Tag: Hadith

Praise be to Allah.
In this
hadeeth, the Prophet (peace and blessings of Allah be upon him) said, “Faith
retreats to Madeenah like a snake returns to its hole.” The word “retreats
to” means to return and settle in Madeenah, just as a snake, when it goes
out from its hole, returns to it. Here the Prophet (peace and blessings of
Allah be upon him) was saying that this religion will retreat to Madeenah
after all other countries become corrupt, just as a snake comes out of its
hole and wanders about the land, then it goes back to its hole. 

This
hadeeth also indicates that just as Islam spread from Madeenah, it will
return to it. Islam with its strength and authority spread from Madeenah,
although its roots stemmed from Makkah. Makkah was the place where the first
Revelation came down, but the Muslims did not have a state and power, and
engage in jihad (battle), until after they migrated to Madeenah. Hence Islam
with its power and authority, spread from Madeenah and will retreat to it at
the end of time. 

Some of
the scholars said: this hadeeth refers to something that has already
happened, i.e., the people came in delegations to Madeenah and went back
there again to learn about sharee’ah (Islamic law) and the teachings of
Islam from the Messenger of Allah (peace and blessings of Allah be upon
him). But the first meaning is the apparent meaning of the hadeeth and is
more correct.

Praise be to Allah.Hadith about saying “Allahumma ajirni mi nan-nar” 
This hadith (prophetic narration) was narrated by al-Imam Ahmad in al-Musnad, 17362, and by Abu Dawud, 5079. The hadith is as follows: 
Prophet Muhammad (peace and blessings of Allah be upon him) said: “When you pray Fajr, then say before speaking to any of the people, ‘Allahumma ajirni min an-nar (O Allah, protect me from the Fire)’ seven times. Then if you die on that day, Allah will grant you protection from the Fire. And when you pray Maghrib, then say before speaking to any of the people, ‘Allahumma inni as-aluka al-jannah, Allahumma ajirni min an-nar (O Allah, I ask You for Paradise, O Allah, protect me from the Fire)’ seven times. Then if you die that night, Allah will grant you protection from the Fire.” 
Authenticity of the hadith on saying “Allahumma ajirni min an-nar”
Two things may be noted about the hadith. 
1. It does not say that this du’a (supplication) is to be said after ‘Isha (night prayer), as mentioned in the question.
2. The hadith is not sahih (authentic) in its narration from the Prophet (peace and blessings of Allah be upon him). See al-Silsilah al-Da’ifah by al-Shaykh al-Albani (may Allah have mercy on him), 1624. 
Based on this, it is not mustahabb (desirable) to recite this du’a after Fajr and Maghrib prayers. 
3. Anas (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said: “Whoever asks Allah for Paradise three times, Paradise will say, ‘O Allah, admit him to Paradise.’ Whoever seeks protection from the Fire three times, Hell will say, ‘O Allah, protect him from the Fire.’” (Narrated by al-Tirmidhi, 2572; Ibn Majah, 4340. This is a sahih hadith; it was classed as sahih by al-Shaykh al-Albani (may Allah have mercy on him) in Sahih al-Jami’, 6275) 
But there is nothing to state that this should be recited in conjunction with any particular prayer, or at any particular time. 
It is mustahabb for the believer to ask Allah for Paradise a great deal, and to seek protection from Hell a great deal, without saying such words in conjunction with any particular prayer, or at any particular time.
For more, please see these answers: 217496 , 105396 , and 148174 .
And Allah knows best.

Praise be to Allah.
1 – This
hadeeth is da’eef (weak). Despite its large number of isnads (chains of
transmission) they do not support one another, and there are many different
versions with different wordings, such as, “…Allah will resurrect him on the
Day of Resurrection among the fuqaha (jurists) and scholars,” and “… Allah
will resurrect him a scholar and a faqeeh (jurist),” and “I will be an
intercessor and a witness for him on the Day of Resurrection,” etc. 

(a)    
al-Hafiz ibn Hajar said: 

It was
narrated by al-Hasan ibn Sufyan in his Musnad and in his Arba’een, from the
hadeeth of Ibn ‘Abbas (may Allah be pleased with him), and he narrated it
from thirteen of the Sahabah/Companions (may Allah be pleased with them). It
was narrated by Ibn al-Jawzi in al-‘Ilal al-Mutanahiyah, and he explained
that all of these hadeeths are da’eef.  Ibn al-Mundhir discussed it in a
separate volume, and I discussed it in the sixteenth chapter of al-Imla. I
mentioned all of its isnads in one volume but there is not one isnad that is
free of faults. 

