Dua before eating/breaking fast.

[dysphoricrocker]

Salaam my dear brothers and sisters in Islam.

Yesterday a friend on Facebook posted something that shocked me. He said that the dua before eating (Allahumma Bariklana..) and the dua before breaking fast (Allahumma Lakasumtu..) are based on "fake" hadith. By fake, i suppose he meant fabricated. Upon doing some reading of my own, i realised that, the ahadith concerning the two dua is not fabricated but rather it is "da'eef"(weak).

This actually kinda surprised me, because i have been taught this two dua since i was a child! Can anyone help clarify this? Are the two ahadith really "weak"? And can we practice a dua that comes from a "weak" hadith? What is the ruling on that?

Hope to get some help here insyaAllah. I thank you all in advance.

 

[AabiruSabeel]

:wa:

The Du'a before eating اللهم بارك لنا فيه وأطعمنا خيرا منه is narrated by Tirmidhi and according to him and Shaikh Albani, the Hadith is Hasan.

The complete Du'a of iftar is not there in Hadith but a shorter Du'a has been narrated. I will get back to this later :ia: if possible.

By the way, it is the consensus of the 'Ulama that Dha'eef Hadith can be acted up on in the matters of Fadhail, so there is no problem even if the Hadith is Dhaeef.

 

[dysphoricrocker]

Thank you for your reply brother AabiruSabeel.

The Du'a before eating اللهم بارك لنا فيما رزقتنا وقنا عذاب النار is narrated by Tirmidhi and according to him and Shaikh Albani, the Hadith is Hasan.

Do you have a source for this so that i can present it to my friend?

I will get back to this later if possible

Thank you again

 

[AabiruSabeel]

Sorry, I was wrong above. The narration in Tirmidhi has a slightly different Du'a which is اللهم بارك لنا فيه وأطعمنا خيرا منه. Please see http://hadith.al-islam.com/Page.aspx?pageid=192&BookID=26&TOCID=1979


The Du'a اللَّهُمَّ بَارِكْ لَنَا فِيمَا رَزَقْتَنَا وَقِنَا عَذَابَ النَّارِ is mentioned in Muwatta Imam Malik and it was the practice of a Sahabi. Following the act of a Sahabi is in fact following the Prophet :saws: because the Sahabah learnt the Deen from the Prophet :saws: himself.


The Du'a of iftar اللَّهُمَّ لَكَ صُمْتُ وَعَلَى رِزْقِكَ أَفْطَرْتُ is narrated in Sunan Abi Dawud.

 

[Muwaahid]

No disrespect but wa ahsanu hadee hadyu muhammad (sallallaahu alayhi wa salam). The finest guidance is the guidance of Muhammad (sallallaahu alayhi wa salam) We are not in need of any dha'eef narrations to implement this deen of ours. "Did not the messenger of Allaah say," I have not left off anything that brings you closer to Allaah except that I have commanded you to to do it and I have not left off anything that distances you from Allaah an brings you closer to the fire except that I have forbidden you from doing it"? Likewise he (sallallaahu alayhi wa salam) said,"I have left you upon whiteness pure and clean, the night of it is like the day of it no one abandons it except that he is destroyed." Likewise the Messenger of Allaah (sallallaahu alayhi wa salam) said,"For every action there is a period of enthusiasm and for every enthusiasm there is a slowing down period so who evers slowing down period is upon the Sunnah then he is saved and whoevers slowing down period is upon other than the Sunnah then he is destroyed." (saheeh targheeb)
" And the earlier generations used to say, "alayka bil amru ateeq" stick to the original state of affairs. and Al-Haafidh ibn Rajab Al-Hanbalee(rahimahullaah) wrote in Fadlu Ilmu Salaf Ala Ilmu Khalaf," And as for what the Salaf have agreed upon to abandon then it is not permissible for you to do that act and that is because they only abandoned it (that act) upon knowedlge and they knew that it should not have been done." Likewise Imaam Al-Awzaaee (rahimahullaah) said,"Make yourself patient upon following the Sunnah and stop where the people stopped(meaning the companions and the early generations) say what they say, refrain from what they refrained from and follow the path of the pious predecessors because what was sufficient for them is sufficient for you."


Yes a lot of us have practiced un-authentic narrations thinking that we were upon the truth recieving baraka but in reality we were opposing the Sunnah of our beloved messenger (sallallahu alayhi wa salam) Now we know better, we are more informed about the authenticity of certain ahadeeth so lets utilise them and practice them and teach them to the people. Let us all draw closer to Allaah by following the messenger of Allaah (sallallaahu alayhi wa salam) because as we all know from giving our beloved Prophet (sallallaahu alayhi wa salam) his right is in 5.

