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Do you know the creature most loved by Allah?

August 29, 2013 Leave a comment

 

It is related that Ibn Mas’ud, may Allah be pleased with him, said, “The Messenger of Allah, may Allah bless him and grant him peace, said,

‘All creatures are dependants of Allah and the most beloved of creatures to Allah is the one who is best to his dependants.”

Al Ajluni said in Kash al Khafa (1220): “At-Tabarani related it in al-Kabir and al-Aswat, Abu Nuaym in Hilaya al Awliya and al-Bayhaqi in ash-Shiab as marfu from Ibn Masud [radiAllahu anhu]

 

 

Abu Nu’ayrn related it, as did Abu Ya’Ia, at-Tabarani, al Bazzar,  Ibn Abi Dunya, and others related it as marfu’ from Anas [radiAllahu anhu]

 

At-Tabarani related from Ibn Masud [radiAllahu anhu] as:

“The most beloved of creatures to Allah is the one who is of most benefit to his dependants.”

 

Ad-Daylami related it from Anas [radiAllahu anhu] as a Marfu report with the words:

“All creatures are dependants of Allah and under His protection, and the most beloved of creatures to Allah is the one who is best to his dependants.”

 

In the transmission of al-Askari from Ibn Umar [radiAllahu anhu] is that he said,

“It was asked, ‘Messenger of Allah, which person is most beloved to Allah?’ He answered, ‘The most beneficial of people to other people.”’

 
At-Tabarani has marfu report from Zayd ibn Khalid:

“The best  action is that which is beneficial, the best guidance is that which is followed, and the best of people is the one most beneficial to other people.”

It is attributed to Anas in ad-Durar by al-Bayhaqi in ash Shi’sb and Abu Ya’la with a weak isnad.

 

 

Ibn ‘Adi reported from Ibn Mas’ud [radiAllahu anhu] with the words:

“All creatures are dependants of Allah, and the most beloved of them to Him is the most beneficial to his dependants.”

An-Nawawi said in his Fatwas that it is a weak hadith because its  isnad contains Yusuf ibn ‘Atiyya, who the Imams agree is weak.

 

Al-Haflz ‘Abdu’l-Adhim al-Mundhiri related it marfu’ in his  Forty Hadiths from Anas as:

“All creatures are dependants of Allah, and the most beloved of His creation to Him is the one who is the most beneficial to his dependants. “

 

Abu ‘Abdullah as-Sulami reported in his exegesis:

“The dependants of Allah are the poor in need of Allah. All creatures are in need of Allah. He is the One who tends to them.”

 

The hadith has different paths of transmission which reinforce one another.
AI- ‘Askari said,

“These words are metaphorical and can be expanded on. It is as if since Allah is responsible for providing for His slaves and in charge of them so all creatures are like His dependants. Similar to that is the hadith which begins: “Allah has two families among mankind: the people of the Qur’an, who are the people of Allah … “

[Ibn Majah (215). Al-Albani says that it is sound]

 
How excellent are these words of Abu’I-Atahtyya:

Among the dependants of Allah the noblest in His Sight
is the one who is more generous to his dependants.
We have not seen any praise for someone who acts
more eloquent than his own actions.

 

Another said:

All creation are the dependants of Allah
and under His protection.
The one he loves the most
is the one kindest to his dependants.

 
At- Tayyibi, writing in ss-Seghit; said:

The best of the slaves of Allah
is the one most beneficial to them.
Every faqih has related this from the Companions.
The God of the Throne, may He be exalted,
helps the youth as long as he helps his brother

 

 

According to Ibn Hajar al-Makki in Fatawa al-Hadithiyya:
“The hadith which says:

‘Created beings are the dependants of Allah, and the most beloved of them to Him is the one who is the most beneficial to his dependants,’ is related by paths, all of which are weak.

 

 

One of them has, ‘All creatures are the dependants of Allah and under His protection, so the most beloved of creatures to Allah is the one who is best to his dependants, and the most hated of creatures to Allah is he one who is most inhibiting to his dependants.”

