Category Archives: Hadeeth

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

The Reality of the Dunya and what remains of it

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillah

Ammaa Ba’d:

Indeed the messenger of Allah – Sallallahu alaihi was Salam – mentioned the reality of the dunya in many Ahaadeeth.

He informed us of the the fact that the dunya is of no value with Allah, in fact he likened it to the most despicable of affairs. Consider the following hadeeth:

Upon the authority of Dahaak ibn Sufyaan – Radhiyallahu Anhu – who said that the messenger of Allah – Sallallahu Alaihi wa Salam – said to him:” Oh Dahhaak! What is your food? He responded: “Oh Messenger of Allah! Meat and Milk! He said: “Then what happens to it? He said: it becomes that which you know! He said “Indeed Allah has made that which is excreted by the son of Aadam, as an example of the Dunya

(Collected by Imaam Ahmad in hid ‘Musnad’ and declared ‘Hasan’ By Shaikh Al Albaani in Saheeh Jaami’us Sagheer (1739))

Upon the authority of Salmaan Al Faarisi – Radhiyallahu Anhu who said: A people came to the Messenger of Allah – Sallallahu Alaihi was Salam and he said to them: “Do you have food? They responded ‘Yes!’ He said: “And do you have drink?” They replied ‘Yes!’ then he said: “And you choose and select it (ie your food)? They said : ‘Yes!’ he said: “And you cool it (i.e. your drink) they said Yes! He said “Indeed the outcome of the dunya is like the end result of both of them! (I.e human waste) One of you stands behind his house (After answering the call of nature) and holds his nose from the foul smell

(Collected by Imaamut Tabaraani in ‘Mu’jamul Kabeer’ (6119) and declared ‘Saheeh by Shaikh Al Albaani in ‘Silsilatul Ahaadeethus Saheehah’ (382))

Thus just as one is meticulous about choosing and selecting his food, and cooling his beverage, the son of Aadam is the same with the affairs of his dunya, while the outcome of both are the same!

In fact the messenger – Sallallahu alaihi wa salam – likened the dunya to animal waste!

Upon the authority of Abu Sa’eed Al Khudhri Radhiyallahu ‘anhu who said: the Messenger of Allah – Sallallahu Alaihi Was Sallam – stood on an occasion and addressed the people saying: “No! By Allah I do not fear for you Oh people except that which Allah brings forth for you from the glitter of the dunya” So a man said: “Oh Messenger of Allah! Does good bring about evil? So the Messenger of Allah remained silent for a period then he said: “What did you say?” So he said: “Does good bring about evil? So the Messenger of Allah – Sallallahu alaihi was Salam said: “Indeed good does not bring about except good, but is it good? (Then he continued): “Every time the spring brings forth vegetation, there are livestock that die from it due to excessive over consumption or come near to death. Except for the one that eats greenery until its stomach is full, then it lies on its side looking at the sun, it defecates, urinates, regurgitates its food and continues chewing. Thus whosoever consumes wealth with its due right, then Allah will place blessings therein. While the one who consumes wealth without due right, then he is like the one that eats but does not become satisfied

(Collected by Bukhaari (2842, 6432) and Muslim (2468))

Al Haafidh ibn Hajr mentions concerning the hadeeth: “In the hadeeth there are a number of amazing comparisons:

The first of them: Likening wealth and its increase with vegetation and its appearance and growth

Secondly: Resembling the one who is engrossed in gathering the dunya and its means with cattle engrossed in gather in consuming vegetation

Thirdly: Resembling the one who amounts it plentifully and stores it, with the worse type of animal as it relates to eating and filling his stomach

(Fathul Baari 11/248)

Not to mention the fact that the Messenger – Sallallahu Alaihi Was Salam – resembled the outcome of the dunya to that which is ultimately excreted by the same animal!

That which remains from the dunya

As far that which remains from the dunya then the prophet _Sallallahu Alaihi Was Salam informed us of the following:

Upon the authority of Ibn Umar – Radhiyallahu Anhu – said: “We were sitting with the Prophet – Sallallahu Alaihi Was Salam and the sun was upon Qu’ayqi’aan (A well-known mountain in Makkah) after asr (i.e. descending to set) so he said: The lifespan of your Ummah in comparison to the lifespan of the previous nations is not except like that which remains of the rest of this day in comparison to that which has past of it

(Collected by Ahmad in his Musnad 2/114 and its isnaad is declared ‘Saheeh’ By Shaikh Ahmad Shaakir)

Upon the authority of Ibn Mas’ood – Radhiyallahu anhu – who said the Messenger of Allah – Sallallahu Alaihi Was Salam said: “Indeed Allah has made the lifespan of the dunya short, and that which remains of it, is a small portion of something short. The example of that which remains of it is like a small pond that has had the best of its water consumed and nothing remains of it but muddy dregs

(Collected by Haakim (7904) and declared ‘Saheeh’ by shaikh Al Albaani in As Saheehah (1625))

May Allah grant us aid in that which remains for each individual from among us of it.