Al-Talkhees al-Habeer, 3/93,94. 

(b)    Ibn
al-Mulaqqin said: 

The
hadeeth “Whoever preserves forty hadeeth for my ummah (followers) will be
recorded as a faqeeh” was narrated via approximately twenty isnads, all of
which are da’eef (weak). Al-Daraqutni said: All its isnads are da’eef and
none of them are proven. Al-Bayhaqi said: Its isnads are weak. 

Khalasat
al-Badr al-Muneer, 2/145 

Al-Bayhaqi
said: 

This text
is well known among the people but it has no saheeh (authentic) isnad. 

Shu’ab
al-Eeman, 2/270 

Al-Nawawi
said: 

The
scholars of hadeeth are agreed that it is a weak hadeeth, although it has
many narrations. 

Muqaddimat
al-Arba’een al-Nawawiyyah.  

2 – We
should note here that there are reports in the Sunnah which mention the
virtue of listening to the hadeeth of the Prophet (peace and blessings of
Allah be upon him) and conveying it, even if it is just one hadeeth. 

It was
narrated that Zayd ibn Thabit (may Allah be pleased with him) said: I heard
the Messenger of Allah (peace and blessings of Allah be upon him) say, “May
Allah bless a man who hears a hadeeth from us and memorizes it so that he
can convey it to others, for perhaps he is conveying it to one who will
understand it better than him, and perhaps the one who conveys knowledge
does not understand it himself.”

(Narrated
and classed as hasan (sound) by al-Tirmidhi, 2656; also narrated by Abu
Dawood. 3660; Ibn Majah, 230). 

Al-Mubarakfoori said: 

What is
meant is that Allah has singled him out for happiness and joy because of the
knowledge with which He has blessed him and the status among people in this
world and blessings in the Hereafter that he attains thereby, so that the
joy and blessings are seen on his face. And it was suggested that the
hadeeth indicates what happens to the person of joy and blessing that
appears on his face. 

Tuhfat
al-Ahwadhi, 7/347, 348 

And Allah
knows best.

Praise be to Allah.This hadeeth was narrated by al-Daylami in Musnad al-Firdaws – as al-Hafiz al-‘Iraqi said – from the report of Makhool from Abu’l-Darda. It is a da’eef (weak) hadeeth, for Makhool did not hear anything from Abu’l-Darda. 
See Takhreej Ihya ‘Uloom al-Deen, 4/191. 
It was also narrated by Abu Na’eem in al-Hilyah (6/5) from the report of Mujahid from Ka’b al-Ahbar. 
And he narrated it in 6/37 from the report of Qutadah from Ka’b al-Ahbaar. 
Both isnads (chains of narration) include Ishaq ibn Bishr al-Kahili, who is matrook [i.e., his hadeeth is not accepted]. Abu Zar’ah said: he used to tell lies.  
Al-Daraqutni said he is kaththab matrook (i.e., a liar whose hadeeth is not to be accepted). Al-Azdi said: his hadeeth is to be rejected and is not valid, and he was accused of lying. Ibn Hibban said: he used to fabricate hadeeth and attribute them to trustworthy narrators (thiqat); his hadeeth should not be written down except by way of amusing oneself with something weird. 
See al-Jarh wa’l-Ta’deel, 2/214; al-Du’afa wa’l-Matrookeen by Ibn al-Jawzi, 1/100. 
He is one of the storytellers and time-wasters. Al-Thahabi said in his biography of him: the shaykh, the scholar, the storyteller, the weak narrator (da’eef), the time-waster, Abu Hudhayfah Ishaq ibn Bishr ibn Muhammad ibn ‘Abd-Allah ibn Salim al-Hashimi, whose teacher was al-Bukhari the author of al-Mubtada, which is a well known book in two volumes. Ibn Jareer and others narrated from him, and in it he spoke of weird and disastrous things. 
Siyar A’lam al-Nubala, 9/477, 478.

