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What is weak narration? - only weak narrations would be referred in this post. (In sha Allaah)

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What is weak narration? - only weak narrations would be referred in this post. (In sha Allaah)

islamisdeen Created Sep 29, 2017 19:27
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What is the attitude of the scholars concerning a hadeeth whose isnaad is da’eef (weak), but whose text encourages a righteous deed or a du’aa’? Please respond.
Published Date: 2003-10-06
Praise be to Allaah.

The scholars differed concerning acting upon weak ahaadeeth which encourage righteous deeds. Some of them were of the view that it is permissible to act upon them, subject to certain conditions, and others were of the view that it is not permissible to act upon them.

Al-Haafiz ibn Hajar (may Allaah have mercy on him) summed up the conditions for it to be permissible to act upon a saheeh hadeeth, which are as follows:

1 – It should not be very weak, and one should not act upon a hadeeth which was narrated only by one of the liars or those who are accused of lying, or whose mistakes are serious.

2 – It should mention a good deed for which there is a basis in sharee’ah.

3 – When acting upon it one should not believe that the action is well-founded, rather he should do it on the basis of erring on the side of caution.

Acting upon a weak hadeeth does not mean that we believe it is mustahabb to do an act of worship simply because a da’eef hadeeth has been narrated concerning it. None of the scholars has said such a thing – as we shall see from the words of Shaykh al-Islam Ibn Taymiyah, below – rather what it means is that if it is proven that a certain act of worship is mustahabb because there is sound (saheeh) shar’i evidence – as in the case of qiyaam al-layl (supererogatory prayers at night), for example – then we find a da’eef hadeeth which speaks of the virtue of qiyaam al-layl, then there is nothing wrong with acting upon this weak hadeeth in that case. What is meant by acting upon it is narrating it in order to encourage people to do this act of worship, in the hope that the one who does it will earn the reward mentioned in the da’eef hadeeth, because acting on the weak hadeeth in this case will not lead to doing something that is forbidden in sharee’ah, such as saying that an act of worship is mustahabb that is not proven in sharee’ah. Rather, if he earns this reward all well and good, otherwise no harm is done.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa, 1/250:

It is not permissible in Islam to rely on weak ahaadeeth that are neither saheeh nor hasan, but Ahmad ibn Hanbal and other scholars regarded it is permissible to narrate reports concerning righteous deeds which are not known to be proven, so long as they are not known to be lies, on the basis that if an action is known to be prescribed in Islam from shar’i evidence, and there is a hadeeth which is not known to be a lie, it is possible that the reward referred to in that weak hadeeth may be true. None of the imams said that it is permissible to regard something as obligatory or mustahabb on the basis of a weak hadeeth; whoever says that is going against scholarly consensus. It is permissible to narrate reports that are not known to be lies in order to encourage and warn people, but only with regard to matters where it is known that Allaah has encouraged or warned against them on the basis of other evidence the status of whose narrators is not unknown. End quote.

وقال أبو بكر بن العربي بعدم جواز العمل بالحديث الضعيف مطلقاً لا في فضائل الأعمال ولا في غيرها .. انظر في ذلك تدريب الراوي ( 1/252 ) .

وهذا القول هو الذي اختاره العلامة الألباني رحمه الله ، وانظر مقدمة كتاب "صحيح الترغيب والترهيب" (1/47-67) .


Abu Bakr ibn al-‘Arabi said that it is not permissible to act on the basis of a weak hadeeth at all, whether with regard to virtuous deeds or otherwise… See Tadreeb al-Raawi, 1/252.

This is the view favoured by al-Albaani (may Allaah have mercy on him). See the introduction to Saheeh al-Targheeb wa’l-Tarheeb, 1/47-67.

The saheeh proven reports from the Prophet (peace and blessings of Allaah be upon him) offer us sufficient evidence that we have no need to act on the basis of weak hadeeths.

The Muslim must strive to find out which ahaadeeth are sound (saheeh) and which are weak (da’eef), and be content to act on the basis of the sound reports.

And Allaah knows best.

 

This topic has 17 comments

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islamisdeen

Sep 29, 2017 19:28


What is a Weak Hadeeth?
Posted on September 2, 2011 by admin

What does a “weak” hadeeth mean exactly? Do we not believe in it? Or do we have doubts about it with a possibility that it could’ve been reported from the Messenger of Allah (sallallaahu ‘alayhe wa sallam)? What are we supposed to think of a ‘weak’ hadith? Please explain in detail, in shaa’ Allah.

A “weak” hadeeth refers to a narration that is attributed to the Messenger (sallallaahu ‘alayhe wa sallam), but it has not passed the stringent conditions observed by the scholars of Hadeeth to be considered saheeh or hasan, meaning: authentic. When a hadeeth is classified as dha’eef (weak, or unauthentic), it basically means that we can not believe it to be from the Messenger (sallallaahu ‘alayhe wa sallam), due to one of these two basic reasons:

A narrator in the chain has been identified as having a poor memory, or memory lapses, or another fault that causes doubt in his ability to narrate precisely, or something is known that has led the scholars of Hadeeth to believe that he erred in this hadeeth specifically.
A break in the chain of narration has been identified.

If you have understood what is intended by ruling on a hadeeth that it is dha’eef (weak, unauthentic), then you should know that we do not believe in it or act upon it. Our position on it is that it has been narrated as a hadeeth, but we can not confirm it to be from our Messenger (sallallaahu ‘alayhe wa sallam).

This is unless it is further classified as munkar (weak and contradictory in meaning) or mowdhoo’ (fabricated), not just dha’eef.

And Allaah knows best.