Wa Sallallahu Alaa Nabeyyinaa Muhammad

Abu Hakeem

www.twitter.com/abuhakeembilal

A Beautiful Hadeeth but…

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

I was recently asked about the following hadeeth and what the scholars of hadeeth say about it, a beautiful narration but sadly…

It is mentioned that Asma bint al Yazeed approached the Messenger of Allah (sallallaahu ‘alaihi wassallam) and said:

I am a messenger for a group of females. All of them say a similar statement to mine, and they all are in agreement with my opinion. Indeed Allah has sent you to men and women, and we have believed in you and we follow you. We (females) are responsible for tending to the homes and we are the place where men fulfill their desires, in addition to carrying their children (during pregnancy). But the men are preferred over us due to the merits gained for attending the Friday congregational prayer, attending burial procedures and also fighting in the way of Allah. If they leave their homes, we protect their wealth and we also raise their children. (With this being the case) do we share in their great reward, oh Messenger of Allah (salallaahu ‘alaihi was sallam)?

Upon hearing this, the Prophet (salallaahu ‘alaihi was sallam) turned toward his male companions and said:

Have you ever heard a female inquiring about the affair of her religion in a better manner than this female?

The companions replied: Indeed we did not perceive a woman would be guided to such an affair , Oh Messenger of Allah (salallaahu ‘alaihi was sallam)!

The Prophet (salallaahu ‘alaihi was sallam) then replied to her: Return oh Asma, and inform the group of females that being a good wife to your husband, exerting yourself to please him, and making him pleased with you is equivalent (in reward) to all of what you have mentioned concerning the men!

So she turned away saying: La illaha illallah, Allahu Akbar, due to the joy she felt (after hearing the Prophet’s reply)”.

(Collected by Ibn ‘Asaakir in ‘Taareekh Damishq (2/609)

Excerpts from the comments of Shaikh Naasir around the Hadeeth

Shaikh Al Albaani mentions: ‘Da’eef (weak)‘: In its isnaad is Abu Sa’eed As Saahili Jubaili and have not been able to find anyone who deems him trustworthy…thus he is majhool Al Haal (his condition is unknown)

I also believe that there is a break in the chain between Muslim ibn Ubaid and (the Narrator of the hadeeth) Asmaa bint Yazeed because i have not seen anyone establish that he narrated from her. He narrated from Anas ibn Maalik and Abi Usaib and a group of taabi’een. And Anas died late and i believe abu usiab did too. The Shaikh then mentions another chain of Narration from Abu Haatim in ‘Taareekh Waasit’ p75 and from ‘Shu’abul Imaan of Imaam Baihaqi (6/420-421) containing this saahili in it/ Then a different versions with a weak Narrator Rishdeen ibn Kuraib in it who is also da’eef (weak)…

The Shaikh concludes thus that the Hadeeth is a weak one and is not established upon the Messenger of Allah – Sallallahu Alaihi Wa Salam nor its narrator Asmaa bint Yazeed – Radhiyallahu Anhaa

Wallahu A’lam

Abu Hakeem

www.twitter.com/abuhakeembilal

The Day of ‘Mazeed’ (The Increase)

Bismillahi Wal Hamdullillah Was Salaatu wa Salaamu ‘alaa Rasoolillahi Ammaa Ba’d:

One of the brothers yesterday (27/12/2011) asked me about the authenticity of a beautiful hadeeth that he had come across in the book ‘Al Nihaaya’ (The Book of the end) page 702 – 704 (Daarus Salaam print) and asked whether I knew of its authenticity. It brought me joy when I discovered, after looking in the various sources of the hadeeth and sifting through the statements of the scholars of hadeeth, that Shaikh Al Albaani declared the hadeeth to be ‘Hasan li Ghairihi’, for it is a hadeeth that brings tears to the eyes, so I share the hadeeth with my brothers and sisters and I mention some observations upon the translation found in the daarus salaam version of the book:

Upon the authority of Anas ibn Maalik who said: that the Messenger of Allah – Sallallahu ‘Alaiihi wa Salam – “Jibreel – Alaihi Salaam – came to me and in his hand was a white mirror, upon it there was a black spot. I said what is this (referring to the mirror) Oh Jibreel? He said this is (the day of) Jumu’ah your lord presents it to you that it may be an eid for you and your people after you. You will be the first (i.e. you and your nation will be the first to have their day of eid during the week) and the Jews and the Christians will follow you (that is the following day is sabbath for the Jews on Saturday and the Christians day being Sunday). He (the prophet) said: What is there for us in it? He said: In it is Good for you! In it there is an hour if one supplicates to his lord for good that has been allotted to him, he will receive it, or (supplicates for) something that has not been allotted to him, except that he will have preserved for him that which is greater than it. Or if he seeks refuge upon it from evil that was written to afflict him, then he is granted refuge. Or he seeks refuge from something that was not written for him, then he is granted refuge from an affair greater than it. So i said what is this black spot? He said: This is the hour (i.e the day of judgement) it will be established on a Jumu’ah. It is the leader of all the days with us, in the hereafter we will call it, ‘The day of ‘Mazeed’ (The increase) So i said: Why do you call it the day of ‘Mazeed’? he said: ‘Indeed your lord has taken a vast valley in Jannah made of white musk (In one version ‘Dunes of white musk’). On the day of Jumu’ah he descends from above the seven heavens until he is over the Kursee. He surrounds his Kursee with pulpits of light, then the prophets come and sit upon them. Then the pulpits are surrounded with chairs of gold and the martyrs and the truthful come and sit upon them. Then the People of Jannah will come and sit upon the dunes (of white musk), then their lord – Blessed and exalted be he – reveals himself to them and they look at his face. Then he says to them: “I am he who has been truthful in my promise to you, and perfected my favours upon you, This is the place of my ennoblement! Ask of me! So they ask him for his good pleasure, He says to them “It is My good pleasure that has caused you to enter my abode! and caused you to attain my ennoblement! So ask of me! So they ask of him until their desires are fulfilled. Then he opens up for them at that point what no eye has seen or ear has heard, and has not occurred to the heart of any human being (this will continue) until the time that people turn away after jumu’ah. Then the Lord – Blessed and exalted be he – ascends over his Kursee and the prophets and the martyrs ascend with him) then the narrator mentions) I think he said: “And the Inhabitants (of Jannah) will return to their abodes which are made of unbroken pure white pearl having no taint or (made of) red ruby or green emerald. Their rooms and doors are made from it, its (Jannah) rivers flow within it continuously and its fruits hang low, they have within it their spouses and their servants. And they have no desire for anything more than they do the day of Jumu’ah, that they may increace in his ennoblement and that they may increase in looking at his face – Blessed and exalted be he – and for that reason it is called the day of ‘Mazeed’ (The Increase)

(Collected by Al Bazaar in Kashful Astaar (1/254) and At Tabaraani in Al Awsat (2/314) Abu Nu’aym in ‘Siffatul Jannah’ (1/499) and Imaamul Aajurry in ‘Ash Sharee’ah (1/254) and declared ‘Hasan Li Ghairihi’ in ‘Saheeh targheeb’ (3761)

A tremendous hadeeth that speaks of a tremendous gathering on a great day! As mentioned earlier this hadeeth is mentioned alongside another version of the hadeeth in the book An Nihaayah of Ibn Katheer. The second version mentions that the seats of the martyrs and the truthful have rubies and emeralds upon them and it also mentions that the friday is the day that Allah created Adam and qiyaamah will be established upon it (this no doubt occurs in an authentic narration in Muslim that establishes that).

This second version of the hadeeth is collected by Imaamush shaafi’ee in his musnad with A very weak chain of narration. In its chain of narration are two problematic narrators, 1. Ibraheem ibn Muhammad who is declared ‘Matrook’ (Abandoned by the scholars of Hadeeth) 2. Musaa ibn Ubaida Ar Rabdhee who was declared ‘Dhaeef‘ by the scholars of hadeeth

Observations with the translation in the daarus salaam print

There is an issue in the translation of the hadeeth in the English book that should be pointed out and that is that the translator mentions towards the end of the Hadeeth: “… then Allah Subhaanahu wa ta’alaa will acsend onto his kursee..” This statement has in it the implication that Allah ascends upon his kursee and not above his kursee which without doubt is an erroneous insinuation. Whether the translator intended that or not, due care and attention should be exercised in translating the likes of these ahaadeeth since this type of mistake has aqeedah related implications. Secondly he quoted the hadeeth upon the authority of Umair from Anas, while in actuality the Hadeeth was related by Ubaidullah Ibn Umair Thirdly there are a few places in the translation where parts of the hadeeth are missing or the translator writes (…) which I presume he does to indicate he didn’t understand the words or the context in that segment of the hadeeth. These dots are usually used when there are parts missing from original manuscripts and are used usually to indicate ‘bayaadh’ or parts of an original manuscript that is unreadable or blank. Thus it would have been more befitting for the translator to mention that he didn’t understand some words here or something to that effect rather than leaving the reader with the impression that something was missing from the hadeeth. In any case may Allah bless the brother that turned my attention to this tremendous narration and our great scholars of hadeeth who have serviced the sunnah of the messenger of Allah -Sallallahu alaihi was Sallam

Wallahu A’lam Abu Hakeem Bilaal Ibn Ahmad Davis

Www.twitter.com/abuhakeembilal

Imaam Abu Haneefah weak in Hadeeth?!

