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  1. #1
    mrashidhai's Avatar
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    Hadith Al-daif-1

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    Hadith Al-Da’if -1 (Zaeef hadees)

    “The differing amongst my ummah is a blessing”

    Allah preserved the Qur'an from being initially lost by the martyrdom of its memorizers, by guiding the Rightly-Guided Caliphs, endorsed by the consensus of the Messenger's Companions (may Allah bless them and be pleased with them), to compile the ayat (signs, miracles, "verses") of the Qur'an into one volume. He safeguarded it from corruption by its enemies: disbelievers, heretics, and false prophets, by enabling millions of believers to commit it to memory with ease. He protected its teachings by causing thousands of people of knowledge to learn from its deep treasures and convey them to the masses, and by sending renewers of His Deen at the beginning of every century.
    Similarly, Allah preserved the Sunnah by enabling the Companions and those after them (may Allah be pleased with them) to memorise, write down and pass on the statements of the Messenger (may Allah bless him and grant him peace) and the descriptions of his Way, as well as to continue the blessings of practising the Sunnah.
    Unfortunately however, statements will continue to be attributed to the Prophet (may Allah bless him and grant him peace) although the person quoting them may have no idea what the people of knowledge of Hadith have ruled regarding those ahadith, thus ironically being in danger of contravening the Prophet's widely-narrated stern warnings about attributing incorrect/unsound statements to him. For example, here is a very commonly-quoted hadith, which actually vary tremendously in its degree of authenticity from the Prophet (May Allah bless him and grant him peace):

    “The differing amongst my ummah is a blessing”

    According to Allama Nasir uddin Albani as recorded in his book “ Silsila ul Ahadith al-da’ifa wal Muduah wa asrahul lesi fil ummah” there is no truth in this hadith. Different Muhaddathin tried their level best to find the sanad ( the chain of narrators) of this hadith but failed. While referring to Imam Al-Subki, Imam Munawi said that this hadith has no significance amongst the Muhaddathin and I could not find sanad for it that wether this hadith is sahih, da’if or maudu. Allama Ibn e Hazm refuted this hadith in his book “Alehkam fil asoolul ehkam” He said if “differing amongst is blessing then the “coherence amongst ummah” is a source of annoyance for Allah SWT. For which not a single muslim can believe. At another place Allama Ibn e Hazm has called to be this hadith to be false and against truth.
    While arguing against the authenticity of this hadith Allama Albani referred to Qura’nic verse “ (O muslims) do not contest / argue with each other otherwise you will get weaker and your strength will diminish” (8/46). It is therefore evident that to refer differing amongst muslims as blessings is absolutely against what Qura’n dictates.
    It is requested that please do not (i) follow the views of men, with no reference to the Holy Qura’n and Sunnah; and (ii) conveniently follow whichever scholar holds the easiest view, or that most agreeable to one's desires, again without reference to the fundamental sources.
    In the last it is very humbly requested to please do read critically and learn your most beautiful Deen by yourself, enjoy its beauty, protect it and practice it. May Allah bless you all with His bountiful blessings. Amen.

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  3. #2
    mrashidhai's Avatar
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    Hadith Al-Da'if - 2 (Zaeef hadees)

    Hadith al-da’if - 2 (Zaeef hadith)

    “My companions (RAA) are like stars, to ever whom you follow you will be on right path (guided).”

    A da'if or maudu' hadith, as stated by Ahmad b. Hanbal, Ibn 'Abd al-Barr, al-Bazzar and many others. According to Allama Albani this is a concocted and baseless hadith.

    Imam Ahmad Bin Hanbal this is not a correct hadith as described by Ibn Qaddama in his book “Al-muntakhib”. At another place this hadith is narrated by a chain of narrators and that ends up with Hazrat Abu Hurrairah RA and Jafer Bin Abdul Wahid is one of the narrators. According to Imam Darre Qatni Jafer used to fabricate ahadith.

