1. “The disagreement among my ummah is a mercy”
a) Laa Asla Lahu (Baseless). The muhadditheen have tried to find an isnaad for it but have not found one, to the extent that Suyooti said in his al-Jaami’ as-Sagheer, “Perhaps it was collected in one of the books of the huffaadh which did not reach us”!
This suggestion is very far-fetched, since it would mean that some of the sayings of the Prophet (sallallaahu ‘alaihi wa sallam) have been lost to the ummah forever, something which is not permissible for a Muslim to believe.
Manaawi quoted Subki as saying, “It (i.e. the saying) is not known to the muhadditheen and I cannot find any isnaad for it, whether saheeh, da’eef or mawdoo'”, and this was endorsed by Shaykh Zakareeyyah al-Ansaari in his notes on Tafseer al-Baidaawi [92/2]
Further, the meaning of this hadeeth is also incorrect as shown by the verifying scholars, hence Ibn Hazm says in al-Ihkaam fi Usool al-Ahkaam [5/64] after indicating that it is not a hadeeth,
“This is one of the most incorrect sayings possible, since if ikhtilaaf were a mercy, then agreement would be a punishment, something which no Muslim would say, because there can only be agreement or disagreement, and there can only be mercy or punishment.”
More of Ibn Hazm’s words are quoted below.
b) It also contradicts the Qur’aan, which has condemned ikhtilaaf in many places.
[Taken from Silsilah al-Ahaadeeth ad-Da’eefah wa’l-Mawdoo’ah (58-62) by Shaykh al-Albaani]
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2. “My Companions are like the stars; whichever of them you follow, you will be rightly-guided.”
Mawdoo’ (fabricated). Related by Ibn ‘Abdul-Barr in Jaami’ Bayaan al-‘Ilm [2/91] & Ibn Hazm in al-Ihkaam [6/82] via the route:
Sallaam ibn Sulaim, who said: al-Haarith ibn Ghisseen narrated to us from al-A’mash from Abu Sufyaan from Jaabir from the Prophet (sallallaahu ‘alaihi wa sallam).
Ibn ‘Abdul-Barr said, “Proof cannot be established with this isnaad because al-Haarith ibn Ghisseen is majhool (unknown)”; Ibn Hazm said, “This is a fallen narration. Abu Sufyaan is weak; al-Haarith ibn Ghisseen is Abu Wahb ath-Thaqafee; Sallaam ibn Sulaimaan narrated fabricated ahaadeeth – this is one of them without a doubt.”
To judge this hadeeth on Sallaam ibn Sulaim – also known as Sallaam ibn Sulaimaan – is better, for he is agreed to be da’eef; in fact, Ibn Khiraash said about him, “An utter liar” and Ibn Hibbaan said, “He narrated fabricated ahaadeeth.”
As for Abu Sufyaan, he is not weak as Ibn Hazm said, but rather he is reliable as Ibn Hajar has said in at-Taqreeb, and Muslim narrates from him in his Saheeh.
Al-Haarith ibn Ghisseen is unknown as Ibn Hazm said, as did Ibn ‘Abdul Barr, even though Ibn Hibbaan does mention him in ath-Thiqaat (The Reliable Narrators).
Hence, Ahmad said, “This hadeeth is not authentic”, as quoted in al-Muntakhab [10/199/2] of Ibn Qudaamah.
As for the saying of Sha’raani in al-Meezaan [1/28], “This hadeeth, although debatable in the eyes of the muhadditheen, is nevertheless authentic in the eyes of the people of Kashf”, it is completely false and whimsical, and is not to be given any significance! This is because authenticating ahaadeeth by way of Kashf (“Unveiling”, while in a state of trance) is a wicked innovation of the Sufis, and depending upon it leads to the authentication of false, baseless ahaadeeth such as the this one. This is because, even at the best of times, Kashf is like opinion, which is sometimes correct and sometimes wrong – and that is if no personal desires enter into it! We ask Allaah to save us from it and from everything He is not pleased with.
