Harut and Marut and explaining the invalidity of raising their story

 In the name of Allah, the Most Gracious, the Most

Merciful, we will review, God willing, the narrations attributed
to the Prophet (peace and blessings of Allah be upon him) in the famous story of Harut and Marut, which some commentators mention in their interpretation of the Almighty’s saying: ((And they followed what the devils recited during the reign of Solomon. And it was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels in Babylon, Harut and Marut. And they did not teach anyone until they had said, “We are only a trial, so do not disbelieve.” So they learned from them what They cause separation thereby between a man and his wife, but they do not harm thereby anyone except by permission of Allah. And they learn that which harms them and does not benefit them. And they certainly know that whoever buys it will have no share in the Hereafter. And evil is that for which they have sold themselves, if they only knew. (102)
And we will show, God willing, the invalidity of attributing the story to the Prophet, may God bless him and grant him peace, and that the correct and established version is that the story is attributed to Ka`b al-Ahbar.

The first narration:
Tafsir al-Tabari
((* - Al-Qasim narrated to us, He said: Al-Husayn narrated to us, he said: Faraj bin Fadala narrated to us, on the authority of Muawiyah bin Salih, on the authority of Nafi’, he said: I traveled with Ibn Umar, and when it was the end of the night he said: O Nafi’, look, the red star has risen! He said it two or three times. Then I said: It has risen. He said: No welcome and no hello! I said: Glory be to Allah, a star that is submissive, listening and obedient? He said: I only told you what I heard from the Messenger of Allah, may Allah bless him and grant him peace; and he said: The Messenger of Allah, may Allah bless him and grant him peace, said to me: “The angels said: O Lord, how patient are you with the children of Adam in their sins and transgressions? He said: I have tested them and spared you. They said: If we were in their place, we would not have disobeyed you. He said: Then choose two angels from among you! He said: They did not fail to choose, and they chose Harut and Marut.”

Verification:
The narration is weak for two reasons:
1. Faraj bin Fadala is weak .
Al-Aqili mentioned it in his book Al-Du`afa Al-Kabir, Chapter Fa:
((1518 - Faraj bin Fadala Al-Himsi from Yahya bin Sa`id. Adam told me: I heard Al-Bukhari say: Faraj bin Fadala is a fabricator of hadith. Muhammad bin `Isa told me, `Amr bin `Ali told us: `Abd Al-Rahman used to narrate from Faraj bin Fadala, and he said: His hadith is from Yahya bin Sa`id. (Rejected and inverted hadiths ))

2. Al-Husayn is Sanid bin Dawud, some scholars have declared him weak.
We read from Tahdhib al-Tahdhib by Ibn Hajar, Part Four, Chapter Seen
((Al-Athram said on the authority of Ahmad: Sanid was a close friend of Hajjaj for a long time. I saw Hajjaj dictating to him, and I hope that he did not narrate except the truth. Abdullah bin Ahmad said on the authority of his father: I saw Sanid with Hajjaj bin Muhammad, and he was listening to the book Al-Jami` by Ibn Jurayj. I was informed on the authority of Al-Zuhri, and I was informed on the authority of Safwan bin Salim, and other than that. He said: So Sanid kept saying to Hajjaj: O Abu Muhammad. Ibn Jurayj said on the authority of Al-Zuhri, and Ibn Jurayj on the authority of Safwan bin Salim. He said: So he used to say to him thus. He said: My father did not praise him for what he saw him doing to Hajjaj, and he has no conscience for that.My father said: Some of those hadiths that Ibn Jurayj used to transmit are fabricated hadiths. Ibn Jurayj did not care who took them from. Al-Khalal narrated something similar from Al-Athram. Then Al-Khalal said: And Hajjaj did this at the time of his change. He believes that the hadiths of the people from Hajjaj are authentic, except for what Sunayd narrated. Abu Dawud said: He was not like that. Ibn Abi Hatim said: He is weak from his father. Al-Nasa’i said: He is not trustworthy. Ibn Hibban mentioned him in Al-Thiqat and said: He had compiled the interpretation. His son narrated from him, and people may have disagreed . Al-Khatib said: He had knowledge of hadiths and he was not corrupted. What did they slander him about? Abu Hatim mentioned him among his sheikhs from whom he narrated, so he said: Al-Baghdadi is truthful. Ibn Abi Asim said: He died in the year two hundred and twenty-six. Al-Bukhari narrated in the interpretation of Surat An-Nisa’ from Sadaqah from Hajjaj from Ibn Jurayj from Ya’la ibn Muslim from Sa’id ibn Jubayr from Abu Abbas regarding the words of God Almighty: {Obey God and obey the Messenger}. This is how most of the narrators narrated it from him. Al-Farbari narrated it alone from Al-Farbari from Al-Bukhari. He said: Sunayd narrated to us from Hajjaj on his authority. Abu Muhammad bin Yarbu’ said: The correct version is what the group narrated, and it is not far-fetched, for Sunayd is the author of Tafsir, and Ibn Al-Sakin’s mention of him is one of the possible misconceptions, because he only mentioned him in his chapter for which he is famous. I said the rest of Al-Khatib’s words: He had knowledge of hadith and was precise, and Abu Mas’ud did not mention in Al-A’traf anyone but Sadaqah bin Al-Fadl, and God knows best. ))

The second narration:
Musnad of Imam Ahmad, Musnad of the Companions who narrated many hadiths, Musnad of Abdullah bin Omar 
((6178 - Yahya bin Abi Bukayr narrated to us, Zuhair bin Muhammad narrated to us, on the authority of Musa bin Jubayr, on the authority of Nafi’, the freed slave of Abdullah bin Omar, on the authority of Abdullah bin Omar, that he heard the Prophet of God, may God bless him and grant him peace, say: “When God Almighty sent Adam, may God bless him and grant him peace, down to the earth, the angels said: O my Lord, {Will You place therein one who will cause corruption therein and shed blood, while we exalt You with praise and sanctify You? He said, "Indeed, I know that which you do not know."} [Al-Baqarah: 30], they said: Our Lord, we are more obedient to You than the children of Adam. Allah the Most High said to the angels: Bring two angels from the angels, so that they may descend to the earth, and we may see how they act. They said: Our Lord, Harut and Marut. So they were sent down to the earth, and (4) Venus, a woman from the best of mankind, appeared to them. She came to them, and they asked her about herself. She said: No, by God, until they uttered this word of polytheism. So they said: By God, we will never associate anything with God. So she went away from them and then returned carrying a child. They asked her about herself, and she said: No, by God, not until you kill this child. They said: By God (1) we will never kill him. So she went away and then returned carrying a cup of wine (2). They asked her about herself, and she said: No, by God, not until you drink this wine. So they drank, became drunk, fell upon her, and killed the boy. When they regained consciousness, the woman said: By God, you did not leave anything of what you refused to do to me except that you did it when you were drunk. So choose between the punishment of this world and the Hereafter. (3) So they chose the punishment of this world.