    Ibn Abd al-Barr in “Jama’e ul Ilm” while commenting on the sanad (chain of narrators) said this hadith is not worth believing as one of the narrators Haris Bin Ghussain is not trustful.

    Ibn Hazm in ‘Al-ehkam’ says that the sanad if this hadith is not worth believing as one of the narrators Abu Sufian is an old man and the other narrators Haris Bin Ghussain and Salam Bin Suleman are in a habit to narrate ‘maudu’ (fabricated) hadith and this is one of them.

    Ibn Hazm further states that not only is the isnad unsound, but the hadith cannot be true for two further reasons: (i) the Companions were not infallible, and hence may make mistakes, so it would be wrong to say that following any of them leads to guidance; (ii) the comparison with the stars is wrong, for not every star guides one through every journey! There is a different, authentic comparison with the stars given in Sahih Muslim: the Prophet (may Allah bless him and grant him peace) said, "The stars are the custodians of the sky, so when the stars depart, there will come to the sky what is promised for it (i.e. on the Day of Judgment). I am the custodian of my Companions, so when I depart, there will come to my Companions what is promised for them (i.e. great trials and tribulations). My Companions are the custodians for my Ummah, so when my Companions depart, there will come to my Ummah what is promised for it (i.e. schisms, spread of innovations, etc.)." (4:1961, Eng. trans. IV:1344)

  4. #3
    mrashidhai's Avatar
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    Hadith al-daif - 3

    Hadith Al-Da’if – 3 (Zaeef hadees)

    “Who so ever performed hajj and did not visit my grave, he tortured me”.

    According to Allma Nasiuddin Albani this is a ‘maudu’ (fabricated) hadith. Hafiz Zahabi in his book “ Mezaan ul aetadal” describe this hadith to be maudu. Imam Saghai, Imam Zarkashi and Ibn Jauzi have also desribed this hadith a maudu one. Imam Shokani in his book “ Al-faraed al majmooa fil ahadees al maozooa” has also described this as fabricated hadith. The proof for this hadith to be fabricated is that to torture Rasoolullah SWA is kufr and if not kufr atleast it may be desribed as a major sin (gunah e kabeer). Here the question arises, is really not to pay visit to Roza e mubarek SWA (grave of Hazrat Muhammah SWA) is a gunah e kabeer. If the answer is in affirmation it means that to visit roza e mubarek is as obligatory (faraz) as performing hajj, whereas no muslim thinks so. It means to visit at roza e mubarek is to pay respect to Hazrat Muhammad SWA and offer fateha. The Islamic scholars are of the opinion that to pay visit to roza e mubarek, at the most, may be ascertained as ‘mustahab


  5. #4
    mrashidhai's Avatar
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    Hadith al-Daif - 4

    Hadith al-Da’if – 4 (Zaeef hadees)

    “Seek knowledge even if you have to go to China”.

    Allama Ibn Jawzee in ‘al-Mawzoo’at’ described this hadith a fabrication.
    According to Allama al-Bayhaqee, this hadith has a famous content but a weak chain of narrations.

    Ibn Hibban, Ibn al-Sakhawi declared this as a ‘maudu’ hadith. Allama Dhahbi in ‘ Tarteeb-al-Mawzoo’at’ commented this hadith to be ‘maudu’ and that has no basis.
    Shaikh Nasir uddin Albanee mentioned this hadith to be false (fabricated).

    Being this hadith to be ‘mashoor’ (famous) some scholars have classified this hadith as ‘hasan’.

    However the following hadith is ‘saheeh’ (correct) :

    “Seeking knowledge is an obligation for every muslim (men & women)”.

    This hadith exists in different versions with some additions which were discarded being weak or fabricated by Allama Albanee.

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    Re: Hadith al-Daif - 4



    JazakAllah khair for sharing . I have heard of this hadith since childhood.
    Hadith Al-daif-1

    Christ will never be proud to reject to be a slave to God .....holy Quran, chapter Women , 4: 172

    recitation:http://quran.jalisi.com

  8. #6
    mrashidhai's Avatar
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    Hadith al-Daif - 5

    "Kama takunou yowalla alaikum"

    ' As are the type of people, they are governed by same type of rulers.'