[Taken from Silsilah al-Ahaadeeth ad-Da’eefah wa’l-Mawdoo’ah (58-62) by Shaykh al-Albaani]
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3. The weakness of the hadeeth about placing the hands below the navel
Abu Dawood (756), Daaraqutni (107), Baihaqi (2/310), Ahmad in his son ‘Abdullaah’s Masaa’il (62/2) and also in Zawaa’id al-Musnad (1/110), and Ibn Abi Shaiba (1/156/1) transmitted:
‘an ‘Abd ar-Rahmaan ibn Ishaaq ‘an Ziyaad ibn Zaid as-Siwaa’i ‘an Abu Juhaifah ‘an ‘Ali (radi Allaaahu ‘anhu), who said, “It is from the Sunnah during the prayer to place one palm on the other, below the navel.”
This is a da’eef (weak) sanad due to ‘Abd ar-Rahmaan ibn Ishaaq (al-Waasiti al-Koofi), who is weak (see below). On top of that, it has idtiraab (shakiness) in it, for he has narrated it:
(1) once ‘an Ziyad ‘an Abu Juhaifa ‘an ‘Ali (as above);
(2) once ‘an Nu’man ibn Sa’d’an ‘Ali (transmitted by Daaraqutni and Baihaqi);
(3) once ‘an Siyaas Abul Hakam ‘an Abu Waa’il, who said, “Abu Hurairah said:
It is from the Sunnah…” (transmitted by Abu Dawood  and Daaraqutni).
The weakness of ‘Abd ar-Rahmaan ibn Ishaaq al-Koofi in the eyes of the Imaams of Hadeeth
1) Abu Dawood said, “I heard Ahmad ibn Hanbal declaring ‘Abd ar-Rahmaan ibn Ishaq al-Koofi da’eef (weak).” [This is why Imaam Ahmad did not accept this hadeeth of his, for his son ‘Abdullaah said, “I saw that when praying, my father placed his hands, one on the other, above the navel.”]
2) Nawawi said in Majmoo’ (3/313), and also in Sharh Saheeh Muslim and elsewhere, “They (the scholars of hadeeth) agree in declaring this hadeeth weak, because it is a narration of ‘Abd ar-Rahmaan ibn Ishaaq al-Waasiti, who is da’eef (weak) narrator, as agreed upon by the Imaams of Jarh and Ta’deel (Authentication and Disparagement of reporters).”
3) Zayla’i said in Nasb ar-Raayah (1/314), “Baihaqi said in al-Ma’rifah: ‘Its isnaad is not firm, for it is a unique narration of ‘Abd ar-Rahmaan ibn Ishaaq al-Waasiti, who is matrook (abandoned).”
4) Ibn Hajar said in Fath al-Baari (2/186), “It is a weak hadeeth.”
What futher points to its weakness is that contrary to it has been narrated on the authority of ‘Ali with a better isnaad: the hadeeth of Ibn Jareer al-Dabii an’ his father, who said, “I saw ‘Ali (radi Allaahu ‘anhu) holding his left arm with his right on the wrist, above the navel” – this isnaad is a candidate for the rank of hasan; Baihaqi (1/301) firmly designated it to be hasan, and Bukhaari (1/301) designated it with certainty while giving it in an abridged, ta’leeq form.
What is authentic from the Prophet (sallallaahu ‘alaihi wa sallam) with respect to the position of the hands is that they should be on the chest; there are many ahaadeeth about this, among them is one on the authority of Taawoos, who said, “The Messenger of Allaah (sallallaahu ‘alaihi wa sallam) used to place his right arm on his left arm, and clasp them firmly on his chest during the prayer” – transmitted by Abu Dawood (759) with a saheeh isnaad. Although this is mursal, it is enough as proof for all scholars, with all their various opinions regarding the Mursal Hadeeth, since it is saheeh as a mursal isnaad and has also been related as mawsool in many narrations; hence, it is valid as proof for all. Some of the supporting narrations are as follows:
1) from Waa’il ibn Hujr: “That he saw the Prophet – sallallaahu ‘alaihi wa sallam – put his right hand upon his left and place them upon his chest.” Reported by Ibn Khuzaimah in his Saheeh (Nasb ar-Raayah, 1/314) and reported by Baihaqi in his Sunan (2/30) with two chains of narration which support each other.
2) from Qabeesah ibn Hulb, from his father who said:
“I saw the Prophet (sallallaahu ‘alaihi wa sallam), leave [after completing the Prayer] from his right and his left, and I saw him place this upon his chest – Yahyaa (Ibn Sa’eed) described the right (hand) upon the left above the joint.”