Investigation:
The narration is weak due to a defect:
Musa bin Jubair was ignored by some scholars and others spoke about his memory .
Ibn Abi Hatim, may God have mercy on him, mentioned him in Al-Jarh wa Al-Ta’deel, Part 8, and did not mention any criticism or appreciation in it:
((627 - Musa bin Jubair, a client of Banu Salamah, narrated on the authority of Abu Umamah bin Sahl, Nafi’, a client of Ibn Umar, and Abdullah bin Ka’b bin Malik. Yahya bin Ayoub, Bakr bin Mudar, Ibn Lahi’ah, Zuhair bin Muhammad, and Saeed bin Salamah narrated on his authority. I heard my father say that.))

And likewise Al-Bukhari, may God have mercy on him, mentioned him in his book Al-Tarikh Al-Kabeer, Chapter M, without criticism or appreciation:
((1193 - Musa bin Jubair Al-Madani, a client of Banu Salamah, on the authority of Abu Umamah bin Sahl and Urwah. Yahya bin Ayoub and Bakr bin Mudar narrated on his authority.))

Ibn Hibban, may God have mercy on him, mentioned him in Al-Thiqat, Chapter M, and he is lenient in authentication, and despite that he said about him that he makes mistakes and contradicts.
((10882 - Musa bin Jubayr al-Madani, a client of Banu Salamah, narrated from Urwah bin al-Zubayr, Nafi’, and Abu Umamah bin Sahl. Bakr bin Mudar, Yahya bin Ayyub, and Zuhair bin Muhammad al-Anbari narrated from him. He made mistakes and contradicted them. ))

As for Ibn Hibban’s leniency in authentication:
We read the statement of Ibn Hajar, may God have mercy on him, in the introduction to his book Lisan al-Mizan:
((Ibn Hibban said: Whoever is a denier of hadith, despite his scarcity, it is not permissible to consider him trustworthy except after investigation. Even if he was one of those who narrates deniers and agreed with the trustworthy in the reports, then he would be just and his narration is acceptable, since people are judged by their statements on righteousness and justice until what necessitates disparagement becomes clear from them. This is the ruling on the famous narrators. As for the unknowns from whom only the weak narrated, then they are to be abandoned in all cases. I said: This is what Ibn Hibban went to, that if a man is absent… The ignorance of his eye was on the justice until his wound became clear, a strange doctrine, and the majority are against it, and this is the rule of Ibn Hibban in the book of the trustworthy, which he composed, as he mentions a group of people who were specified by Abu Hatim and others as being unknown, and Ibn Hibban believed that the ignorance of the eye is lifted by the narration of one famous person, and this is the doctrine of his sheikh Ibn Khuzaymah, but the ignorance of his condition remains with others, and Ibn Hibban made his rule clear, so he said that the just person is the one in whom the wound is not known, as wounding is the opposite of approval, so whoever is not wounded is just until his wound becomes clear, as people are not burdened with what is hidden from them, and he said in the rule of the hadith that is used as evidence if its narrator is stripped of being wounded or above him wounded or below him wounded or its chain of transmission is mursal or interrupted or the text is rejected, thus Al-Hafiz Shams Al-Din Ibn Abdul Hadi transmitted it in Al-Sarim Al-Munki from his classification, and he changed the expression of Ibn Hibban, but he achieved his purpose and the context of some of his words in another Ayoub mentioned in the letter Alif))

and we read from Tahdhib Al-Tahdhib, Part Ten, Chapter Meem :
((596- “D Q - Musa” bin Jubayr Al-Ansari Al-Madani Al-Hadha’a, a client of Banu Salamah, narrated on the authority of Abu Umamah bin Sahl bin Hanif, Abbas bin Ubaid Allah bin Abbas, Abdullah bin Ka’b bin Malik, Abdullah bin Rafi’, a client of Umm Salamah, Muadh bin Abdullah bin Ruwaifi’, Abdullah bin Abdul Rahman bin Al-Habbab, and others, and on his authority his son Abdul Salam, Zuhair bin Muhammad, Saeed bin Salamah bin Abi Al-Hussam, Amr bin Al-Harith, Yahya bin Ayoub, Ibn Lahi’ah, Al-Layth, and Bakr bin Mudar Al-Masryun, and Ibn Hibban mentioned him among the trustworthy ones, and Ibn Yunus said he lived in Egypt. I said the rest of Ibn Hibban’s words were that he made mistakes and disagreed, and Ibn Al-Qattan said that his condition is not known ))

And Ibn Hajar, may God have mercy on him, ruled him as unknown in Taqrib Al-Tahdhib, Chapter M:
((6954- Musa ibn Jabr [Jubair] al-Ansari al-Madani al-Hadha’a, a client of Banu Salamah, a resident of Egypt, well-known from the sixth century AD))

The third narration
we read from the interpretation of Ibn Kathir, may God have mercy on him:
And a follower narrated from him from another source on the authority of Nafi’, as Ibn Mardawayh said: Dulaj ibn Ahmad told us, Hisham [ibn Ali ibn Hisham] told us, Abdullah ibn Raja’ told us, Saeed ibn Salamah told us, Musa ibn Sarjis told us, on the authority of Nafi’, on the authority of Ibn Umar: He heard the Prophet, may God bless him and grant him peace, say. And he mentioned it in full.

Verification:
The narration is weak due to a defect:
Musa ibn Sarjis is unknown .
Al-Bukhari, may God have mercy on him, mentioned him in Al-Tarikh Al-Kabir, Chapter of Meem, without any criticism or approval:
((1213 - Musa bin Sarjis (5) on the authority of Al-Qasim on the authority of Aisha, narrated by Ibn Al-Munadi.))

And Ibn Hajar, may God have mercy on him, mentioned him in Tahdhib Al-Tahdhib, Part Ten, Chapter of Meem
((609- “T S Y Q - Musa” bin Sarjis2 Hijazi narrated on the authority of Al-Qasim bin Muhammad bin Abi Bakr Al-Siddiq and Ismail bin Abi Hakim, and on his authority Yazid bin Abdullah bin Al-Haad and Yazid bin Abi Habib, he has it with them on the authority of Al-Qasim on the authority of Aisha in mentioning the throes of death, and Al-Tirmidhi said it is a strange hadith.))