Written by: Moosaa Richardson
http://www.bakkah.net/en/what-is-a-weak-hadeeth.htm

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islamisdeen

Sep 29, 2017 20:48

Any of narration in which there is no attribute of (saheeh) authentic or (hasan) good narration such is a weak narration... and some of types are for example (dhaeef), mawdoo, maqloob, shaath, mu'allal, muztarib, mursal, munqata' and mu'addal etc.

(Ref: muqaddima ibn as-salah page: 20, taba' multaan)


In this article inshaAllah we will throw light on whether Daeef narrations can be used as proof or not and Some objections raised by the people that justify using weak ahadeeth. This is taken from the works of Muhadith Shaikh Zubair Ali Zai rahimahullah and its translated by brother Raza Hassan with some useful additions at the end. May Allah reward him abundantly for his efforts, Ameen.

Da’eef Narration: In the principles of Hadith, A Da’eef narration is a form of “Non-Acceptable” and “Mardood (Rejected)” hadith. For example; See, Tayseer Mustalah al-Hadith (Pg 62)

There are some people who say that it is totally permissible to act upon a Da'eef hadith, with regards to Fadhaail-e-A'maal, which is not correct according to the Jumhoor of scholars.

In Ahkaam and Creed (Aqeedah), a Da’eef Hadith is rejected according to all the scholars, but some Scholars declare a Da’eef Hadith to be acceptable to act upon in Fadhaail (vrtues), while accepting it to be Da’eef But they limit it to some conditions:

First Condition:It should not be very weak; it should not be the narration of Liars, Fabricators, and those who make very big mistakes.[There is a consensus on this condition.]

Second Condition: It should be in accordance to the general evidence.

Third Condition: When acting upon it one should not believe that the action is well-founded or proven. [See: Al-Qaul al-Badee Fi Fadhal al-Salat Alal Habeeb al-Shafee’ Pg 258]

Fourth Condition: The one acting upon it should believe that this Hadith is Da’eef. [Tabiyeen al-Ajab bima warad fi Fadhail rajab by Ibn Hajr, Pg 72]

Fifth Condition: It should mention a good deed for which there is a basis in sharee’ah.

Sixth Condition: This Da’eef Hadith should not be regarding the explanation of a Sahih hadith.[See: Hukam al-Amal bil Hadith Al-Da’eef fi Fadhaail al-A’maal by Abu al-Yasar Ashraf bin Sa’eed Al-Misri (pg 55)]

To act upon these conditions, It is necessary to do the research on its chain, and the Takhreej of Hadith, when the research is done, and the above conditions are fulfilled, only then a Da’eef hadith will be taken...

You can read this complete article, on the issue, here: http://www.systemoflife.com/fiqh/hadeeth/387-can-weak-ahadeeth-be-used-as-proof

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islamisdeen

Oct 3, 2017 00:57

1. The deceased seeing (the people) and taking the salam.

Sayyaduna Abu Huraira ( رضی اللہ عنہ) narrated that prophet Muhammad (صلی اللہ علیہ وسلم) said:

مَا مِنْ رَّجُلٍ یَّمُرُّ بِقَبْرٍ، کَانَ یَعْرِفُہٗ فِي الْدُّنْیاَ، فَیُسَلِّمُ عَلَیْہِ، إِلَّا عَرَفَہٗ وَرَدَّ عَلَیْہِ

interpretation of the meaning: "The man in grave, when sees the person who was known to him in dunya, when (he) passes close to his grave if says salam to him then he recognizes him and give him reply to his salam."

(ref: musannifaat abil 'abbaas al-aasim: 419 (11), fawaid abil qaasim tammaam: 139, al-mu'jam ashayyukh libn jamae' asaydaadi: 333, tareekh-e-baghdaad 7/139, tareekh ibn 'asaakar 10/38, 27/65, sayr a'alaam an-nubala lidhahabi: 13/ 590)

This narration is fabricated.

The narrator of this narration abdul rahman bin zayd bin aslam is weak and matruk according to the opinion of jumhoor muhaditheen.

Hafith ibn al-jawzi rahimahullah said: وَقَدْ أَجْمَعُوا عَلٰی تَضْعِیفِ عَبْدِ الرَّحْمٰنِ بْنِ زَیْدٍ ۔ ’’

interpretation: muhaditheen are agreed upon being weakness of abdul rahman bin zayd (al-'ilal al-mutanahiyah: 1523)

He has narrated a fabricated nuskha from his father and he's narrating this narration from his father.

Hafith Haithami rahimahullah said: وَالْـأَکْثَرُ عَلٰی تَضْعِیفِہٖ
interpretation of the meaning: Most of muhaditheen have graded him as weak.
(majmoa' az-zawaid 2/20)

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islamisdeen

Oct 4, 2017 00:35

2. There is a mauqoofan witness of that narration as well narrated by sayyaduna abu huraira (رضی اللہ عنہ):

( قَالَ الْإِمَامُ ابْنُ أَبِي الدُّنْیَا : حَدَّثَنَا مُحَمَّدُ بْنُ قُدَامَۃَ الْجَوْہَرِيُّ : نَا مَعْنُ ابْنُ عِیسَی الْقَزَّازُ : أَنَا ہِشَامُ بْنُ سَعْدٍ : نَا زَیْدُ بْنُ أَسْلَمَ، عَنْ أَبِي ہُرَیْرَۃَ، قَالَ : [إِذَا مَرَّ الرَّجُلُ بِقَبْرٍ یَّعْرِفُہٗ، فَسَلَّمَ عَلَیْہِ، رَدَّ عَلَیْہِ السَّلَامَ، وَعَرَفَہٗ، وَإِذَا مَرَّ بِقَبْرٍ لَّا یَعْرِفُہٗ، فَسَلَّمَ عَلَیْہِ، رَدَّ عَلَیْہِ السَّلَامَ] ۔)

interpretation of the meaning: When someone passes by a grave of known person, and give him salam so he (the deceased) reply the salam and recognize him, but if he passes by the grave of a person whom he does not have known, and give him salam so he does not give reply of salam.

