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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

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“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) ]

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.

* * * * *

#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!

* * * * *

#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.

* * * * *

#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.”

* * * * *

 

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 Weakness of the Ahaadeeth Endorsing Ikhtilaaf (disagreement, differing)—–Laa Asla Lahu (Baseless) Hadeeth

September 20, 2011 Leave a comment

 

The Weakness of the Ahaadeeth Endorsing Ikhtilaaf (disagreement, differing)

 

 

Silsilah al-Ahaadeeth ad-Da`eefah wa’l-Mawdoo`ah (58-62) by Shaykh al-Albaani

 

a) Laa Asla Lahu (Baseless).

 

The muhadditheen have tried to find an isnaad for it but have not found one, to the extent that Suyooti said in his al-Jaami` as-Sagheer,

“Perhaps it was collected in one of the books of the huffaadh which did not reach us”! 

 

This suggestion is very far-fetched, since it would mean that some of the sayings of the Prophet have been lost to the ummah forever, something which is not permissible for a Muslim to believe.

 

Manaawi quoted Subki as saying,

“It (i.e. the saying) is not known to the muhadditheen and I cannot find any isnaad for it, whether saheeh, da`eef or mawdoo`”,

and this was endorsed by Shaykh Zakareeyyah al-Ansaari in his notes on Tafseer al-Baidaawi [92/2].

 

Further, the meaning of this hadeeth is also incorrect as shown by the verifying scholars, hence Ibn Hazm says in al-Ihkaam fi Usool al-Ahkaam [5/64] after indicating that it is not a hadeeth,

“This is one of the most incorrect sayings possible, since if ikhtilaaf were a mercy, then agreement would be a punishment, something which no Muslim would say, because there can only be agreement or disagreement, and there can only be mercy or punishment.”

 

 

b) It contradicts the Qur’ân, which has condemned ikhtilaaf in many places.

 

Uthman bin Hunaif (Story of the blind man) – sufis supporting waseelah through this hadith?

September 14, 2011 Leave a comment

 

On the authority of Uthman bin Hunaif that a blind man came to the Messenger of Allah and asked him to invoke Allah so that he is cured. The Prophet replied that invocation could be postponed if he wanted to since it would be better for him that way or he (Prophet) could supplicate for him (right now). He asked to supplicate. The Prophet ordered him for a well performed ablution and to pray two raka’at and then follow it with the following supplication: “O Allah! I am asking you and I am attending to you with/through Your Prophet Muhammad (s.a.w), the Prophet of mercy. O Muhammad! (s.a.w) I am attending to my Lord through you so my request gets answered. O Allah! Accept his mediation (Prophet’s prayer) for me.

[Ref: Ibn Maja 1375, Tirmidhi 3502, Al-Hakim Vol. 1 Hadith 1180 & 1909, Tareekh Al-Kabeer of Bukhari, Vol. 6, Page 209, Hadith no 2192)]

 

Observation of the Chain of Narrators:

In Tahzeeb-ut-Tahzeeb by Ibn Hajar it is written that according to Tirmizi Abu Jafar narrating from Umara bin Khuzaima is not Abu Jafar Al-Khatmi. In one edition of Jamay Tirmizi it is recorded that according to Imam Tirmizi, Abu Jafar (in the chain) is not Abu Jafar Al-Khatmi. In another edition it is written that according to Tirmizi Abu Jafar (in the chain) is Abu Jafar Al-Khatmi. If not Khatmi then the other option is of Abu Jaffar Al-Raazi. Different scholars hold different views about him. Ibn Hajar after summarizing writes that Abu Jafar Raazi is a truthful person but has a bad/weak memory. [Ref: Taqreeb ut Tahzeeb]

 

 

Imam Bukhari in His Tareekh Al-Kabeer has mentioned this incident with a chain that mentions Abu Jafar Al-Khatmi, but there is no mention about intimating wasila in that prayer. The words of the prayers mentioned are:
“O Allah! I ask you and attend to you.”

 
Generally in narrations only Abu Jafar is mentioned thus there is some discrepancy regarding this narrator. However Imam Zahbi has considered this narration correct in Talkhees of Mustadrak. Ibn Taimiyyah and Al-Albani also believe that it is Abu Jafar Al-Khatmi, but both scholars are against the issue of intimating wasila regarding rank or status of a dead person in one’s supplication. See their books “Qaidah Al-Jaleelah fi Al-Tawassal Wal-Wasila” by Ibn Taimiyyah and “Al-Tawassul Anwa’ wal Ahkam” by Al-Albani. This is because the hadith under discussion does not prove the intimation of wasila regarding rank or status of a dead person in supplication. Let us try to comprehend the “Matan” (text) of the hadith.

 

 

Observation of Matan (Text of Hadith):

After pondering on the text of this Hadith, considering the chain to be correct, the actual state of episode that comes forth is that one blind Sahabi came to the Prophet and requested him to pray for the return of his eyesight. Prophet offered him two options. One, that he should have patience so it will be better for him.

 

Second that if he wants the Prophet can pray for him. The Sahabi opted for the second choice thus the Prophet commanded him to make ablution and read two “Rakat Salah” (which in its self is a very big wasila) and then taught him the supplication.

 

 

The words in the narration are:

” In nee As-aloka wa-atawajjaho Ilaika be Nabiyyika ”
Meaning that I ask you (O Allah) and attend to you with or through your Prophet.
And “In nee tawajjahto beka ila Rabbi”
That I attend with or through you (O Prophet) towards my Lord.

 

 

According to the sayings of the Prophet, peace be upon him, that man did this. And since Prophet said that he would supplicate for him, he must have done so by which his sight came back.