 

[Injustice and the Unjust, page-3-6]

 

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Fabricated narration in Kitab at-Tawhid- Explanation by Shaikh Saalih al Uthaymeen

August 3, 2013 Leave a comment

 

Ibn Abbas (May Allah be pleased with him) commented upon verse of Qur’an ‘But when He gave them a Salih (good in every aspect) child, they ascribed partners to Him’: ” When Adam had sexual relation with Eve, she became pregnant. At that time Iblis (Satan) came to them and said “I am the one who caused your expulsion from Paradise. Obey me, otherwise I shall cause your child to grow two horns like a deer by which he will puncture your belly when he comes out! I will do it! I will do it!” Satan thus frightened them (Adam and Eve) and said to name the boy “Abdul-Harith;’ (slave of the earth cultivator). They (Adam and Eve) did not obey him (Satan) and a dead child was born to them. When Eve became pregnant a second time, Satan again approached them and repeated the same demand but again they did not obey. And the second child was still born dead. She [Eve] became pregnant a third time, Satan again came to them and put the same demand mentioning what had happened before. Adam and Eve were overcome by love for the child and named the boy “Abdul-Harith (slave of the earth cultivator)”. And this is what Allah said (in the verse): “They made partners with Him for what they were given”.

[Reported by Ibn Abi Hatim]

Tawheed

Shaikh Ibn Uthaymeen [rahimahullah] said: And this story is false from number of angles:

1] That there is no authentic narration concerning that from Prophet Muhammed [sallallahu alaihi wasallam] – and it is from the kind of information that cannot be obtained except by revelation and Ibn Hazm said concerning this story, “Indeed it is a report that is superstitious lie.”

 

 

2] If this story was concerning Adam and Eve, then they either made repentance from the Shirk or died upon it, so whoever makes it permissible to hold that a single one of the Prophets died upon shirk than that is something severely wrong. And if they repented from Shirk, then it does not befit the wisdom, justice and mercy of Allah, that He mentions their mistakes and not their repentance from it. When Allah, the Most High, mentions the mistakes of some of the Prophets and Messengers, He mentions their repentance from it, as in the story of Adam and his wife, when he ate from the tree and they repented from it.

 

 

3] That the Prophets are protected from shirk by the agreement of Scholars.

 

 

4] That it is confirmed in the hadith of intercession, that the people will come to Adam and seek intercession from him, then he will excuse himself, due to eating from the tree and that is a sin, and if shirk had occurred from him, it would have been stronger excuse.

 

 

5] That in this story it is mentioned that Shaytan came to them and said: ‘I am your companion who got you out of paradise’, so if he said that, they would have known with certainty that he was an enemy to them and would not accept anything from him.

 

 

6] That in this story is his saying: ‘I will cause it to have horns that will puncture her belly….’, if he believed that it is possible he could actually do that, then this is shirk in Lordship because none but Allah is able to do that. And if he didn’t believe it was possible, then it is not possible to accept his saying.

 

 

7] The saying of Allah, the Most High: ‘Exalted be Allah above what they associate with Him’ [7:190] The pronoun is plural and if it was concerning Adam and Eve, it would have been in the dual form… But what is correct is that Al-Hasan [rahimahullah] said: ‘Indeed those intended in this verse are not Adam and Eve’, and what is meant is the polytheists from the children of Adam (descendants), as was mentioned by Ibn Kathir in his tafisr.

[See Al Qawl al Mufeed, 2/156-157]

 

Source: salafimanahj.com

“The foot of Ibn Umar went numb so a man said…” – A Weak Haeedth.

February 21, 2013 Leave a comment

 

The Narration

“The foot of Ibn Umar went numb so a man said to him mention the name of the person most beloved to you from amongst the people so he said, “Yaa Muhammad.”

References

Adaab al-Mufrad (no.992 ch. no.438 pg.261), Ibn as-Sunnee in Amal al-Yaum Wal-Lailah (no.168) with a Marfoo (raised) chain and from Ibn Abbaas without this chain)
The Chain

Bukhaari from Abu Nu’aym from Sufyaan from Abee Ishaaq from Abdur-Rahmaan bin Sa’ad and he said…..