(shu'bal imaan lil-behaqi: 8857, as-saarim al-munki fi radd-e-alaa subki li-ibn abdul haadi: 224)

The chain of this narration is weak.

The narrator of this narration muhammad bin qadaama johari is weak. Hafith haishami rahimahullah writes about him:

( وَقَدْ ضَعَّفَہُ الْجُمْہُورُ)

interpretation of the meaning: jumhoor muhaditheen have graded him as weak.

(majma'a az-zawaaid 1/275)


Haafith ibn hajar asqalaani (رحمہ اللہ) says:

(فِیہِ لِینٌ)

interpretation of the meaning: There is weakness in this narration.

(taqareeb at-tahdheeb: 6234)

This chain is munqata. The sama' (being at one time, or met, seen each other or heard from each other) of zayd bin aslam and sayyadun abu huraira (رضی اللہ عنہ) is not authentically established.

Hafith dhahabi (رحمہ اللہ) said:

(مَا عَلِمْنَا زَیْدًا سَمِعَ أَبَا ہُرَیْرَۃَ)

Interpretation of the meaning: We have no evidence that Zayd bin Aslam heard from sayyaduna abu huraira (رضی اللہ عنہ).

(sayar al-a'alaam an-nubalah 12/590)

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islamisdeen

Oct 6, 2017 02:02

3. There is one another mawqoofunn shahid (witness) of the narration as well:

(قَالَ عَبْدُ الرَّزَّاقِ : أَنْبَأَنَا یَحْیَی بْنُ الْعَلَائِ، عَنِ ابْنِ عَجْلَانَ، عَنْ زَیْدِ ابْنِ أَسْلَمَ، قَالَ : مَرَّ أَبُو ہُرَیْرَۃَ وَصَاحِبٌ لَّہٗ عَلٰی قَبْرٍ، فَقَالَ أَبُو ہُرَیْرَۃَ : سَلِّمْ ! فَقَالَ الرَّجُلُ : أُسَلِّمُ عَلٰی قَبْرٍ، فَقَالَ أَبُو ہُرَیْرَۃَ : [إِذَا کَانَ رَاٰکَ فِي الدُّنْیَا یَوْمًا قَطُّ، إِنَّہٗ لَیَعْرِفُکَ الْـآنَ] ۔)

interpretation of the meaning: sayyaduna abu huraira (رضی اللہ عنہ) with his companion passed by a grave. sayyaduna abu huraira (رضی اللہ عنہ) said to his companion: say salam. So he said: should I say salam on the grave? He replied: If the person in grave seen you one day in his life he would recognize you.

(as-saarimul munki li-ibn-e-abdul haadi page: 224)

This narration is fabricated as well, because:

1. The narrator of this narration Yahya bin alaa' is kathaab (liar) and wada' (a person who fabricate).
2. In this narration Muhammad bin 'Ajlaan has tadlees (when a narrator narrates with 'ann while he has not heard or seen from whom he is narrating).
3. As it was mentioned above that Zayd bin Aslam and Sayyaduna abu Huraira (رضی اللہ عنہ) samaa' (meaning if they met or heard from each other) is not established.



4. There is another narration in that aspect, narrated by sayyadah Ayesha (رضی اللہ عنہا)

قَالَ الْإِمَامُ ابْنُ أَبِي الدُّنْیَا : حَدَّثَنَا مُحْرِزُ بْنُ عَوْنٍ : حَدَّثَنَا یَحْیَی بْنُ یَمَانٍ، عَنْ عَبْدِ اللّٰہِ بْنِ زِیَادِ بْنِ سَمْعَانَ، عَنْ زَیْدِ بْنِ أَسْلَمَ، عَنْ عَائِشَۃَ، قَالَتْ : قَالَ رَسُولُ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ : ’مَا مِنْ رَّجُلٍ یَّزُورُ قَبْرَ أَخِیہِ، وَیَجْلِسُ عِنْدَہٗ، إِلَّا اسْتَأْنَسَ، وَرَدَّ عَلَیْہِ، حَتّٰی یَقُومَ‘ ۔

interpretation of the meaning: rasool Allaah (صلی اللہ علیہ وسلم) said: When some person goes to to the grave of (his Muslim) brother and sits there. So the person in grave (deceased) becomes familiar and until he sits there, so he replies the person.

(ref: as-saarimul munki libn-abdul haadi: 224)

This narration is fabricated.

Because in this narration is a narrator abdullah bin zyaad bin sam'aan is by agreed upon a kathaab (liar) and matruk.

Haafith thahabi (رحمہ اللہ) said: (أَحَدُ الْمَتْرُوکِینَ فِي الْحَدِیثِ)

He is one of them whose narration is not taken. (al-kaashif 2/78)

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islamisdeen

Oct 8, 2017 04:59

5. There is a narration regarded towards sayyaduna ibn abbaas ( رضی اللہ عنہما) that rasool Allaah (صلی اللہ علیہ وسلم) narrated:

(’مَا مِنْ أَحَدٍ مَّرَّ بِقَبْرِ أَخِیہِ الْمُؤْمِنِ، کَانَ یَعْرِفُہٗ فِي الدُّنْیَا، فَسَلَّمَ عَلَیْہِ، إِلَّا عَرَفَہٗ، وَرَدَّ عَلَیْہِ السَّلَامَ‘ ۔)

interpretation of the meaning: When a man passes by the grave of his mo'min brother, and he knew him in the world, and give him salaam so he would definately recognise him and reply his salaam.

(al-istizkaar libn-abdul barr 1/234)

The chain of this narration is weak.