And his ignorance in Taqrib Al-Tahdhib, Chapter of Meem:
((6964- Musa bin Sarjis with the opening of the silent letter and the stillness of the Ra and the kasra of the Jeem after it, a secret Madani from the sixth T S Q))

And what will come later from the words of Imam Al-Albani, may God have mercy on him, is what indicates that Musa bin Sarjis is the same as Musa bin Jubayr, and as for Abdullah bin Raja, he is from the men of Muslim, and He is trustworthy, but he spoke about his memory.
We read from Tahdhib al-Tahdhib by Ibn Hajar, may God have mercy on him, Part Five, Chapter on the silent ‘ayn
((364 - “Z M D S Q - Abdullah” bin Raja’ al-Makki Abu Imran al-Basri lived in Mecca. He narrated from Musa bin Uqbah, Ibn Jurayj, Ubayd Allah bin Umar, Malik, Hisham bin Hassan, Yunus bin Yazid, al-Thawri, Ja’far al-Sadiq, Ismail bin Umayyah, Ayoub al-Sakhtiyani, Abdullah bin Uthman bin Khatham, Abd al-Rahman bin Ishaq al-Madani, Muhammad bin Ajlan, and a group. Ahmad, Ishaq, Yahya bin Ma’in, Amr bin Muhammad al-Naqid, Surayj bin Yunus, Sadaqah bin al-Fadl al-Marwazi, Abdullah bin al-Zubayr al-Hamidi, al-Hasan bin Ismail al-Majalidi, Hisham bin Ammar, Muhammad bin al-Sabah al-Jarjara’i, Ya’qub bin Hamid bin Kasib, Abu Ya’la Muhammad bin al-Salt al-Tawzi, Muhammad bin Yahya bin Umar al-Adani, Bishr bin al-Hakam al-Abdi, Suwaid bin Saeed al-Hadathani, Ubayd Allah bin Umar al-Qawariri, and Muhammad bin Zanbur al-Makki. A group said: Al-Athram asked about him, and he said: His matter is good. Al-Maymuni said on the authority of Ahmad: I saw him in the year 87. Al-Duri and others said on the authority of Ibn Ma’in: He is trustworthy. Abu Hatim said: He is truthful. Abu Zur’ah said: He is a righteous sheikh. Al-Nasa’i’s statement about him has been presented above. Ibn Hibban mentioned him in Al-Thiqat. Ibn Sa’d said: He was trustworthy and had many hadiths. He was from the people of Basra, then he moved to Mecca and stayed there until he died there. I said: Ibn Abi Khaithama said: Ibrahim bin Muhammad Al-Shafi’i told us, Abdullah bin Raja’ Al-Makki Al-Hafiz Al-Ma’mun told us. Ya’qub bin Sufyan said: I heard Sadaqah, who praised him well and considered him trustworthy. Al-Saji said: He has some strange things. Ahmad and Yahya differed about him. Ahmad said: They claimed that his books were lost, so he used to write from memory, so he has some strange things. I only heard two hadiths from him. Al-Uqaili narrated something similar on the authority of Ahmad .

The fourth narration:
We read from the actions of the day and night by Ibn Al-Sunni, Chapter: What came about Al-Zahra.
((654 - Muhammad ibn Ahmad ibn al-Muhajir informed us, al-Fadl ibn Ya`qub al-Rukhami informed us, `Abdullah ibn Ja`far informed us, `Isa ibn Yunus informed us, on the authority of his brother Isra`il ibn Yunus, on the authority of Jabir, on the authority of Abu al-Tufayl, on the authority of `Ali, may God be pleased with him, who said: “The Messenger of God, may God bless him and grant him peace, cursed al-Zuhrah, for she tempted the two angels.”))

Verification:
Its chain of transmission is very weak for a reason:
Jaber Al-Ja’fi is a weak liar .
We read from Mizan al-I'tidal by Imam al-Dhahabi, may God have mercy on him, Chapter Jim
(([1425 - Jabir bin Yazid [d, t, q] bin al-Harith al-Ja'fi al-Kufi.]
One of the Shiite scholars.
He narrated from Abu al-Tufayl, al-Sha'bi, and others.
From him, Shu'bah, Abu 'Awanah, and several others.
Ibn Mahdi said, from Sufyan: Jabir al-Ja'fi was pious in hadith. I have never seen anyone more pious than him in hadith.
Shu'bah said: He is truthful.
Yahya bin Abi Bakir said, from Shu'bah: When Jabir said: He informed us, he narrated to us, and I heard - he was one of the most trustworthy people.
Waki' said: If you doubt anything, do not doubt that Jabir al-Ja'fi is trustworthy.
Ibn 'Abd al-Hakam said: I heard al-Shafi'i say: Sufyan al-Thawri said to Shu'bah: If you speak about Jabir al-Ja'fi, I will speak about you.
Zuhair bin Mu'awiyah, I heard Jabir bin Yazid say: I have fifty thousand hadiths, and I have not narrated a single hadith from them. Then one day he narrated a hadith, and he said: This is from the fifty. Alif. And Salam bin Abi Mutee said: Jaber Al-Ju'fi said to me: I have fifty thousand chapters of knowledge that I did not tell anyone about. So I went to Ayoub and mentioned this to him, and he said: As for now, he is a liar. And
Abd Al-Rahman bin Sharik said: My father had ten thousand questions from Jaber Al-Ju'fi. And
Ismail bin Abi Khalid narrated from Al-Sha'bi that he said: O Jaber, you will not die until you lie about the Prophet, may God bless him and grant him peace.
Ismail said : So days and nights did not pass until he was accused of lying.
Abdullah bin Ahmad, from his father, said: Yahya Al-Qattan abandoned Jaber Al-Ju'fi, and Abd Al-Rahman narrated to us from him long ago, then he abandoned him later on, and Yahya abandoned the hadith of Jaber later on .
Abu Yahya Al-Hammani, I heard Abu Hanifa say: I have not seen anyone better than Ata, nor a liar than Jaber Al-Ju'fi. I did not bring him anything except that he brought me a hadith about it, and he claimed that he had such and such a thousand hadith that he did not reveal.
Jarir bin Abdul Hamid, on the authority of Tha’laba, said: I wanted to go to Jabir al-Ju’fi, but Laith bin Abi Salim said to me: Do not go to him, for he is a liar.
An-Nasa’i and others said: He is abandoned .
Yahya said: His hadith should not be written down, nor is there any honor for him.
Abu Dawud said: I do not consider his hadith to be strong .
Abdul Rahman bin Mahdi said: Do you not wonder at Sufyan bin Uyaynah? I left Jabir al-Ju’fi out because of what he said when he narrated more than a thousand hadiths from him, and then he narrated from him.
Abu Mu’awiyah said: I heard Al-A’mash say: Didn’t Ash’ath bin Suwar ask me about a hadith? I said: No, not even half a hadith. Aren’t you the one who narrated from Jabir al-Ju’fi? Jarir bin Abdul Hamid said: I do not consider it permissible to narrate from Jabir al-Ju’fi, for he believed in the return.
Yahya bin Ya’la Al-Maharibi said: Za’idah rejected the hadith of Jabir al-Ju’fi, and said: He is a liar who believes in the return.
Uthman bin Abi Shaybah said: My father told us on the authority of my grandfather, who said: I used to come to Jabir al-Ju'fi at a time when there were no cucumbers or gourds, and he would go around his pond, then come out with cucumbers or gourds and say: This is from my garden. Abbas al-Duri said, on the authority of Yahya: Jabir did not leave anyone who saw him except for Zaydah, and Jabir was a liar and nothing.
Shihab bin Abbad said: I heard Abu al-Ahwas say: Whenever I passed by Jabir al-Ju'fi, I would ask my Lord for well-being.
Shihab mentioned that he heard Ibn Uyaynah say: I left Jabir al-Ju'fi and what I had heard from him. He said: The Messenger of Allah, may Allah bless him and grant him peace, called upon Ali and taught him what he had learned, then he called upon al-Hasan and taught him what he had learned, then al-Hasan called al-Husayn and taught him what he had learned. Then he called his sons... until he reached Ja'far bin Muhammad. Sufyan said: So I left him that .

