Answering Christianity Research Center

AsalamuAlaikum,

Does the Quran say the Sun orbits the Earth?
Many verses of the Quran speak about the orbit of the Sun. For example:



21:33

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21:33
Sahih International
And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming.
Muhsin Khan
And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating.


36:38

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36:38
Muhsin Khan
And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing.
Yusuf Ali
And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing.

None of the verses in the Quran state that the Sun orbits the Earth. All the Quranic verses simply detail two things:

1. That the Sun is moving.
2. That it has an orbit.

These two statements are what match with scientific facts.
The Sun is currently traveling through the Local Interstellar Cloud (near to the G-cloud) in the Local Bubble zone, within the inner rim of the Orion Arm of the Milky Way. Of the 50 nearest stellar systems within 17 light-years from Earth (the closest being a red dwarf named Proxima Centauri at approximately 4.2 light-years away), the Sun ranks fourth in mass. The Sun orbits the center of the Milky Way at a distance of approximately 24000–26000 light-years from the galactic center, completing one clockwise orbit, as viewed from the galactic north pole, in about 225–250 million years. [1]
Although many people quote these Quranic verses, they contain no references to the Sun orbiting the Earth.

References:
[1] Wikipedia article. http://en.wikipedia.org/wiki/Sun

http://www.quran-errors.blogspot.co.uk/#!http://quran-errors.blogspot.com/2014/03/does-quran-say-earth-orbits-sun.html

ThatMuslimGuy
www.quran-errors.com

AsalamuAlaikum,

Question:

I was talking to a non-muslim and he said that there is a contradiction in the quran ( naauzubillah). I strongly know and believe that it is another one of those misconceptions or misinterpretations. But i could not properly reply to him due to my lack of knowledge. His so called contradiction was: How many angels announced the birth of Jesus to the Virgin Mary? One angel 19:17-21 or several angels? 3:42-45" Can you please properly explain this to me.

Answer:

Praise be to Allaah.
You are correct in describing what you friend said about the Qur’aan being contradictory as a misconception or misinterpretation. It is either because your friend has misunderstood something or he is being stubborn and is looking for a specious argument to stir up doubts in the hearts of some Muslims who are ignorant about their religion.  Hence the advice we offer to all our Muslim brothers is not to indulge in debate with the followers of falsehood before arming themselves with knowledge with which they can ward off these specious arguments. They should leave this to those who are qualified for it, namely the scholars who are well versed in knowledge and the seekers of knowledge who have a solid base of knowledge, because a specious argument may enter one’s heart and have a serious effect, and it is better to err on the side of caution.

With regard to this particular issue, there is no contradiction between the two verses, praise be to Allaah. It was answered by the scholars of tafseer in the past; al-Raazi said in his Tafseer, when commenting on the verse in Aal ‘Imraan: What is meant by the angels here is Jibreel alone. It is like the verse in which Allaah says (interpretation of the meaning): “He sends down the angels with the Rooh (Revelation) of His Command to whom of His slaves He wills” [al-Nahl 16:2], meaning Jibreel. End quote.

This is nothing strange in Arabic, where the plural may be used to refer to the singular. There are many such examples in the Qur’aan, such as the verse in which Allaah says (interpretation of the meaning): “Those (i.e. believers) unto whom the people (hypocrites) said, “Verily, the people (pagans) have gathered against you (a great army), therefore, fear them.” But it (only) increased them in Faith, and they said: “Allaah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)” [Aal ‘Imraan 3:173].

What is meant by al-naas (the people) in the first case is Na’eem ibn Mas’ood, and in the second case is Abu Sufyaan and his companions. It does not mean all the people.

Imam Ibn ‘Atiyyah said in his tafseer al-Muharrar al-Wajeez: The word al-malaa’ikah (the angels) is used to refer to Jibreel because he is one of them, so the name of the race is used, as in the verse (interpretation of the meaning): “Those (i.e. believers) unto whom the people (hypocrites) said,” [Aal ‘Imraan 3:173]. End quote.