The Imaam the Muhaddith Naasir ud deen al-Albaanee said this hadeeth is weak in Saheeh al-Kalimut-Tayyib (no.235) aswell as in his checking of Adaab al-Mufrad.

The Investigation

This chain contains Abee Ishaaq and he is as-Sabee’ee Amr bin Abdullaah (d.127H)

(al-Jarh Wat-Ta’deel (6/242), Tahdheeb (8/63), Tadhkirrah (1/114), Shadhraat (1/174) and Siyar (5/392).

 

 
And Concerning him Haafidh Ibn Hajr said,

“He became forgetful at the end but trustworthy.”

(Taqreeb ut-Tahdheeb (no.5100 pg.739, with the checking of Abul-Ishbaal)

 

Ibn as-Salaah (d.643H) said whilst explaining the ruling on the narrator who started to forget at the end of his life,

The ruling concerning such narrators is that the ahadeeth narrated by them before they started to forget are accepted and the ahadeeth they narrated after they started to forget are not accepted. Also concerning the narrators there are doubts about (is which ahadeeth of theirs) was narrated before or after they became forgetful are not accepted.”

(Muqaddimah Ibn as-Salaah Fee Uloom al-Hadeeth (pg.220, Category no.62). He then went onto mention Sufyaan at-Thawree as one such narrator.

 

 

Shaikh Ibn as-Salaah then went onto mention,

Abu Ishaaq as-Sabee’ee was also forgetful and it is said Sufyaan ibn Uyainah heard from Sabee’ee after he started to forget. Abu Ya’ala Khaleelee has also mentioned this.”

(Muqaddimah Ibn as-Salaah (pg.220)

 

 

Allaamah Ibn Katheer said, (d.774H),

“Those who became forgetful in later life, from them were A’taa bin Saa’ib, Abu Ishaaq as-Sabee’ee. al-Haafidh Abu Ya’ala Khaleelee said, “Ibn Uyainah heard from (Sabee’ee) after he started to forget.”

(Ikhtisaar Uloom al-Hadeeth of Ibn Katheer Ma’a Sharh al-Baa’ith al-Hatheeth (pg.229) of Allaamah Ahmad Muhammad Shaakir and Ikhtisaar Uloom al-Hadeeth (pg.190) with he notes and explanation of Saalah Muhammad Awaidah.

 

 

Imaam Nawawee and Imaam Suyootee mention,

“And from them is Abu Ishaaq as-Sabee’ee, those who forget from amongst the trustworthy narrators.”

(Tadreeb ar-Raawee Sharh Taqreeb (2/371-373) with the checking of Abdul-Wahhaab Abdul-Lateef and in another edition (2/895-897) with the checking of Abu Qutaibah Nazar Muhammad al-Faryaabee)

 

 

Imaam Nawawee said in his Explanation of Saheeh Muslim,

“From those narrators who started to forget are….Abu Ishaaq as-Sabee’ee…”

(Sharh Saheeh Muslim (1/34)

 

 

Imaam Nawawee also said,

“Ibn Uyainah heard from him (ie Abu Ishaaq) after he started to forget.”

(Taqreeb Ma’a Tadreeb (2/897)

 

 

Imaam Suyootee then said in explanation of this,

“Khaleelee said Sufyaan heard from him after he started to forget.”

(Tadreeb ar-Raawee (2/897), al-Irshaad (1/355)

 

 

Imaam Dhahabee said,

“He became old and made mistakes, but did not become forgetful so when Ibn Uyainah heard from him he only started to forget a little bit.”

(Meezaan ul-Ei’tidaal (no.6399 5/326), Tadreeb ar-Raawee (2/897-898).

 

 

Imaam Fusawee said,

“Some people of knowledge have said he became forgetful and he is rejected due to forgetfulness in the narrations 0f Ibn Uyainah.”

(Meezaan ul-Ei’tidaal (5/326)

 

 

Imaam Yahyaa ibn Ma’een said,

“Ibn Uyainah heard from him after he started to forget (or when he became forgetful).