The correct view is that this hadith is attributed to Ka’b al-Ahbar, and it is one of the Israelite narrations that Ibn Umar, may God be pleased with him, received from Ka’b, as the story was narrated with a sound chain of transmission attributed to Ka’b .
We read from the interpretation of Abd al-Razzaq al-San’ani of Surat al-Baqarah:
((97 - Narrated to us by al-Thawri, on the authority of Musa ibn Uqbah, on the authority of Salim, on the authority of Ibn Umar, on the authority of Ka’b , who said: “The angels mentioned the deeds of the children of Adam and the sins they committed.” So it was said to them: “Choose two angels, so they chose Harut and Marut.” He said: So he said to them: “Indeed, I send My messengers to the people, and there is no messenger between Me and you.” “Go down and do not associate anything with Me, and do not commit adultery, and do not steal.” Abdullah ibn Umar said: Ka’b said: “They had not completed the day in which it was revealed until they did what God had forbidden them.”

We read what Ibn Kathir, may God have mercy on him, transmitted in his interpretation of Surat Al-Baqarah from the interpretation of Ibn Abi Hatim, attributed to Ibn Umar, may God be pleased with him:
((And he said: Ibn Abi Hatim: My father told us, Abdullah bin Jaafar Al-Raqi told us, Ubaidullah, meaning Ibn Amr, told us, on the authority of Zaid bin Abi Anisa, on the authority of Al-Munhal bin Amr and Yunus bin Khabab, on the authority of Mujahid, he said: I was staying with Abdullah bin Omar on a journey, and one night he said to his servant: Look, has the red one risen? No welcome, no welcome, and no life for her, she is the owner of the two angels. The angels said: O Lord, how can You leave the disobedient sons of Adam while they shed forbidden blood, violate Your sacred limits, and spread corruption on the earth! He said: I have tested them, so if I test you with the same as I have tested them with, will you do as they do? They said: No. He said: Then choose two of your best. So they chose Harut and Marut. Then he said to them: I will send you down to the earth, and I have made a covenant with you that you will not associate partners with Allah, nor commit adultery, nor betray us. So they descended to the earth, and lust was cast upon them, and I sent down They presented to them the flower in the most beautiful form of a woman, so she approached them, and they sought to seduce her. She said: I am of a religion that no one should approach me except one who is of the same religion. They said: What is your religion? She said: Zoroastrianism. They said: Polytheism! This is something we do not accept. So she stayed away from them as long as Allah willed. Then she approached them, and they sought to seduce her. She said: Whatever you wish, except that I have a husband, and I hate for this to be known about me and I would be disgraced. If you acknowledge my religion to me, and stipulate that you ascend with me to heaven, I will do so. So they acknowledged her religion to her, and they approached her as they saw, then they ascended with her to heaven. When they reached heaven with her, she was snatched from them, and their wings were cut off, so they fell down, afraid, regretful, and crying. And on earth there is a prophet who supplicates between the two Fridays, and when it is Friday, his supplication is answered. They said: If we go to so-and-so and ask him, and he asks us to repent, so they go to him. He said: May Allah have mercy on you both, how do the people of the earth ask for repentance for the people of the heavens?! They said: We have been tested. He said: Come to me on Friday. So they went to him. He said: I did not answer you at all. Come to me on the second Friday. So they went to him. He said: Choose, for you have been given a choice. If you like the goodness of this world and the torment of the Hereafter, or if you like it, then the torment of this world, and on the Day of Resurrection you will be subject to the judgment of Allah. One of them said: Only a little of this world has passed. The other said: Woe to you! I obeyed you in the first matter, so obey me now, for a torment that ends is not like a torment that lasts. And on the Day of Resurrection we will be subject to the judgment of Allah, and I fear that He will punish us. He said: No, I hope that if Allah knows that we have chosen the torment of this world out of fear of the torment of the Hereafter, He will not bring them together against us. He said: So they chose the torment of this world, so they were put in iron pulleys in a pit filled with fire, their tops and bottoms.
This is a good chain of transmission going back to Abdullah ibn Umar . It was mentioned earlier in the narration of Ibn Jarir from the hadith of Muawiyah ibn Salih, from Nafi’, from him, with a chain of transmission traceable back to the Prophet. This is more authentic and has a more correct chain of transmission. Then, God knows best, it is from the narration of Ibn Umar from Ka’b, as was previously explained from the narration of Salim from his father . His saying: That Venus descended in the form of a beautiful woman, and likewise in the narration from Ali, is very strange. ))