And Allaah knows best.

http://islamqa.info/en/102852

ThatMuslimGuy
http://quran-errors.weebly.com/

AsalamuAlaikum,

Other Links on the issue:

http://www.answering-christianity.com/karim/forgeries_about_killing.htm
http://www.islamicboard.com/clarifications-about-islam/29646-killing-abu-%91afak-%91asma%92-bint-marwan.html

ThatMuslimGuy
http://quran-errors.weebly.com/

AsalamuAlaikum,

Ive made some additions to the article. To see version 1.1 : http://quran-errors.weebly.com/the-authenticity-of-the-assassination-story-of-asma-bint-marwan.html

The additions:


Appendix 1 : Islamqa Fatwa #177694 : The story of the killing of 'Asma Bint Marwaan is false

Question:
brother my question was about the death of Asmaa bint Marwaan people speaking against islam say that she was killed on the order of the prophet in a very brutal way and this indicates according to some about the messenger of Allahs lust for power in yathrib It would be highly appreciated if this topic is explained so that i can answer these people how benevolent the messenger of Allah was

Answer:
Praise be to Allah.

Firstly:

Allah, may He be exalted, has told us in His holy Book that He only sent His Messenger Muhammad (blessings and peace of Allah be upon him) as a mercy to all people. Allah, may He be glorified, says (interpretation of the meaning):

“And We have sent you (O Muhammad SAW) not but as a mercy for the Alameen (mankind, jinns and all that exists)”

[al-Anbiya’ 21:107].

The one who accepts this mercy and gives thanks for this grace will be blessed in this world and in the Hereafter; the one who rejects it and denies it will be a loser in this world and in the Hereafter.

End quote from Tafseer Ibn Katheer, 5/385

Al-Haakim narrated in al-Mustadrak (100) that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “O people, I am but a bestowed mercy.” Classed as saheeh by al-Albaani in Saheeh al-Jaami‘, 2345.

The Prophet (blessings and peace of Allah be upon him) is the one who pardoned all of Quraysh, even though they had let him down, opposed him, expelled him, waged war against him and incited the Arabs against him. When he conquered Makkah, he pardoned them and did not punish them or take revenge on them for their bad treatment.

He is the one who pardoned the Jewish woman who had poisoned the mutton for him. al-Bukhaari (2617) and Muslim (5834) narrated from Anas ibn Maalik (may Allah be pleased with him) that the Jewish woman brought the Prophet (blessings and peace of Allah be upon him) some poisoned mutton and he ate some of it. Then she was brought to him and it was said: Will you give us permission to execute her? He said: No.

‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) never took revenge for his own sake, unless one of the sacred limits of Allaah had been transgressed, then he would take revenge for the sake of Allaah.

Narrated by al-Bukhaari (6126) and Muslim (2327).

Al-Bukhaari (4838) narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) concerning this verse in the Qur’aan – “O Prophet (Muhammad SAW)! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner” [al-Ahzaab 33:45] – that he said: In the Torah it says: O Prophet! We have sent you as a witness and as a bearer of glad tidings, a saviour to the unlettered. You are My slave and My Messenger, and I have named you al-Mutawakkil (the one who puts his trust solely in Allah). He is not coarse or uncouth, shouting in the marketplace; he does not repay evil with evil, rather he overlooks and forgives.

The reports that speak of his patience in putting up with annoyance, and his forgiveness and tolerance, his not holding things against people and his returning evil with good are innumerable. These people only want to undermine the status of the Prophet (blessings and peace of Allah be upon him) as a sign of their increase in kufr and because of the jealousy, resentment and hatred they have in their hearts, and because they hope and wish to extinguish the light of Allah. “But Allah will complete His Light even though the disbelievers hate (it).” [as-Saff 61:8].

It is proven that the Prophet (blessings and peace of Allah be upon him) forbade the killing of women. Abu Dawood (2669) narrated that Rabaah ibn Rabee‘ said: We were with the Messenger of Allah (blessings and peace of Allah be upon him) on a campaign, and he saw the people gathered around something. He sent a man to find out what they were looking at, and he came back and told him that it was a woman who had been killed. He said: “Such a one could not have been a fighter.” Khaalid ibn al-Waleed was leading the vanguard of the army, so he sent a man to him and said: “Tell Khaalid: Do not kill any woman or hired worker.”