Praise be to Allah.
In Shu’ab
al-Eeman by al-Bayhaqi there is a marfoo’ hadeeth (report) narrated from
Anas ibn Malik (may Allah be pleased with him) according to which the
Prophet (peace and blessings of Allah be upon him) said: “Whoever prays Fajr
and ‘Isha in congregation and does not miss one rak’ah, he will be recorded
as being free from two things: free from the Fire and free from
hypocrisy.” (Shu’ab al-Eeman, 3/62). 

It says in
al-‘Ilal al-Mutanahiyah: This hadeeth is not saheeh (authentic) and its
narrators are not known apart from Bakr ibn Ahmad narrating from Ya’qoob ibn
Tahiyyah, both of whose condition is unknown. (1/432).  

But a
different version was narrated in Sunan al-Tirmithi, where it says: “Whoever
prays to Allah for forty days in congregation, catching up with the first
takbeer, he will be recorded as being free from two things: free from the
Fire and free from hypocrisy.” (al-Tirmithi no. 241; classed as da’eef by
al-Tirmithi but as hasan/sound by al-Albani). 

This
hadeeth was also classed as da’eef by a number of earlier scholars, who
stated that it is mursal (chain does not reach the Companions), but it was
classed as hasan by some of the later scholars. See Talkhees al-Habeer,
2/27. 

The
hadeeth is not limited to Fajr prayer only, rather the reward mentioned in
the hadeeth is connected to being present for the opening takbeer of all the
five daily prayers. 

Undoubtedly being keen to catch up with the opening takbeer for this period
of time is an indication of the strength of a person’s religious
commitment. 

So long as
the hadeeth can be interpreted in a sound manner, there is the hope that the
one who is keen to do what is mentioned therein will attain this great
virtue. The least that he will attain by means of this keenness is training
himself to regularly observe this important rite of Islam. 

We ask
Allah to write for us and for you freedom from hypocrisy and from the Fire,
for He is the All-Hearing, Ever-Responsive.

Praise be to Allah.
Firstly:  

This hadeeth was
narrated by Ibn Majah (2620) and al-‘Aqeeli in al-Du’afa (457) and
al-Bayhaqi in al-Sunan (8/22). It is a da’eef (weak) hadeeth which is not
soundly narrated from the Prophet (peace and blessings of Allah be upon
him). Imam Ahmad said: This hadeeth is not saheeh. 

Indeed, Abu Hatim
ruled it to be mawdoo’ (fabricated), and al-Thahabi agreed with him. Ibn
al-Jawzi narrated it in al-Mawdoo’at (2/104). Ibn Hibban said: This is a
mawdoo’ (fabricated) hadeeth which has no basis. 

Ibn Hajar and
al-Munthiri said: (This is) a very weak hadeeth. Al-Zayla’i said: it is a
weak (da’eef) hadeeth. 

Al-Albani
mentioned it in Da’eef Sunan Ibn Majah and said: (it is) very weak. 

Secondly: 

Even though this
hadeeth is weak, there is no doubt that helping to kill a Muslim unlawfully
is a major sin. 

Al-‘Izz ibn ‘Abd
al-Salam (may Allah have mercy on him) said in his book al-Qawa’id: 

If you want to
know the difference between a minor sin and a major sin, then compare the
consequences of the sin with the consequences of a major sin as stated in
the texts. If it is less than the least consequences of a major sin, then it
is a minor sin. If it is equal to or greater than the least consequences of
a major sin, then it is also a major sin. Whoever insults the Lord, may He
be glorified, or His Messenger (peace and blessings of Allah be upon him),
or mocks the Messengers, or disbelieves in one of them, or throws filth at
the Ka’bah, or throws the Mus-haf (copy of the Quran)  into the garbage –
these are major sins, even though the sharee’ah does not state clearly that
they are major sins. Similarly, if a person holds down a chaste woman for
another to commit zina (adultery) with her, or holds down a Muslim for him
to kill him, the evil consequences of these acts are undoubtedly greater
than the consequences of consuming the wealth of an orphan, even though that
is also a major sin. Similarly if a person guides the kuffar (non-Muslims)
to the weak points of the Muslims, even though he knows that they will
destroy the Muslims as a result of his help and will take their women and
children captive, and plunder their wealth, then this is more serious than
his running away from the battle field with no excuse, even though that is a
major sin. Similarly if he tells a lie about a person for which he knows
that person will be killed, then it is a major sin, but telling a lie which
will result in a date being taken away from him, is not a major sin.”  