And a group of scholars ruled that its chain of transmission was invalid and that its chain of transmission was proven.
We read what Ibn Kathir, may God have mercy on him, said in his interpretation of Surat Al-Baqarah:
(( This is a strange hadith from this aspect, and all of its men are trustworthy men from the two Sahihs, except for this Musa ibn Jubayr , who is the Ansari As-Salami, their client, the Madinan Al-Hadha’a. He narrated from Ibn Abbas, Abu Umamah ibn Sahl ibn Hanif, Nafi’, and Abdullah ibn Ka’b ibn Malik. His son Abd Al-Salam, Bakr ibn Mudar, Zuhair ibn Muhammad, Sa’id ibn Salamah, Abdullah ibn Lahi’ah, Amr ibn Al-Harith, and Yahya ibn Ayyub narrated from him. Abu Dawud and Ibn Majah narrated from him.Ibn Abi Hatim mentioned it in the book of Al-Jarh wa Al-Ta’deel, and he did not narrate anything of this or that in it, so his status is unknown. He was the only one who narrated it on the authority of Nafi’, the freed slave of Ibn Umar, on the authority of Ibn Umar, on the authority of the Prophet, may God bless him and grant him peace. And a follower narrated it on his authority from another chain of transmission on the authority of Nafi’, as Ibn Mardawayh said: Dulaj bin Ahmad told us, Hisham [bin Ali bin Hisham] told us, Abdullah bin Raja’ told us, Saeed bin Salamah told us, Musa bin Sarjis told us, on the authority of Nafi’, on the authority of Ibn Umar: He heard the Prophet, may God bless him and grant him peace, say. So he mentioned it in full.
Abu Ja’far bin Jarir said: Al-Qasim told us, Al-Hussein told us - and he is Sunayd bin Dawud, the author of Tafseer - Al-Faraj bin Fadala told us, on the authority of Mu’awiyah bin Salih, on the authority of Nafi’, who said: I traveled with Ibn Umar, and when it was the end of the night he said: O Nafi’, look, has the red star risen? I said: No, two or three times, then I said: It has risen. He said: No welcome to it and no hello? I said: Glory be to God! A subjugated, obedient, listening star. He said: I only told you what I heard from the Messenger of Allah, may Allah bless him and grant him peace, or he said: The Messenger of Allah, may Allah bless him and grant him peace, said to me: “The angels said: O Lord, how is Your patience with the children of Adam in their sins and transgressions? He said: I have tested them and pardoned you. They said: If we were in their place, we would not have disobeyed You. He said: Then choose two angels from among you. He said: They spared no effort to choose, and they chose Harut and Marut.”
These two are also very strange. The closest thing to this is that it is narrated by Abdullah bin Omar, from Ka’b al-Ahbar, not from the Prophet, may Allah bless him and grant him peace, as Abdul Razzaq said in his interpretation, from al-Thawri, from Musa bin Uqbah, from Salim, from Ibn Omar, from Ka’b, who said: The angels mentioned the deeds of the children of Adam and the sins they commit, so they were told: Choose two from among you, and they chose Harut and Marut. He said to them: I am sending messengers to the children of Adam, and there is no messenger between me and you. Come down and do not associate anything with me, nor commit adultery, nor drink wine. Kaab said: By Allah, they did not spend the evening of the day on which they were sent down until they had completed everything they were forbidden from.
Ibn Jarir narrated it through two chains of transmission, on the authority of Abd al-Razzaq, on his authority.
Ibn Abi Hatim narrated it, on the authority of Ahmad ibn Isam, on the authority of Muammal, on the authority of Sufyan al-Thawri, on his authority.
Ibn Jarir also narrated it: Al-Muthanna told me, Al-Mualla told us, who is Ibn Asad, Abd al-Aziz ibn al-Mukhtar told us, on the authority of Musa ibn Uqbah, Salim told me that he heard Abdullah narrating, on the authority of Kaab al-Ahbar, and he mentioned it.
This is more correct and more authentic to Abdullah ibn Umar than the two previous chains of transmission, and Salim is more authentic in his father than his client Nafi’. So the hadith went back to the transmission of Kaab al-Ahbar, on the books of the Children of Israel, and Allah knows best . ))

And Al-Bayhaqi, may God have mercy on him, mentioned the hadith attributed to the Prophet in Shu’ab Al-Iman, Part One, Chapter on Belief in the Angels, Section on Knowing the Angels, then he denied its being attributed to the Prophet:
((And we narrated it from another source, on the authority of Mujahid, on the authority of Ibn Umar, as a hadith attributed to him, and it is more authentic. “For Ibn Umar only took it from Ka’b... 162 - Abu Tahir Al-Faqih informed us, Abu Bakr Muhammad Ibn Al-Husayn Al-Qattan informed us, Ahmad Ibn Yusuf Al-Sulami informed us, Hamad Ibn Yusuf informed us, he said: Sufyan narrated, on the authority of Musa bin Uqbah, on the authority of Salim bin Abdullah, on the authority of Ibn Umar, on the authority of Ka’b.He said: “The angels mentioned the children of Adam and the sins they commit. He said: So choose two angels from among you, and they chose Harut and Marut. He said to them: I am sending My messenger to the people, and there are no messengers between me and you. Come down and do not associate anything with Me, and do not steal, and do not commit adultery.” Abdullah said: Ka’b said: “They did not complete the day in which they came down.” Until they came in it with what was forbidden to them. “ And this is more likely to be preserved .”

Al-Bazzar, may God have mercy on him, denied the elevation of the hadith in his Musnad, the twelfth part, Musnad Ibn Abbas :
((This hadith was narrated by someone other than Musa ibn Jubayr, on the authority of Nafi’, on the authority of Ibn Umar, as a continuation . Musa ibn Jubayr is not bad, and the elevation of this hadith, in my opinion, came from Zuhayr ibn Muhammad because he was not a hafiz, although he narrated On his authority: Abd al-Rahman ibn Mahdi, Ibn Wahb, Abu Amir and others.

Abu Hatim, may God have mercy on him, denied that the hadith was raised in the book of causes by Ibn Abi Hatim, may God have mercy on him, in the chapter on causes of reports narrated in the Qur’an and in the interpretation of the Qur’an:
((1699 - And I asked my father about a hadith narrated by Mu’adh ibn Khalid al-Asqalani from Zuhair ibn Muhammad, from Musa ibn Jubayr, from Nafi’, from Abdullah ibn Umar; that he heard the Prophet (peace be upon him) say: When God sent Adam down to the earth, the angels said: O Lord! {Will You place therein one who will cause corruption therein and shed blood, while we exalt You with praise and sanctify You? He said, “Indeed, I know that which you do not know.”} They said: Our Lord, we are more obedient to You than the children of Adam... And he mentioned the hadith: The story of Harut and Marut? My father said: This is a rejected hadith .

