unless corroborated.
The correct view is to disregard those narrations which he narrates alone and consider only those that agree with other Thiqah narrators.
~Silsilah al-Ahadith al-Da’eefa vol 6:45
• This is the exact same Sanad of Sunan al-Tirmidhi and al-Albani called it weak.
2) al-Albani further weakened Mishrah Ibn Ha’an :
وفي إسناده عبد اللَّه بن لَهيعة، ومِشْرَحُ بن هاعان، ولا يحتج بحديثها.
In the Sanad are Ibn Lahiyyah & Mishrah Ibn Ha’an and their narrations are not used as evidence.
~Mukhtasar Sunan Abu Dawood lil-Mundhiri vol 1:408
3) But when it came to the Fadhail of Umar, al-Albani made a U-turn :
عن مشرح بن هاعان عن عقبة بن عامر مرفوعا.. قلت: وهذا سند حسن رجاله كلهم ثقات، وفي مشرح كلام لا ينزل حديثه عن رتبة الحسن، وله شاهدان أحدهما من حديث عصمة. رواه الطبراني وفيه الفضل بن المختار وهو ضعيف. والآخر عن أبي سعيد الخدري. رواه الطبراني في الأوسط قال الهيثمي : وفيه عبد المنعم بن بشير وهو ضعيف
Mishrah Ibn Ha’an narrated this Marfoo’ Hadith on the authority of Uqabah Ibn Aamir. I say this Sanad is Hasan. All of its narrators are Thiqah, while there are some discussions about Mishrah, but that doesn’t fall his narrations below the level of Hasan.
It has two supporting narrations, one mentioned by al-Tabarani from Asamah Ibn Malik; its Sanad includes al-Fadl Ibn al-Mukhtar, who is Da’eef.
The other is also narrated by al-Tabarani from Abu Sa’eed al-Khudri, about which al-Haythami said its Sanad includes Abd al-Munim Ibn Bashir, who is Da’eef.
~Silsilah al-Ahadith al-Sahiha vol 1:646
4) al-Arnaut weakened Mishrah Ibn Ha’an :
إسناده ضعيف، مشرح بن هاعان ليس بذاك القوي، وفي أحاديثه عن عقبة خاصة مقال كما
The Sanad is Da’eef. Mushra Ibn Ha’an is not that strong, and there is a problem with him narrating from Uqabah Ibn Aamir
~Musnad Ahmad vol 28:595
5) Then he contradicted himself and said :
إسناده حسن. وبكر بن عمرو, ومشرح بن هاعان، كلاهما حسن الحديث.
The Sanad is Hasan. Abu Bakr Ibn Amr & Mishrah Ibn Ha’an are reliable in Hadith.
~Musnad Ahmad vol 28:624
Part Five : Why the Hadith is untrue ❌
The majority of Sunni scholars maintain that prophethood ended with Rasul-Allah ﷺ. When addressing this hadith, they often argue that it should not be interpreted literally but rather in a metaphorical sense— that if any individual were to possess qualities resembling those of a prophet, it would be Umar. However, this line of reasoning appears problematic. According to the dominant Sunni theological position, prophets are protected from shirk. Yet historical reports indicate that Umar was a Mushrik for most of his life. On this basis, he would not fulfill even the most fundamental criterion traditionally ascribed to prophethood. This raises the question of how such a narration can be coherently understood.
1) Jalal al-Deen al-Suyuti wrote :
وَالْأَنْبِيَاءُ مَعْصُومُونَ مِنَ الشِّرْكِ قَبْلَ النُّبُوَّةِ وَبَعْدَهَا إِجْمَاعًا
It’s an Ijmaa’ that the Prophets are considered infallible from Shirk, both before and after achieving Prophethood.
~al-Itqan fee Uloom al-Qur’an vol 1:252
2) Muhammad Ibn Ishaq wrote :
ثم إن قريشاً بعثت عمر بن الخطاب وهو يومئذ مشرك- في طلب رسول الله ﷺ
The Quraysh sent Umar Ibn al-Khattab, who was a Mushrik, to kill Rasul-Allah ﷺ.
~Seerat Ibn Ishaq page 220
3) Muhammad al-Amin al-Shinqiti al-Salafi wrote :
وقد جاء عن عمر رضي الله عنه قوله: أمران في الجاهلية. أحدهما يبكيني والآخر يضحكني. أما الذي يبكيني: فقد ذهبت بابنة لي لوأدها، فكنت أحفر لها الحفرة وتنفض التراب عن لحيتي، وهي لا تدري ماذا أريد لها، فإذا تذكرت ذلك بكيت. والأخرى: كنت أصنع إلها من التمر أضعه عند رأسي يحرسني ليلا، فإذا أصبحت معافى أكلته، فإذا تذكرت ذلك ضحكت من نفسي.