Reported by Ahmad (5/226) with a chain of narrators who are of the standard set by Muslim except for Qabeesah, but he declared reliable by ‘Ijli & Ibn Hibbaan; however, no one narrates from him except Simaak ibn Harb about whom Ibn al-Madeeni and Nasaa’i say:”Unknown” and Ibn Hajar says in Taqreeb: “He is ‘Maqbool’ [i.e. acceptable only if supported].” The hadeeth of one such as him are hasan as supporting narrations, and therefore Tirmidhi said after quoting this part of this hadeeth concerning taking the left hand with the right, “It is a hasan hadeeth.”
So these are three ahaadeeth which show that the Sunnah is to place the hands on the chest, and one who comes across them will not doubt that together they are sufficient to prove this.
[Taken from Irwaa’ al-Ghaleel (353) & Ahkaam al-Janaa’iz (p. 118), by Shaykh al-Albaani]
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4. The weakness of the Hadeeth condemning Recitation behind the Imaam
“He who recites behind the imaam, his mouth is filled with fire.”
Mawdoo’ (Fabricated). Ibn Taahir quoted it in Tadhkirah al-Mawdoo’aat (p.93), and said, “The isnaad contains Ma’moon ibn Ahmad al-Harawi, an utter liar who used to narrate fabrications.” Ibn Hibban mentioned this hadeeth under his name in ad-Du’afaa (The Weak Narrators) and Dhahabi regarded it as one of his calamities!
Some Hanafis have been deceived by this hadeeth, arguing on its basis that any recitation behind the imaam is totally haraam! Abul Hasaanat al-Luknawi said in at-Ta’leeq al-Mumajjid ‘alaa Muwatta’ Muhammad (p. 99), “It was mentioned by the author of Nihaayah and by others as marfoo’ with the wording, ‘…there is a burning coal in his mouth’, and it is totally baseless.”
He had said before that, “In no saheeh marfoo’ hadeeth is there a forbiddance of reciting al-Faatihah behind the imaam; all that they quote as marfoo’ regarding this is either baseless or not authentic”, and had then mentioned this hadeeth with both wordings as an example.
The people of knowledge, both past and present, have differed regarding recitation behind the imaam, taking one of three views:
1 – That recitation in loud and quiet prayers is obligatory.
2 – That silence in loud and quiet prayers is obligatory.
3 – That there be recitation in quiet, but not in loud, prayers.
This last view is the most balanced and closest to the truth, for in it, all the evidences can be accomodated such that none of them is rejected totally. It is the view of Maalik and Ahmad, and has also been preferred after analysis by some Hanafis, including Abul Hasanaat al-Luknawi in his aforementioned book.
[Taken from Silsilah al-Ahaadeeth ad-Da’eefah wal-Mawdoo’ah (568-570) by Shaykh al-Albaani]
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5. The weakness of the Ahaadeeth Mentioning Wiping the Face with the Hands after Du’aa
1) “The Prophet (sallallaahu ‘alaihi wa sallam), when he raised his hands in du’aa, he would not put them down until he had wiped his face with them.”
Da’eef (Weak). Transmitted by Tirmidhi (2/244) & Ibn ‘Asaakir (7/12/2) via:
Hammaad ibn ‘Isa al-Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from Saalim ibn ‘Abdullaah from his father from ‘Umar ibn al-Khattaab, who said:…
Tirmidhi said after it, “This is a saheeh ghareeb hadeeth. We only know it as a hadeeth of Hammaad ibn ‘Esa, for he is alone in reporting it; he has few ahaadeeth, but the people have reported from him.”
However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in Tadheeb:
Ibn Ma’een said, “A good shaikh”; Abu Haatim said, “Weak in Hadeeth”; Abu Daawood said, “Weak, he reports munkar ahaadeeth”; Haakim and Naqqash said, “He reports fabricated ahaadeeth from Ibn Juraij and Ja’far as-Saadiq.” He is declared to be weak by Daaraqutni. Ibn Hibbaan said, “He reports things which are the wrong way round on the authority of Ibn Juraij and ‘Abdul ‘Azeez ibn ‘Umar ibn ‘Abdul ‘Azeez; it is not permissible to use him as proof.” Ibn Maakoolaa said, “They declare his ahaadeeth to be weak.”