 

 

This is the simple gist that is apparent from this Hadith. There is no sign about intimating wasila regarding rank or status of a dead person in one’s supplication. The Prophet is wasila in a sense that his prayers and teachings are a source for us by which we can get near to Allah, provided we act upon them. This is what his companion did, he went to the Prophet and through him learnt and supplicated to Allah and Prophet supplicated with him. See the following hadith of Bukhari and Muslim, which throws light upon this concept of wasila.

 

Narrated Abu Musa (radiallahu anhu), the Prophet said:

” The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rainwater and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (Then that land did not give any benefits). The first is the example of the person who comprehends Allah’s religion and gets benefits (from the knowledge) which Allah Ta’ala has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me (he is like that barren land) ” [Bukhari – Book of Knowledge, Hadith No.77]

 

 
Thus regarding the credibility & authenticity of the Hadith of Uthman bin Hunaif, some people might have a difference of opinion. But with regard to the meaning & gist, there is hardly any room for discrepancy.

 
There are some additions made to the above-mentioned hadith. We need to examine them with respect to their authenticity.

The First Addition:
At the end of the hadith it is written that the Prophet said:

“If there is for you any need (in future), do this (act).”
Apparently it seems from this sentence that this matter is not restricted to the time of the Prophet and whenever a need arises, this prayer can be read. But this addition is not correct and one cannot present it as a proof.

 

 

The Hadith under discussion has been narrated in many books, but there is no mention of this additional statement in any book. This addition has only been mentioned by Imam Abu Bakar bin Khathima in his “Tareekh” (History) with the chain of narrators as follows:

” Muslim bin Ibrahim haddasana Hammad bin Salamah un Abee Jaffar and so on…”

 

 

There are two drawbacks in this chain. Muhadditheen ignored this addition e.g. Imaam Ahmad bin Hambal, Imaam Al-Tirmizi, Imaam Nasai have not mentioned this addition. The Hadith has been narrated by four of Abu Jaffar’s students: Imaam Sho’bah, Hisham Al-Dastwayee, Hammad bin Salamah & Raoh bin Al-Qasim. But the addition in the last has only been narrated by Hammad bin Salamah; no other student has narrated this addition.

 

 

And this is an accepted principle in the science of Hadith that whenever a less “Thiqa” (Trustworthy / Reliable) narrator opposes a more “Thiqa” narrator than him or a group of narrators then the hadith of that narrator will be classified as “Shaaz” (Irregular, Odd, Strange). [Ref: Tadreeb Al-Ravi]

 
It is accepted that in comparison to Hammad bin Salamah the other three narrators are more “Thiqa” and apart from being more trustworthy and reliable, they are also more in number. That is why this addition is unreliable and weak.

 

 
The Second Addition:

The above invocation recommended by the Messenger of Allah to the blind man was used after the life of the Prophet. It has been reported that a man during the time of Uthman Ibn Affan had a request not solved by Uthman, and Uthman did not pay full attention to it in order to accommodate the man’s need. The man met Uthman Ibn Hunaif and told him the story of his unanswered request. Uthman Ibn Hunaif ordered him to perform ablution, and then come to the mosque and pray two raka’at and then say the following invocation:

“O Allah I am asking you and I am directing my request to you through Prophet Muhammad (s.a.w), the Prophet of mercy. O Muhammad! (s.a.w) I am asking by your right to my Lord so my question gets answered.”
And then say your need and come back to me so I can accompany you. The man did just what he was asked to do, and then, he went to Uthman Ibn Affan’s office and met the gate keeper of Uthman. The gate keeper held the man’s hand and took him to Uthman. The man reported his need to the Khaleefa (Uthman), and it was answered right away. The man left Uthman’s office and then, when he met Uthman Ibn Hunaif, he said to him may Allah reward you for he (Uthman bin Affan) would not look into my question nor dedicate full attention to me until you have spoken to him about it. Uthman bin Hunaif said to the man, By Allah! I have not spoken to him, but I had witnessed the Messenger of Allah when a blind man came to him and complained about loosing his sight. Then Uthman Ibn Hunaif repeated the hadith (see Narration # 1) and said: ” By Allah we did not leave where we gathered, and went on a long conversation until the man (the blind man) came back to us as though he had suffered no harm with his sight.”
[Ref: Tabarani, Mu’jam Al-Kabeer & Al-Sagheer]

 

 

Observation of the Chain of Narrators:

This episode revolves around Abu Saeed Al Makki whose name is Shabeeb bin Saeed. He has narrated this incident from Raoh bin Al-Qasim and Raoh bin Al Qasim narrated from Abu Jafar. Regarding Abu Saeed, scholars of Jarah and Ta’deel (The science of justifying the reliability of an individual or otherwise challenging it and proving it guilty) say that only those of his ahadith will be accepted in which he narrates from Younus bin Yazeed. And narrator who narrates from him should be his son Ahmad. Another condition to accept his narration is that at the time of narrating from Younus bin Yazeed he should not rely solely on his memory but should rather read from the book for narrating. If these two conditions are not met then his narrations will be weak and unacceptable. [Ref: Meezan ul Aitidal and Al-Kamil fid Duafa)

 

 

Had this incident been authentic, Umar bin Khattab (radiallahu anhu) would never have turned away from the methodology of intimating wasila regarding rank or status of a dead person in his supplication. The correct hadith in Bukhari clearly shows that after the death of the Prophet, Umar bin Khattab went to his Uncle Abbas (radiallahu anhu) in need of invocation for rain. Thus it was clear to him that a prayer or supplication of a living person can be a wasila but not the rank or status of a person who has passed away. After all why would he not intimate wasila of the Prophet after his death and on the contrary go to his uncle for prayers and supplication?

 

Thus we are justified to say that this episode is weak and unacceptable.

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