And Imam Ahmad, may God have mercy on him, denied the attribution of the hadith in the book Al-Muntakhab fi Al-Ilal by Ibn Qudamah, the eleventh part, the book of Al-Malahim:
((194 - Hanbal said: Abu Abdullah told me: Yahya bin Abi Bukayr told us: Zuhair told us, on the authority of Musa bin Jubayr, on the authority of Nafi’, on the authority of Ibn Umar, who said: I heard the Messenger of God (may God bless him and grant him peace) say: “When Adam was sent down to the earth, the angels said: O Lord, will You place in it someone who will cause corruption in it?” .. - and he mentioned the hadith.
He said : Abu Abdullah: This is reprehensible. It is only narrated from Ka`b. The chain of transmission attributed to the Prophet (peace and blessings of Allah be upon him )

was weakened by Imam Al-Albani in As-Silsilah Ad-Da`ifah, Hadith No. 170, and he said:
“ It is invalid if
it is attributed to the Prophet (peace and blessings of Allah be upon him). It was narrated by Ibn Hibban (717 - Mawarid), Ahmad (2/134 and No. 6178 - Shakir edition), Abd Ibn Hamid in “Al-Muntakhab” (p. 86/1), Ibn Abi Ad-Dunya in “Al-`Aqabat” (p. 75/2), Al-Bazzar (2938 - Al-Kashf), and Ibn As-Sunni in “`Amal Al-Yawm Wal-Laylah” (651) on the authority of Zuhair Ibn Muhammad on the authority of Musa Ibn Jubayr on the authority of Nafi`, the freed slave of Ibn `Umar, on the authority of `
Abdullah Ibn `Umar, that he heard the Prophet of Allah (peace and blessings of Allah be upon him) say: And he mentioned it.
Al-Bazzar said: Some of them narrated it on the authority of Nafi’ on the authority of Ibn Umar, with a chain of transmission ending with him. I only found this chain of transmission to be traceable back to Zuhair, because he was not a hafiz.
I said: And the suspended one is authentic as follows, and Al-Hafiz Ibn Kathir said in his interpretation (1/254): This is a strange hadith from this aspect, and all of its men are trustworthy men from the men of the “two Sahihs” except for Musa bin Jubayr, this is Al-Ansari.... Ibn Abi Hatim mentioned him in “Kitab Al-Jarh wa Al-Ta’deel” (4/1/139) and did not narrate anything about this or that, so his situation is unknown, and he is the only one who narrated it from Nafi’... Abu Hatim said in “Al-Jarh wa Al-Ta’deel” (1/2/590): His position is truthful, but his memory is bad, and his hadith in Ash-Sham was more objectionable than his hadith in Iraq due to his poor memory, so what he narrated from his books is good, and what he narrated from his memory contains errors.
I said: And how can we know if he narrated this hadith from his book, or from his memory?!
In this case, his hadith is not accepted, if it is safe from his unknown sheikh, and he was followed by someone unknown like him. Ibn Mandah narrated it as in Ibn Kathir from the path of Saeed bin Salamah, Musa bin Sarjis narrated to us from Nafi` with his length.
Ibn Kathir was silent about its defect, but he said: It is strange, meaning weak. In “At-Taqreeb” Musa bin Sarjis is concealed.
I said: It is not far-fetched that he is the first. The narrators differed about his father’s name. Some of them called him Jabir, and some of them Sarjis , and both of them were from Hijaz, and Allah knows best . I said: A group of the earlier imams rejected it. Hanbal narrated the hadith through Ahmad, then he said: Abu Abdullah (meaning Imam Ahmad) said: This is munkar, and it is only narrated from Ka`b. He mentioned it in “Muntakhab Ibn Qudamah” (11/213). Ibn Abi Hatim said in “Al-`Ilal” (2/69-70): I asked my father about this hadith. He said: This is munkar hadith.
I said: What supports the invalidity of raising the hadith from the path of Ibn Umar is that Saeed bin Jubair and Mujahid narrated it from Ibn Umar as a narration attributed to him, as in “Al-Durr Al-Manthur” by Al-Suyuti (1/97-98). Ibn Kathir said in the path of Mujahid: This is a good chain of transmission to Abdullah bin Umar, and then it is - and God knows best - from the narration of Ibn Umar from Ka’b, as was explained previously from the narration of Salim from his father. Among that is that it describes the two angels as having disobeyed God Almighty with various types of sins, contrary to the description of God Almighty for all of His angels in His saying, the Mighty and Sublime: {They do not disobey God in what He commands them, but they do what they are commanded}.

And he said in the hadith number 912:
(( It is invalid and attributed to the Prophet.
It was narrated by Al-Khatib in his history (8/42-43) and also by Ibn Jarir in his interpretation (2/364) from the path of Al-Husayn: Sanid bin Dawud: Al-Faraj bin Fadala told us from Mu’awiyah bin Salih from Nafi’ who said: I traveled with Ibn Umar, and when… It was the last part of the night when he said: O Nafi`, has the red one risen? I said: No (twice or three times), then I said: It has risen,.... Al-Hafiz Ibn Kathir said in his “Tafsir” (1/255): “Very strange.” I said: Its defect is Al-Faraj bin Fadala or the one who narrated it from him Sanid, for they are both weak as in “At-Taqreeb,” and the hadith is originally suspended due to an error in one of them at the Prophet’s Mosque. The evidence for that is what Ibn Abi Hatim narrated with a sound chain of transmission on the authority of Mujahid, who said: I was staying with Abdullah bin Umar on a journey.One night he said to his servant (who was apparently Nafi’): Look, has the red one risen? She is not welcome, nor is she welcome, nor has God blessed her. She is the owner of the two angels. The angels said: O Lord, how can You leave the disobedient sons of Adam....? He said: I have tested them... The hadith is similar to it. Ibn Kathir said: “This is a good chain of narration and it is more authentic than this hadith of Muawiyah bin Salih. Then it is from what Ibn Umar took from Ka’b al-Ahbar as mentioned earlier with the correct chain of narration from him in the hadith before it with a hadith, and Allah knows best.”