(Tahdheeb ut-Tahdheeb (no.5263 8/55)

 

 

Haafidh Abul-Wafaa Sabt bin al-Ajamee mentioned Abu Ishaaq as-Sabee’ee in his book of narrators who became forgetful.

(see his book al-Egtibaat Bi Ma’arifah Ramee Bil-Ikhtilaat (pg.11).

 

 

Shaikh al-Ustaadh al-Allaamah Hamaad bin Muhammad al-Ansaari also mentions Abu Ishaaq as-Sabee’ee from those narrators whose memories deteriorated and they started to forget.

(See his book Yaan’e ath-Thamr Fee Mastalah Ahlil-Athar Juzz 1 pg.48)

 

 

Two Weak hadith in Tafsir Ibn kathir mentioned under Surah an-Nas

February 14, 2013 Leave a comment

 

Imam Ibn Kathir (Rahimahullah) mentions this hadith under the Ayah 4 of Surah an-Nas:

‘From the evil of the whisperer

[Surah an-Nas verse 4]

 

[ Al-Hafidh Abu Ya’la Musily quoted a Hadith which reported the Prophet (Sallallau alaihi wasallam) as saying:

“Satan puts his hand on the heart of man. If he celebrates the remembrance of Allah he removes his hand and if he forgets Allah, Satan overcomes his heart fully. This is the ‘evil of the whisperer.’ “ ]

End quote

 

[ Musnad Abi Ya’la, 4301, Sanad is weak due to Narrator-Adi bin Abi Amaarah and Ziyad al-Nameeri. Majmo uz’ Zawaid-7/149]

 

 

And then, Imam ibn Kathir mentions another Hadith under Ayah 6 of Surah an-Nas:

Of jinn and men.’

[Surah an-Nas verse 6]

 

[ Abu Dharr reported that once he went to the mosque and sat with the Prophet. He asked me, “Did you pray?” When I said no, he said, “Offer two rak’ah.” When I again sat after finishing the prayer, he said, “Abu Dharr, seek refuge against the devils among men and jinn.” I asked, “Are there devils among men also?” He said, “Yes.” I asked him, “O Messenger of Allah, which is the greatest verse in the Qur’an?” He said, “The Verse of the Throne – (2:255).”]

[ Sunan an-Nasai Vol. 6, Book 50, Hadith 5509. This hadith also recorded by Imam Ahmed, Abu Hatim and others]

[ Sanad is weak due to Narrator Abu Amr ad-Dimashqi and AbdurRahman bin Abdullah al Mas’oodi, (Taqreeb) ]

Haatim al-Taa’i in the Sunnah

October 21, 2012 Leave a comment

Praise be to Allaah.

 

There are a number of ahaadeeth which mention Haatim al-Taai, some of which are hasan (good), some da’eef (weak) and some mawdoo’ (fabricated).

 

(a)   It was narrated that ‘Adiyy ibn Haatim said: I said to the Messenger of Allaah (peace and blessings of Allaah be upon him), “My father used to uphold the ties of kinship, and do such and such… Will he have any (reward) for that?” He said, “Your father seeking something and he got it.”

This was narrated by Ahmad, 32/129, and classed and hasan by Shaykh Shu’ayb al-Arna’oot.

 

 

(b)  It was narrated that ‘Adiyy ibn Haatim said: I said, “O Messenger of Allaah, my father used to uphold the ties of kinship, and do such and such.” He said, “Your father wanted something and got it” meaning, fame. 

Narrated by Ahmad (30/200); classed as hasan by Shaykh Shu’ayb al-Arna’oot, and classed as saheeh by Ibn Hibbaan, 1/41.

 

 

(c)   It was narrated from Sahl ibn Sa’d al-Saa’idi that ‘Adiyy ibn Haatim came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, my father used to uphold the ties of kinship, and spend on the needy, and feed people.” He said, “Did he live to see Islam?” He said, “No.” He said, “Your father wanted to be remembered.”  

Narrated by al-Tabaraani in al-Kabeer, 6/197. Its isnaad includes Rushdeen ibn Sa’d, who is da’eef (weak), but it is supported by the report mentioned above.