Secondly:

As for the report about the slaying of ‘Asma bint Marwaan that is propagated by these liars, it is a fabricated report. It was narrated by al-Qadaa‘i in Musnad ash-Shihaab (856), al-Khateeb in at-Tareekh(13/99), Ibn ‘Asaakir in his Tareekh (51/244), and Ibn ‘Umar al-Harbi in his Fawaa’id (50), all via Muhammad ibn al-Hajjaaj al-Lakhami Abu Ibraaheem al-Waasiti from Mujaalid ibn Sa‘eed from ash-Sha‘bi from Ibn ‘Abbaas, who said:

A woman from Banu Khatamah wrote poetry lampooning the Prophet (blessings and peace of Allah be upon him), and news of that reached the Prophet (blessings and peace of Allah be upon him) and upset him. He said: “Who will deal with her for me?” A man from among her people said: I will, O Messenger of Allah! She was a seller of dates, so he went to her and said to her: Do you have any dates? She said: Yes. So she showed him some dates, and he said: I want something better than this. So she went inside to show him and he followed her and looked right and left, but he did not see anything except a small table, and he kept hitting her head with it until he killed her. Then he went to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I have taken care of her for you. The Prophet (blessings and peace of Allah be upon him) said: “The validity of what you have done is something that no one could dispute.”

This woman was ‘Asma bint Marwaan.

This is an invalid isnaad and a fabricated report that was narrated by Muhammad ibn al-Hajjaaj of whom al-Bukhaari said: His hadeeth is to be rejected. Ibn Ma‘een said: (He is) an evil liar. Ad-Daaraqutni said: (He is) a liar; and on one occasion he said: He is not trustworthy.

Mizaan al-I‘tidaal, 3/509

Ibn ‘Adiyy said: Muhammad ibn al-Hajjaaj fabricated the hadeeth about the woman who used to lampoon the Messenger of Allah (blessings and peace of Allah be upon him), according to which when she was killed he (allegedly) said: “The validity of what you have done is something that no one could dispute.”

End quote from al-Mawdoo‘aat by Ibn al-Jawzi 3/18

This hadeeth was also mentioned by Shaykh al-Albaani (may Allah have mercy on him) in ad-Da‘eefah(6013); he said it is fabricated (mawdoo‘).

It was narrated by al-Waaqidi in al-Maghaazi (p. 173) and via him by al-Qadaa‘i (858): ‘Abdullah ibn al-Haarith told me, from his father, that ‘Asma bint Marwaan, from Banu Umayyah ibn Zayd, was married to Yazeed ibn Zayd ibn Hisn al-Khatmi. She used to revile the Prophet (blessings and peace of Allah be upon him), criticise Islam and incite people against the Prophet (blessings and peace of Allah be upon him). When news of what she said and her incitement of the people reached ‘Umayr ibn ‘Adiyy ibn Kharashah ibn Umayyah al-Khatmi, he said: O Allah, I make a vow to You that I shall kill her if You grant a safe return to Madinah to the Messenger of Allah (blessings and peace of Allah be upon him) – as the Messenger of Allah (blessings and peace of Allah be upon him) was in Badr at that time. When the Messenger of Allah (blessings and peace of Allah be upon him) came back from Badr, ‘Umayr ibn ‘Adiyy came to her in the middle of the night and entered upon her in her house when she had a group of her children sleeping around her, including an infant who was still being breastfed. He reached out to touch her and found the infant whom she was breastfeeding. He pushed the child aside then he plunged his sword into her chest until it came out of her back. Then he went out and prayed Fajr with the Prophet (blessings and peace of Allah be upon him) in Madinah. When the Prophet (blessings and peace of Allah be upon him) finished praying, he looked at ‘Umayr and said: Did you kill the daughter of Marwaan? He said: Yes, may my father be sacrificed for you, O Messenger of Allah.

‘Umayr was afraid that the Prophet (blessings and peace of Allah be upon him) would not approve of his killing her, so he said: Is there any sin on me for that, O Messenger of Allah? He said: “The validity of what you have done is something that no one could dispute.” And this is the first time I heard this phrase from the Prophet (blessings and peace of Allah be upon him). ‘Umayr said: The Prophet (blessings and peace of Allah be upon him) turned to those who were around him and said: “If you want to see a man who supported Allah and His Messenger, then look at ‘Ubayr ibn ‘Adiyy.”