And he said in hadith number 6656 confirming that Musa bin Jubayr is the same as Musa bin Sarjis:
((I said: And it is in “Tafsir Abd al-Razzaq” (1/53-54): Na al-Thawri from Musa bin Uqbah with it.
And this is a sound chain of narration from Ka’b, so it makes the narration of Musa bin Jubayr from Musa bin Uqbah... from Ibn Umar with a chain of narration traceable back to the Prophet; objectionable. We had previously verified that in the first volume with number (170), and I only repeated its graduation here from the path of Sa’id bin Salamah - who is: Abu Amr al-Sadusi - because I had transmitted it there from Ibn Kathir from the graduation of Ibn Mandah, and I said there:
“Ibn Kathir was silent about its defect, but he said: Strange. That is: weak. And in “al-Taqreeb”: Musa bin Sarjis Mastour. Q : It is not far-fetched that he is the first. The narrators differed about his father’s name. Some of them called him (Jubair), and some of them (Sarjas), and both of them were from Hijaz. And Allah knows best.
This is what I said there, citing it from the path of Zuhair bin Muhammad from Musa bin Jubayr from Nafi’ from Ibn Umar. Then from the path of Saeed bin Salamah from Musa bin Sarjas, and I said after it what I mentioned earlier about Ibn Kathir’s silence about it. Now, since I have come across this narration of Al-Bayhaqi from the aforementioned path from Saeed bin Salamah from Musa bin Jubayr, I hastened to deduce it, because it supports what I had concluded there, that Musa bin Sarjas is Musa bin Jubayr, and that this difference in his father’s name is only from some of the narrators . However, in this path there is someone who should not be ignored, and he is (Muhammad bin Yunus bin Musa) - who is: Al-Kadimi - Al-Dhahabi said in “Al-Mughni”:.. ))

And we read from the investigation of Musnad Ahmad by Sheikh Shuayb Al-Arnaout, Musnad Abdullah bin Omar:
((4) Its chain of transmission is weak and its text is invalid . Musa bin Jubayr - who is Al-Ansari Al-Madani Al-Hadha’ -: Ibn Hibban mentioned him in “Al-Thiqat” 7/451, and said: He makes mistakes and contradicts, and Ibn Al-Qattan said: His status is not known, and Al-Hafiz said in “Al-Taqreeb”: He is concealed, and Zuhair bin Muhammad - who is Abu Al-Mundhir Al-Khurasani Al-Marwazi Al-Kharqi - Abu Zur’ah mentioned him in the names of the weak, and Abu Hatim said: His position is truthful, but his memory is bad, and Ibn Ma’een’s statement about him differed, so he authenticated him once and weakened him another time, and Al-Nasa’i weakened him, and Ibn Hibban mentioned him in “Al-Thiqat” and said: He makes mistakes
and contradicts, and Al-Darimi said: He has many mistakes. Al-Saji said: He is truthful. A fabricated hadith, and Al-Uqaili, Ibn Al-Jawzi, and Al-Dhahabi mentioned him among the weak. The rest of his men are trustworthy.
The correct view is that this hadith cannot be attributed to the Prophet, may God bless him and grant him peace. Rather, it is from the stories of Ka’b Al-Ahbar, which he transmitted from the books of the Children of Israel . Abd Al-Razzaq included in his “Tafsir” 1/53 - and from him Ibn Jarir (1684) and (1685) - on the authority of Sufyan Al-Thawri, on the authority of Musa bin Uqbah, on the authority of Salim, on the authority of Ibn Umar, on the authority of Ka’b Al-Ahbar, who said: The angels mentioned the deeds of the Children of... etc. Its chain of transmission is authentic according to the conditions of the two sheikhs, and it is more authentic and more trustworthy than the chain of transmission traceable back to the Prophet.
Ibn Kathir mentioned it in “Al-Tafsir” and quoted it from this place, and said: This is a strange hadith from this aspect, and all of its men are trustworthy! From the men of the two Sahihs, except for this Musa bin Jubayr, who is the Ansari As-Sulami, their client... and he is the only one who narrated it from Nafi’, from Ibn Umar, from the Prophet, may Allah bless him and grant him peace. Then Ibn Kathir mentioned two followers of his from other paths from Nafi’, one of them: from the narration of Ibn Mardawayh with his chain of transmission to Abdullah bin Raja’, from Saeed bin Salamah, from Musa bin Sarjis, from Nafi’, from Ibn Umar, from the Prophet, may Allah bless him and grant him peace. The second: from the interpretation of At-Tabari with his chain of transmission from the path of Al-Faraj bin Fadalah, from Mu’awiyah bin Salih, from Ibn Umar, from the Prophet, may Allah bless him and grant him peace. Then Ibn Kathir said: These two are also very strange, and the closest thing to this is that it is from the narration of Abdullah bin Omar, from Kaab Al-Ahbar, not from the Prophet, may Allah bless him and grant him peace. After Ibn Kathir included the authentic hadith of Abd Al-Razzaq in the interpretation, he said: This is more authentic and more proven to Abdullah bin Omar than the two previous chains of narration, and Salim is more proven in his father from his client Nafi’, so the hadith turned and returned to the transmission of Kaab Al-Ahbar, from the books of the Children of Israel.
Ibn Kathir mentioned something similar to that in his history “Al-Bidayah wa Al-Nihayah”, 1/37-38, then he said: This is from the news of the Children of Israel as mentioned previously from the narration of Ibn Omar from Kaab Al-Ahbar, and it is from their myths that cannot be relied upon.
This hadith of Ahmad was narrated by Abd ibn Hamid (787), Ibn Hibban (618.6), al-Bazzar (2938) (Zawa’id), al-Bayhaqi in “al-Sunan” 4/10-H, and Ibn al-Sunni in “Amal al-Yawm wa al-Laylah” (662) through various chains of transmission on the authority of Yahya ibn Abi Bakr, with this chain of transmission.
al-Bazzar said: Some of them narrated it on the authority of Nafi’, on the authority of Ibn Umar, as a mursal, but this was only attributed to me to Zuhair, because he was not a hafiz.
al-Bayhaqi said: It was narrated by Musa ibn Uqbah, on the authority of Nafi’, on the authority of Ibn Umar, on the authority of Ka’b, who said…, and this is more likely. Then