 

 

The phrase translated above and “spend on the needy” means spending on the weak, the poor, orphans and dependents, etc.

 

 

(d)  It was narrated that Ibn ‘Umar said: Mention was made of Haatim in the presence of the Prophet (peace and blessings of Allaah be upon him), and he said, “That is a man who wanted something and got it.” 

Al-Haythami said:

This was narrated by al-Bazzaar, and its isnaad includes ‘Ubayd ibn Waaqid al-‘Absi, who was classed as da’eef by Abu Haatim.

Majma’ al-Zawaa’id, 1/119

But it is supported by the reports quoted above.

 

 

Ibn Katheer said:

We have mentioned the biography of Haatim Tay’ in the days of the Jaahiliyyah when we mentioned those who died of the famous people of that era, and we referred to his generosity and kindness to people. But generosity and kindness must be based on faith if they are to benefit a person in the Hereafter, but he never said one day, “O Lord, forgive me my sins on the Day of Judgement.” 

Al-Bidaayah wa’l-Nihaayah, 5/67. 

And Allaah knows best.

 

Source::www.Islamqa.info

15 unauthentic narrations about the Quran — Imam Muhammad Naasirud-Deen Al-Albaanee

October 12, 2011 Leave a comment

[ In the Name of Allaah the Most Merciful, may His Salaah and Salaam be upon His final Messenger Muhammad, and upon all of his noble family and companions, to proceed… There are many unauthentic narrations about the Quran being circulated these days. [1] The following narrations are some examples: ]

#859 – [ It has been narrated ] on the authority of Aboo Hurayrah (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaah ‘alayhe wa sallam) said:

“Whoever listens to any verse of Allah’s Book will receive a good reward that will be multiplied; and whoever recites it will have light on the Day of Judgement.”

Dha’eef (weak) – It was collected by Ahmad from ‘Ubaadah ibn Muyassarah, whose reliability has been disputed. The chain also has Al-Hasan reporting from Aboo Hurayrah, and the majority of the scholars hold that Al-Hasan did not hear from Aboo Hurayrah.

* * * * *

#860 – [ It has been narrated ] on the authority of Aboo Sa’eed (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“The Lord, Most Glorified and Exalted, has said: ‘Whoever has been kept busy by the Quran so much that he does not ask Me for things, I will give him what is better than what I give those who ask Me.’ The virtue of Allaah’s Speech compared to all other speech is like Allaah’s virtue over His Creation.”

Dha’eef jiddan (very weak) – It was collected by At-Tirmithee who said it was a rare but acceptable hadeeth. However Muhammad ibn Al-Hasan ibn Abee Yazeed Al-Hamdaanee is in the chain, who was called a liar by Ibn Ma’een and Aboo Daawood. For this reason, Ath-Thahabee said, “At-Tirmithee called it hasan (acceptable), but it is not hasan.”

* * * * *

#861 – [ It has been narrated that ] Sahl ibn Mu’aath reported that his father said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Whoever reads the Quran and acts by it, his father will be made to wear a crown on the Day of Judgement, it will radiate a light finer than the light of the Sun that reaches the houses of the dunyaa. So what about someone who acts by this?”

Dha’eef (weak) – It was collected by Aboo Daawood and Al-Haakim, who both reported from Zabbaan, who narrated from Sahl. Al-Haakim said, “It has an authentic chain.” Ath-Thahabee followed his statement by saying (1/568): “I say that Zabbaan is not strong.” And Al-Haafith said he was weak. It can also be found in Dha’eef Sunan Abee Daawood (259).

* * * * *

#862 – It has been narrated from Aboo Umaamah (radhiyallaahu ‘anhu) that the Prophet (sallallaahu ‘alayhe wa sallam) said:

“Allah has not allowed anything to be more virtuous for a servant than two rak’ahs that he prays. Verily righteousness showers upon his head so long as he stays in his prayer. The servants do not draw near to Allah with anything like that which exits from him (meaning the Quran).”