Bismillahi Wal Hamdullillah was Salaatu Was Salaamu ‘alaa Rasoolillahi

Ammaa Ba’d:

A few articles ago i discussed an issue related to the four rak’aahs after ishaa carrying the reward of lailatul Qadr and a weak hadeeth was mentioned. Shaikh Al Albaani clarified that the reason for its weakness was the presence of Imaam Abu Haneefah in its chain of narration. A question that arose after that was: ‘But is Abu Haneefah weak in Hadeeth?!’

In order to clarify the issue i quote here the research of Shaikh Al Albaani concerning the affair:

Shaikh Al Albaani mentions rahimahullah :

“I mentioned back there (Under hadeeth 397) that Abu Haneefah has been declared weak (by the scholars of Hadeeth ) in Hadeeth. In order to bring clarity to this I say:

I mentioned there that Abu Haneefah – Rahimahullah – was declared weak due to his memory by (Imaam) Al Bukhaari (Imaam) Muslim, (Imaam) Nasaa’I and Ibn ‘Adi and others from the Imaams of Hadeeth. So I will mention here the quotes from the Imaams (of Hadeeth) i have indicated and others from whom this statement has authentically come. That the reader may be upon clarity in the affair and so that none can claim about what we mentioned there (i.e that he is weak in hadeeth) that this is Ijtihaad (i.e. his personal conclusion based upon his own analysis) from me, rather it is itibaa’ (pure following) of the people of knowledge, understanding and specialism. Allah the Mighty and Exalted has stated “

“Ask the people of Knowledge if you do not know” (Suratul Nahl Vs 43)

And he has said:

“Ask of it one who is well aquainted”  (Suratul Furqaan Vs 59)

