Tag: Q n A

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.

Praise be to Allah.
The stories which this preacher told are all false and are
lies against the Prophet (peace and blessings of Allah be upon him) that
have no basis. He did not mourn after the death of Khadeejah (may Allah be
pleased with her), or slaughter a camel, or invite the people to mourn, as
some people do nowadays. He used to make a lot of du’a (supplication) for
Khadeejah (may Allah be pleased with her), and sometimes he would slaughter
a sheep and distribute the meat among her friends as a gift and act of
kindness, and he would pray for her and be kind to her by means of this
du’a.

Similarly, what he said about the tree is also false and has
no basis, and what he said about the Jew is all lies, like the lies made up
by the evil fabricators. The same applies to what he narrated about ‘Uthman
(may Allah be pleased with him) and that man. Moreover Qatadah was not a
Sahabi (Companion of the Prophet), rather he was a Tabi’i (Successor). 

The point is that these four reports are all false and are
not sound at all, But it was narrated in other, saheeh hadeeths (authentic
narrations) that the Prophet (peace and blessings of Allah be upon him)
called some trees and they came to him– and that was one of the signs of
Prophethood. This story was proven in Saheeh Muslim, where it says that on
one of his journeys he wanted to relieve himself, so he called two trees and
they came together, and he sat between them to relieve himself, then each
tree went back to its place. This was a sign from Allah that was evidence of
His almighty power, and that he says to a thing “Be!” and it is. This was
also a sign of the truth of the Messenger of Allah and that he was indeed
the Messenger of Allah. This is something other than the story that this
liar told. We must beware of these liars, and the preacher must fear Allah
when he preaches to people; he should remind them of things that will
benefit them in their spiritual and worldly affairs of verses of the Quran
and saheeh hadeeths from the Prophet (peace and blessings of Allah be upon
him). That is sufficient. It was narrated in a saheeh hadeeth that the
Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever
narrates a hadeeth from me knowing that it is false, he is one of the
liars.” (Narrated by Muslim in his Saheeh). And he (peace and blessings of
Allah be upon him) said: “Whoever narrated from me something that I did not
say, let him take his place in Hell.” (Saheeh, agreed upon). And there are
many similar hadeeths.

Praise be to Allah.These words were narrated
from Ibraaheem (peace be upon him) when his people threw him into the fire
with the catapult. He was met by Jibreel who asked him: “O Ibraaheem, do you
have any need?” Ibraaheem said, “Of you, no.” Jibreel said: “Then ask your
Lord.” Ibraaheem said: “His knowledge of my situation is sufficient
asking.” 

Al-Baghawi mentioned this in his tafseer (commentary) on
Soorat al-Anbiya’, and indicated that it is da’eef (weak).  (5/327).  

Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa
(1/183): 

The report which says that when Ibraaheem was thrown into the
fire Jibreel said to him, “Ask (of your Lord)” and he said, “His knowledge
of my situation is sufficient asking” has no sound isnaad, and it is false.
Rather what is proven in al-Saheeh from Ibn ‘Abbaas is that he said,
“Hasbi Allaah wa ni’m al-wakeel (Allaah is sufficient for me and He
is the best dispoer of affairs).”  
With regard to Ibraaheem
asking of his Lord, this is mentioned in the Qur’aan in more than one place,
so how could he have said, “His knowledge of my situation is sufficient
asking” ?? 

Ibn Taymiyah also said (8/358):   

With regard to his saying “His knowledge of my situation is
sufficient asking”, this is false and goes against what Allaah tells us
about Ibraaheem and other Prophets and how they prayed to Allaah and asked
of Him. It also goes against what Allaah has commanded His slaves to ask Him
for, which is the good things of this world and the Hereafter, such as when
they said (interpretation of the meaning): 
“Our
Lord! Give us in this world that which is good and in the Hereafter that
which is good, and save us from the torment of the Fire!”
[al-Baqarah 2:201]
And making du’aa’ to
Allaah and asking of Him and putting one’s trust in Him are all acts of
worship that are prescribed in Islam. 

This hadeeth was also mentioned by al-Albaani in
al-Silsilah al-Da’eefah (21). He said: It is one of the Israa’eeliyyaat
(reports from Jewish sources) and has no basis in any report that can be
attributed to the Prophet (peace and blessings of Allaah be upon him).
Some of the Sufis adopted this meaning when they said, “Your asking of Him
is an accusation of Him.” 

Al-Albaani (may Allaah have mercy on him) said:  

This is serious misguidance. Would the Prophets accuse their
Lord by asking Him for various things? Ibraaheem (peace be upon him) said:  
“O our Lord! I have made some of my
offspring to dwell in an uncultivable valley by Your Sacred House (the
Ka‘bah at Makkah) in order, O our Lord, that they may perform As‑Salaat
(Iqaamat‑as‑Salat). So fill some hearts among men with love towards them,
and (O Allaah) provide them with fruits so that they may give thanks.

O our Lord! Certainly, You know what we conceal and what
we reveal. Nothing on the earth or in the heaven is hidden from Allaah…”

[Ibraaheem 14:37-38 – interpretation of the meaning]

Many du’aa’ of the Prophets are mentioned in the Qur’aan and
Sunnah.  