Dha’eef (weak) – At-Tirmithee collected it saying, “It is a rare but acceptable hadeeth.” I believe that this may have been a mistake from one of the scribes who copied his book, since it is completely contradictory to At-Tirmithee’s other statements. He said (2913), “…and Bakr ibn Junays has been mentioned by ‘Abdullaah ibn Mubaarak, and in fact he abandoned him later in his work.”

Furthermore, this statement is not found in the published version, nor in any of the three printings I have of Tuhfatul-Ahwathee of Al-Mubaarakfooree (3/54), nor is it found in Al-Haafith Al-Mizzee’s Tuhfah. On top of that, the author clearly alludes to the weakness of the hadeeth in his statement, “It has been narrated…” There are other things, but this is sufficient as a reminder for those who have been heedless, if they only knew!

* * * * *

#863 – [ It has been narrated ] on the authority of Ibn ‘Umar (radhiyallaahu ‘anhumaa), who said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Three people will not have to face the Great Terror (the Day of Judgement)nor will they have to account for their deeds, and they will stand upon a hill of musk until the rest of the Creation has accounted for their deeds: (1) A man who recited the Quran seeking Allah’s Face, leading a group of people who were pleased with him, (2) a man who invited the people to perform the prayers seeking Allah’s Face, and (3) a man who does things in the best way, regarding that which is between himself and His Lord, as well as things between himself and his own servants.”

Dha’eef (weak) – It was collected by At-Tabaraanee in Al-Awsat and inAs-Sagheer, with a chain free of problems. It was also collected in Al-Kabeer, with the following addition: “Ibn Umar said, If I had not heard this from the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) time after time after time after time (he mentioned seven times), then I would not have narrated it.” [2]

                                                                    * * * * *

#864 – [It has been reported ] on the authority of Aboo Hurayrah (radhiyallaahu ‘anhu), who said that one time before the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) dispatched a large group of people, he asked each and every one of them to read what they knew from the Quran. So he came to a man who was the youngest of all of them and said:

“What do you have, O Fulaan?”

He replied, “I have such and such, as well as Soorah Al-Baqarah.” So the Prophet (sallallaahu ‘alayhe wa sallam) said:

“You have Soorah Al-Baqarah?”

He replied, “Yes.” Then the Prophet (sallallaahu ‘alayhe wa sallam) said:

“Go forth as you are their leader.”

So a man from the tribe’s elders said, “By Allah, nothing prevented me from learning Al-Baqarah except that I feared I might not be able to stand with it (to pray at night).” So the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Learn the Quran and recite it! For verily the example of the Quran for the one who learns it and recites it, is like a sack full of musk, its fragrance emanating to every place. And the example of the one who has learned the Quran but sleeps while the Quran is with him, is like the sack that has been laid down upon some musk.”

Dha’eef (weak) – At-Tirmithee collected it, and this is his version. He said, “It is an acceptable hadeeth.” However, it has ‘Ataa’, the freed slave of Aboo Ahmad, a taabi’ee who is unknown, as Ath-Thahabee pointed out. Ibn Maajah collected a summarized version, as did Ibn Hibbaan in his Saheeh.

* * * * *

#865 – [ It has been narrated ] on the authority of Abdullaah ibn ‘Amr (radhiyallaahu ‘anhumaa), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Whoever reads the Quran will reach a level of prophethood, except that he has not received any revelation. It is not befitting for the companion of the Quran to become angry like those who become angry, nor should he behave ignorantly like the ignorant ones while he has the Speech of Allah with him.”

Dha’eef (weak) – Al-Haakim collected it, saying, “It has a saheeh chain.”However, Tha’labah Aboo Al-Kunood Al-Hamraawee is in the chain, who is unknown. Its chain is discussed in Silsilatul-Ahaadeethidh-Dha’eefah(#5118).

* * * * *

#866 – [ It has been narrated ] on the authority of Aboo Tharr (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“You can not return to Allah with anything more virtuous
than what exits from it 
(the mouth).” (meaning – the Quran)

Dha’eef (weak) – Al-Haakim authenticated it and collected it, but it has ‘Abdullaah ibn Saalih in the chain, who is discussed in Silsilatul-Ahaadeethidh-Dha’eefah (#1957). Aboo Daawood also gathered it in his Maraaseel on the authority of Jubayr ibn Nafeer.

