Weak ahadith that will surprise you!

[from water]

"Disagreement amongst my Ummah is a mercy"

Oh yeah, I've always known this one to be weak. I noticed it being used a lot by those who defend whacky fatwas.

The woman should not leave the house without a mahram.

Rofl, love how you manage to tie in stuff from other topics.

[UmmZ.]

Wow, wow, wow!!!! I did not know the adhaan in the newborns ear is weak.
Bro Falah, please elaborate for me.

[Abdul-Mateen]

[UmmZ.]

JazakAllahu khair.

[from water]

Hadith where the Prophet tells Asmaa' daughter of Abi Bakr "Oh Asmaa', did you not know that when a woman surpasses puberty she is to cover all except this and this?" where he pointed to the hands and face, this hadith is da`eef.

Source (Arabic):

http://www.youtube.com/watch?v=P5deMkEtn-8

This is used as evidence in countering those who say Niqab is wajib, just a note.

[Muslim..Priincess]

Almost all the ones I've read here I've believed them to be saheeh. How do you know that these are weak? From what source do you get them from?

[khadouj]

Ibn Maajah (2781) narrated that Mu’aawiyah ibn Jaahimiah al-Sulami (may Allaah be pleased with him) said: I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: O Messenger of Allaah, I want to go for jihad (battle) with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honour her.” Then I approached him from the other side and said: O Messenger of Allaah, I want to go for jihad with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honour her.” Then I approached him from in front and said, O Messenger of Allaah, I want to go for jihad with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honour her (lit. stay by her feet), for there is Paradise.”

Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah. It was also narrated by al-Nasaa’i with the words: “Stay with her for Paradise is beneath her feet.”

http://islamqa.info/en/ref/70042

[falah]

Almost all the ones I've read here I've believed them to be saheeh. How do you know that these are weak? From what source do you get them from?

You can read al-Albaani's books online nowadays as long as you can understand Arabic

[jafar al-salafi]

This is used as evidence in countering those who say Niqab is wajib, just a note.

actually that is used by those that say niqab is not wajib, those who do say niqab is wajib,believe the whole body to be awrah so they wouldn't accept

Hadith where the Prophet tells Asmaa' daughter of Abi Bakr "Oh Asmaa', did you not know that when a woman surpasses puberty she is to cover all except this and this?" where he pointed to the hands and face, this hadith is da`eef.

[jafar al-salafi]

2. A sign of one's excellence in his Islam, is ignoring what does not concern him. <--- weak, badly flawed.

do you mean the hadith that was in alarbaiin annawawi that was something on the line 'min husnil islami tarku maalaa ya'niih' i apologise that i don't remember the hadith very well.

[jafar al-salafi]

Disagreement amongst my Ummah is a mercy"

i heard sh falaah bin ismaa'eel mundikaar say in one of his lectures that that hadeeth is mowduu3.
wallahu a'lam

[SlaVe]

Praise be to Allaah.

Ibn Katheer (may Allah have mercy on him) said:

It was narrated to us via Ibn Luhay‘ah from Qays ibn al-Hajjaaj from someone who told him: When Egypt was conquered, its people came to ‘Amr ibn al-‘Aas and said to him: O Ameer, this Nile of ours is used to something and cannot flow unless it is done. He said, What is that? They said: On the twelfth night of this month, we take a young girl from her parents, and we placate her parents, then we dress her in jewellery and the finest garments there can be, then we throw her into this Nile.

‘Amr said to them: This is something that cannot happen in Islam; Islam erases that which came before it (of bad customs).

So they stayed for a while, during which the Nile did not flow at all, neither a little nor a lot, until they thought of leaving. Then ‘Amr wrote to ‘Umar ibn al-Khattab, telling him about that. He wrote to him, saying: You did the right thing. I am sending you a piece of paper with my letter; throw it into the Nile.

When his letter came, ‘Amr took the piece of paper on which was written:

“From the slave of Allah ‘Umar, Ameer al-Mu’mineen, to the Nile of the people of Egypt.

To proceed: If you only flow on your own initative, then do not flow, for we have no need of you. But if you only flow on the command of Allah, the One, the Subduer, and He is the One Who causes you to flow, then we ask Allah, may He be exalted, to make you flow.”

He threw the paper in the Nile and by Saturday morning, Allah had caused the Nile to flow (to a depth or width of) sixteen cubits in one night, and Allah put an end to that custom of the people of Egypt until today.

End quote from al-Bidaayah wa’n-Nihaayah, 7/114-115

Similar reports were also narrated by Ibn ‘Abd al-Hakam in Futooh Misr, p. 165; al-Laalkaa’i in Sharh I‘tiqaad Ahl as-Sunnah, 6/463; Ibn ‘Asaakir in Tareekh Dimashq, 44/336; Abu’sh-Shaykh in al-‘Azamah, 4/1424, via Ibn Luhay‘ah.