Umar said : I remember two things from the Jahiliyyah, one makes me weep and the other makes me laugh. What makes me weep is that I took my daughter to bury her alive and as I was digging the grave for her, she brushed the dirt off my beard.
What makes me laugh is that I used to make a statue of god from dates and use it as a protection at night, and I would eat the statue in the morning.
~Adwa’ al-Bayan fee Idah’ al-Qur’an bil-Qur’an vol 9:63
4) The saying of Umar is the saying of Satan; al-Khatib al-Baghdadi narrated :
حَدَّثَنَا عَبْدُ الْوَارِثِ، قَالَ: كُنْتُ بِمَكَّةَ وَبِهَا أَبُو حَنِيفَةَ، فَأَتَيْتُهُ وَعِنْدَهُ نَفَرٌ، فَسَأَلَهُ رَجُلٌ عَنْ مَسْأَلَةٍ فَأَجَابَ فِيهَا، فَقَالَ لَهُ الرَّجُلُ: فَمَا رِوَايَةٌ عَنْ عُمَرَ بْنِ الْخَطَّابِ؟ قَالَ: ذَاكَ قَوْلُ شَيْطَانٍ،
Abd al-Warith said : I was in Makkah with Abu Hanifa, so a man asked Abu Hanifa a question and he answered him then the man said ‘What about the narration of Umar Ibn al-Khattab?’ Abu Hanifa replied ‘That is the saying of Shaytaan.’
~Taarikh Baghdad vol 15:534
• Even tho in the Umari religion, Satan can influence and speak through the tongue of the Prophet, check this article :
5) In another article, we have concluded that Umar has been identified as a Munafiq. How can a Munafiq reach the essence of a Prophet?
Part Six : More Prophets? 😐
1) Mu’awiyyah Rasul-Allah?
Abu Ja’far al-Tabari narrated :
ﺣﺪﺛﻨﻲ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﺃﺣﻤﺪ، ﻗﺎﻝ: ﺣﺪﺛﻨﻲ ﺃﺑﻲ، ﻗﺎﻝ: ﺣﺪﺛﻨﻲ ﺳﻠﻴﻤﺎﻥ، ﻗﺎﻝ: ﻗﺮﺃﺕ ﻋﻠﻰ ﻋﺒﺪ اﻟﻠﻪ، ﻋﻦ ﻓﻠﻴﺢ، ﻗﺎﻝ: اﺧﺒﺮﺕ اﻥ ﻋﻤﺮﻭ اﺑﻦ اﻟﻌﺎﺹ ﻭﻓﺪ ﺇﻟﻰ ﻣﻌﺎﻭﻳﺔ ﻭﻣﻌﻪ ﺃﻫﻞ ﻣﺼﺮ، ﻓﻘﺎﻝ ﻟﻬﻢ ﻋﻤﺮﻭ: اﻧﻈﺮﻭا، ﺇﺫا ﺩﺧﻠﺘﻢ ﻋﻠﻰ اﺑﻦ ﻫﻨﺪ ﻓﻼ ﺗﺴﻠﻤﻮا ﻋﻠﻴﻪ ﺑﺎﻟﺨﻼﻓﺔ، ﻓﺈﻧﻪ اﻋﻈﻢ ﻟﻜﻢ ﻓﻲ ﻋﻴﻨﻪ، ﻭﺻﻐﺮﻭﻩ ﻭﻗﺪ ﺻﻐﺮ ﺃﻣﺮﻱ ﻋﻨﺪ اﻟﻘﻮﻡ، ﻓﺎﻧﻈﺮﻭا ﺇﺫا ﺩﺧﻞ اﻟﻮﻓﺪ ﻓﺘﻌﺘﻌﻮﻫﻢ ﺃﺷﺪ ﺗﻌﺘﻌﺔ ﺗﻘﺪﺭﻭﻥ ﻋﻠﻴﻬﺎ، ﻓﻼ ﻳﺒﻠﻐﻨﻲ ﺭﺟﻞ ﻣﻨﻬﻢ ﺇﻻ ﻭﻗﺪ ﻫﻤﺘﻪ ﻧﻔﺴﻪ ﺑﺎﻟﺘﻠﻒ ﻓﻜﺎﻥ ﺃﻭﻝ ﻣﻦ ﺩﺧﻞ ﻋﻠﻴﻪ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ ﻳﻘﺎﻝ ﻟﻪ اﺑﻦ اﻟﺨﻴﺎﻁ، ﻓﺪﺧﻞ ﻭﻗﺪ ﺗﻌﺘﻊ، ﻓﻘﺎﻝ: اﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ اﻟﻠﻪ، ﻓﺘﺘﺎﺑﻊ اﻟﻘﻮﻡ ﻋﻠﻰ ﺫﻟﻚ، ﻓﻠﻤﺎ ﺧﺮﺟﻮا ﻗﺎﻝ ﻟﻬﻢ ﻋﻤﺮﻭ: ﻟﻌﻨﻜﻢ اﻟﻠﻪ! ﻧﻬﻴﺘﻜﻢ ﺃﻥ ﺗﺴﻠﻤﻮا ﻋﻠﻴﻪ ﺑﺎﻹﻣﺎﺭﺓ، ﻓﺴﻠﻤﺘﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻨﺒﻮﺓ!