End quote.

This is a worthless isnaad. Imam Ahmad said concerning al-Waaqidi – whose name was Muhammad ibn ‘Umar ibn Waaqid – : He is a liar; he alters hadeeths. Ibn Ma‘een said: He is not trustworthy. On one occasion he said: His hadeeth is not to be written down. Al-Bukhaari and Abu Haatim said: He is matrook (rejected). Abu Haatim and an-Nasaa’i said: He fabricates hadeeth. Ibn ‘Adiyy said: His hadeeths are odd and problematic. Ibn al-Madeeni said: al-Waaqidi fabricates hadeeth.

Mizaan al-I‘tidaal, 3/663

An-Nasaa’i said: The liars who are known for fabricating hadeeth are four: Ibraaheem ibn Abi Yahya in Madinah, al-Waaqidi in Baghdad, Muqaatil in Khorasan and Muhammad ibn Sa‘eed in Syria.

End quote from Tahdheeb at-Tahdheeb, 9/163

And Allah knows best.

http://islamqa.info/en/177694

Jazak Allahu khairan

Some good articles akh. Is it ok if I link them on my weebly?

AsalamuAlaikum,


Full Article: http://quran-errors.weebly.com/the-authenticity-of-tanwir-al-miqbas-min-tafsir-ibn-abbas.html

ThatMuslimGuy
http://quran-errors.weebly.com/

AsalamuAlaikum,

Full Article: http://quran-errors.weebly.com/the-authenticity-of-the-assassination-of-abu-afak-story.html

This story is recorded by a number of sources such as Ibn Ishaq, Ibn Sa'd and Al-Waqidi.

In the case of Ibn Ishaq and one version in Ibn Sa'd's work the story has no Isnaad (chain of transmission). One of the five criteria for a hadeeth to be authentic is that it must have a fully connected chain of transmission [1]

Ittisaal as-Sanad (Continuity of the chain of transmitters)

The chain of narrators or transmitters, who are relating the Matn (text), has to be unbroken for the hadeeth to be considered. That is none of the transmitters must be missing from the chain and each narrator, Raawee, has to have met the transmitter directly preceding him as well as the one directly following him. Each Raawee has to be a known individual, otherwise he is classified as majhool (unknown) and the sanad is classified as broken. [2]

In this case we don't have that. So this story can not be regarded as authentic.

In one of Ibn Sa'd's accounts he provides us with the chain of transmission [3] and Al-Waqidi's account provides us with an isnaad [4]. However both these chains contain Al-Waqidi who is well known for being an inauthentic narrator.

1. al-Shafi’i (d. 204 A.H.):All the books of al-Waqidi are lies. In Madinah there were seven men who used to fabricator authorities, one of which was al-Waqidi.[5]

2. Ahmad ibn Hanbal (d. 241 A.H.):He is a liar, makes alternations in the traditions.[6]

3. al-Nasa’i (d. 303 A.H.):The liars known for fabricating the Hadith of the Messenger of Allah are four. They are: Arba’ah b. Abi Yahya in Madinah, al-Waqidi in Baghdad, Muqatil b. Sulayman in Khurasan and Muhammad bin Sa’id in Syria.[7]

4. al-Bukhari (d. 256 A.H.):al-Waqidi has been abandoned in Hadith. He fabricates Hadith.[8]

5. al-Dhahbi (d. 748 A.H.):Consensus has taken place on the weakness of al-Waqidi.[9]

6. Yahya ibn Ma’in (d. 233 A.H.):He is weak. He is nothing. Not reliable![10]

7. Ishaq ibn Rahwiyah (d. 238 A.H.):According to my view, he is one of those who fabricate Hadith.[11]

8. Abu Dawud (d. 275 A.H.):I do not write his Hadith and I do not report (Hadith) on his authority. I have no doubt that he used to make up Hadith.[12]

9. Ibn Abi Hatim al-Razi (d. 277 A.H.):He fabricates Hadith. We have abandoned his Hadith.[13]

10. al-Darqutni (d. 385 A.H.):There is weakness in him (in his reporting).[14]