  1. Imaamul Bukhaari said in ‘Taareekhul Kabeer’ (4/2/81) ‘Sakatoo ‘Anhu’ (this statement of Imaamul Bukhaari literally means: ‘they remained quiet about him’ That is in reference to the Imaams of Hadeeth. But this statement if it comes from Imaam Bukhaari then it means that they left narrating from him since Imaam al Bukhaari was well known to be subtle in his statements of Jarh. Imaam Ibn Katheer mentions: “If Imaamul Bukhaari says about a narrator ‘Sakatoo ‘anhu’ or ‘Feehi Nadhr’ (Lit: his affair is dubious) then he (the narrator) is at the lowest level ( of trustworthiness) as far as he is concerned, due to the fact that he was subtle with his disparaging statements” ikhtisaar ‘Uloomil Hadeeth p89. AH)
  2. Imaam Muslim mentioned in ‘Al Kunaa Wal Asmaa’ (1/31ق) “He is unstable (Mudtarib) in hadeeth and doesnt have many Authentic hadeeth
  3. Imaam An Nasaa’ie mentions at the end of ‘Ad-Du’afaa’ Wal Matrookeen’ (p57): “He is not strong in hadeeth and he makes many mistakes even though his narrations are few
  4. Imaam Ibn ‘Adee in ‘Al Kaamil’ (2/403):”He has some sound hadeeth but the majority of what he narrates are erroneous narrations, with mistakes in wording and additions in their chains of narration and their texts. He (also) makes Mistakes when quoting the names of the narrators and the majority of that which he narrates is like this. None of his narrations are authentic other than a little more the ten, while he actually narrates some three hundred hadeeth, some of them popular, while some are strange narrations but they are all narrated in this fashion. This is because he is not from Ahlul Hadeeth (the people of hadeeth), thus one should not transmit from an individual of this description in hadeeth”.
  5. Imaam Ibn S’ad mentions in his ‘Tabaqaat’ (6/256): “He was ‘Dae’eef (weak) in hadeeth
  6. Imaam Al Uqailee mentions in ‘Ad Du’afaa’ (The weak Narrators): “It was narrated to me from Abdullah ibn Ahmad who said:”I heard my father (Imaam Ahmad) say: ” The Hadeeth of Abu Haneefah are weak
  7. Imaam Ibn Abee Haatim mentioned in ‘Al Jarh Wat Ta’deel’ (4/1/450): “It was narrated to me from Hajaaj ibn Hamzah who said we were informed by ‘abdaan ibn Uthmaan who said i heard Ibn Al Mubaarak say: “Abu Haneefah was ‘Miskeen’ (A pauper) in hadeeth
  8. Imaam Abu Hafs Ibn Shaaheen said:” As for abu haneefah then he possesed in the knowledge of fiqh that which can not be denied, though he was not pleasing in Hadeeth…”
  9. Imaam Ibn Hibbaan stated: “He was a man who used to debate (ie in issues of knowledge) and he was apparently pious, though hadeeth was not his fortḗ. He narrated some one hundred and thirty hadeeth with isnaad (chains of narration), he has no other hadeeth in the dunya but them and he erred in one hundred and twenty of them! He either reversed the chain of narration or he changed the text of the hadeeth to the extent that the hadeeth was not recognisable. So since his errors have overcome his instances of correctness, one should leave relying upon him in narration”.
  10. Imaam Ad Daaraqutni mentions in his ‘Sunan’ a narration from Abu Haneefah who narrates from Moosaa ibn abee Aa’isha who narrates upon the authority of Abdullah ibn Shadaadf rom Jaabir – Radhiyallahu anhu who attribute to the Messenger – Sallallahu Alaihi wa Salam (the statement): “Whoever has an Imaam then the recitation of the Imaam is recitation for him” then Imaam Ad Daaraqtni states after it (P 123): ” No one narrates it from Moosaa ibn Abee Aa’isha other than Abu Haneefah and Al Hasan ibn ‘Umaarah and they are both weak”.
  11. He was mentioned by Imaam Haakim in ‘Ma’rifatu ‘Uloomil Hadeeth’ (Imaam Haakim’s book concerning the Science of Hadeeth) alongside a group of Narrators from the era of the Atbaa’ut Taabi’een (Successors of the Successors of the Companions) and the period after them, whose ahadeeth were not used in the Books of Authentic Hadeeth, he then sealed that with his statement (P256): ” Everyone we have mentioned here is well known as a narrator, but they are not considered among the precise, trustworthy memorisors”.
  12. Al Haafidh Abdul Haq Al Ashbeeli mentions in ‘Al Ahkaam’ (2/12ق) the hadeeth of Khaalid ibn Alqama from Abdu Khairin from Ali concerning his wudhoo (salaallahu alaihi wa Salam: “He wiped his head once” then he states at the end of it: ” This is how the trustworty memorisors have narrated it from Khaalid. It has also been narrated from Khaalid by Abu Haneefah who narrates: “then he wiped his head three timesbut Abu Haneefa is not relied upon due to his weakness in Hadeeth
  13. Ibnil Jawzi mentions him in his book ‘Ad Du’afaa wal Matrookeen’ (the Weak and abandoned Narrators)(3/163) and he narrates the statements of Imaam An Nasaa’ie and others who have previously been mentioned declaring him weak. He also narrates from At Thowri (Imaam sufyaan Ath Thowri) that he said: “He is not Trustworthy” and from An Nadhr ibn Shameel who said: “He is abandoned in Hadeeth
  14. Imaamudh Dhahabee mentions in ‘Dewaan Ad Dhu’afaa'(1-2/215ق): ” An Nu’maan Al Imaam – Rahimahullah Ibn Adee said: The majority of that which he narrates is an error or has in it incorrect alterations of words or has incorrect additions in them, though he does have some good ahaadeeth. Imaamun Nasaa’ee said: “He is not strong in Hadeeth and he makes many errors and mistakes even though his narrations are few” Imaam Ibn Ma’een said: “Do not pen down his hadeeth”. This narration from Ibn Ma’een means that with him Abu Haneefah is considered among the weak narrators, which explains that the statement that has come from Al Haafidh (ibn Hajr) in ‘Tahdheeb’ wherein Ibn Hajr narrates that Ibn Ma’een declares him trustworthy, is not the only statement that Ibn ma’een has made concerning him. The reality is that the opinions of Ibn Ma’een about the imaam are at variance. On occasions he declares him trustworthy and on other occasions he declares him weak as in this narration. On other occasions he says in that which ibn Muhriz narrates from him in ‘Ma’rifatur Rijaal (1/6/1): “Abu Haneefah was ‘Laa Ba’sa bihi’ (This is a term used by the scholars of hadeeth to refer to one whos ahaadeeth may be written down for the purpose of analysis and comparison with the ahaadeeth of the other Imaams not sole reliance upon them) and he did not used to lie” and he said on another occasion: ” Abu Haneefah as far as we are concerned is from the people of truthfulness, he was not accused of lying” (Shaikh Albaani continues): “There is no doubt with us that Abu Haneefah is from the people of truthfulness! but that is not sufficient for us to rely upon his hadeeth until (the state of) his precision, integrity and memory is added to that, and this is what is not established for him – Rahimahullah rather that which is established is the opposite, as is seen from the testimonies of the aforementioned Imaams. And they are those who one will not go astray if he holds on to their testimonies and follows their statements. This though, does not affect in any way the station of Abu Haneefah – Rahimahullah in his deen and his piety and his fiqh as some of his staunch followers wrongly presume (and misunderstand). For how many a Jurist, Judge or righteous, upright individual has been criticised by the scholars of Hadeeth in that which concerns their memory or them not being precise, but that does not affect their deen or known uprightness, and this is an affair that is not hidden from those who busy themselves studying the biographies of the narrators…”