* * * * *

#867 – [ It has been reported ] on the authority of ‘Abdullaah ibn Mas’ood (radhiyallaahu ‘anhu), the Prophet (sallallaahu ‘alayhe wa sallam) said:

“Verily this Quran is Allah’s banquet, so take His invitation as much as you can. Verily this Quran is Allah’s Rope, the Clear Light, the Beneficial Cure, protection for those who hold fast to it, and salvation for those who follow it. It can not lead anyone astray, so it can never be blamed; it can not be made crooked so that it would need straightened. Its wonders cannot be overlooked, and the one who reads it much does not get tired of it. Recite it – for verily Allah rewards you with ten favorable rewards for every letter you recite. I do not say that ( Alif – Laam – Meem ) is one letter, rather ( Alif ) is a letter, ( Laam ) and ( Meem ).”

Dha’eef (weak) – Al-Haakim collected it, by way of Saalih ibn Umar, who heard from Ibraaheem Al-Hajaree, on the authority of Abul-Ahwas. Al-Haakim said about its chain, “It only comes by way of Saalih ibn Umar, and its chain is saheeh.” However, Ath-Thahabee (1/555) corrected this, saying, “But Ibraaheem ibn Muslim Al-Hajaree is weak.” I say – It is reported on him (Ibraaheem) as his statement, and that is saheeh, however the last part of the hadeeth, “Recite it…” has been added mistakenly as I have clarified in Silsilatul-Ahaadeethis-Saheehah(#3327), and it also is found in Saheeh At-Targheeb wat-Tarheeb in this same chapter.

* * * * *

#868 – [ It has been narrated ] on the authority of ‘Alee ibn Abee Taalib (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Whoever reads the Quran and memorizes it by heart, affirming the permissibility of what it makes halaal, and prohibiting what it makes haraam, Allah will enter him into Paradise and give him permission to intercede for ten of his family members who had deserved to go to the Hellfire.”

Dha’eef jiddan (very weak) – It was collected by Ibn Maajah and At-Tirmithee, and this is At-Tirmithee’s version, who said, “It is a ghareeb (rare) hadeeth.” I say – And to complete his statement, “and its chain is not authentic.” That is because there is a narrator in its chain whom the scholars have abandoned, some even called him a liar, and he narrates from someone who is unknown.

* * * * *

#869 – [ It has been reported ] on the authority of Aboo Tharr (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“O Aboo Tharr! For you to go out in the morning and learn a verse from Allah’s Book is better for you than praying a hundred rak’ahs. And for you to go out in the morning and learn some knowledge, whether it is acted upon or not, is better than a thousand rak’ahs.”


Dha’eef (weak) – It was collected by Ibn Maajah.

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#870 – It has been reported that Aboo Sa’eed Al-Khudree (radhiyallaahu ‘anhu) had a dream wherein he saw himself writing Soorah Saad, and when he reached the verse of prostration, he saw the inkwell, the pen, and everything in his presence prostrating. He allegedly said:

“So I relayed that to the Prophet (sallallaahu ‘alayhe wa sallam),
and he never stopped prostrating at that verse.”

Dha’eef (weak) – It was collected by Ahmad, and its narrators are that ofSaheeh Al-Bukhaaree, as Al-Haythamee said. However, its chain has missing links, as it is found in the Musnad of Imaam Ahmad (3/78,84) by way of Bakr Al-Muzanee, and the scholars did not mention that he narrated from Aboo Sa’eed. It also is found in Al-Bayhaqee in As-Sunan(2/320) on the authority of Makhbar who reported from Aboo Sa’eed, and Makhbar is unknown. So in these instances, we say that Al-Haafith’s statement, “Its narrators are that of Saheeh Al-Bukhaaree,” does not mean the hadeeth is authentic. So due to ignorance of this, they simply said it was hasan in order to preserve the hadeeth, as was their custom.