This is a da‘eef isnaad that is not saheeh, and this report cannot be proven with such an isnaad. Ibn Luhay‘ah – whose full name was ‘Abdullah ibn Luhay‘ah ibn ‘Uqbah – is da ‘eef as he used to get mixed up, and in addition to that he is mudallis. See at-Tahdheeb, 5/327-33; Mizaan al-I‘tidaal, 2/475-484

Qays ibn al-Hajjaaj is sadooq, from the sixth level of hadeeth narrators (tabaqah) according to al-Haafiz Ibn Hajar; they are the ones who it is not proven that they met any of the Sahaabah. See: Taqreeb at-Tahdheeb, 1/25

Sometimes he narrated it as a mursal report and sometimes he narrated it from the one who told him, but the one who told him is majhool and not known.

So the report is da‘eef (weak) and is not saheeh (sound)

If this story were true, everyone would know about it and it would be well known, and it would have been widely narrated through confirmed isnaads, because it is an important and significant event, the like of which should not be ignored; rather an incident less significant than this would not be overlooked by historians and narrators.

And Allah knows best.


The link is here:http://islamqa.com/en/ref/178417

[from water]

Ibn Maajah (2781) narrated that Mu’aawiyah ibn Jaahimiah al-Sulami (may Allaah be pleased with him) said: I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: O Messenger of Allaah, I want to go for jihad (battle) with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honour her.” Then I approached him from the other side and said: O Messenger of Allaah, I want to go for jihad with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honour her.” Then I approached him from in front and said, O Messenger of Allaah, I want to go for jihad with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honour her (lit. stay by her feet), for there is Paradise.”

Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah. It was also narrated by al-Nasaa’i with the words: “Stay with her for Paradise is beneath her feet.”

http://islamqa.info/en/ref/70042

Huh, subhaan Allah, I'm going to have to look into that. Al huwayni very clearly said it has no basis, though perhaps he was talking about another narration. Still though, I think he'd have at least mentioned that there is a correct narration with the same meaning, but then again he was going through a list fairly quickly.

[from water]

actually that is used by those that say niqab is not wajib, those who do say niqab is wajib,believe the whole body to be awrah so they wouldn't accept

Right, I said in countering those who say it is wajib. Meaning it is used by those who want to debate the idea that niqab is wajib.

[falah]

If you deal with sufis, you might find those who pray salat tasbeeh. In the past, I have had sufis tell me that this is sunnah:

http://islamqa.info/en/ref/145112

[Tay_]

If you deal with sufis, you might find those who pray salat tasbeeh. In the past, I have had sufis tell me that this is sunnah:

http://islamqa.info/en/ref/145112

No relevance to "Sufis"

The Tasbih Prayer

Answered by Shaykh Abu Usamah

Question:

Can you please explain the significance of Salat-ut-Tasbeeh? I searched on the hanafi messages to see if there has been a message related to this. Please also provide details of how to offer this prayer.

Answer:

Al-Salam `alaykum

It is recorded in Sunan Abi Dawud and other books of hadith that Rasulullah (sallallahu `alayhi wasallam once said to his uncle Hadrat `Abbas (r.a.) : O Abbas!O my uncle! Shall I not give you a gift? Shall I not show you something by means of which Allah Ta`ala will forgive your sins, the first and the last of them, the past and recent, the unintentional and the intentional, the small and huge, the secret and open?

Rasulullah (sallallahu `alayhi wasallam) then taught him the Salah al-Tasbih. Furthermore he advised him that it be offered daily, if possible. If not then every Friday or once a month or once a year or at least once in one's life time.

Salah al-Tasbih consists of 4 raka`at. It can be performed any time of the day or night except at the makruh times.

The following tasbih is recited seventy-five times in each rak`ah totalling 300 in the 4 raka`at.

Subhaanallaahi walhamdu lillaahi walaa ilaaha illallaahu wallaahu akbar

The method of this salah is as follows:

◦After beginning the salah by saying Allah-u-Akbar recite the thana ', Sura al-Fatiha and a Sura followed by the above tasbih 15 times.
◦Then go into Ruku and after reciting the usual tasbih for ruku` recite the above tasbih 10 times.
◦After standing up from ruku` recite the usual Rabbana Lakal Hamd and thereafter recite the tasbih 10 times.
◦Then go into Sajda and after reciting the usual tasbih for sajda recite the above tasbih 10 times.
◦Then sit up from sajda and recite the tasbih 10 times between the two sajdas.
◦Thereafter go into sajda again and after reciting the usual tasbih for sajda recite the above tasbih 10 times.
◦Then sit after the 2nd sajda (i.e. before standing up for the second rak`ah) and recite the tasbih 10 times.
This adds up to 75 times in one rak`ah. Do the same for the remaining 4 raka`at.