    According to different 'mohadthin' (mohadaseen) this in not a sound hadith. Allama Nasiruddin Albani said it is an incorrect hadith. Allama Albani argued that according to islamic history, a pious person became a ruler after an impious ruler, whereas the people who were ruled were the same.



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    Re: Hadith al-Daif - 5






    that's interesting .


    There is a verse that says :


    “Truly, God does not change the condition of a people until they change what is in themselves.” (Quran 13:11)

    does it have any relation with the change of ruler ?
    Hadith Al-daif-1

    Christ will never be proud to reject to be a slave to God .....holy Quran, chapter Women , 4: 172

    recitation:http://quran.jalisi.com

  10. #8
    Tawangar's Avatar
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    Re: Hadith al-Daif - 5

    Quote Originally Posted by mrashidhai View Post
    "Kama takunou yowalla alaikum"

    ' As are the type of people, they are governed by same type of rulers.'

    According to different 'mohadthin' (mohadaseen) this in not a sound hadith. Allama Nasiruddin Albani said it is an incorrect hadith. Allama Albani argued that according to islamic history, a pious person became a ruler after an impious ruler, whereas the people who were ruled were the same.



    Source of the hadith?
    Ibn Taymiyya said, "This is why those who are in authority are of two groups: the scholars and the rulers. If they are upright, the people will be upright; if they are corrupt, the people will be corrupt."


    Hadith Al-daif-1

    What is now proved was once only imagined.


  11. #9
    mrashidhai's Avatar
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    Hadith al-Daif - 6

    “People will be called by their mother’s name on the day of judgment.”

    This is a fabricated hadith. The above mentioned words are referred through Ishaq bin Ibrahim Al- Tibri. Ishaq said that we were told by Marwan Fizari who was told by Hameed Taweel and he referred to Hazrat Anas RA for these words.

    Ibn Adi who has referred this hadith, said that as per narrators this hadith is detested as the narrator Ishaq bin Ibrahim is who disbelieves ahadith.

    Ibn Habban said Ishaq Bin Ibrahim is a disbeliever of ahadith and it is not recommended that his narrated ahadith be quoted. Ibn Hakim and Ibn Jauzi also support Ibn Habban’s opinion. Allama Nasir uddin Albani has also categorized this hadith as inauthentic.

    The authentic hadith in contradiction to that mentioned above is available in Sunnan Abu Dawood. According to that hadith Abu Darda ra said;

    “On the day of judgment you will be called by your parental and forefather’s name”.

    Source ‘Silsila Al-ahadith al-zaifa wa al-mouzua… by Nasiruddin Albaani

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    mrashidhai's Avatar
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    Hadith ad-daif - 7 (Two rak'ah with miswaak .......)

    Hadith Al-da’if – 7 (Zaeef hadith)

    Hadeeth: “Two rak’ahs with miswaak are better than seventy rak’ahs without miswaak”

    Miswaak is Sunnah, and is an act of worship when done at the time of prayer or when doing wudoo’, because the Messenger (peace and blessings of Allaah be upon him) said: “miswaak is purifying for the mouth and pleasing to the Allaah.” Narrated by al-Nasaa’i with a saheeh isnaad from Hazrat Aa’ishah (may Allaah be pleased with her). And because Rasool Allah (peace and blessings of Allaah be upon him) said: “Were it not that it would be too difficult for my ummah, I would have commanded them to use the miswaak at every prayer.” Saheeh* – agreed upon.

    According to another version: “Were it not that it would be too difficult for my ummah, I would have commanded them to use the miswaak at at every wudoo’.” Narrated by Imam al-Nasaa’i with a saheeh isnaad.

    Al-Bayhaqi said in Al-Sunan Al-Kubra (1/38): (It is) da’if and its isnaad is not strong. It was narrated in both marfoo** and mursal*** reports.