* * * * *

#871 – [ It has been reported ] on the authority of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa), the Prophet (sallallaahu ‘alayhe wa sallam) said:

“Verily the one who has not memorized anything from the Quran is like an abandoned house.”

Dha’eef (weak) – It was collected by At-Tirmithee and Al-Haakim by way of Qaaboos ibn Abee Thubyaan, who said that his father narrated it from Ibn ‘Abbaas. Al-Haakim said, “It has a saheeh chain.” At-Tirmithee said,“It is a hasan saheeh hadeeth.” I say – That is what they say! Ath-Thahabee criticized them, saying, “I say that Qaaboos is layyin (a kind of weak narrator).” This is also what Al-Haafith said in At-Taqreeb. Others said the hadeeth was hasan by way of other witnessing narrations, but they were mistaken – the hadeeth has no witnesses to support it!

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#872 – [ It has been reported ] on the authority of Anas (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“I have been shown the rewards due to my nation, even the reward for the man who removes a piece of dirt from the masjid. And the sins of my nation have also been shown to me, and I do not see any sin greater than a man being given a soorah or an aayah (that he memorizes), and then he forgets it.”

Dha’eef (weak) – It was collected by Aboo Daawood, At-Tirmithee, Ibn Maajah, and Ibn Khuzaymah in his Saheeh, on the authority of Al-Mutallib ibn ‘Abdillaah, on the authority of Anas.

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#873 – [ It has been narrated ] on the authority of Sa’d ibn ‘Ubaadah (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“There is no one who memorizes the Quran and then forgets it, except that his hands will be mutilated when he meets Allaah.”

Dha’eef (weak) – It was collected by Aboo Daawood, by way of Yazeed ibn Abee Ziyaad, on the authority of ‘Eesaa ibn Faa’id, who narrated from Sa’d. Al-Haafith said, “Yazeed ibn Abee Ziyaad Al-Haashimee’s kunyah was Aboo ‘Abdillaah, who has some criticism against him. Along with this, ‘Eesaa ibn Faa’id only narrated from those who heard from Sa’d (not from Sa’d directly). This is what ‘Abdur-Rahmaan ibn Abee Haatim and others have said.”

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FOOTNOTES

[1] Our purpose in publishing this list of weak narrations is to make our brothers and sisters aware of their weakness, so they do not mistakenly attribute these narrations to the Prophet (sallallaahu ‘alayhe wa sallam).

[2] Al-Albaanee simply graded it dha’eef (weak) without mentioning anything further.

Source: Dha’eef At-Targheeb wat-Tarheeb (v.1, p.428-434)

The Dangers of using Weak Hadeeth

September 22, 2011 Leave a comment

 

Bismillah

 

Many scholars like Imam Bukharee rahmatulillah alay and Imam Muslim rahmatulillah alay have clarified the dangers of using da’eef (weak) ahadeeth.  Of the scholars that have used weak ahadeeth, they have done so with very strict conditions.

 

Ibn Hajar al-Askalani rahmatullilah alay, the father of the scholars of hadeeth, has said da’eef ahadeeth are only to be used when the following conditions are met:

1. It is well accepted amongst the scholars of hadeeth that the weakness is only minor.

 

2. The hadeeth is only used in light of the subject matter being well-established in other more authentic ahadeeth or the Qur’an

 

3. The user of the da’eef hadeeth should not believe that it is really an act of the Prophet sallalahu alayhi wasalam because then it is possible we would be attributing acts to the Prophet sallalahu alayhi wasalam that he may not have done. If we believed that it was truly the saying of the Prophet sallalahu alayhi wasalam we would under threat of his saying: “Whoever lies upon me intentionally then let him be sure of his place in the hellfire“

 

4. We should not call people to any act based on da’eef ahadeeth

 

5. A weak hadeeth can only be used to encourage good deeds which are already well-established in other more authentic ahadeeth or the Qur’an

 

6. We cannot use da’eef ahadeeth to establish Islamic belief, creed, or matters of halal and haraam.

 

 

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