Because of two narrators, abu abdullah ubaid bin muhammad and fatimah bint riyaan and they are majhool (we do not know their life/conditions etc). So the later on people grading this narration as authentic is a strange



6. sayyaduna ibn umar (رضی اللہ عنہما) narrated that nabi rasool Allaah (صلی اللہ علیہ وسلم) said:

(’سَلِّمُوا عَلٰی إِخْوَانِکُمْ ہٰؤُلَائِ الشُّہَدَائِ، فَإِنَّھُمْ یَرُدُّونَ عَلَیْکُمْ‘ ۔)

interpretation of the meaning: do say salaam on your shaheed (martyred) brothers because they reply you back.

(ref: al-kaamil fid-dhu'afaa al-rijaalu libn-e-addi 4/1582, wa fi nuskha 4/270)

This is a fabricated narration.

1. The narrator of this narration yahya bin abdul hameed hammani is weak according to jumhoor (most) of the muhaditheen.

(al-badar al-muneer 3/224)

2. Abdul Rahman Bin Zayd Bin Aslam is also weak and matrook according to jumhoor muhaditheen and he has narrated a fabricated nuskha from his father like we mentioned above. This narration is also the one he is narrating from his father.

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islamisdeen

Oct 17, 2017 15:37

7. Sayyaduna Abu Zayn (رضی اللہ عنہ) narrated to rasool Allaah (صلی اللہ علیہ وسلم):

قَالَ أَبُو رَزِینٍ : یَا رَسُولَ اللّٰہِ ! إِنَّ طَرِیقِي عَلَی الْمَوْتٰی، فَہَلْ مِنْ کَلَامٍ أَتَکَلَّمُ بِہٖ إِذَا مَرَرْتُ عَلَیْہِمْ ؟ قَالَ : ’قُلْ : السَّلَامُ عَلَیْکُمْ أَہْلَ الْقُبُورِ مِنَ الْمُسْلِمِینَ وَالْمُؤْمِنِینَ ! أَنْتُمْ لَنَا سَلَفٌ، وَنَحْنُ لَکُمْ تَبَعٌ، وَإِنَّا، إِنَّ شَائَ اللّٰہُ، بِکُمْ لَاحِقُونَ‘، قَالَ أَبُو رَزِینٍ : یَا رَسُولَ اللّٰہِ ! یَسْمَعُونَ ؟ قَالَ : ’یَسْمَعُونَ، وَلَکِنْ لَّا یَسْتَطِیعُونَ أَنْ یُّجِیبُوا‘، قَالَ : ’یَا أَبَا رَزِینُ ! أَلَا تَرْضٰی أَنْ یَرُدَّ عَلَیْکَ بِعَدَدِہِمْ مِّنَ الْمَلَائِکَۃِ ؟‘


interpretation of the meaning: oh rasool Allaah: in my way the graves come: Can I talk anything with them when i am passing by them? Said: Prophet (صلی اللہ علیہ وسلم) said: You should say: (’اَلسَّلَامُ عَلَیْکُمْ أَہْلَ الْقُبُورِ مِنَ الْمُسْلِمِینَ وَالْمُؤْمِنِینَ ! أَنْتُمْ لَنَا سَلَفٌ، وَنَحْنُ لَکُمْ تَبَعٌ، وَإِنَّا، إِنَّ شَائَ اللّٰہُ، بِکُمْ لَاحِقُونَ‘) From the people of graveyard, Muslims and mo'min, salaam be upon you. You are salaf (someone who has come before us) of ours, and we are about to come after you, if Allaah willed we would about to meet you.

sayyaduna abu zayn (رضی اللہ عنہ) said: Oh rasool Allaah! Do they hear? Prophet (صلی اللہ علیہ وسلم) replied: They do hear but they do not have ability to reply. Then prophet (صلی اللہ علیہ وسلم) said: oh abu Zayn! Don't you like it that in exchange of them Angels reply you?

(ad-du'afaa al-kabeer lil-uqaili 4/19 under 1573)


This chain of this narration is very weak.

1. Muhammad bin 'Ammaar bin 'Attiyyah Raazi is majhool in this narration. And not any muhadith have given tawtheeq (توثیق) for him. Tawtheeq means validation.

2. Najam Bin Basheer also is a Majhool narrator.

3. About Muhammad Bin Ash'at narrator, Imaam Uqaili (رحمہ اللہ) himself said:

(مَجْہُولُ النَّسَبِ وَالرِّوَایَۃِ، وَحَدِیثُہٗ غَیْرُ مَحْفُوظٍ ۔)

The nasab of this narrator and the narration itself both are weak, The hadeeth of this narration is ghyr-e-mahfooz (غیرمحفوظ) meaning its shaaz. (adh-'duafaa al-kabeer 4/18)

Haafith Thahabi (رحمہ اللہ) said: ( لَا یُعْرَفُ)

This narrator is unknown.

(mezaan al-'itadaal: 3/486, under: 7248)

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islamisdeen

Oct 20, 2017 14:45

8. There is a narration attributed to rasool Allaah (صلی اللہ علیہ وسلم):

(’اٰنَسُ مَا یَکُونُ الْمَیِّتُ فِي قَبْرِہٖ، إِذَا زَارَہٗ مَنْ کَانَ یُحِبُّہٗ فِي دَارِ الدُّنْیَا‘ ۔)

The deceased in grave enjoy the most, when the person comes on the grave who he had shown his love in dunya.
(al-arba'een at-taaniyah, li-abi al-fatuh at-taai, page: 129)

This narration is fabricated.

Because this narration does not have any chain. And we do not rely on the narrations which has no chain, neither it is loyalty with Islam (to believe in narrations without chain).

