Tag: Hadith

Praise be to Allah.The hadeeth mentioned was narrated by al-Hakim and was quoted by al-Hafiz and al-Mundhiri in al-Targheeb wa’l-Tarheeb. He said, It was narrated only by ‘Amir ibn Khadash al-Nisapuri. He said: our shaykh, al-Hafiz Abu’l-Hasan said: he was a narrator of munkar (rejected) reports. He was the only one who narrated it from ‘Umar ibn Haroon al-Balkhi, who is matrook and mutahham (i.e., his hadeeths are rejected), and only Ibn Mahdi praised him. 
Hence it is known that this hadeeth is da’eef (weak) from the point of view of its isnad (chain of narrators). 
Moreover, the saheeh ahadeeth (authentic narrations) indicate that it is not allowed to recite Quran when prostrating, so the hadeeth is also weak from the point of view of its text. It is not permissible to act upon it because it is not saheeh (sound) and because it contradicts the saheeh ahadeeth. 
And Allah is the Source of strength.

Praise be to Allah.This hadith is fabricated. It was quoted by al-Shawkani (may Allah have mercy on him) in al-Fawaid al-Majmoo’ah fi’l-Ahadith al-Mawdoo’ah (p.44), as quoted in the question. He said: It was narrated by al-Jawzaqani from Anas (may Allah be pleased with him) in a marfoo’ report (i.e. attributed to the Prophet (peace and blessings of Allah be upon him)). But it is mawdoo’ (fabricated), and the men of its isnad (chain of narrators) are either majhool (unknown) or matrook (rejected). 
Prayer at night is mustahabb (recommended) on all days, and is not restricted to what is mentioned in this fabricated hadith.  
Allah says (interpretation of the meaning): 
“Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (in charity in Allah’s Cause) out of what We have bestowed on them.
No person knows what is kept hidden for them of joy as a reward for what they used to do.”
[32:16-17] 
“Verily, the Muttaqoon (the pious) will be in the midst of Gardens and Springs (in the Paradise),
Taking joy in the things which their Lord has given them. Verily, they were before this Muhsinoon (good-doers).
They used to sleep but little by night [invoking their Lord (Allah) and praying, with fear and hope].
And in the hours before dawn, they were (found) asking (Allah) for forgiveness.” [51:15-18] 
Al-Tirmithi (3549) narrated from Abu Umamah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “I urge you to pray qiyam al-layl (the optional night prayer), because that was the habit of the righteous who came before you; it will bring you closer to your Lord, expiate for bad deeds and keep you away from sin.” 
Classed as hasan (sound) by al-Albani in Irwa al-Ghaleel, 452. 
And Allah knows best.

Praise be to Allah.This hadeeth is mawdoo’ (fabricated). It was narrated by al-Hakim via ‘Abd-Allah ibn Muslim al-Fahri (who said), Isma’eel ibn Muslimah narrated to us, ‘Abd al-Rahman ibn Zayd ibn Aslam told us, from his father, from his grandfather, from ‘Umar ibn al-Khattab (may Allah be pleased with him), that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “When Adam committed his sin…” Then he quoted the hadeeth as the questioner quoted it. 
Al-Hakim said: The isnad (chain of narrators) of this hadeeth is saheeh. 
This is what al-Hakim said! But a number of scholars rebuked him and denounced him for classing this hadeeth as saheeh. They ruled that this hadeeth is false and fabricated, and they pointed out that al-Hakim contradicted himself when commenting on this hadeeth. 
There follow some of their comments: 
Al-Thahabi said, criticizing the words of al-Hakim quoted above: 
Rather it is mawdoo’ (fabricated), and ‘Abd al-Rahman is not reliable, and I do not know who ‘Abd-Allah ibn Muslim al-Fahri is. 
Al-Thahabi also said in Meezan al-I’tidal: It is a false report. 
Al-Hafiz Ibn Hajar agreed with him in Lisan al-Meezan. 
Al-Bayhaqi said:  
‘Abd al-Rahman ibn Zayd ibn Aslam is the only one who narrated it with this isnad, and he is da’eef (weak). Ibn Katheer agreed with him in al-Bidayah wa’l-Nihayyah, 2/323. 
Al-Albani said in al-Silsilah al-Da’eefah, 25: (it is) mawdoo’. 
Al-Hakim himself (may Allah forgive him) accused ‘Abd al-Rahman ibn Zayd of being a fabricator of hadeeth, so how could his hadeeth be saheeh? 
Shaykh al-Islam Ibn Taymiyah said in al-Qa’idah al-Jaleelah fi’l-Tawassul wa’l-Waseelah (p. 69): 
Al-Hakim’s narration of this hadeeth is something for which he was denounced, and he himself said in his book al-Madkhil ila Ma’rifat al-Saheeh ‘an al-Saqeem:  
‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated fabricated hadeeths from his father, and it is obvious to any competent hadeeth scholar that he is the one to blame for fabricating hadeeths. I say: ‘Abd al-Rahman ibn Zayd ibn Aslam is da’eef (weak) because he made a lot of mistakes.
 See Silsilat al-Ahadeeth al-Da’eefah by al-Albani, 1/38-47.