(See Silsilatul Ahaadeeth Ad Dha’eefah: 1/661-666)

Wallahu ta’aalaa A’lam

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‘Laa Haula wa laa quwwata illaa Billah!’

Bismillahi wal Hamdullillah was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the authority of Abu Hurairah – Radhiyallahu ‘Anhu – who said: “The Messenger of Allah – Sallallahu Alaihi wa Salam said to me: “Say ‘Laa Haula Wa Laa Quwwataa Illaa Billaah’ (There is no might or power except with Allah) in abundance, for indeed it is from the treasures of Jannah

(Collected by Bukhaari (6952) and At Tirmidhi (3601) upon the authority of Abu Musaa Al Ash’aree -Radhiyallahu Anhu)

Meaning this is a treasure that will be preserved and rewarded to the servant in Jannah if he says it!

As far as its meaning is concerned then ‘Laa Haula’  meaning ‘Laa Tahweel’ which is to change from one affair to another. That is there is no ability to change and turn from disobediance and sin except with Allah. As for ‘Laa Quwwata’ then it literally means no power or might, that is one has no power or ability to carry out acts of obediance except with the aid of Allah. Thus the statement is one that bonds and connects the servant to his lord if it is understood.

Upon the authority of Qais ibn Sa’d – Radhiyallahu ‘anhu – who said that the messenger of Allah said: “Should i not indicate to you a door from the doors of Jannah?” I said: “Of course!” he said: “Laa Haula Wa Laa Quwwata Illaa Billah!

(Collected by At Tirmidhi (3581) and declared ‘Saheeh’ by Shaikh Al Albaani – Rahimahullah)

Upon the authority of Abu Huraira who said that the Messenger of Allah – Sallallahu ‘Alaihi Wa Sallam – said: “Should i not teach you (or he said) indicate to you a statement from beneath the throne of Allah from the treasures of Jannah?” Say: “Laa Haula Wa Laa Quwwata Illaah Billah” So Allah says (i.e. when the servant says that) My servant has submitted and surrendered

(Collected by Al Haakim (54) and declared ‘Saheeh’ By Shaikh Al Albaani in ‘Saheehul Jaami’ 2614)

Indeed when the Messenger went upon the night journey he met the father of the prophets and messengers Ibraaheem who commanded him to convey some advice to his Ummah

Upon the authority of Ibn Mas’ood – Radhiyallahu Anhu – from the messenger who said: ” When it was the night that I went upon the night journey I met Ibraaheem in the seventh heaven- who said to me: “Oh Muhammad! Convey my salaams to your Ummah and inform them that the soil of Jannah is good and its water is sweet and fresh and it is ‘Qee’aan’ (i.e. a beautiful open plain, perfect for cultivating) and that it is cultivated with: ‘Subhaanallah’ and ‘Al Hamdullillah’ and ‘Laa illaaha illallah’ and ‘Laa Haula Wa Laa Quwwata Ilaa Billah’

(Collected by At Tabaraani in ‘Al Mu’jam al Kabeer’ and declared ‘Hasan’ by  Shaikh Al Al baani in Saheehul Jaami’)

The Messenger theronafter advised his ummah generally with it and specifically:

Upon the authority of Ibn Umar – Radhiyallahu ‘Anhumaa who said: The messenger of Allah – Sallallahu Alaihi wa Salam – said:” Be plentiful in sowing the seeds of paradise, for indeed its water is sweet and fresh, and its soil is good, thus be plentiful in planting it’s seedlings ‘Laa Haula Wa Laa Quwwata illaa Billah

(Collected by At Tabaraani in ‘Al Mu’jam Al kabeer’ (13354) and declared ‘Hasan’ by Shaikh Al Albaani in Saheehul Jaami’ (1213)

As far as him advising specific individuals then:

His advise to Abu Dharr Al Ghifaari – Radhiyallahu ‘Anhu:

Upon the authority of Abi Dharr:

Oh Abaa Dharr! Should I not indicate to you a treasure from the treasures of Jannah?: “Laa Haula Wa Laa Quwwataa Ilaa Billah