11. ‘Ali ibn Madyani (d. 241 A.H.):He fabricates Hadith.[15]

12. Ibn ‘Adi (d. 365 A.H.):His traditions are not safe and there is danger from him (in accepting his traditions).[16]

13. Ibn Hajr (d. 852 A.H.):He has been abandoned in spite of vastness of his knowledge.[17]

14. Abu Zar’ah al-Razi (d. 264 A.H.):Abandoned, Weak![18]

15. al-Nawawi (d. 676 A.H.):Their (muhaddithin’) consensus is that al-Waqidi is weak.[19]

16. Al-Albani said: Al-Waqidi is a liar [20]

So this narration is Da'if in all of its versions - whether it be due to having no chain of transmission or because having weak transmitters in its chain of transmission.

This is why we need to authenticate and check hadeeth as Ibn Taymiyyah wrote:

قَدْ نَصَبَ اللَّهُ الْأَدِلَّةَ عَلَى بَيَانِ مَا فِيهَا مِنْ صَحِيحٍ وَغَيْرِهِ وَمَعْلُومٌ أَنَّ الْمَنْقُولَ فِي التَّفْسِيرِ أَكْثَرُهُ كَالْمَنْقُولِ فِي الْمَغَازِي وَالْمَلَاحِمِ وَلِهَذَا قَالَ الْإِمَامُ أَحْمَد ثَلَاثَةُ أُمُورٍ لَيْسَ لَهَا إسْنَادٌ التَّفْسِيرُ وَالْمَلَاحِمُ وَالْمَغَازِي وَيُرْوَى لَيْسَ لَهَا أَصْلٌ أَيْ إسْنَادٌ لِأَنَّ الْغَالِبَ عَلَيْهَا
الْمَرَاسِيلُ مِثْلُ مَا يَذْكُرُهُ عُرْوَةُ بْنُ الزُّبَيْرِ وَالشَّعْبِيُّ وَالزُّهْرِيُّ وَمُوسَى بْنُ عُقْبَةَ وَابْنُ إسْحَاقَ

Allah has provided evidence establishing the authenticity or lack thereof for the narrations that are necessary in matters of the religion. It is well-known that most of what is reported in books of exegesis is similar to what is reported in books of history and battles. For this reason, Imam Ahmad said that three matters are not reliable: exegesis, stories of battles, and history. These matters are narrated without a basis or chain of narration from those who omit narrators such as what is mentioned from Urwah ibn Az-Zubair, Ash-Sha’bi, Az-Zuhri, Musa ibn Uqbah, and Ibn Ishaq. [21]

And Allah Knows Best

References:
[1] Bilal Philips, Usool Al-Hadeeth, p.39. Mohammad Hashim Kamali, A Textbook of Hadith Studies, pp.139-143.
[2] Bilal Philips, Usool Al-Hadeeth, p.39.
[3] ibn Sa'd al-Baghdadi. The Book of the Major Classes, Volume 3. Translated by Bewley, A. (2013). The Companions of Badr, p. 376. London: Ta-Ha Publishers
[4] Muhammad ibn Umar al-Waqidi. Kitab al-Maghazi. Translated by Faizer, R., Ismail, A., & Tayob, A. K. (2011). The Life of Muhammad, pp. 86-87. London & New York: Routledge
[5] Ibn Abi Hatim, vol.4 pt.1 p.21
[6] al-Dhahbi, Mizan, vol.3 p.110
[7] Ibn Hajr al-‘Asqalani, Tahdhib al-Tahdhib, vol.9 p.366 No.604, Hyderabad, 1326 A.H.cf. Yusuf ‘Abbas Hashmi, Zaynab bint Jahash, ‘Islamic Culture’ vol.XLI, No.1, Hyderabad (India), 1967
[8] al-Dhahbi, Mizan, vol.3 p.110
[9] Ibid., p.111
[10] Ibid. p.110,
Ibn Abi Hatim, vol.4 pt.1. p.21
[11] Ibn Abi Hatim, p.21
[12] Ibn Hajr, Tahdhib, vol.9, p.366, No.604 cf. Hashmi
[13] Ibid., p.366
Ibn Abi Hatim, p.21
[14] al-Dhahbi, Mizan, p.110
[15] Ibid., p.110
Ibn Hajr, Tahdhib, p.366 cf. Hashmi
[16] al-Dhahbi, Mizan, vol.3, p.110
[17] Ibn Hajr, Taqrib al-Tahdhib, vol.2, p.194, Cairo, 1960
[19] Ibn Abi Hatim, vol.4, pt.1, p.21
[20] Ibn Hajr, Tahdhib, vol.9, p.366 cf. Hashmi
[21] Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[22] Majmu’ Al-Fatawa 13/346