Praise be to Allah.This hadeeth is not saheeh and it has no basis. 
It says in Kashf al-Khafa (1/468): “The best names are those which describe one as a slave of Allaah or which are derived from the name Muhammad”. Al-Najm said: This is not known. It was also narrated with the wording, “The most beloved of names to Allaah are those which describe one as a slave of Allaah or which are derived from the name Muhammad”, al-Suyooti said: I could not find any source for this hadeeth. End quote. 
It says in al-Maqaasid al-Hasanah (p. 87): As for what is frequently said, “The best names are those which are derived from the name Muhammad or which describe one as a slave of Allaah”, I do not know it. End quote. 
Al-Albaani (may Allaah have mercy on him) said: “The best names are those which describe one as a slave of Allaah or which are derived from the name Muhammad” – there is no basis for this, as has clearly been stated by al-Suyooti and others. End quote from al-Silsilah al-Da’eefah, 1/595, no. 411 
There is a saheeh hadeeth about the virtue of being a slave of Allaah and giving the names ‘Abd-Allaah and ‘Abd al-Rahmaan. Muslim (2132) narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The most beloved of your names to Allaah are ‘Abd-Allaah and ‘Abd al-Rahmaan.”
 And Allaah knows best.

Praise be to Allah.
The wording of the
hadeeth is: It was narrated that Abu Sa’eed (may Allah be pleased with him)
said: When the Prophet (peace and blessings of Allah be upon him) ate or
drank something, he would say, “Al-hamdu Lillah illathi at’amana wa saqana
wa ja’alana Muslimeen (Praise be to Allah Who has given us food and drink
and made us Muslims).” 

Narrated by Abu
Dawood, 3850; al-Tirmithi, 3457. 

Shaykh al-‘Albani
said in his commentary on al-Kalim al-Tayyib (189) by Shaykh al-Islam Ibn
Taymiyah: 

Its isnad (chain
of narration) is da’eef, because the narrators were confused about it, as
explained by al-Hafiz in al-Tahtheeb; and by al-Hafiz al-Mazzi before him in
Tuhfat al-Ashraf, 3/353-354; and by Imam al-Bukhari before them in
al-Tareekh al-Kabeer, 1/1/353-354; and by al-Nasai in al-Yawm wa’l-Laylah,
288-290. And al-Tirmithi, despite his well-known lenience, did not class it
as hasan (sound), 

There are similar
ahadeeth (narrations) which are proven from the Prophet (peace and blessings
of Allah be upon him) concerning this matter, such as the following: 

–         It was
narrated from Abu Umamah (may Allah be pleased with him) that when the
Prophet (peace and blessings of Allah be upon him) had finished eating – and
one time he said, When the table was cleared – he would say, “Al-hamdu
Lillaah illadhi kafana wa arwana ghayra makfiyyin wa la makfoor (Praise be
to Allah Who has satisfied our needs and quenched our thirst. Your favour
cannot be compensated or denied).” And on one occasion he said, “Al-hamdu
Lillahi rabbina ghayr mukfiyyin wa la muwadda’in wa la mustaghna rabbana
(Praise be to Allah our Lord. Your favour cannot be compensated, nor can be
left, nor can be dispensed with, O our Lord).” Narrated by al-Bukhari, 5459.