(Collected by Ahmad in his Musnad and declared ‘Saheeh’ by Shaikh Naasir in ‘Saheeh Targheeb’ 1585)

His advise to Haazim ibn Harmalah Al Aslami:

Oh Haazim! Say ‘Laa Haula Wa Laa Quwwata Illaa Billah’ plentifully, for indeed it is a treasure from the treasures of Jannah”

His advise to Abdullah ibn Qais – Radhiyallahu ‘anhu

“Oh Abdullah ibn Qais! Should I not indicate to you a statement that is a treasure from the treasures of Jannah? “Laa Haula Wa Laa Quwwata Illaah Billah”

(Agreed Upon)

His advice to Abu Hurairah – Radhiyallahu ‘Anhu

Upon the authority of Abu Hurairah – Radhiyallahu anhu – who said:

“We were walking with the Messenger of Allah – Sallallahu ‘Alaihi Was Salam – in a garden in Madina when he  said: “Oh Abaa Hurairah” so i responded “I am here at your service Oh Messenger of Allah! so he said: “Indeed those who indulge much (in the life of this world) they will have the least (on the day of Judgement) except one that who does like this and this with his wealth” and he gestured with his hand to the left and the right (ie that he gives his wealth to the left and to the right) “and they indeed are few” then he said: “Oh Abaa Hurairah Should i not indicate to you a treasure from the treasures of Jannah?” so i said: “Certainly Oh Messenger of Allah!” he said:”You should say: “Laa Haula Wa Laa Quwwata ilaa Billah wa Laa Malja’a wa laa manjaa illaa ilaihi” (There is no ability to turn from disobediance nor power to carry out acts of obedience except with Allah. And there is no one protection from evil is sought from, nor one that grants salvation except him.). Then he said “Oh Abaa Hurairah! Do you know what the right of Allah upon his servants is and his servants right upon Allah?” So i said: “Allah and his Messenger know best” He said: “The right of Allah upon his servant is that they worship him and do not ascribe partners with him, and the servants right upon Allah is that he will not punish one who does not acsribe partners with him

(Collected by Al Haakim in his ‘Mustadrak’ and declared ‘Saheeh’ by Shaikh Al Albaani in Saheeh Targheeb 3261 and As Saheehah: 1766)

‘Laa Malja’a: There is no ‘Malja’a (lit: Something that one seeks protection in or resorts to)

Laa Manjaa: There is no ‘Manjaa’: (lit: one that grants salvation and security)

Wallahu ta’aalaa A’lam

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Surahs the messenger would recite before sleep

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the authority of Irbaadh ibn Saariyah – Radhiyallahu ‘Anhu – that The prophet did not used to sleep until he recited the’Musabihaat’ (A reference to the surahs that begin with ‘Sabbaha lillah..’ or ‘Yusabihu Lillah..’ or ‘Subhaan..’ or ‘Sabihi…’ and they are seven surahs: Suratul Israa, Suratul Hadeed, Suratul Hasr, Suratus Saff, Suratul Jumu’ah’, ‘Suratut Taghaabun, Suratul A’laa) and he used to sayIn them is an Ayah that is better than a thousand verses!

(Collected by At Tirmidhi (3406) and declared ‘Hasan’ By Shaikh Al Albaani – Rahimahullah)

Upon the authority of Naufal Al Ashja’i – Radhiyallahu ‘Anhu – who said that the prophet – Sallallahu ‘alahi was Salaam – said to Naufal: “Read ‘Qul Yaa Aiyuhal Kaafiroon’then sleep when you have completed it for indeed it is a safeguard and freedom from shirk

(Collected by Abu Daawood( 5055) and declared Saheeh by sheikh Al Albaani)

Upon the authority of Aisha – Radhiyallahu ‘anhaa – who said: “The prophet – Sallallahu alaihi wa Salam did not used to sleep until he recited: (Suratut) Az Zumar and (Surat)Bani Israa’eel (i.e Suratul Israa)

(Collected by At Tirmidhi (3405) and declared ‘Saheeh’ By Shaikh Al Albaani –Rahimahullah)

Wallahu ta’alaa A’lam

@abuhakeembilal

Never underestimate even the smallest charity!