 If Ibn Ma’een speaks favourably about a narrator, whereas the rest of the scholars declare him to be weak, then the statement of Ibn Ma’een is disregarded, the reason being that he was known for his strictness and severity in criticism: weak narrators would be very careful not to reveal their weakness before him; he would therefore pass judgment accordingly. This explains why he is alone in authenticating the narrator.
Hence, the like of this reporter is very weak, so his ahaadeeth cannot be raised to the level of hasan, let alone saheeh!
A similar hadeeth is:
“When the Prophet (sallallaahu ‘alaihi wa sallam) did du’aa and raised his hands, he would wipe his face with his hands.”
Da’eef (Weak). Abu Dawood (1492) from Ibn Lahee’ah from Hafs ibn Hishaam ibn ‘Utbah ibn Abi Waqqaas from Saa’ib ibn Yazeed from his father.
This is a weak sanad due to Hafs ibn Hishaam being unknown and the weakness of Ibn Lahee’ah (cf. Taqreeb at-Tahdheeb).
This hadeeth cannot be strengthened by the two routes of narration together due to the severity in weakness of the first one, which you have seen.
2) “When you call upon Allaah, then supplicate with the palms of your hands, and do not supplicate with their backs, and when you finish, wipe your face with them.”
Da’eef (weak). Related by Ibn Maajah (1181, 3866), Ibn Nasr in Qiyaam al-Lail (p. 137), Tabaraani in Al-Mu’jam al-Kabeer (3/98/1) & Haakim (1/536), from Saalih ibn Hassaan from Muhammad ibn Ka’b from Ibn ‘Abbaas (radi Allaahu ‘anhu) as marfoo’.
This is a weak sanad due to Ibn Hassaan, who is munkar in Hadeeth, as Bukhaari said; Nasaa’i said, “He is abandoned in Hadeeth”; Ibn Hibbaan said, “He used to have female singers and listen to music, and he used to narrate fabricated reports on the authority of trustworthy narrators”; Ibn Abi Haatim said in Kitaab al-‘Ilal (2/351), “I asked my father (i.e. Abu Haatim ar-Raazi) about this hadeeth, to which he said: ‘Munkar’.”
Ibn Hassaan has been backed up by ‘Eesa ibn Maimoon, who also reported it from Muhammad ibn Ka’b, as related by Ibn Nasr. However, this does not alter anything, since Ibn Maimoon is similarly weak: Ibn Hibbaan said, “He reports ahaadeeth, all of which are fabricated”; Nasaa’i said, “Not reliable.”
This hadeeth of Ibn ‘Abbaas is also related by Abu Dawood (1485), and from him Baihaqi (2/212), via: ‘Abdul Malik ibn Muhammad ibn Aiman from ‘Abdullaah ibn Ya’qoob ibn Ishaaq from someone who narrated to him from Muhammad ibn Ka’b, the wording being:
“Do not cover the walls. He who looks into the letter of his brother without his permission, verily he looks into the Fire. Ask Allaah with the palms of your hands, and do not ask him with their backs, and when you finish, wipe your faces with them.”
This is a weak sanad: ‘Abdul Malik is declared weak by Abu Dawood; it also contain the shaikh of ‘Abdullaah ibn Ya’qoob who is unnamed, and therefore unknown – it is possible that he may be Ibn Hassaan or Ibn Maimoon, both of whom are mentioned above.
That hadeeth is also transmitted by Haakim (4/270) via: Muhammad ibn Mu’aawiyah, who said that Masaadif ibn Ziyaad al-Madeeni narrated to him that he heard it from Muhammad ibn Ka’b al-Qurazi. Dhahabi followed this up by pointing out that Ibn Mu’aawiyah was declared to be a liar by Daaraqutni, so the hadeeth is falsified.
Abu Dawood said about this hadeeth, “This hadeeth has been narrated via more than one route on the authority of Muhammad ibn Ka’b; all of them are feeble.”