–         It was
narrated that Abu Ayyoob al-Ansari (may Allah be pleased with him) said:
When the Messenger of Allah (peace and blessings of Allah be upon him) ate
or drank something, he would say, “Al-hamdu Lillah illathi at’ama wa saqa wa
sawwaghahu wa ja’ala lahu makhrajan (Praise be to Allah Who has given food
and drink, made it easy to swallow and has made a way out for it).”

Narrated by Abu
Dawood (3851) and classed as saheeh (authentic) by al-Albani in al-Saheehah
(2061). 

And Allah knows
best.

Praise be to Allah.This hadeeth was narrated by al-Daylami in Musnad al-Firdaws, where it says: “Announce the marriage and conceal the engagement.” This is a da’eef (weak) hadeeth which was classed as such by al-Albaani (may Allaah have mercy on him) in al-Silsilah al-Da’eefah (2494), and in Da’eef al-Jaami’ al-Sagheer, 922. 
But the first part of it is saheeh with the word “proclaim.”  
Ahmad narrated from ‘Abd-Allaah ibn al-Zubayr (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Proclaim marriages.” This hadeeth was classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 1993. 
Proclaiming marriages, in the sense of announcing them and publicizing them, is obligatory according to the majority of scholars, indeed it is one of the conditions of a marriage being valid, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no marriage except with a wali (guardian) and two witnesses of good character.” Narrated by al-Bayhaqi from ‘Imraan and ‘Aa’ishah; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 7557. 
Some scholars regarded it as mustahabb to conceal the engagement for fear of hasad (destructive envy) which could lead to trouble between the man and the family of his fiancée, as stated in Haashiyat al-‘Adawi ‘ala Sharh Mukhtasar Khaleel, 3/167. 
This is supported by the words of the Prophet (peace and blessings of Allaah be upon him): “Seek help in meeting your needs by keeping quiet, for everyone who is blessed is envied.” Narrated by al-Tabaraani; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 943. 
This does not apply only to engagement, rather a person should not show openly the blessings that Allaah has bestowed upon him to one who will envy him for that. 
With regard to holding engagement parties, this is something that many people do, and there is nothing wrong with that in sha Allaah. But it should be noted that we must adhere to the limits set by sharee’ah in these parties, so there should be no free mixing of men and women, or use of musical instruments apart from the daff, because the Prophet (peace and blessings of Allaah be upon him) allowed use of the daff in wedding parties. 
And Allaah knows best.

Praise be to Allah.This hadeeth was narrated by Ahmad (12173) from Anas ibn Malik (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who is reported to have said, “Whoever prays forty prayers in my Mosque, missing no prayer, it will be recorded that he is safe from the Fire, is saved from punishment and is free of hypocrisy.” This is a da’eef (weak) hadeeth. 
This was mentioned by al-Shaykh al-Albani in al-Silsilah al-Da’eefah (364), who said: It is da’eef. He also mentioned it in Da’eef al-Targheeb (755) and said, it is munkar (a kind of weak hadeeth). 
Al-Albani said in his book Hujjat al-Nabi (peace and blessings of Allah be upon him) (p.185) that it is an innovation (bid’ah) to visit Madeenah and tell the visitors to Madeenah to stay there for a week so that they will be able to offer forty prayers in the Prophet’s Mosque so that they will be free from hypocrisy and saved from the Fire. 
Al-Shaykh Ibn Baz said: 
With regard to the widespread idea that the visitor should stay for eight days so that he can offer forty prayers in the Mosque is wrong. Although it says in some hadeeths, “Whoever offers forty prayers therein Allah will decree that he is safe from the Fire and free from hypocrisy,” this hadeeth is da’eef according to the scholars and cannot be taken as proof or relied upon. There is no set limit for visiting the Prophet’s Mosque. If a person visits for an hour or two, or a day or two, or for more than that, there is nothing wrong with that. 
Fatawa Ibn Baz, 17/406 
Instead of this hadeeth we should look at the hasan (sound) hadeeth narrated by al-Tirmithi (241) concerning the virtue of always being present for the opening takbeer (saying Allahu Akbar) of prayer in congregation. It was narrated that Anas ibn Malik (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “Whoever prays for forty days with the congregation, always being present for the first takbeer, it will be written that he will be safe from two things: he will be safe from the Fire and safe from hypocrisy.” Classed as hasan by al-Albani in Saheeh al-Tirmithi, 200. 
The virtue mentioned in this hadeeth is general and applies to any mosque where prayers are offered in congregation, in any land; it does not apply only to al-Masjid al-Haram [in Makkah] or al-Masjid al-Nabawi [in Madeenah] in particular. 
Based on this, whoever consistently prays forty days in congregation in which he is present for the first takbeer, it will be recorded that he will be safe from two things: safe from the Fire and safe from hypocrisy, whether the mosque is in Madeenah, Makkah or anywhere else. 
And Allah knows best.