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the Authority of Abu Huraira – Radhiyallahu ‘Anhu who said: The messenger – Sallallahu ‘Alaihi Was Salam

No one gives Sadaqah from that which is good – and Allah only accepts that which is good – except that Ar Rahmaan (the most beneficent) takes it with his right hand, even if it is a date. It is then nurtured in the hand of Ar Rahmaan until it becomes greater than a mountain. Just as one of you would nurture his colt or his young (weaned) Camel

(Agreed upon by Bukhaari (1344) and Muslim (1014))

In variant wording:

Upon the authority of Aisha – Radhiyallahu ‘Anhaa – that the messenger of Allah – Sallallahu ‘alaihi wa Salam – said

Indeed Allah nurtures for one of you the date and the morsel (that you give in charity) just as one of you nurtures his colt or young camel until it (the charity) becomes like (Mount) Uhud

(Collected by Ibn Hibbaan (3302) and declared ‘Saheeh’ by Shaikh Al Albaani)

Al Mubaarakfoori mentions in ‘Tuhfatul Ahwadhi’ (3/264):

In it is an indication of the fact that it will not be accepted if it is not Halaal. Al Qurtubi mentions: “Indeed Allah does not accept Charity from haraam, since it is not the possession of the one who gives it as charity.Thus he is prohibited from utilising it. So when the one who spends in charity is utilising what he is spending, if it were to be accepted from him, it would necessitate that it (i.e that charity) would be legislated and prohibited at the same time and that is impossible

Wa Sallallahu ‘Alaa Nabiyyinaa Muhammad

@abuhakeembilal

The Virtue of Sleeping in Wudhoo

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the authority of Ibn Umar -Radhiyallahu ‘Anhumaa -who said that the Messenger – Sallallahu ‘Alaihi Was Salam Said:

Purify these Bodies (of yours), May Allah grant you purity, for indeed there is not a servant that spends the night in a state of purification except that an angel spends the night with him in his garment. He does not turn at anytime during the night except that the angel says: “Oh Allah forgive your servant for indeed he spent the night in a state of purity!”

(Collected by Imaamut Tabaraani in ‘Mu’jam al Kabeer (13620) and declared ‘Hasan’ by shaikh Al Albaani in ‘Saheehul Jaami’ (3936))

Upon the authority of Ibn Umar – Radhiyallahu ‘Anhumaa who said that the messenger -Sallallahu ‘Alaihi Was Salam said:

Whoever goes to sleep in a state of purification an angel spends the night in his garment. He doesnt wake from the night except that the angel says: “Oh Allah forgive your servant such and such for indeed he spent the night in a state of purity

(Collected by Ibn Hibaan (1048) and Shaikh Al Albaani declared it ‘Hasanun Saheeh’

Upon the authority of Mu’aadh Ibn Jabal – Radhiyallahu ‘Anhu – who narrated upon the authority of the messenger – Sallallahu Alaihi Was Salam – Who said:

There is no Muslim that goes to sleep with the rememberance of Allah and in a state of purity and is then startled and wakes during the night and asks Allah for the good of this world and the hereafter except that he give it to him

(Collected by Abu Daawood 5042 and declared ‘Saheeh’ by Shaikh Al Albaani)

(Note: The word used in the hadeeth is شعار (refering to the garment on his body as Imaam Manaawi has explained) and not شعر meaning his hair as it was previously erroneously translated)

These narrations then establish the following:

1. The Dua of the angel for the servant as he stirs and moves during his sleep

2. The Dua of the angel for him when he wakes after the night from his sleep

3. His Dua being accepted if he supplicates for the good of the dunya and the hereafter when he is startled during the night, if he sleeps upon the rememberance of Allah and in a state of purification.

Wa Billahit Tawfeeq

@abuhakeembilal

Fasting during the Winter

Bismillahi wal Hamdullillah was Salaatu Was salaamu ‘alaa rasoolillahi,

Ammaa Ba’d:

Since this fast of Aashooraa falls within the beginning of the winter months here is a benefit concerning the virtue and blessing of fasting during winter.

Upon the authority of Anas ibn Maalik – Radhiyallahu Anhu – who said that the Messenger – Sallallahu ‘alahi was Salam said:

Fasting during winter is the Cool Ghaneemah (spoils of war)”

(Collected by Imaamut Tabaraani in ‘Mu’jam Al Awsat’ and declared ‘Hasan’ By Shaikh Al Albaani in Silsilatul Ahaadeethus Saheehah: 1922)

Concerning the meaning of the Hadeeth Imaam Manaawi mentioned:

“Meaning it is that thing by way of which one may recieve pardon (from Allah) without difficulty, due to the shortness of the days and their coolness and there being no (pressing) need for food and drink (as is the case in the winter months)”

(At Tayseer 2/208)

He mentions elsewhere:

Meaning that fasting during winter is resemblant to recieving spoils of war in cool periods. The factor that is present within both affairs is that one obtains benefit without effort

(At Tayseer 2/320)

Therefore let us capitalise upon this great blessing from Allah Subhaanah and take the ease that Allah has blessed us with from his mercy.

Wa Sallallahu ‘Alaa Nabiyinaa Muhammad

@abuhakeembilal

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