Fulayh Ibn Sulayman said that Amr Ibn al-Aas, with a delegation of Egyptians, visited Mu’awiyyah and Amr commanded them, ‘When you meet the son of Hind (Mu’awiyyah), do not greet him as a Caliph or else he will brag, rather belittle him as much as you can.’
While Mu’awiyyah told his gatekeepers, ‘I know Ibn Nabighah (Amr) would belittle my position with the delegates, so pay attention when they enter and intimidate them and don’t let anyone of them reach me unless you wish to be destroyed.’
The first one entered, named Ibn al-Khayyat. He was intimidated and when he greeted Mu’awiyyah he said ‘As-Salam Alayka Ya Rasul-Allah’. The other delegates did the same.
When they left, Amr told them : ‘May Allah curse you, I forbade you to greet him as a Caliph but you greeted him as a Prophet?’
~Taarikh al-Tabari vol 5:330-331
2) Ibn Rajab al-Hanbali wrote :
سَمِعْتُ وَالِدِي يَقُوْلُ: لَوْ كَانَ نَبِيٌّ يُبْعَثُ فِي زَمَانِ الشَّيْخِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ قُدَامَةَ كَانَ هُوَ،
I heard my father say, ‘If there were a Prophet during our time, it would be Ibn Qudamah.’
~Tabqat al-Hanabilah vol 2:61
3) Najm al-Deen al-Ghazzi wrote :
وقال اليافعي في “الإرشاد”: وقد بلغنا عن بعض الأولياء الأكابر والعلماء الجامعين بين الباطن والظاهر أنه قال: لو كان نبي بعد النبي ﷺ لكان الغزالي،
al-Yafi said in al-Irshad that : ‘We heard the great Awliya & Ullema say if there was a Prophet after the Prophet ﷺ it would be al-Ghazzali.’
~Husn al-Tanabbih Lima Warad fee al-Tashbih Vol 5:278
4) Abu Umar al-Sadjan said :
عن قول القائل : لو لم نُخبر بختم النبوة لقلنا : إن ابن تيمية نبي ؟ فضحك الشيخ ، وقال : نعم ، هذا من سعة علمه واطلاعه
Ibn Baz’ was asked about the statement, ‘if we had not been informed of the seal of Prophethood, we would say that Ibn Taymiyyah was a Prophet.’
Ibn Baz’ laughed and said, ‘Yes, this is due to his knowledge and understanding.’
~Masail Abi Umar al-Sadjan lil-Imam Abd al-Aziz Ibn Baz page 29
5) Abu Bakr al-Shibli Rasul-Allah?
Maulana Shah Gul Hasan wrote :
ایک روز ارشاد ہوا کہ حضرت ابوبکر شیر کی خدمت میں دو شخص با را ده بیعت عام ہوئے ان میں سے ایک کو فرمایا کہ کہو لا إِلهَ إِلَّا اللهُ شِبْلِي رَسُولُ اللهِ . اس نے کہا اچھی لا حَولَ وَلَا قُوَّةَ إِلا بالله ۔ آپ نے بھی یہ ہی کلمہ پڑھا، اس نے پوچھا کہ آپ نے لاحول کیوں پڑھی آپ نے استفسار کیا کہ تم نے کیوں پڑھی بولا کہ میں نے تو اس واسطے پڑھی ایسے بے شرع کے پاس مرید ہونے آیا آپ سے فرمایا کہ ہم نے اس لیے پڑھی کہ ایسے جاہل کے سامنے رازہ کی بات کہہ دی
One day, two people visited Abu Bakr al-Shibli to pledge allegiance to him. al-Shibli asked one of them to say : ‘La Ilaha Ill Allah, Shibli Rasul-Allah.’