Praise be to Allah.
This hadeeth was narrated via two isnads (chains of
narration). 

1 – It was narrated by al-Daylami in al-Firdaws, as stated by
al-Manawi in Fayd al-Qadeer, 5/292, no. 7352, from the hadeeth of Abu
Hurayrah (may Allah be pleased with him): “The believer has four enemies: a
believer who envies him (hasad), a hypocrite who hates him, a devil who
leads him astray and a kafir who fights him.” 

Al-Manawi said, after quoting the hadeeth: its isnad includes
Sakhr al-Hajibi of whom Al-Dhahabi said in al-Dua’afa’, he is accused of
fabricating; Khalid al-Waasiti who is majhool (unknown); and Husayn ibn ‘Abd
al-Rahman of whom al-Dhahabi said he forgot and grew old, and Al-Nasai said
he changed. End quote. 

Al-Shaykh al-Albani said in Da’eef al-Jami’ (4749): It is
da’eef jiddan (very weak). 

2 – It was narrated by Abu Bakr ibn Lal in Makarim
al-Akhlaaq, as stated by al-Iraqi in al-Mughni ‘an Haml al-Asfar, 3/63, from
the hadeeth of Anas (may Allah be pleased with him): “The Muslim is between
five hardships: a believer who envies him (hasad), a hypocrite who hates
him, a kafir who fights him, a devil who leads him astray and a soul that
contends with him.” 

Al-Iraqi said:  

It was narrated by Abu Bakr ibn Lal in Makarim al-Akhlaaq
from the hadeeth of Anas  (may Allah be pleased with him) with a da’eef
(weak) isnad. End quote. 

So the hadeeth is not proven.

And Allah knows best.

Praise be to Allah.Many false and fabricated ahadeeth (narrations) have been narrated that say similar things. For example: 
“Were it not for you, I would not have created the universe.” 
This was quoted by al-Shawkani in al-Fawaid al-Majmoo’ah fi’l-Ahadeeth al-Mawdoo’ah (p. 326). He said:  
Al-San’ani said: (it is) mawdoo’ (fabricated). 
Al-Albani said in al-Silsilah al-Da’eefah (282): (it is) mawdoo’. 
Another example is the hadeeth narrated by al-Hakim according to which Ibn ‘Abbas (may Allah be pleased with him) said: 
“Allah revealed to ‘Eesa (Jesus, peace be upon him): ‘O ‘Eesa, believe in Muhammad, and tell whoever you meet of your ummah (followers) to believe in him. For were it not for Muhammad, I would not have created Adam, and were it not for Muhammad, I would not have created Paradise and Hell. I created the Throne over the water and it would not settle until I wrote on it, La ilaha ill-Allah Muhammad Rasool Allah (There is no god but Allah and Muhammad is the Messenger of Allah).” 
Al-Hakim said: its isnad (chain of narration) is saheeh! But al-Thahabi commented on this and said: I believe it is fabricated and falsely attributed to Sa’eed. 
Meaning, Sa’eed ibn Abu ‘Aroobah (one of the narrators of this hadeeth). This hadeeth was narrated from him by ‘Amr ibn Aws al-Ansari, who is the one who is accused of fabricating it. Al-Thahabi mentioned him in al-Meezan where he said: “He produced a munkar (rejected) report,” then he quoted this hadeeth, and said, “I believe that it is mawdoo’ (fabricated).” Al-Hafiz Ibn Hajar agreed with him, as it says in al-Lisan. 
Al-Albani said in al-Silsilah al-Da’eefah (280): There is no basis for it. 
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked: 
Is the hadeeth which some people quote – “Were it not for you, Allah would not have created the Throne or the Kursiy (lit. Footstool) or the earth or the heavens or the sun or the moon or anything else” saheeh or not? 
He replied:
Muhammad (peace and blessings of Allah be upon him) is the leader of the sons of Adam (peace be upon him), and the best and noblest of creation, hence some people say that Allah created the universe because of him, or that were it not for him, Allah would not have created the Throne or the Kursiy or the earth or the heavens or the sun or the moon. 
But this hadeeth that is narrated from the Prophet (peace and blessings of Allah be upon him) is neither saheeh (sound) nor da’eef (weak), and it was not narrated by any scholar in a hadeeth from the Prophet (peace and blessings of Allah be upon him). Neither was it known from the Sahabah/Companions (may Allah be pleased with them). Rather it is the words of one who is unknown. 
Majmoo’ al-Fatawa, 11/86-96. 
The Standing Committee was asked: 
Can it be said that Allah created the heavens and the earth for the purpose of creating the Prophet (peace and blessings of Allah be upon him)? What is the meaning of the hadeeth, “Were it not for you the universe would not have been created,” and does this hadeeth have any basis? 
They replied: 
The heavens and the earth were not created for the sake of the Prophet (peace and blessings of Allah be upon him), rather they were created for the purpose which Allah mentions (interpretation of the meaning): 
“It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds all things in (His) Knowledge.” [65:12] 
As for the hadeeth mentioned, it is falsely attributed to the Prophet (peace and blessings of Allah be upon him) and has no sound basis. 
Fatawa al-Lajnah al-Daimah, 1/312 
Shaykh Ibn Baz was asked about this hadeeth and he said: 
The answer is that this was transmitted from the words of some of the common people who have no understanding. Some people say that the world was created for the sake of Muhammad (peace and blessings of Allah be upon him) and were it not for Muhammad the world would not have been created and mankind would not have been created. This is false and has no basis, and these are corrupt words. Allah created the world so that He would be known and worshipped. He created the world and He created mankind so that His names and attributes, His power and knowledge, would be known and so that He alone would be worshipped with no partner or associate, and so that He would be obeyed – not for the sake of Muhammad or for the sake of Nooh or Moosa or ‘Eesa or any other Prophet (peace be upon them all). Rather Allah created the universe so that He alone would be worshipped, with no partner or associate.
 Fatawa Noor ‘ala al-Darb, 46.
 And Allah knows best.