Helping a kafir to
kill a Muslim may constitute kufr (disbelief) in some cases. The scholars
mentioned things that nullify a person’s Islam, one of which is supporting
the mushrikeen (polytheists) and helping them against the Muslims. See
question no.

33691. 

Thirdly: 

It is not
permissible for anyone to take the matter of attributing hadeeth to the
Prophet (peace and blessings of Allah be upon him) lightly. He (peace and
blessings of Allah be upon him) said: “Whoever tells lies about me, it is
not like telling lies about anyone else. Whoever tells lies about me
deliberately, let him take his place in Hell.” Narrated by al-Bukhari, 1291;
Muslim, 4. 

And he (peace and
blessings of Allah be upon him) said: “Whoever narrates a hadeeth from me
which is known to be false, he is one of the liars.” Narrated by Muslim in
the introduction to his Saheeh. 

And al-Nawawi
said: 

[This hadeeth has
been narrated in two versions, one of which says al-kathibayn (the two liars
– dual form) and the more well-known version which says al-kathibeen (the
liars – plural).] Al-Qadi ‘Iyad said: The version which we have says
al-kathibeen (plural) and Abu Na’eem al-Asbahani narrated it in his book
al-Mustakhraj ‘ala Saheeh Muslim from the hadeeth of Samurah, where it says
al-kathibayn, in the dual form. Some of the imams said that the word yura
[translated above as “known to be” as yara [meaning “knowing (himself).” Or
it could mean “thinking [that it is false].” In this case the hadeeth means
that the person becomes a sinner only when he himself knows or thinks that
what he is narrating from the Prophet (peace and blessings of Allah be upon
him) is a lie. But if he did not know or think that it was a lie, then there
is no sin on him if he narrated it, even if others think that it is false,
or know that to be the case.  But what we may conclude from this hadeeth is
that lying is strongly condemned, and that whoever thinks that what he is
narrating is most likely false, but still narrates it, is a liar. How can he
not be a liar when he is narrating something that did not happen? 

If a person does
not have sufficient knowledge to be able to distinguish between a saheeh
(authentic) hadeeth and a da’eef (weak) one, then he should ask the scholars
who are specialized in this field, and refer to the comments of the imams
and scholars that are compiled in books, in accordance with the words of
Allah (interpretation of the meaning): 

“So ask of those who know the Scripture, if you know not.” [16:43].

Praise be to Allah.
This hadeeth was narrated by Ibn Majah in his Sunan (4039). 

Almost all the muhadditheen (hadeeth scholars) are agreed
that this hadeeth is da’eef (weak).” 

It was classed as da’eef by al-Bayhaqi, al-Hakim, Shaykh
al-Islam Ibn Taymiyah in Manhaj al-Sunnah (8/256), and Ibn al-Qayyim in
al-Manar al-Muneef (p.148). 

Al-Thahabi said in Meezan al-I’tidal (3/535): it is a munkar
(rejected) report. 

Al-Qari said in Mirqat al-Mafateeh (10/183): it is da’eef
according to the consensus of the muhadditheen. 

It was mentioned by al-Shawkani in al-Qawaa’id al-Majmoo’ah,
127. He said: al-San’ani said: (it is) mawdoo’ (fabricated). 

Al-Albani said in Silsilat al-Ahadeeth al-Da’eefah (77): It
is munkar. 

Even if this hadeeth were saheeh – but it is not saheeh – the
meaning would be that there is no one who is perfectly guided (mahdi) or
protected from sin and error except ‘Eesa ibn Maryam (peace be upon him).
This was stated by al-Qurtubi, Ibn al-Qayyim and Ibn Katheer. 

This does not contradict the fact that the Mahdi will emerge
at the end of time and that he will join forces with ‘Eesa ibn Maryam (peace
be upon him), and ‘Eesa will pray behind him in congregation. 

We have already stated in the answer to question no.

1252 the evidence showing that the Mahdi
will emerge at the end of time with the attributes that the Prophet (peace
and blessings of Allah be upon him) described. These saheeh ahadeeth
(authentic narrations) cannot be contradicted by a da’eef hadeeth like this
one. 

