Ahaadeeth that are popular, widespread and weak (Part 1)

Bismillahi Wal hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d

Indeed the people of Hadeeth of the past used to concern themselves with collecting, preserving, memorizing and familiarizing themselves with the ahadeeth of the messenger – Sallallahu alaihi was Salam. They would gather the asaaneed (chains of narration for one hadeeth) and study the various versions of the hadeeth and the connection between the chains of narration, with a view to analysing errors of the various versions.

From their methodology in hadeeth is that they would memorise ahaadeeth that they knew to be weak for the purposes of ‘i’tibaar’ (that is for the purpose of comparing those narrations with other than them, and also if the hadeeth is weak but they come across other chains of transmission then those weak narrations may be strengthened by way of those chains (as long as the weakness is not severe).

One reason they would memorise weak Ahaadeeth is ‘lil ma’rifati’ (that is to become aquainted with them)

Imaam Khateebul Baghdaadi mentions in Al Jaami’ li akhlaaqir Raawi wa adaabis saami’ 2/192:

“As for the ahaadeeth of weak narrators and those who we do not rely upon their narrations, then they are written down that one may be acquainted with them and so that they will not be exchanged with (and be confused by) the ahaadeeth of the trustworthy narrators and that one may compare and judge them with the narrations of others.”

Al Imaam Ibn Rajab mentions in his explanation of ‘Illal At Tirmidhi (1/130 Noorudeen ‘itr Print) a narration of Muhammad Ibn Raafi’ An Naisaaboori who said:

“I saw Ahmad (the Imaam) in front of yazeed Ibn Haroon and in his hand was a book of Zuhair narrating from Jaabir Al Ju’fee (a well known weak narrator) and he was copying it so i said: “Oh Abaa Abdillah! you have prohibited us from narrating from Jaabir yet you write his ahaadeeth?! so he responded: “I know him!” (That is i am awre of his state)

Similarly he said about the weak narrator Ubaidillah Al Wasaafi: “Indeed I write his hadeeth to be acquainted with them

Thus in an attempt to follow the path of ahlul hadeeth in that regard I start this series of popular ahaadeeth da’eefah lil ma’rifah. Wa Billahit Tawfeeq.

1. “The differing of my Ummah is a mercy

Ruling: ‘The hadeeth has no origin’

Ibn Hazm mentions in Ihkaamul ahkaam 2/61:

It is not a hadeeth!”

Shaikh Al Albaani mentions in Ad Da’eefah (1/141):

It has no origin

Shaikh muqbil mentions about the hadeeth in ‘Al Muqtarah (P9):

“It has no Sanad (chain of narration) and it is not established upon the prophet

2. “If affairs become difficult for you then turn to the inhabitants of the graves

Ruling: Fabricated

Shaikhul Islaam mentions in Majmoo’ul fataawaa 1/356:

“It is a lie fabricated upon the prophet by consensus of those well aquainted with hadeeth

3. “If you see a man being regular in the masjid then bear witness to his Imaan

Ruling: Weak

(Collected by Ahmad (11651) and Tirmidhi (2750) and Ibn Maajah (806))

In its Isnaad is Darraaj Ibn Sam’aan Abu Samh: Imaanudh Dhahabee said :

“Darraj is plentiful in manaakeer” (A narration wherein a weak narrator opposes trustworthy narration)

Imaam Ahmad said about him: “His ahaadeeth are Manaakeer”

See Tahdheebut Tahdheeb (3/186)

4. “My companions are like stars, any which one of them you follow you will be guided

Ruling: Fabricated

(Collected by Ibn Abdil Barr in Jaami’ul bayaanul Ilm 9″/91) “In its chain of narration is Sallaam ibn Sulaimaan there is consensus upon him being weak”

Ibn Kharaash mentioned: “Khadhaab!” (He is a liar!)

Ibn Hibbaan mentioned: “He has narrated fabricated Ahaadeeth

The hadeeth is declared Baatil (false) By

Shaikh Al Albaani in ‘Da’eefah (58), Ibn Hajr in At Talkhees Al Habeer (4/190) and Ibnil Jawzi in ‘Al ‘Illal Al Mutanaahiyah (1/283)

5. “Seek knowledge even if it is in China

Ruling: False

(Collected by Ibn ‘Adee in Al Kaamil Fid Dhu’afaa (5/188)

In its chain Al Hasan Ibn ‘Atiyah who was declared Weak by Ibu Haatim Ar Raazi

Similarly in its chain is Tareef ibn Sulaimaan: Imaamul Bukhaari said about him “Mumkar in Hadeeth”

Ibn Hibban mentions in ‘Al Majrooheen’: “This hadeeth is Baatil (False) it has no origin”

6. “Work for your dunya as though you will live forever, and work for your hereafer as though you will die tomorrow

Ruling: The hadeeth has no Origin

Shaikh Al Albaani mentions in ‘Da’eefah (8): “It has no origin even though it has become popular upon the tongues in recent times

7. “Be plentiful in remembering Allah until it is said of you Majnoon (deranged)”

Ruling: Weak

(Collected by ahmad (11673) and in its chain is Darraaj ibn Sam’aan who is weak the hadeeth has been declared weak by Al Haithame, Al Albaani, Shaikh Muqbil and others)

8. “I am the most elequent of any who speak with (the letter) Daad (i.e. the arabic language)”

Ruling: No origin

Imaam ibn Katheer mentioned: in his tafseer (1/54) “It has no origin though its meaning is correct

9. “Read ‘Yaaseen’ over your dead”

Ruling: Weak

(Collected by Ahmad (20301) Abu Dawood (3121) Ibn Maajah (1448))

The hadeeth has three defects:

1. ‘Jahaalah’ (The unknown state of a narrator) namely Abu Uthmaan

2. The ‘Jahaalah’ of his father

3. ‘Al Idtiraab’ (Uncertainty in the manner in which the chains of narration have occured, leading to inability to establish the hadeeth)

10. “The most hated of the halaal affairs to Allah is Divorce”

Ruling: Weak

(Collected by Abu Daawood (2176,2177) Ibn Maajah (2018) Al Haakim (2853))

The hadeeth is declared ‘Mursal’ which is when a taabi’ee attributes a hadeeth to the Messenger of Allah – Sallallahu Alaihi Wa Sallam – which necessitates a break in the chain since none of the successors met the Messenger – Sallallahu Alaihi Wa Sallam – that is of course if one is unable to establish that the missing narrator is a companion or another successor, thus it is declared weak

Wallahu A’lam

Abu Hakeem

www.twitter.com/abuhakeembilal

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