Praise be to Allah.
This hadeeth was narrated by al-Tirmidhi: ‘Abbaas al-Doori
al-Baghdaadi told us, Yahya ibn Abi Bukayr told us, Shareek told us,
narrating from ‘Aasim who is Ibn Bahdalah, from Abu Saalih from Abu Hurayrah
from the Prophet (peace and blessings of Allaah be upon him) who said:
“The Fire was stoked for a thousand years until it turned red, then it was
stoked for a thousand years until it turned white, then it was stoked for a
thousand years until it turned black, and it is intensely black.” 

And he said: Suwayd told us, ‘Abd-Allaah ibn al-Mubaarak told
us, from Shareek, from ‘Aasim, from Abu Saalih or another man, from Abu
Hurayrah, a similar report, but he did not attribute it to the Prophet
(peace and blessings of Allaah be upon him). Abu ‘Eesa al-Tirmidhi said: the
hadeeth of Abu Hurayrah concerning this is more likely to be mawqoof (i.e.,
to have an interruption in the chain of narration); I do not know of anyone
who attributed it to the Prophet (peace and blessings of Allaah be upon
him) apart from Yahya ibn Abi Bukayr (who narrated it) from Shareek. 

Al-Albaani said: This Yahya is thiqah (trustworthy) and is
accepted in al-Saheehayn, so it is not possible to criticize him,
especially since Shareek, who is the son of ‘Abd-Allaah al-Nakha’i al-Qaadi,
who has a bad memory, appears in the isnaad and this is the weak point of
hadeeth. This is supported by his confusion; sometimes he attributes it to
the Prophet (peace and blessings of Allaah be upon him) and sometimes
he does not, and sometimes he is definite in his isnaad and says, “from Abu
Saalih”, and sometimes he is uncertain and says, “from Abu Saalih or another
man.” These are signs that he is imprecise and does not have a good memory.
So no wonder the scholars who had knowledge of men’s biographies classed him
as da’eef (weak). So the hadeeth is da’eef, whether it is attributed to the
Prophet (peace and blessings of Allaah be upon him) or not. 

See al-Silsilah al-Da’eefah, 3/470.