Raising the hands on doing Qunoot for a calamity is established from the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) in his supplication against the polytheists who killed seventy reciters – transmitted by Imaam Ahmad (3/137) & Tabaaraani in Al-Mu’jam as-Sagheer (p. 111) as the hadeeth of Anas with a saheeh sanad. Similar is proved from ‘Umar and others in the Qunooy of Witr Prayer. However, since wiping the face after Du’aa al-Qunoot is not quoted at all from the Propeht (sallallaahu ‘alaihi wa sallam), nor from any of his Companions, it is an innovation without doubt.
As for wiping the face after du’aa outside of prayer, there are only these two ahaadeeth; it is not correct to say that they mutually strengthen each other to the rank of hasan, as Manaawi did, due to the severity of the weakness found in their routes of narration. This is why Imaam Nawawi said in Majmoo’, “It is not recommended”, endorsing Ibn ‘Abd as-Salaam, who said, “Only an ignorant person does it.”
The view that wiping the face after du’aa is not prescribed is strengthened by the fact that there are many authentic ahaadeeth about raising the hands in supplication, and in none of them is there a mention of wiping the face; this shows, Allaah Willing, that it is unacceptable and not prescribed.
[Taken from From Irwaa’ al-Ghaleel (2/178-182) by Shaykh al-Albaani]
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6. Weakness of the hadith about Ash-Shafi’ee being harmful to the Ummah
“There will be in my Ummah a man called Muhammad ibn Idrees ash-Shaafi’ee who is more harmful to my Ummah than Iblees; and there will be in my Ummah a man called Abu Haneefah, he is the lamp of my Ummah.”
[See Lisaan ul-Meezaan of Ibn Hajr (5/7-8), Tadreeb ur-Raawee of as-Suyootee (1/277-278), Tanzeeh ush-Sharee‘ah of Ibn ‘Arraaq (2 /30) and Tareekh Baghdaad of al-Khateeb al-Baghdaadee (5/309)]
Al-Khateeb and al-Haakim have declared this report as a fabrication (moudoo), and the one who is charged with having fabricated it, is Muhammad ibn Sa’eed al-Boorqee. Also see al-Fawaa’id al-Majmoo’ah, Beirut: Maktaba al-Islaamee, p.320, no.1226.
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7. Weakness of the hadith ‘There will come after me a man called an-Nu’maan ibn Thaabit…’
“There will come after me a man called an-Nu’maan ibn Thaabit, pet-named Abe Haneefah. Allaah’s religion and my Sunnah will be revived by him.”
[It has in its chain of narrators Ahmad al-Juwaybaaree, a known fabricator of Hadeeth and Muhammad ibn Yazeed as-Salamee, whose narrations are classified unacceptable (Matrouk) by Hadeeth scholars. ‘Alee ibn ‘Iraaq, Tanzeeh ash-Sharee’ah al-Marfoo’ah Beirut: Daar al-Kutub al-’Ilmeeyah, 1979, vol.2, p.30, no.10]
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8. Weak ahadith relating to Tawassul
1) From Aboo Sa’eed al-Khudree, quoted as the saying of the Prophet (صلى الله عليه وسلم): “Whoever goes out from his house for the prayer and says: ‘O Allaah, I ask You by the right of those who ask of You, and I ask You by the right of this walking of mine, since I do not go out for wickedness or pride..,’ then Allah turns His Face to him.”
It is reported by Ahmad (3/21) and the wording is his, and Ibn Maajah, and its chain of narration is weak since it is narrated through ‘Atiyyah al-‘Awfee from Aboo Sa’eed al-Khudree. ‘Atiyyah is weak as declared by an-Nawawee in al-Adhkaar, Ibn Taimiyyah in al-Qaa’idatul-Jaliyyah and adh-Dhahabee in al-Meezaan.
2) The hadeeth of Bilaal which was indicated by Siddeeq Hasan Khaan is what is attributed to him that he said: “When Allaah’s Messenger (صلى الله عليه وسلم) went out to the Prayer he used to say: ‘In the name of Allaah, I believe in Allaah, I place my reliance upon Allaah, there is no action nor any strength except by (the will of) Allaah. O Allaah by the right of those who ask You, and by the right of this going out of mine, since I do not go out for evil, nor out of pride…’ the hadeeth.
It is reported by Ibn as-Sunnee in al-‘Uqaylee, from Aboo Salamah ibn ‘Abdur-Rahmaan, from Jaabir ibn ‘Abdillaah, from him.