1. To obey him (alayhi salam) in that which he commands.
2. To believe in everything that he informed us about (our Lord and deen)
3. To completely abandon everything that he has prohibitied forbidden us from
4. And that we do not worship Allaah except with that which he (alayhi salam) worshipped Allaah with.
5. And that we do not give precedence to anyones statement over the messenger of Allaah (sallallaahu alayhi wa salam)

Evidence of these points can be found in Usoolu Thalaatha and Al-Qawlul Mufeed Fee Adillatit-Tawheed by Sheikh Muhammad Bin Abdul Wahhaab Bin Alee Al-Yemaanee Al-Wasaabee Al-Abdaalee (hafidhahullah)

so lets get our fadhaail from the sunnah
Wa Billaahit-Tawfeeq

 

[AabiruSabeel]

and Al-Haafidh ibn Rajab Al-Hanbalee(rahimahullaah) wrote in Fadlu Ilmu Salaf Ala Ilmu Khalaf," And as for what the Salaf have agreed upon to abandon then it is not permissible for you to do that act and that is because they only abandoned it (that act) upon knowedlge and they knew that it should not have been done." Likewise Imaam Al-Awzaaee (rahimahullaah) said,"Make yourself patient upon following the Sunnah and stop where the people stopped(meaning the companions and the early generations) say what they say, refrain from what they refrained from and follow the path of the pious predecessors because what was sufficient for them is sufficient for you."

That is exactly what we are doing by following the act of a Sahabi and not abondoning what the Sahabah practised.

And btw, the Hadith narrated by Tirmidhi is not Dha'eef, it is Hasan.

 

[Hamza Asadullah]

Let us not become blind copy and paste Muslims who merely parrot a certain position or stance and become intolerant and ignorantly disregard valid differences of opinion thinking 'our position is right and the other position is totally wrong.' We should not become so arrogant in our intolerance which will only further the cause of those who aim to disunite and create sectarian divisions amongst the Ummah.

We should never let fiqhi matters be a cause of divide as there have and always will be valid differences of opinion and differences of opinion is actually a very good thing as differences of opinion give us a 360 degree perspective of any particular matter and so are blessing for our Ummah not a hinderance or cause for disunity and divide. So there will never always be a one is right and the other is totally wrong in Fiqhi matters as Fiqh does not work that way.

Regarding the issue about weak hadith then firstly a hadith may be deemed weak according to one muhaddith and Hasan according to another and this is depending upon the method a particular Muhaddith uses in authenticating a particular hadith with regrds to its chains of transmission and so on. The Muhaddith are entitled to using their particular method and there differences of opinion regarding the authenticity of a particular hadith. On top of that the scholars of the past and present are unanimous in that weak hadith can be used and acted upon it terms of enjoining good and forbidding evil and in terms of worship, as long as the hadith is not fabricated and not so strange.

So let us research the differences of opinions and perspectives properly and carefully and not become so intolerant and ignorant and let us understand that fiqhi is far bigger than our own narrow views of it.

And Allah knows best in all matters

 

[AabiruSabeel]

I did not want to go in dept on this but to close this topic here...

We are not in need of any dha'eef narrations to implement this deen of ours. "Did not the messenger of Allaah say," I have not left off anything that brings you closer to Allaah except that I have commanded you to to do it and I have not left off anything that distances you from Allaah an brings you closer to the fire except that I have forbidden you from doing it"? Likewise he (sallallaahu alayhi wa salam) said,"I have left you upon whiteness pure and clean, the night of it is like the day of it no one abandons it except that he is destroyed."

I hope you are not implying that Dha'eef Ahadeeth are not the sayings of Rasulullah :saws:. Rejecting a Hadith leads one to kufr and we have to be careful in what we are rejecting. Are we rejecting a Hadith simply because one of the narrators had weaker memory than others?

I think we may first have to understand that the word Dha'eef used to classify a Hadith is not equivalent of the word weak in English as commonly used in the language. It is not the words of Rasulullah :saws: that are weak or Dha'eef, but it is the authenticity of the chain of narrators that is not as authentic as that of Sahih Hadith. One of the narrators might have weaker memory than others, or maybe some of the scholars have commented on one of the narrators in the chain. They are not to be outright rejected as being false and if anyone does that then he is in great danger. Even the fabricated Ahadith, if one of the narrators was known for fabricating Ahadeeth, no one can say with 100% surety that a particular Hadith was in fact a fabrication by him and not a true narration. We can only say that the probability of it being a fabrication is so high that we can only classify it as Maudhoo'. There are many other factors which are also taken into consideration such as looking for Shawahid, supporting Ahadith and similar ones with slightly different wordings etc. It is complete science in itself.

In fact, if we stick only to the Qur'an and Sahih Ahadith and reject everything else then we cannot even go beyond the first Takbeer in Salah. Let alone Qiyam, Ruku, Sujood etc. We cannot find everything in Sahih Hadith.


After the Mi'raj, the kuffar of Makkah started making fun of Rasulullah :saws: and called it a nonsense and a midsummer night dream. One of them came up to Abu Bakr :ra: and asked him whether he believes in what Muhammad :saws: says about traveling to the highest heaven and speaking with Allah last night. Abu Bakr :ra: had not met the Prophet :saws: yet after the Mi'raj so he didn't know about it yet, but did he reject it based on the narrator being a liar and disbeliever? Did he say your Hadith is Dha'eef and Madhoo' and I cannot accept it? In fact he was the first one to accept it without directly hearing it from the Prophet :saws: and based on this incident he got the title of As-Siddeeq!

Abu Bakr :ra: accepted the narration of a disbeliever, not in a matter of Fadha'il, not in a matter of 'Ibadah, but in a matter concerning the 'Aqeedah and he earned the title of As-Siddeeq because of this, then are we so pious as to reject a narration of a weaker narrator and in a matter of Fadha'il when the scholars are unanimous that it can be accepted in Fadha'il?