    With regard to the hadeeth “Two rak’ahs with miswaak are better than seventy rak’ahs without miswaak”, it is a da’if**** (weak) hadeeth, and is not saheeh (sound). (Majmoo’ Fataawa Ibn Baaz (26/288).)

    Ibn al-Qayyim said in Al-Manaar al-Muneef (p. 17): Its isnaad is not strong.

    It was classified as da’if by Al-Nawawi in Al-Khalaasah (1/88) and by Allama Al-Albaani in Da’if- al-Jaami’ (3519).
    And Allaah knows best.
    -----------------------------------------------
    *Saheeh hadith: (True,sound and authentic): It is that hadith that has no weakness. Both in its chain of narrators (al-isnad) and the text (al-matn) are sound and its text does not contradict any established belief of Islam. There are four characteristics for a hadith to be graded as ‘saheeh’:
    (i) Its chain of narrators is continuous without any break.
    (ii) Its every narrator is righteous in conduct (al-adalahl) and strong in memory (ad-dabt).
    (iii) It is not an isolated (as-shadh)- that means it must not be in contradiction with other narrators who are more in number or have higher reputation than the one under discussion.
    (iv) It has no hidden defect.

    **Marfoo hadith: It is that hadith in which a companion rta while narrating a hadith refer it to Rasool Allah sws by his name.

    ***Mursal hadith: It is that in which a chain where the link of a companion is missing, and a successor relates a tradition directly from the prophet.

    ****Daif hadith: It is that in which there is some problem with either the chain of narrators, their understanding and the text (matn) that may be in disagreement with the Islmic beliefs and practices. In short this hadith does not possess all the four characteristics for a hadith to be

  14. #11
    mrashidhai's Avatar
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    Hadith ad-daif - 8 (The love of home country is a part of eemaan.

    Hadith Al-Daif - 8 (Zaeef Hadees)
    (حُبُّ الْوَطَنِ مِنَ الإِيمَانِ (Hubbul-Watan Min al-Eemaan)
    "The love for home country is a part of eemaan(faith)".

    Hadith scholars have described this to be a fabricated hadith.
    In the sharah of Imam Tamiyyah's 'al-Waseeah al-Kubra', Shaikh Abdul Aziz ar-Raajaee writes that it may be sayings of some 'salafs' but it is not a hadith.
    Shaykh Muhammad ibn Saalih al-Uthaymeen (rahimahullaah) said: This is a fabrication.

    In Al-Asrar Al-Marfoo’a fee Al-Akhbaar Al-Mawdoo’at” by al-Mulla ‘Ali Qaari, Az-Zarkashi said: “I am not aware of it.”
    As-Saeed Ma’een uddin as-Safawiyyu said: “It is not proven” And it was said that it may be from the sayings of some salafs.

    Shaykh Nasir uddin al-Albaani , in his book “al-Silsilah al-Hadeeth ad-Da’eefahwa al-modhu'a” (Volume 1, number 36), described it as being Mawdoo’ (fabricated). further that its meanings are not correct as well because the love for home country is like love for one-self or that for wealth. The love for these are human nature and for this humans are neither praise worthy. Love for home country is human instinct and common to both Muslims and non-Muslims.

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    Hadith ad-daif - 9 ( PRAYERS WITH TURBAN)

    Hadith al-daif – 9 (Zaeef hadees)

    PRAYING WITH ‘AAMAMA’ (TURBAN)

    Daif hadith – 9A.
    Prayer with ‘aamama’ (head clothing, turban) is equivalent to 25 prayers than without it. (127-a)

    Daif hadith – 9B.