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islamisdeen

Oct 20, 2017 15:21

9. Abdullah bin abu farwa madani narrates that rasool Allaah (صلی اللہ علیہ وسلم) went on the graves of the martyred (shuhadaa) of uhud and made a dua:

(’اَللّٰہُمَّ ! إِنَّ عَبْدَکَ وَنَبِیَّکَ یَشْہَدُ أَنَّ ہٰؤُلَائِ شُہَدَائُ، وَأَنَّہٗ مَنْ زَارَھُمْ وَسَلَّمَ عَلَیْہِمْ إِلٰی یَوْمِ الْقِیَامَۃِ، رَدُّوا عَلَیْہِ‘ ۔)

interpretation of the meaning: Oh Allaah, I; Your Slave and Your (sent) nabi, testify that these people are martyr (shaheed). Till the day of Qiyaamah, whoever will come upon their graves and say salaam to them, they would reply them.

(al-mustadrak alas-sahihain lil-haakim. 3/29, hadeeth number: 4320, dalaail an-nabuwwiyah lil-behaqi: 3/307)

The chain of this narration is weak.

Because we (Muhadith shaykh ghulaam mustafa zaheer amanpoori hafithahullah) couldn't find the validation (tawseeq) of narrator of this narration abdullah bin abu farwa. About him Haafith ibn hajar ( رحمہ اللہ) says:

(لَیْسَ بِمَشْہُورٍ ۔)

This narrator is not famous.
(ta'jeel al-munfa'a page: 269 under: 576)

The second issue is that abdullah bin farwa madani directly narrating from prophet Muhammad (صلی اللہ علیہ وسلم), so this narration is mursal1. and that is why it is also weak. This is the reason, in ta'leeq of mustadrak al-haakim, haafith dhahabi ( رحمہ اللہ) also regarded the narration as 'mursal'.

So Imaam Haakim ( رحمہ اللہ) narrating this narration as 'authentic' is not correct.



1. Al-Khateeb al-Baghdadi (may Allah have mercy on him) said:
Mursal refers to a report whose isnaad (chain of transmission) is interrupted, meaning that among its narrators is one who did not hear it from the one whose name comes before his. But in most cases, what is described as mursal is that which was narrated by the Taabi’i from the Prophet (blessings and peace of Allah be upon him). End quote.

Al-Kifaayah, p. 21.

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islamisdeen

Dec 20, 2017 22:02

10.

قَالَ الْعَطَّافُ : وَحَدَّثَتْنِي خَالَتِي أَنَّہَا زَارَتْ قُبُورَ الشُّہَدَائِ، قَالَتْ : وَلَیْسَ مَعِيَ إِلَّا غُلَامَانِ، یَحْفَظَانِ عَلَيَّ الدَّابَّۃَ، قَالَتْ : فَسَلَّمْتُ عَلَیْہِمْ، فَسَمِعْتُ رَدَّ السَّلَامِ، قَالُوا : وَاللّٰہِ ! إِنَّا نَعْرِفُکُمْ کَمَا یَعْرِفُ بَعْضُنَا بَعْضًا، قَالَتْ : فَاقْشَعْرَرْتُ، فَقُلْتُ : یَا غُلَامُ ! اُدْنُ بَغْلَتِي، فَرَکِبْتُ ۔

'attaf bin khaalid said, interpretation of the meaning: My aunt said to me that she went to zayarah of graves of shuhadaah. she said: I had two slaves as well, they protected my ride. I said salam to shuhadaah so i heard the reply of salam and I heard from shuhadah: We swear on the name of Allaah! We recognize you the way we recognize ourselves. Upon hear that i had the goosebumps and i said: Oh slave! let the ride be close to me. Then upon riding it (i went away).

The sanad (chain of narration) of this narration is weak as well.

Because attaaf bin khaalid's aunt is an unknown (majhoola) woman. How was her character and action? We don't know about it, therefore we can not trust on this story.


Attaaf bin Khaalid's story is also mentioned in this way:

رَکِبْتُ یَوْمًا إِلٰی قُبُورِ الشُّہَدَائِ، وَکَانَتْ لَا تَزَالُ تَأْتِیہِمْ، قَالَتْ : فَنَزَلْتُ عِنْدَ قَبْرِ حَمْزَۃَ، فَصَلَّیْتُ مَا شَائَ اللّٰہ أَنْ أُصَلِّيَ، وَمَا فِي الْوَادِي دَاعٍ وَّلَا مُجِیبٌ، إِلَّا غُلَامٌ قَائِمٌ آخِذٌ بِرَأْسِ دَابَّتِي، فَلَمَّا فَرَغْتُ مِنْ صَلَاتِي، قُلْتُ ہَکَذَا بِیَدِي : السَّلَامُ عَلَیْکُمْ، فَسَمِعْتُ رَدَّ السَّلَامِ عَلَيَّ، یَخْرُجُ مِنْ تَحْتِ الْـأَرْضِ، أَعْرِفُہٗ کَمَا أَعْرِفُ أَنَّ اللّٰہ عَزَّ وَجَلَّ خَلَقَنِي، وَکَمَا أَعْرِفُ اللَّیْلَ مِنَ النَّہَارِ، فَاقْشَعَرَّتْ کُلُّ شَعْرَۃٍ مِنِّي ۔ ’

Interpretation of the meaning: One day i went to the graves of shuhadah and that was my usual action. I went to the grave of sayyaduna hamza radhiAllahu anhu. And whatever was in my predestination, i prayed the salath, there was non to reply and to talk in nearby. Only one child who was holding my ride. When i completed my salaah so I said salaam with my hand. Then i heard the reply of salam from down of the earth. And i recognize the reply same way i recognize that Allaah has given me birth and how i recognize day and night. Upon that I had goosebumps.