Abu Usamah

[abu turaub]

Brother Tay_ no doubt you'll recoil at this statement, but I thinks you have the disease of "blind following". We shouldn't blindly follow anyone except Muhammad SAW via sahih hadith. Any else down, even AbuBakr RA, can only be followed on truth. Not blindly. Sh. abu Usamah offered no evidence to support his story against what the four imams, ibn Qadamah RA & Imam Nawawi RA said.

Be honest brother. Do you believe the best of Islam were all wrong?

Here is the reply from Q & A that Falah provided the link to:

Praise be to Allaah.

The scholars (may Allah have mercy on them) differed as to whether Salaat al-Tasbeeh is prescribed in Islam. The reason for this difference of opinion concerning it is the difference of opinion concerning the soundness of the hadeeth which speaks of it. The prominent scholars are of the view that it is da‘eef (weak).

1. Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/438):

With regard to Salaat al-Tasbeeh, Ahmad said: I do not like it. It was said to him: Why? He said: There is nothing saheeh about it, and he waved his hand as if dismissing it. End quote.

2. al-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ Sharh al-Muhadhdhab (3/547-548):

al-Qaadi Husayn, and the authors of al-Tahdheeb and al-Tatimmah said: Salaat al-Tasbeeh is mustahabb, because of the hadeeth narrated concerning it. But this view of it as mustahabb is subject to further discussion, because the hadeeth in question is da‘eef (weak), and it involves changing the regular format of the prayer, so it should not be done without a hadeeth (to support it). Al-Tirmidhi said: More than one hadeeth was narrated from the Prophet (blessings and peace of Allah be upon him) concerning Salaat al-Tasbeeh, but not many of them are saheeh. And al-‘Aqeeli said: There is no proven hadeeth about Salaat al-Tasbeeh. End quote.

3. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fataawa (11/579):

The best of the reports narrated about these prayers is the hadeeth about Salaat al-Tasbeeh, which was narrated by Abu Dawood and al-Tirmidhi, but nevertheless none of the four imams spoke of it; in fact, Ahmad regarded the hadeeth as da‘eef, and these prayers are not mustahabb.

4. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in Majmoo‘ Fataawa Ibn ‘Uthaymeen (14/327):

What seems more likely to be correct in my opinion is that Salaat al-Tasbeeh is not sunnah, and that the hadeeth about it is da‘eef. This is for several reasons:

(i) The basic principle concerning acts of worship is that they are disallowed unless there is proven evidence that they are prescribed.

(ii) The hadeeth is mudtarib (weak); there is a difference of opinion concerning it for several reasons.

(iii) None of the imams regarded it as mustahabb.

(iv) If this prayer was prescribed, the ummah would have narrated a report concerning which there was no doubt and it would have been well known among them because of its great benefit. Moreover, it is not like any other act of worship, because there is no act of worship in which so much choice is given that it may be done once every day, or once in a week, or once in a month, or once in a year, or once in a lifetime. Because the weak hadeeth states that it is of great benefit and because it is not like any other act of worship, yet it is not well known and was not transmitted, we know that there is no basis for it, because if an act of worship is different from other acts of worship, and if it were of great benefit, people would pay attention to it and transmit it, and it would be popular and well known. Because that is not the case with regard to this prayer, we know that it is not prescribed. Hence none of the imams regarded it as mustahabb, as Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said. Among the naafil acts which are proven to be prescribed in Islam there is a great deal of goodness and barakah for the one who wants more, so he should be content with that which is proven, and he has no need of that which is the subject of differences of opinion and doubts. End quote.

For more information, please see the answer to question no. 14320

And Allah knows best.

[Tay_]

Brother Tay_ no doubt you'll recoil at this statement, but I thinks you have the disease of "blind following". We shouldn't blindly follow anyone except Muhammad SAW via sahih hadith. Any else down, even AbuBakr RA, can only be followed on truth. Not blindly. Sh. abu Usamah offered no evidence to support his story against what the four imams, ibn Qadamah RA & Imam Nawawi RA said.

Be honest brother. Do you believe the best of Islam were all wrong?

References were given. Please re-read the fatwa. Your comments in regards to “not blindly following anyone except the Prophet peace be upon him” demonstrates a lack of understanding when it comes to Islamic scholarship, and that indeed the scholars are the heirs of the Prophets

[abu turaub]

References were given. Please re-read the fatwa. Your comments in regards to “not blindly following anyone except the Prophet peace be upon him” demonstrates a lack of understanding when it comes to Islamic scholarship, and that indeed the scholars are the heirs of the Prophets

Could you post up the references that "were given" so as to assist me towards a better understanding of islamic scholarship. I've looked & I cannot see any. Sorry. Jazakullaha khairan brother.

[Tay_]

Could you post up the references that "were given" so as to assist me towards a better understanding of islamic scholarship. I've looked & I cannot see any. Sorry. Jazakullaha khairan brother.

Two separate things here. The reference was provided in the first paragraph of the fatwa and then further explained from that point on. Secondly in regards to Islamic scholarship this book is of benefit. Wa iyyakom

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