    Friday Prayer with ‘aamama’ is equivalent to 70 Friday prayers than without it. (127-b)

    Daif hadith – 9C
    .
    The angels used to pray Friday prayers with ‘aamama’ and ask for Allaah’s blessings for those in ‘aamama’ till the sun sets. (127-c)

    Daif hadith – 9D
    .
    Two rakaa prayers with ‘aamama’ is better than 70 rakaa without ‘aamama’. (128)

    Daif hadith – 9E
    .
    Prayers with ‘aamama’ is equivalent to 10,000 good deeds. (129)

    Daif hadith – 9F
    .
    Undoubtedly Allaah and his angels used to supplicate for those who used to pray Friday prayers with ‘aamama’. (159)

    All these narrations (as numbered in parenthesis) regarding prayers with turban have been described as unsound, weak or fabricated by Sheikh Nasir uddin Albani in his book “Silsilat al-ahadith ad-daeefa wa al-mawdooa….”

    In his book ‘lisaan al-mizaan’ ibn Hajr Asqalani described these narrations as untrue and fabricated.

    Shaikh Al-Sakhawi in his book ‘al Maqasid al Hasanah’ writes that these narrations are false and unproven as in some of the chain of narration a ‘muttham’ (accused, suspected) narrator is present.

    Imam Sayyuti and ibn Iraq in their books cited these narrations under the title of ‘al-ahadith al-mawdooa’.
    Hafiz ibn Rajab has written in his commentary on Jamae Tirmizi that these are total lies and absurd.

  16. #13
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    Re: Hadith ad-daif - 9 ( PRAYERS WITH TURBAN)

    https://archive.org/details/VirtuesOfTheTurban

    Read the article at the end regarding the usage of Dha`eef Ahaadeeth for the purpose of Fadhaa'il.

    والسلام
    Hadith Al-daif-1

    اللي مالوش حد له ربّنا

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    Hadith ad-daif - 10 ( Sleeping after 'Asr')

    Hadith Al-daif – 10. (Zaeef hadith)

    Who so ever sleeps after ‘Asr’ and loses his mental orientation, should not blame none but himself.

    According to Shaikh Nasir uddin Albani it is a weak hadith and he has included it in his book “Silsila al-ahadith al-da’ifa wa al-mowdu’a “ as da’if hadith. (Details can be read vide da’if hadith number 39 in this book).

    While referring to ibn Qayyim al-Jawzi (derived from madarsah at 'Jawziyyah' in Damascus) Sheikh Albani wrote that this narration is not true as in the chain of narrations one of the narrators Khalid ibn Qasim is a liar.

    Also, in another chain of narrations, there is Umro ibn Hussain about whom al-Khatib al-Baghdai said he is a fibber.

    There are narrations in which it is said that great Muslim scholars have no objection over sleeping after ‘Asr’.

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    Re: Hadith ad-daif - 10 ( Sleeping after 'Asr')

    You know, what we should look at first and foremost is what would be the reason for sleeping after asar? Your intention?

    I have heard that Allah has given two things that he is not going to question us for feeling. Hungry and needing to eat and tired and needing to sleep. It makes sense. But there are limits of course.

    I rarely ever sleep in the day. But that does not mean I never. I just don't make a habit of it. Likewise I would sleep at night does not mean that I have never stayed awake until dawn before. So if I am a sleepy head all day, I can blame none but myself...

    1 | Likes Umm Abed liked this post
    Hadith Al-daif-1

    As long as my heart does beat, I shall live, not lie
    For when my heart does stop its beat, with truth, I die.

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    Re: Hadith ad-daif - 10 ( Sleeping after 'Asr')

    Based on my experience, i feel like my iman is dropped one level if i sleep after asr.

    Like, something that the old ulama called... a dead-heart, or stoned-heart.

    Feels empty.

    Anyone has the same experience?
    1 | Likes Umm Abed liked this post

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    Re: Hadith ad-daif - 10 ( Sleeping after 'Asr')

    Perhaps if its turned into a habit to sleep after asr then its not a good thing. Ive just avoided it altogether except very rarely, when I was very tired.

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    Re: Hadith Al-daif-1

    Can any of us dare fabricate a hadith and ascribe it to our prophet s.a.w...? Yes or no..?