(man aash ba'd al-mawti libn abi dunya: 41, dalaal an-nabuwwah lil-behaqi: 3/308, was-siyaaq lahu, al-bidayah wan-nihaaya libn abi katheer: 4/45)

The chain of this narration is weak as well.

Because of the same reason that attaf bin khaalid's aunt is unknown (majhoola) woman, like we have explained above.

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islamisdeen

Dec 27, 2017 14:54

11. (سیدنا) abu huraira (رضی اللہ عنہما) narrated that prophet (صلی اللہ علیہ وسلم) said:

( ’أَشْہَدُ أَنَّ ہٰؤُلَائِ شُہَدَائُ عِنْدَ اللّٰہِ یَوْمَ الْقِیَامَۃِ، فَأْتُوہُمْ وَزُورُوہُمْ، وَالَّذِي نَفْسِي بِیَدِہٖ، لَا یُسَلِّمُ عَلَیْہِمْ أَحَدٌ إِلٰی یَوْمِ الْقِیَامَۃِ، إِلَّا رُدُّوا عَلَیْہِ‘ ۔)

interpretation of the meaning: I testify that these people would be regarded as shaheed. You should come unto them and come to their graves.By the One in Whose is my soul! Whoever would say salaam till the day of Qayamah they would reply them.

(Ref: al-mustadrak alaa as-sahihain lil-haakim 2/271, hadith number: 2977)

This chain is weak. Because we don't know the teacher; abul-husain, abdullah/ubaidullah bin muhammad, qata'e; of Imaam Haakim (رحمہ اللہ) is!

In mu'jam kabeer tabarani 20/364 the narration from ibn umar (رضی اللہ عنہما) is very weak. Yahya bin 'ala narrator is matruk (any person whom people of knowledge/ muhaditheen have left to take his narrations), also apart of that abu bilal 'ashari has been regarded as weak by imaam daruqutuni (رحمہ اللہ) Sunan daruqutani 1/220)

In this narration the mentioned of ibn umar (رضی اللہ عنہما) is an error or illusion because the same chain of tabarani is mentioned in hilyatu al-awliyah 1/108, and that narration is being mentioned by ubaid bin umair with mursal chain. And there is no mentioned of (سیدنا) ibn umar (رضی اللہ عنہما) in that chain. Likewise, in tabaqat ibn sa'ad also the narration is with mursal chain of ubaid bin umair.

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islamisdeen

Dec 31, 2017 09:24

12. Haashim Bin Umeri narrates, interpretation of the meaning: that I was brought by my father to visit the graves of shuhadah of Uhad. That was the day of Jum'ah. Then Sun had not rose, I was behind my father, when we reached close to graveyard then my father proclaimed with loud voice:

( اَلسَّلَامُ عَلَیْکُمْ بِمَا صَبَرْتُمْ، فَنِعْمَ عُقْبَی الدَّارِ ۔)

interpretation of the meaning: You have shown patience, so peace be upon you because of that, the house of akhirah is much better.

Upon that the reply came: (وَعَلَیْکَ السَّلَامُ یَا أَبَا عَبْدِ اللّٰہِ !)

interpretation of the meaning: Abu Abdullah peace be upon you as well.

My father saw towards me and asked: Son! Did you replied? I said: No. Then he took my hand and had it towards his right side and said the salaam again the same way so it happened again the same way. Did third time as well. Then my father had a sajdah of shukr before Allaah.

(dalaail an-nabuwwah lil-behaqi 3/125, 308)

The chain of this narration is majhool (unknown).

1. Wouldn't find the tawtheeq (توثیق) of abu ya'alah hamza bin muhammad bin hamza alawi.
2. Who is Haashim bin Muhammad Umeri? This is even not known.

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islamisdeen

Jan 19, 2018 21:26

13. Muhammad bin waase' tabai (companion of companion) narrates:

بَلَغَنِي أَنَّ الْمَوْتٰی یَعْلَمُونَ بِزُوَّارِہِمْ یَوْمَ الْجُمُعَۃِ، وَیَوْمًا قَبْلَہٗ، وَیَوْمًا بَعْدَہٗ ۔

interpretation of the meaning: I have received the news/statement that the deceased know whoever comes on their graves on Thursday, Friday and on Saturday.

(shu'bul imaan lil-behaqi 11/375, hadeeth number: 8862)

This statement is void (baatil) because:

1. In the chain of this narration, it has jabair qassab, who is majhool (unknown).
2. It is not known that who delivered this news/statement to Muhammad bin Waase.

14. (سیدنا) abu sa'eed khudri (رضی اللہ عنہ) narrated that rasool Allaah (صلی اللہ علیہ وسلم) said:

’اَلْمَیِّتُ یَعْرِفُ مَنْ یَّغْسِلُہٗ، وَیَحْمِلُہٗ، وَیُکَفِّنُہٗ، وَمَنْ یُّدَلِّیہِ فِي حُفْرَتِہٖ‘ ۔

interpretation of the meaning: the deceased recognize the one who give him ghusal, the one who shrouds him, the one who put him in grave.

(musnad-e-ahmad: 3/3, al-manamaat libn-e-abi dunya: 6, tarikh baghdad lil-khatib 12/212)

The chain of this narration is weak. Because in this narration there is 'mubham and majhol' narrator. Hafith Haithami rahimahullah said about this narration:

(وَفِیہِ رَجُلٌ لَّمْ أَجِدْ مَنْ تَرَجَّمَہٗ)

interpretation of the meaning: In this chain of narration, there is a narrator, I don't know if anyone wrote about him.