ThatMuslimGuy
http://quran-errors.weebly.com

AsalamuAlaikum,

The Full article : http://quran-errors.weebly.com/the-authenticity-of-the-story-regarding-asma-bint-marwan.html

The story is not authentic according to Al-Albani [1], Abdul Malik [2], Al Jawzi [3], Ibn Adi [4] and others.

The chain of transmission in Ibn Ishaqs account is:

Muhammad ibn Ibrahim al-Shami → Muhammad ibn al-Hajjaj al-Lakhmi → Mujalid ibn Sa’ed → Al-Shu'abi → Ibn ‘Abbas

Muhammad ibn al-Hajjaj is a narrator is known for fabricating hadeeth. Hence Al-Albani said this is not authentic [5] alongside Al-Jawzi [6] and Ibn Adi said: "...this isnad (chain of reporters) is not narrated on authority of Mujalid but by Muhammad ibn al-Hajjaj al-Lakhmi and they all (other reporters in the chain) accuse Muhammad Ibn Al-Hajjaj of forging it" [7]

Regarding Muhammad Ibn Al-Hajjaj : Al-Bukhari said: "his hadith is abandoned", [8] Yahya Ibn Ma'een said: "compulsive liar" and once said: "not trustworthy".[9] Ad-Daraqutni denounced him as a liar.[10]

Ibn Taymiyyah writes:

قَدْ نَصَبَ اللَّهُ الْأَدِلَّةَ عَلَى بَيَانِ مَا فِيهَا مِنْ صَحِيحٍ وَغَيْرِهِ وَمَعْلُومٌ أَنَّ الْمَنْقُولَ فِي التَّفْسِيرِ أَكْثَرُهُ كَالْمَنْقُولِ فِي الْمَغَازِي وَالْمَلَاحِمِ وَلِهَذَا قَالَ الْإِمَامُ أَحْمَد ثَلَاثَةُ أُمُورٍ لَيْسَ لَهَا إسْنَادٌ التَّفْسِيرُ وَالْمَلَاحِمُ وَالْمَغَازِي وَيُرْوَى لَيْسَ لَهَا أَصْلٌ أَيْ إسْنَادٌ لِأَنَّ الْغَالِبَ عَلَيْهَا
الْمَرَاسِيلُ مِثْلُ مَا يَذْكُرُهُ عُرْوَةُ بْنُ الزُّبَيْرِ وَالشَّعْبِيُّ وَالزُّهْرِيُّ وَمُوسَى بْنُ عُقْبَةَ وَابْنُ إسْحَاقَ

Allah has provided evidence establishing the authenticity or lack thereof for the narrations that are necessary in matters of the religion. It is well-known that most of what is reported in books of exegesis is similar to what is reported in books of history and battles. For this reason, Imam Ahmad said that three matters are not reliable: exegesis, stories of battles, and history. These matters are narrated without a basis or chain of narration from those who omit narrators such as what is mentioned from Urwah ibn Az-Zubair, Ash-Sha’bi, Az-Zuhri, Musa ibn Uqbah, and Ibn Ishaq. [11]

The chain of transmission from Ibn Sa'id is:

Ibn Sa'd → Al-Waqidi → 'Abd Allah ibn al-Harith ibn al-Fudayl → Al-Harith ibn al-Fudayl

Al-Albani declared this to be inauthentic [12]. This is due to Al-Waqidi being in the chain. He is an unauthentic reporter:

1. al-Shafi’i (d. 204 A.H.):All the books of al-Waqidi are lies. In Madinah there were seven men who used to fabricator authorities, one of which was al-Waqidi.[13]

2. Ahmad ibn Hanbal (d. 241 A.H.):He is a liar, makes alternations in the traditions.[14]

3. al-Nasa’i (d. 303 A.H.):The liars known for fabricating the Hadith of the Messenger of Allah are four. They are: Arba’ah b. Abi Yahya in Madinah, al-Waqidi in Baghdad, Muqatil b. Sulayman in Khurasan and Muhammad bin Sa’id in Syria.[15]

4. al-Bukhari (d. 256 A.H.):al-Waqidi has been abandoned in Hadith. He fabricates Hadith.[16]

5. al-Dhahbi (d. 748 A.H.):Consensus has taken place on the weakness of al-Waqidi.[17]

6. Yahya ibn Ma’in (d. 233 A.H.):He is weak. He is nothing. Not reliable![18]

7. Ishaq ibn Rahwiyah (d. 238 A.H.):According to my view, he is one of those who fabricate Hadith.[19]

8. Abu Dawud (d. 275 A.H.):I do not write his Hadith and I do not report (Hadith) on his authority. I have no doubt that he used to make up Hadith.[20]

9. Ibn Abi Hatim al-Razi (d. 277 A.H.):He fabricates Hadith. We have abandoned his Hadith.[21]

10. al-Darqutni (d. 385 A.H.):There is weakness in him (in his reporting).[22]

11. ‘Ali ibn Madyani (d. 241 A.H.):He fabricates Hadith.[23]

12. Ibn ‘Adi (d. 365 A.H.):His traditions are not safe and there is danger from him (in accepting his traditions).[24]

13. Ibn Hajr (d. 852 A.H.):He has been abandoned in spite of vastness of his knowledge.[25]

14. Abu Zar’ah al-Razi (d. 264 A.H.):Abandoned, Weak![26]

15. al-Nawawi (d. 676 A.H.):Their (muhaddithin’) consensus is that al-Waqidi is weak.[27]

16. Al-Albani said: Al-Waqidi is a liar [28]

Also the chain is Mu'dal (discontinued) as Al-Harith Ibn Fudayl never met any of the Prophets companions [29]

So in conclusion this story is not authentic and is fabricated.

References:
[1] Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[2] Sahih Sirah Al-Nibawiyah pp.335-336.
[3] Al-'Ilal p.175
[4] Al-Kāmil fī al-ḍuʻafāʼ wa-ʻilal al-ḥadīth p.326
[5]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[6]Al-'Ilal p.175
[7]Al-Kāmil fī al-ḍuʻafāʼ wa-ʻilal al-ḥadīth p.326
[8]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[9]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[10]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[11] Majmu’ Al-Fatawa 13/346
[12] Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[13] Ibn Abi Hatim, vol.4 pt.1 p.21[14 al-Dhahbi, Mizan, vol.3 p.110
[15] Ibn Hajr al-‘Asqalani, Tahdhib al-Tahdhib, vol.9 p.366 No.604, Hyderabad, 1326 A.H.cf. Yusuf ‘Abbas Hashmi, Zaynab bint Jahash, ‘Islamic Culture’ vol.XLI, No.1, Hyderabad (India), 1967
[16] al-Dhahbi, Mizan, vol.3 p.110
[17] Ibid., p.111
[18] Ibid. p.110,
Ibn Abi Hatim, vol.4 pt.1. p.21
[19] Ibn Abi Hatim, p.21
[20] Ibn Hajr, Tahdhib, vol.9, p.366, No.604 cf. Hashmi
[21] Ibid., p.366
Ibn Abi Hatim, p.21
[22] al-Dhahbi, Mizan, p.110
[23] Ibid., p.110
Ibn Hajr, Tahdhib, p.366 cf. Hashmi
[24] al-Dhahbi, Mizan, vol.3, p.110
[25] Ibn Hajr, Taqrib al-Tahdhib, vol.2, p.194, Cairo, 1960
[26] Ibn Abi Hatim, vol.4, pt.1, p.21
[27] Ibn Hajr, Tahdhib, vol.9, p.366 cf. Hashmi
[28] Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[29]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.


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