  23. #19
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    Re: Hadith Al-daif-1

    people say that the hadith we couıld not udnerstand should be fabricated it is wrong.


    "The love for home country is a part of eemaan(faith)".
    Hadith scholars have described this to be a fabricated hadith.


    LET ME EXPLAIN TO YOU WHAT I UNDERSTAND FROM THAT HADITH

    That hadith is what makes state holy.

    what do we call people who have eeman. MUSLIMS.

    A homeland of a muslim should be islamic state ?????,

    So why do we love people scholars and other stuff ??

    BEcause of ISLAM.

    For example if i love something for example i love so much. Then i love people who love cats.

    So if i love my creator i love those who love him. And islamic state is there to serve. So i love it too.
    When i live in islamic state it puts me in a system of gears. I buy something from kiosk. Then it is a income for islamic state. I sell something it is income for islamic state. I became conscripted it is jihad.

    WHAT OUR PROPHET AND QURAN TELL US TO THINK OF THOSE WHO RUN AWAY FROM JIHAD ??

    ınfıdels came to rape your mother will run away ? you will defend your motherland ??
    If an infidel done Zina. I dont care much BEcause he is infidel. I wont defend my motherland to stop infidel from commiting Zina .

    I will defend my motherland to save flag of islam. Because it is my duty. The one who loves his creator. Loves islam. The one who loves islam loves those who serve him. I hope i made myself clear i hope you can understand it if you dont. ask me.

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    Re: Hadith Al-Da'if - 2 (Zaeef hadees)

    By Sh Aba Soomar

    أصحابي كالنجوم بأيهم اقتديتم اهتديتم

    “My Companions are like the stars, whichever of them you follow you will be rightly guided”

    Although there exists numerous verses of the Quran as well as ahadith (plural of Hadith) on this matter, the following is a research into the authenticity of the narration in question.

    *

    Original sources

    Hafiz ibn Hajar (rahimahullah) has written the following while referencing this narration:

    “It has several chains and is reported by the following Sahabah (rahiyallahu’anhum):

    Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu’anhu) -Musnad ‘Abd Ibn Humaid (see the Muntakhab, hadith: 781)

    Sayyiduna Jabir (radiyallahu’anhu) –Jami’u Bayanil ‘ilmi wa fadhlihi, (vol.2 pg.181)

    Sayyiduna Ibn ‘Abbas (radiyallahu’anhuma) – Al-Madkhal of Baihaqi.

    Sayyiduna ‘Umar (radiyallahu’anhu) – Al-Madkhal of Bahaqi & Al-Kamil of Ibn ‘Adiy

    Sayyiduna Anas (radiyallahu’anhu) – Musnad Ibn Abi ‘Umar.

    He writes further: “The wordings for this narration vary, with the closest to the above being that of Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu’anhuma) and Sayyiduna Jabir (radiyallahu’anhu)” (Muwafaqatil Khubr, pgs.86-88)

    The classification of this Hadith

    The authenticity of this Hadith has been debated extensively by the Muhaddithun. Some have classified it as weak, others have said it is Hasan (sound) and a small minority has exaggerated by considering it a fabrication.

    A common phenomena

    One of the reasons for such difference of opinion is the fact that at times, one Muhaddith (expert in Hadith), may regard a particular Hadith as weak due to the chain of narrators that was available to him, whilst another Muhaddith may have a totally different chain which may also be weak and so on. When all these chains are gathered, they could collectively gain the strength for credibility and acceptance. Hence, occasionally, one would notice that the earlier Muhaddithun may have classified a certain narration as weak, whilst some latter day Muhaddith who was able to gather the various chains, regards it as authentic or at least acceptable.

    Another scenario of the above could be that when all the various chains are gathered, some Muhaddithun still maintain that the narration is weak, whilst other experts conclude that it has gained enough strength for acceptance. This seems to be the case in the Hadith in question. Since the field of grading Ahadith is one that is based on analogical deductions, it is therefore prone to difference of opinion.

