“Among the Syrian narrations from Zuhayr are objectionable reports, whereas the narrations of our companions from him are sound: Abd al-Rahman ibn Mahdi and Abu Amir.”

I say: Ibn Mahdi was from Basra, as was Abu Amir, namely Abd al-Malik ibn Amr al-Qaysi al-Aqadi, the hadith master of Basra. Ibn Adi said: “Perhaps the Syrians erred regarding him; for when the Iraqis narrate from him, their narrations from him are sound, and I hope there is no harm in him.” Al-Ijli said: “There is no harm in him, though I do not approve of these hadiths which the Syrians narrate from him.”

This is what al-Hafiz relied upon, for he said in al-Taqrib: “The narrations of the Syrians from him are unsound, and he was deemed weak on account of them. Al-Bukhari reported from Ahmad: It is as though the Zuhayr from whom the Syrians narrate is someone else. Abu Hatim said: He narrated in Syria from memory, and thus made many mistakes.” Ibn Abd al-Barr therefore went too far when he said of him, “He is weak according to everyone!” Al-Dhahabi rebutted him, saying: “Not so. Al-Bukhari and Muslim both recorded hadiths from him. He died in 162 AH.”

I say: The hadith plainly indicates that a Muslim is not deserving of Allah’s forgiveness unless he meets Allah, Exalted is He, without associating anything with Him. This is because associationism is the gravest of all major sins, as is well known from the authentic hadiths.

From this, the misguidance of those who live among us, pray as we pray, fast as we fast, and … yet commit various forms of associationism and paganism becomes clear: such as seeking help from the dead among the awliya and the righteous, invoking them in times of hardship apart from Allah, offering sacrifices to them, and making vows to them. They imagine that by doing so these will bring them nearer to Allah. Far from it—far from it!

“That is the assumption of those who disbelieve; so woe to those who disbelieve because of the Fire!”