The man recited There is no power except with Allah, al-Shibli said the same. The man asked why did you recite this? al-Shibli said rather why did you recite this? The man said because I came to become a disciple of such an evil person. So al-Shibli replied ‘I recited it because I spoke the matter of secret in front of such an ignorant person.’
~Tazkirah Ghawsiyyah page 324
• Shams al-Deen al-Dhabhi said about him :
الشبلي أبو بكر البغدادي وكان فقيها عارفا بمذهب مالك، وكتب الحديث عن طائفة. وقال الشعر، وله ألفاظ وحكم وحال وتمكن
Abu Bakr al-Shibli was a jurist & a scholar of the Maliki school and he wrote down Hadiths from a group of scholars. He composed poetry and possessed eloquent words and wisdom.
~Siyar Alam an-Nubala vol 15:367
6) Chishti Rasul-Allah?
Khwaja Qutb al-Deen Bakhtiyar Kaki wrote :
ایک شخص باہر سے آیا اور بیعت ہونے کی نیت سے خواجہ صاحب کے قدموں میں سر رکھ دیا۔ آپ نے فرمایا بیٹھ جا۔ وہ بیٹھ گیا اور اس نے عرض کی کہ میں آپ کی خدمت میں مرید ہونے کے واسطے آیا ہوں! شیخ صاحب اس وقت اپنی خاص حالت میں تھے۔ آپ نے فرمایا کہ جو کچھ میں تجھے کہتا ہوں وہ کہو اور بجالا تب مرید کروں گا۔ اس نے عرض کی کہ جو آپ فرمائیں میں بجالا نے کو تیار ہوں۔ آپ نے فرمایا کہ تو کلمہ کس طرح پڑھتا ہے؟ اس نے کہا لا الہ الا اللہ محمد رسول اللہ۔ آپ نے فرمایا یوں کہو! لا الہ الا اللہ چشتی رسول اللہ۔ اس نے اسی طرح کہا۔ خواجہ صاحب نے اسے بیعت کرلیا اور خلعت و نعمت دی اور بیعت کے شرف سے مشرف کیا پھر اس شحص کو فرمایا کہ سن! میں نے تجھے جو کہا تھا کہ کلمہ اس طرح پڑھو! یہ صرف تیرا عقیدہ آزمانے کی خاطر کہا تھا ورنہ میں کون ہوں؟ میں تو ایک ادنی سا غلام محمد رسول اللہ صلی اللہ علیہ وسلم کا ہوں۔
A man came to visit Khwaja Moinuddin Chishti and put his head on the feet of Moinuddin with the intention to pledge allegiance.
Moinuddin Chishti asked him ‘How do you recite the Kalimah?’ He replied ‘La Ilaha Ill Allah Muhammad Rasul-Allah.’ He said ‘Say like this, La ilaha Ill Allah Chishti Rasul-Allah.’ and he said as told.
He accepted his pledge and honoured him with a robe and blessings, then said to him, ‘Listen, I asked you to recite the Kalimah like this only to test your faith; otherwise, who am I? I am just a lowly slave of Muhammad Rasul-Allah ﷺ.’
~Fawa’id al-Salikeen page 19
7) Thanvi Rasul-Allah?
میں رسول اللہ صلی اللہ علیہ وسلم پر درود شریف پڑھتا ہوں لیکن پھر یہ کہتا ہوں اللہم صلی علی سیدنا ونبینا ومولانا اشرف علی حلانکہ اب بیدار ہوں خواب نہیں لیکن بے اختیار ہوں مجبور ہوں زبان اپنےقابو میں نہیں
جواب: اس واقعہ میں تسلی تھی کہ جس کی طرف تم رجوع کرتے ہو وہ بعونہ تعالی متبع سنت ہے۔
A man said to Ashraf Ali Thanvi al-Hanafi that I try to recite Durood upon Rasul-Allah ﷺ but I end up saying ‘Allahuma Sali ala Sayyidina Nabi’ina wa Maulana Ashraf Ali.’ I keep saying this both while awake and in dream but I’m helpless, my tongue is out of control.
Ashraf Ali Thanvi replied : ‘There is assurance for you in this incident that your teacher (Ashraf Ali) is upon the Sunnah.’
~Risalah Imdad Safar 1336, page 35
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