The one who says such a thing seems to be unaware of the fact
that du’aa’, which means beseeching and turning to Allaah, is a great act of
worship, regardless of what need one is asking to be met. Hence the Prophet
(peace and blessings of Allaah be upon him) said: “Du’aa’ is worship.”
Then he recited the verse (interpretation of the meaning): 

“And your Lord said: ‘Invoke Me [i.e. believe in My
Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your
(invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and
do not believe in My Oneness, (Islamic Monotheism)] they will surely enter
Hell in humiliation!”
[Ghaafir 40:60]

That is because in du’aa’ the slave demonstrates his complete
submission to his Lord and his need for Him and his dependence upon Him.
Whoever turns away from du’aa’ turns away from worship of Allaah. No wonder
there are so many ahaadeeth which enjoin and encourage du’aa’, and the
Prophet (peace and blessings of Allaah be upon him) said: “Whoever does
not make du’aa’ to Allaah, He will be angry with him.” 

This was narrated by al-Haakim, who classed it as saheeh, and
al-Dhahabi agreed with him. It is a hasan hadeeth.  

And the Prophet (peace and blessings of Allaah be upon
him) said: “Ask Allaah for everything, even a lace for your shoes, because
if Allaah does not make it easy for you to obtain it, you will not be bale
to obtain it.” Narrated by Ibn al-Sunni (no. 349) with a hasan isnaad, and
it has corroborating reports in the hadeeth of Anas which was narrated by
al-Tirmidhi (4/292 and others). 
In conclusion, this
report which is attributed to Ibraaheem (peace be upon him) could not have
been uttered by any Muslim who understands the importance of du’aa’ in
Islam, so how can it have been said by the one who called us Muslims? 

Silsilat al-Ahaadeeth al-Da’eefah, 1/29.

Praise be to Allah.There are ahaadeeth which
are in circulation among people and are often-repeated, and some people may
be keen to spread them because they are unaware that they are not saheeh and
cannot be attributed to the Prophet (peace and blessings of Allaah be
upon him). The Muslim should be cautious and should not attribute anything
to the Prophet (peace and blessings of Allaah be upon him) except that
which he knows is proven to be soundly narrated from him. 
This hadeeth – “Allaah loves those who are stubborn in
making du’aa’” – is not saheeh and cannot be attributed to the Prophet
(peace and blessings of Allaah be upon him).
It was narrated by al-Tabaraani in al-Du’aa’
(2/795), by al-‘Aqeeli in al-Du’afa’ al-Kabeer (4/452), by Ibn ‘Adiyy
in al-Kaamil, 7/2621).
Al-Haafiz ibn Hajar said in al-Talkhees: It was
narrated only by Yoosuf ibn al-Safar from al-Awzaa’i, and he is matrook
(rejected). Al-Albaani said in al-Irwa’ (3/143); It is mawdoo’
(fabricated).
And he stated in al-Silsilah al-Da’eefah
(2/96-637) that it is baatil (false).
This is with regard to whether this wording can be
attributed to the Prophet (peace and blessings of Allaah be upon him).
With regard to the meaning:
What is meant by being persistent in du’aa’ is repeating
it. It is proven that this was what the Prophet (peace and blessings of
Allaah be upon him) did. Muslim (1794) narrated that Ibn Mas’ood (may Allaah
be pleased with him) said: When the Prophet (peace and blessings of
Allaah be upon him) made du’aa’ he would repeat it three times, and when he
asked he would ask three times.
Al-Nawawi (may Allaah have mercy on him) said:
This shows that it is mustahabb to repeat du’aa’s three
times. The phrase “and when he asked” refers to du’aa’ as well, but the idea
is repeated in different words by way of emphasis.
Al-Bukhaari (may Allaah have mercy on him) said: “Chapter
on repeating du’aa’s.” Then he mentioned the hadeeth of ‘Aa’ishah (may
Allaah be pleased with her), that the Prophet (peace and blessings of
Allaah be upon him) made du’aa’ to Allaah and repeated the du’aa’, when the
Jew Labeed ibn al-A’sam put a spell on him. ‘Aa’ishah said: Until one day,
or one night, the Messenger of Allaah (peace and blessings of Allaah be
upon him) made du’aa’, then he made du’aa’, then he made du’aa’… Narrated by
al-Bukhaari, 6391; Muslim, 2189.
Ibn al-Qayyim (may Allaah have mercy on him) said in
al-Daa’ wa’l-Dawa’ (p. 25): One of the most beneficial of remedies is
persisting in du’aa’.
In Kitaab al-Zuhd by Imam Ahmad (305) it is
narrated from Qataadah: Mawraq said: I can find no other likeness for the
believer except that of a man who is at sea, clinging onto a piece of wood,
and saying, “O Lord, O Lord,” that Allaah might save him.
And Allaah knows best.

Praise be to Allah.This hadith was narrated by al-Tirmithi in the: Book of the virtues of the Quran , Chapter: One who recites a letter of the Quran , what reward he will have. No. 2922. Also narrated by al-Imam Ahmad in his Musnad, no. 19795
Its isnad (chain of narrators) includes Khalid ibn Tahman of whom Ibn Hajar said: He is saduq (truthful) but was accused of being a Shi’i then he became confused. (Taqrib al-Tahdhib, 1644)
It was classed as da’if (weak) by al-Albani (may Allah have mercy on him). See Da’if Abi Dawud, 2922.
There are many dhikrs (words of remembrance) for morning and evening that are narrated in sahih (authentic) reports from the Prophet (peace and blessings of Allah be upon him). See some of them in question no. 12173 .
And Allah knows best.

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.