(majma'u az-zawaid 3/21)

The same narration is mentioned in Imam tabarani (رحمہ اللہ)'s ma'ajum al-awsat 7/257, 7438 and in tareekh asbahani of imam abu na'em al-asbahaani 1/208 as well. But the chain of that narration is weak as well, due to:

1. atiyyah awfah, who is weak in the view of jumhoor (more) of muhaditheen, also he's a muddallis narrator.
2. ismael bin umru' behki narrator is also weak.
about him hafith haithami (رحمہ اللہ) said:

(ضَعَّفَہُ الْجُمْہُورُ)

interpretation of the meaning: he's been graded as weak by jumhoor (more) of the muhaditheen).

(ref: majma'a az-zawaid 1/248, hadith number: 1782)

and Allah knows the best.

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islamisdeen

Feb 11, 2018 18:37

14. Haafiz ibn rajab (رحمہ اللہ) narrated:

خَرَّجَ ابْنُ الْبَرَائِ، فِي کِتَابِ الرَّوْضَۃِ، مِنْ حَدِیثِ عَمْرِو بْنِ شِمْرٍ، وَہُوَ ضَعِیفٌ جِدًّا، عَنْ جَابِرٍ الْجُعْفِيِّ، عَنْ تَمِیمِ بْنِ حَذْلَکَ عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ : ’مَا مِنْ مَّیِّتٍ یَّمُوتُ، إِلَّا وَہُوَ یَعْرِفُ غَاسِلَہٗ، وَیُنَاشِدُ حَامِلَہٗ، إِنْ بُشِّرَ بِرَوْحٍ وَّرَیْحَانٍ وَّجَنَّۃِ نَعِیمٍ، أَنْ یُّعَجِّلَہٗ، وَإِنْ بُشِّرَ بِنُزُلٍ مِّنْ حَمِیمٍ وَّتَصْلِیَۃِ جَحِیمٍ، أَنْ یَّحْبِسَہٗ‘ ۔

Interpretation of the meaning: ibn al-bara'a narrated in his book (ar-rodha) narrated from umar' bin shimar, who is very weak narrator, from jaabir ja'afi and from tameem bin hazlak through (سیدنا) abdullah ibn abbas (رضی اللہ عنہما) that rasool Allaah (صلی اللہ علیہ وسلم) said:

interpretation of the meaning: every person who dies identifies the one who give him ghusal and whoever put him on shoulder cries at him. If he's given glad tidings of blessings, good rizq, na'mah then says oh you who is giving shoulder take him quickly but if he's given glad tiding of warm water and jahhanam then says do not take him.

(ahwaa al-quboor wa ahwaali ahliha ilan-nashoor page: 44, 45)


This narration is fabricated.

1. Because 'umar bin shimar is matruk and kathaab.
2. jaabir ja'fi is also matruk according to jumhoor muhaditheen.
3. Who is tameem bin hazlak? It is unknown.

Haafiz suyyuti (رحمہ اللہ) in sharha as-sudoor: 100 and his teacher sufairi in sharha sahih bukhari 2/75, grading this narrations chain as weak is (تساہل) lenient grading. 'umar bin shimar and jaabir ju'fi both are raafidhi so grading them as just 'weak' is not justice rather the chain undoubtedly fabricated and baatil.

wallahu a'alam.

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islamisdeen

Feb 13, 2018 15:24

15. Hibban bin abu jabala ta'bai (رحمہ اللہ) narrated:

بَلَغَنِي أَنَّ رَسُولَ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ قَالَ : ’إِنَّ الشُّہَدَائَ إِذَا اسْتُشْہِدُوا، أَنْزَلَ اللّٰہُ جَسَدًا، کَأَحْسَنِ جَسَدٍ، ثُمَّ یُقَالُ لِرُوحِہِ : ادْخُلِي فِیہِ، فَیَنْظُرُ إِلٰی جَسَدِہِ الْـأَوَّلِ مَا یُفْعَلُ بِہٖ، وَیَتَکَلَّمُ فَیَظُنُّ أَنَّہُمْ یَسْمَعُونَ کَلَامَہٗ، وَیَنْظُرُ فَیَظُنُّ أَنَّہُمْ یَرَوْنَہٗ، حَتّٰی تَأْتِیَہٗ أَزْوَاجُہٗ، یَعْنِي الْحُورَ الْعِینَ، فَیَذْہَبْنَ بِہٖ‘ ۔

interpretation of the meaning: I have received the (news) that rasool Allaah (صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ) narrated:

interpretation of the meaning: Verily when the shuhadah are martyred, so Allah ta'lah descends a beautiful body, then the soul of that person is ordered to descends in that body, the souls can see the first body and what is happening, soul talks as well, and think that people are listening to its speech, and think that people are watching it (soul), in that moment his wives, meaning women with big eyes (hoor) come and take him (away).

(evidence: ibn mandhah kama fi ahwal al-quboor libn-e-rajab: 98, al-jihaadu lil-imaam abdullah bin al-mubaarik: 63)

The chain of this narration is very weak.

1. There is a narrator in this chain by the name abdul rahman bin zyaad bin an'am afreeqi, and he's deemed as weak by jumhoor muhaditheen.

About him allaama nawawi (رحمہ اللہ) said:

(وَہُوَ ضَعِیفٌ بِالِاتِّفَاقِ ۔)

interpretation of the meaning: this narrator is weak by the consensus (of muhaditheen).

(ref: khulasatul ahkaam 1/449)

Haafith 'iraaqi (رحمہ اللہ) said:

( ضَعَّفَہُ الْجُمْہُورُ ۔)

interpretation of the meaning: he was deemed as weak by jumhoor muhaditheen.

(takhreej al-ahadeeth al-ahyaah: 1901)


allaama haithami (رحمہ اللہ) said:

(وَالْجُمْہُورُ عَلٰی تَضْعِیفِہٖ ۔)

interpretation of the meaning: jumhoor muhaditheen grade him as weak.