See al-Ahadeeth al-Da’eefah, 1/89 by al-Albani. Al-Mawsoo’ah
fi Ahadeeth al-Mahdi al-Da’eefah wa’l-Mawdoo’ah by al-Bastawi, p. 94-104.

Praise be to Allah.
This hadeeth was narrated by Muslim (145) from Abu Hurayrah
(may Allah be pleased with him) who said: The Messenger of Allah (peace and
blessings of Allah be upon him) said: “Islam began as something strange and
will revert to being strange as it began, so give glad tidings to the
strangers.”

Al-Sindi said in Hashiyat Ibn Majah:

“Strange” refers to the small number of its adherents. The
basic meaning of ghareeb (a stranger) is being far from one’s homeland. “And
will revert to being strange” refers to the small number of those who will
adhere to its teachings even though its followers are many. “So give glad
tidings to the strangers” means those who follow its commands. “Tooba (glad
tidings)” has been interpreted as meaning Paradise or a great tree in
Paradise. This shows that supporting Islam and following its commands may
require leaving one’s homeland and being patient in bearing the difficulties
of being a stranger, as was the case in the beginning.

In Sharh Saheeh Muslim, Al-Nawawi quoted al-Qadi ‘Iyad as
saying concerning the meaning of this hadeeth:

“Islam began among a few individuals, then it spread and
prevailed, then it will reduce in numbers until there are only a few left,
as it was in the beginning.”

It says in Fatawa al-Lajnah al-Daimah, 2/170:

The meaning of this hadeeth is that Islam began as something
strange, when the Messenger of Allah (peace and blessings of Allah be upon
him) called people to Islam, but no one responded except a few here and
there. At that time it was something strange because its people were like
strangers amongst others and they were few in number and weak, in contrast
to the great numbers and strength of their enemies who persecuted the
Muslims. Then some of them migrated to Abyssinia, fleeing for the sake of
their religion from tribulation and to save themselves from persecution and
oppression, and the Messenger of Allah (peace and blessings of Allah be upon
him) migrated at Allah’s command to Madeenah, after suffering intense
persecution and in the hope that Allah would give him people to support him
in his call and support Islam. Allah fulfilled his hopes, granted victory to
his troops and supported His slave.

The Islamic state was established and Islam spread, with the
help of Allah, throughout the land; Allah made the word of kufr (disbelief)
lowest and the word of Allah is (always) uppermost, for Allah is Almighty,
All-Wise, and honour, power and glory belong to Allah, and to His Messenger
(peace and blessings of Allah be upon him), and to the believers [cf
al-Munafiqoon 63:8]. This continued for a long time, then division and
dissent spread among the Muslims and weakness and failure increased
gradually, until Islam once again became something strange as it was in the
beginning. But this is not because of their small numbers, because at that
time they will be many, rather it is because they do not adhere to their
religion or cling to the Book of their Lord and the teachings of the
Messenger of Allah (peace and blessings of Allah be upon him), apart from
those whom Allah wills. So they become distracted and turn to competing in
worldly matters, like those who came before them, and they fight amongst
themselves for leadership. So the enemies of Islam found a way in and they
colonized their lands, humiliated their people and treated them badly. This
is the way in which Islam returned to being strange as it was in the
beginning.

A number of scholars – including Shaykh Muhammad Rasheed Rida
– thought that this hadeeth gives glad tidings of a second victory of Islam
after it becomes something strange again. They base this on the metaphor
used by the Prophet (peace and blessings of Allah be upon him) when he said,
“… will revert to being strange as it began.” So just as following the
initial strangeness and alienation the Muslims were victorious and Islam
spread, this will happen again after the second period of strangeness and
alienation.

This view is more likely to be correct, and is supported by
what is proven in the ahadeeth (reports) about the Mahdi and the descent of
‘Eesa (peace be upon him) at the end of time, when Islam will spread and the
Muslims will be victorious, and kufr and the kafirs (non-Muslims) will be
defeated.

And Allah is the Source of strength. May Allah send blessings
and peace upon our Prophet Muhammad and upon his family and companions.

Praise be to Allah.
This
hadeeth is false and fabricated (mawdoo’). 

The
scholars of the Standing Committee said concerning this hadeeth: 

This
hadeeth has no basis, rather it is one of the fabricated reports and lies
made up by some of the Shi’ah, as has been pointed out by the imams (leading
scholars) of hadeeth. 