    Several Muhaddithun have ruled that this Hadith is weak, and some have stated that it is acceptable due to the collective strength that is acquired from the various chains. The writer concurs with the latter view based on the following:

    *

    10 Muhaddithun who authenticated this narration

    1. Imam Bayhaqi (rahimahullah) has mentioned that though all its chains are weak, its subject matter is supported by other authentic Ahadith. (Kitabul I’tiqad; Tuhfatul Akhyar of Ml. Abdul-Hayy Laknawi, pg.57, Al-Badrul Muneer, vol.9 pg.588 and Talkhisul Habir of Hafiz ibn Hajar, vol.4 pg.464)

    2. Hafiz ibn Hajar al-Asqalani (rahimahullah) has also mentioned another authentic narration that implies the same meaning. (al-Amalil Mutlaqah pgs.59-62)

    3. Furthermore, although Imam Ahmad ibn Hambal (rahimahullah) had refuted the authenticity of this narration at one stage of his life, in another instance, he actually accepted it. Shaykh Ibn Taymiyah (rahimahullah) has mentioned that, “Imam Ahmad had used these words as proof and this indicates that he regarded it as authentic.” (refer footnotes on Tuhfatul Akhyar pg.62)

    4. Allamah San’ani (rahimahullah) has stated in his book entitled, ‘Tawdihul Afkar’: “As for ibn Abdil-Barr, he also used it as proof in his book, ‘Al-Tamhid’ and he did not comment on it. So, possibly, he considered the combination of all the chains a strengthening factor, or maybe he knew of other Ahadith that strengthen its meaning.” (Ibid pg.63)

    Furthermore, Hafiz ibn ‘Abdil Barr (rahimahullah) even clearly disagreed with those who completely deny its authenticity. See Jami’u bayanil ‘ilm, vol.2 pgs.180-181.

    5. Imam Saghani (rahimahullah) has also classified it as Hasan. (Tuhfatul Akhyar, pg.54; Sharhut Tibi alal Mishkat)

    6. Hafiz Ibn Kathir (rahimahullah) writes: “The opening paragraphs of the book of ‘Uthman Al-Darimi can give the impression of it being a strong narration” (Tuhfatu Talib, pg.141) i.e. It seems like Imam ‘Uthman Al-Darimi was of the view of this narration being strong.

    7. My Teacher, Al-Muhaddith Shaykh Muhammad ‘Awwamah (may Allah protect him) writes: “This hadith is debated extensively, but it does have several chains. Therefore Ibn Rajab (rahimahullah) chose to quote it and to support this issue with it.” (Footnotes on: Ma’alim Irshadiyyah, pg.56)

    8. *Allamah Qasim ibn Qutlubugha (rahimahullah) – a renown Hanafi Muhaddith and Faqih- has stated, “it’s chains have defects, but they strengthen each other.” (refer Tuhfatul Akhyar pg.134)

    9. The learned Muhaddith and Shafi’i Faqih (jurist), Hafiz ibn Hajar al-Haytami (rahimahullah) has classified this Hadith as Hasan (soundly authentic). (Tuhfatul Akhyar, pg.63)

    10.* ‘Allamah Ibn ‘Allan (rahimahullah)- the acclaimed commentator of Riyadhus Saliheen- said: “The defect in this chain in such a situation is harmless” (i.e. since it pertains to virtue) (Daleelul Faliheen, vol.1 pg.410, hadith:192)

    *

    Conclusion

    In light of the above ten quotations, it would be proper for one to quote the blessed Hadith in question.

    If an individual still maintains that it is a weak narration, then as mentioned earlier, this was also the view of some Muhaddithun and should therefore be respected. (Their quotations have been omitted for the purpose of brevity.)

    In such cases, it should be remembered that there is no need for vicious opposition because both sides have the support of great, eminent scholars and both views should be respected.

    However, the exaggeration of classifying it a fabrication is unacceptable. (See end of footnote on: Ma’alim Irshadiyyah, pg.56)

    And Allah Ta’ala Knows Best

    *



    *

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