(majma' az-zawaid 1/250)

Allama ibn abdul haadi (رحمہ اللہ) said:

( وَالْأَکْثَرُ عَلٰی تَضْعِیفِہٖ ۔)

interpretation of the meaning: most of (the muhaditheen) have graded him as weak.

(tanqeeh at-tahqeeq 2/381, hadith number: 1008)


2. Hibban bin abu jabala ta'bai (رحمہ اللہ) said, i have recieved this narration, who delievered the new is unknown, majhool person. So this narration on itself is weak as well.

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islamisdeen

Feb 16, 2018 17:29

16. In the children of Aasim Jahdari (deceased 129 hijree) someone said:


رَأَیْتُ عَاصِمًا الْجَحْدَرِيَّ فِي مَنَامِي، بَعْدَ مَوْتِہٖ بِسَنَتَیْنِ، فَقُلْتُ : أَلَسْتَ قَدْ مُتَّ ؟ قَالَ : بَلٰی، قُلْتُ : فَأَیْنَ أَنْتَ ؟ قَالَ : أَنَا، وَاللّٰہِ ! فِي رَوْضَۃٍ مِّنْ رِّیَاضِ الْجَنَّۃِ، أَنَا وَنَفَرٌ مِّنْ أَصْحَابِي نَجْتَمِعُ کُلَّ لَیْلَۃِ جُمُعَۃٍ وَّصَبِیحَتِہَا إِلٰی بَکْرِ بْنِ عَبْدِ اللّٰہِ الْمُزَنِيِّ، فَنَتَلَقّٰی أَخْبَارَکُمْ، قَالَ : قُلْتُ : أَجْسَادُکُمْ أَمْ أَرْوَاحَکُمْ ؟ قَالَ : ہَیْہَاتَ، بَلِیَتِ الْـأَجْسَادُ، وَإِنَّمَا تَتَلَاقَی الْـأَرْوَاحُ ۔

interpretation of the meaning: I have viewed Aasim Jahdari in the dreams after his death of 2 years, I have asked: did you not die? He replied: Yes I did! So i asked, where are you now? He said: I swear, i am in the paradise. Me and my companions get gathered on the morning and evening of jummah with bakar bin abdullah mazani and listen to your news. I said: Your body or your Soul? They said: Bodies have decayed (or rotten out etc) 1. Only Souls meet.

(ref: al-manaamat libn-e-abi dunya: 58, al-muntazam li-abnil-jawzi 7/74, taftheer ibn katheer: 5/95, by the tahqeeq of abdul razzaq al-mahdi, ahwaal al-quboor libn al-rajab: 130)


This dream is not establishly authentic because:

1. yahya bin bastaam narrator is not thiqah.
2. masma' bin aasim is although mentioned in ath-thiqaat by ibn hibbaan (رحمہ اللہ) in ath-thiqaat 9/198 (الثقات : 198/9), but muhadith imaam uqaili (رحمہ اللہ) said:

(وَلَا یُتَابَعُ عَلٰی حَدِیثِہٖ، وَلَیْسَ بِمَشْہُورٍ بِالنَّقْلِ ۔)

interpretation of the meaning: his hadeeth is munkar and he's not ma'roof in the narration.

(adh-dua'faa al-kabeer 4/264)

so this narrator is majhool (unknown).

3. in the children of aasim jahdari who ever narrating this story, he's also mubham (person whose name is even not known).

These three reasons makes this story or waqai not established, and also someone who is majhool how can his dream be hujjaah in deen at all?


1. بَلِیَتِ الْـأَجْسَادُ Bodies have decayed (or rotten out etc) I just wanted to point out, i have no idea if this is correct translation. This is what actually i have found the meaning of baliyatil ajsaad. If some brother or sister knows the correct translation of this arabic phrase can In sha Allaah write it out.

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islamisdeen

Feb 20, 2018 21:52

It has been narrated from Imam Sufyan athoari ( رحمہ اللہ ):

بَلَغَنِي عَنِ الضَّحَّاکِ، أَنَّہٗ قَالَ : مَنْ زَارَ قَبْرًا یَوْمَ السَّبْتِ، قَبْلَ طُلُوعِ الشَّمْسِ، عَلِمَ الْمَیِّتُ بِزِیَارَتِہٖ، قِیلَ لَہٗ : وَکَیْفَ ذَاکَ ؟ قَالَ : لِمَکَانِ یَوْمِ الْجُمُعَۃِ ۔

interpretation of the meaning: I have received a statement from dhahaak that if on the day of Saturday before the sunrise someone goes to any grave, so the deceased get aware about it. He was asked why it happens? He said: Because of the blessings of the day of Jumuah.

(shu'b al-imaan lil-behaqi: 11/476 and Narration number: 8863)

This is a lie. Because the narrator of this narration is Abdul Azeed bin Abban is Kathaab (liar) and khabith. About him mahadithin say:

Imaam Yahya Bin Ma'een ( رحمہ اللہ ) said:

وَضَعَ أَحَادِیثَ عَنْ سُفْیَانَ الثَّوْرِيَّ، لَمْ تَکُنْ ۔

interpretation of the meaning: He has attributed such narrations towards Sufyan Athoari ( رحمہ اللہ ) which have no basis.

(al-jarha wat-'tadeel libn-e-abhi haatim 5/377)

Imaam abu Haatim raazi ( رحمہ اللہ ) said:

کُلُّ مَنْ حَدَّثَ بِہٖ عَنْ سُفْیَانَ، فَہُوَ کِذْبٌ ۔

interpretation of the meaning: whoever narrated from him through Sufyan athoari ( رحمہ اللہ ), he's a liar.

(al-jarha wat-'tadeel libn-e-abhi haatim 5/377)

Also we have no knowledge who narrated from Sufyan ath-thoari ( رحمہ اللہ ). So if some liar (as proven above) stated some statement then how can we rely on it?

 

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