Fatawa
al-Lajnah al-Daimah, 4/462, 463. 

Shaykh
Muhammad ibn Salih al-‘Uthaymeen (may Allah have mercy on him) was asked
about this and he said: 

This
hadeeth which says that the Prophet (peace and blessings of Allah be upon
him) gave this advice to ‘Ali ibn Abi Talib (may Allah be pleased with him)
is a lie that was fabricated against the Prophet (peace and blessings of
Allah be upon him). It is not correct to attribute it to the Messenger
(peace and blessings of Allah be upon him), because “whoever narrates a
hadeeth from the Prophet (peace and blessings of Allah be upon him) which he
thinks is false is himself one of the liars,” and “whoever tells lies about
the Prophet (peace and blessings of Allah be upon him) deliberately, let him
take his place in Hell.” But if it is mentioned in order to explain that it
is fabricated and to warn people against it, this is something which will be
rewarded. The point is that this hadeeth is a lie against the Prophet (peace
and blessings of Allah be upon him) and against ‘Ali ibn Abi Talib (may
Allah be pleased with him). 

Fatawa
Islamiyyah, 4/111 

And Allah
knows best.

Praise be to Allah.Firstly:
The hadeeth, “Whoever neglects prayer, Allah will send fifteen punishments upon him, six in this world, three when he is dying, three in the grave and three when he emerges from the grave…” is a fabricated (mawdoo’) hadeeth which is falsely attributed to the Messenger of Allah (peace and blessings of Allah be upon him).
Concerning this hadeeth, Sh. Ibn Baz (may Allah have mercy on him) said, in the magazine al-Buhooth al-Islamiyyah (22/329): With regard to the hadeeth which the author of this pamphlet attributes to the Messenger of Allah (peace and blessings of Allah be upon him) concerning the punishment of the one who does not pray, and which says that fifteen punishments will be sent upon him, etc., this is one of the fabricated ahadeeth (reports) that are falsely attributed to the Prophet (peace and blessings of Allah be upon him), as was stated by the scholars (may Allah have mercy on him) such as al-Hafiz al-Dhahabi in Lisan al-Meezan, and al-Hafiz ibn Hajar and others. 
Similarly the Standing Committee issued a fatwa, no. 8689, declaring this hadeeth to be false, as it says in Fatawa al-Lajnah, 4/468. Among the things mentioned in this fatwa which it is worth quoting here are: 
What has been narrated from Allah and from His Messenger (peace and blessings of Allah be upon him) concerning the punishment of the one who does not pray is sufficient. Allah says (interpretation of the meaning): 
“Verily, as‑salah (the formal prayer) is enjoined on the believers at fixed hours.”
[al-Nisa 4:103] 
And Allah says of the people of Hell (interpretation of the meaning): 
“‘What has caused you to enter Hell?’
They will say: ‘We were not of those who used to offer the salah (prayers).’”
[al-Muddaththir 74:42-43]
And He mentioned among their attributes the fact that they did not pray.
The Prophet (peace and blessings of Allah be upon him) said: “The covenant that stands between us and them is prayer; whoever gives up prayer is a kafir (disbeliever).” Narrated by al-Tirmidhi, 2621; al-Nasai, 431; Ibn Majah, 1079. Classed as saheeh (authentic) by al-Albani in Saheeh al-Tirmidhi, 2113. And there are other verses and ahadeeth (narrations) which speak of giving up the prayer, and the Prophet (peace and blessings of Allah be upon him) described it as kufr (disbelief).
See also question no. 2182.
Al-Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: This hadeeth is mawdoo’ (fabricated) and falsely attributed to the Messenger of Allah (peace and blessings of Allah be upon him). It is not permissible to propagate it unless it is accompanied by a statement that it is fabricated, so that the people will have a clear understanding about it.
Fatawa al-Shaykh published by the Daw’ah center in ‘Anayzah, 1/6
We ask Allah to make you steadfast in your keenness to call your brothers and advise them, but you have to make it clear to everyone who is keen to do good for the people and to warn them against evil that it must be done in accordance with that which is proven from the Prophet (peace and blessings of Allah be upon him) and that there is sufficient material in the saheeh reports that we have no need for the da’eef (weak) material.
We ask Allah to grant you success and to guide those whom you call and all the Muslims to follow the straight path.
And Allah knows best.