Sheikh Shuaib Tahseen Ibn Hajar, may God have mercy on him, transmitted the story from the perspective of its multiple chains of transmission and rejected Ibn Hajar’s strengthening of the story and cited what Sheikh Ahmad Shaker also said, saying:
((Then Al-Hafiz defended - and did nothing - Ahmad’s narration, and said: There is a difference between the context of Muawiyah ibn Salih and the context of Zuhair, and Abu Hatim ibn Hibban also transmitted it from the chain of transmission of Zuhair ibn Muhammad in his “Sahih”, and it has many chains of transmission that I collected in a separate volume, and the one who comes across it can almost be certain that this story occurred due to the many chains of transmission that are mentioned in it, and the strength of the sources of most of them, and God knows best.
We said: It has been mentioned previously that Ibn Kathir referred to this narration of Muawiyah ibn Salih, and that it cannot be relied upon, and Al-Faraj ibn Fadala, the narrator from Muawiyah ibn Salih, is weak. No matter how many chains of transmission are mentioned in this narration, they are all weak, so they are not strengthened together in such a matter.
Sheikh Ahmad Shaker, may God have mercy on him, said in his commentary on “Al-Musnad”: As for what Al-Hafiz asserted regarding the authenticity of this story’s occurrence due to the many chains of transmission and the strength of the sources of most of them, no, because all of them are… Defective or weak methods, to its clear contradiction to reason, not only from the aspect of the absolute infallibility of angels, but also from the aspect that the planet that you see as small in the eye of the observer may be thousands upon thousands of times the size of the Earth, so the small body of a woman came to be compared to these enormous astronomical bodies.
We said: It was not mentioned in this report by those who transmitted it that the woman called Venus was transformed into a star. Ibn Hibban said after citing the hadith: This Venus was a woman who was at that time, not the Venus that is in the sky that is from the stars.))

note :
A narration was reported that mentions the meeting of the Mother of the Believers Aisha, may God be pleased with her, with a woman from Dumat al-Jandal who claims that she saw the two angels Harut and Marut thrown by their feet between the sky and the earth.
We read from the interpretation of Ibn Kathir, may God have mercy on him:
((And there was reported in that a strange trace and a wonderful context in that which we would like to point out. He said: Imam Abu Ja`far ibn Jarir, may God have mercy on him: Al-Rabi` ibn Sulayman told us, Ibn Wahb told us, Ibn Abi al-Zinad told me, Hisham ibn Urwah told me, on the authority of his father, on the authority of Aisha, the wife of the Prophet, may God bless him and grant him peace [may God be pleased with her and her father] that she said: A woman came to me from the people of Dumat al-Jandal, she came seeking the Messenger of God, may God bless him and grant him peace, after his recent death, asking him about something she had entered into regarding magic, but she did not practice it. Aisha, may God be pleased with her, said to Urwah: O son of my sister, I saw her crying when she did not find the Messenger of God, may God bless him and grant him peace, to heal her. She was crying until I felt sorry for her, and she said: I fear that I have I was ruined. I had a husband who then left me, so I went to an old woman and complained to her about it. She said: If you do what I order you to do, I will make him come to you. When night came, she brought me two black dogs. I rode one of them and she rode the other. It was like nothing until we stopped in Babylon, and there were two men hanging by their feet. They said: What brought you here? I said: Are you learning magic? They said: We are only a trial, so do not disbelieve, so go back. I refused and said: No. They said: Go to that oven and urinate in it. I went and was frightened but did not do it. I returned to them, and they said: Did you do it? I said: Yes. They said: Did you see anything? I said: I did not see anything. They said: You did not do it. Go back to your country and do not disbelieve [for you are at the head of your matter]. I refused and refused. They said: Go to that oven and urinate in it. So I went and shuddered [and was afraid], then I returned to them and said: I have done it. They said: What did you see? I said: I did not see anything. They said: You lie, you did not do it, go back to your country and do not disbelieve; you are at the top of your matter. I refused and refused. They said: Go to that oven and urinate in it. So I went to it and urinated in it, and I saw a horseman with an iron mask coming out of me and going into the sky and disappearing [from me] until I could not see him. I came back to them and said: I have done it. They said: What did you see? I said: I saw a horseman with a mask coming out of me and going into the sky until I could not see him. They said: You have spoken the truth, that is your faith that has left you, go. I said to the woman: By God, I do not know anything, and they did not say anything to me. She said: Yes, you did not want anything but it was. Take this wheat and sow it, so I sowed it. I said: Look up, so I looked up. I said: Plow it, so I plowed it. Then I said: Rub it, so I rubbed it. Then I said: Dry it, so it was dry. Then I said: Grind it, so I ground it. Then I said: Bake it, so I baked. When I saw that I did not want anything but it was, I was relieved and regretted it. By God, O Mother of the Believers, by God, I have never done anything and I will never do it. Ibn Abi Hatim narrated it on the authority of al-Rabi’ ibn Sulayman, with it in full, as mentioned above. And after her saying: And I will never do it, he added: So I asked the companions of the Messenger of God, may God bless him and grant him peace, about the recent death of the Messenger of God, may God bless him and grant him peace, and they were many at that time, and they did not know what to say to her, and all of them were afraid and feared to give her a fatwa about something they did not know, except that Ibn Abbas or one of those who were with him said to her: If your parents or one of them were alive [they would suffice you].
Hisham said: If she came to us, we would issue a fatwa on her guarantee. [He said]: Ibn Abi Al-Zinad said: Hisham used to say: They were people of piety and fear of God. Then Hisham said: If someone like her came to us today, we would find them foolish and pretentious without knowledge.
This is a good chain of transmission back to Aisha, may God be pleased with her. ))

Verification:
The chain of transmission goes back to the Mother of the Believers Aisha (may Allah be pleased with her), as Ibn Kathir (may Allah have mercy on him) said, except that the woman’s report is not authentic due to her ignorance .
Imam Al-Albani (may Allah have mercy on him) said in As-Silsilah Ad-Da’eefah, Hadith No. 912:
((I said: A woman from the people of Dumat Al-Jandal claimed that she saw them hanging by their feet in Babylon, and that she learned magic from them while they were in this state, in a long story that she told to Aisha (may Allah be pleased with her), narrated by Ibn Jarir in his “Tafsir” (2/366-367) with a good chain of transmission on the authority of Aisha, but the woman is unknown so her report cannot be trusted . Ibn Kathir (1/260) said: “It is a strange trace and a strange context.” I have contented myself with pointing it out, so whoever wants to understand its context in full, let him refer to it.))

This and may the peace and blessings of Allah be upon our master Muhammad and upon his family and companions and grant them peace.