This chain is very weak and its problem is al-Waazi’ [his name meaning ‘restraint’] who did not have any restraint to prevent him from lying as I have explained in Silsilatud-Da’eefah. Therefore an-Nawawee says in al-Adhkaar: “The hadeeth is weak. One of its narrators, al-Waazi’ ibn Naafi’ al-‘Uqaylee is weak by agreement, and he is severely weak (munkar).” Then al-Haafidh adds to this when commenting upon the hadeeth: “This is an extremely weak hadeeth. Ad-Daaraqutnee quotes it in this form in al-Afraad and said: “al-Waazi’ is alone in reporting it and that they are agreed upon his weakness and that he is severely weak.” Then the saying is actually more severe than that since Ibn Ma’een and an-Nasaa’ee said: “He is abandoned in hadeeth,” and al-Haakim said: “He reports fabricated hadeeth.””
3) From Aboo Umaamah who said: “Allaah’s Messenger (صلى الله عليه وسلم) used to supplicate in the morning and the evening with this supplication: “O Allaah You have the most right of all who are mentioned, and the most right of all those who are worshipped…I ask You by the light of Your Face which causes the heavens and the earth to shine brightly, and by every right which is Yours, and by the right of those who make request to You…”
Al-Haithumee said in Majma’ uz-Zawaaid (10/117): “At-Tabaranee reported it and it contains Fadaalah ibn Jubayr, who is weak, and there is agreement upon his weakness.” I say: Rather he is very weak: Ibn Hibbaan accuses him saying: “A Shaikh who claims that he heard from Aboo Umaamah. He reports from him things which are not from his ahaadeeth.” He also said: “It is not permissible to use him as a proof in any circumstances, he reports ahaadeeth which have no basis at all.”
4) From Anas ibn Maalik who said: “When Faatimah bint Asad ibn Haashim, the mother of ‘Alee, radiyallaahu ‘anhumaa, died, he called Usaamah ibn Zayd, Aboo Ayyoob al-Ansaaree, ‘Umar ibn al-Khattaab, and a young black boy to dig the grave…then when they had finished Allaah’s Messenger (صلى الله عليه وسلم) entered and lay her down there and said: “It is Allaah who gives life and gives death, and He is the Ever-Living who never dies, forgive my mother Faatimah bint Asad, and grant her her proof, and grant her a spacious place by the right of Your Prophet, and the Prophets who came before me, for indeed You are the Most-Merciful of those who show mercy…”
Al-Haithumee said in Majma’ uz-Zawaa’id (9/257): “At-Tabaranee reports it in al-Kabeer and al-Awsat and it contains Rawh ibn as-Salaah who is declared reliable by Ibn Hibbaan and al-Haakim, but is somewhat weak. Then the rest of its narrators are those of the Saheeh.” I say: By way of at-Tabaraanee it is reported by Aboo Nu’aym in Hilyatul-Awliyaa (3/121) and their chain of narration is weak since Rawh ibn as-Salaah who is one of its narrators is alone in narrating it, as Aboo Nu’aym himself said. Then Rawh is declared to be weak by Ibn ‘Adiyy, and Ibn Yoonus said: “Weak and reprehensible things are reported from him.” Ad-Daaraqutnee said: “He is da’eef (weak) in hadeeth.” Ibn Maakoolaa said: “They declare him weak.” Ibn ‘Adiyy said after quoting two of his hadeeth: “He reports many ahaadeeth and some of them are reprehensible.” So they agree upon his weakness, so his hadeeth is weak (munkar) since he is alone in reporting it.
5) From Umayyah ibn ‘Abdillaah ibn Khaalid ibn Usayd, who said: “Allaah’s Messenger (صلى الله عليه وسلم) used to seek victory by means of the weak Muhaajirs.”
The hadith is weak. It is reported by at-Tabaraanee in al-Kabeer (1/81/2) : Muhammad ibn Ishaaq ibn Raahooyah narrated to us: my father narrated to me: ‘Eesaa ibn Yoonus narrated to us: my father narrated to me: from his father: from Umayyah with it.” Also: “Abdullaah ibn Muhammad ibn ‘Abdil ‘Azeez al-Baghawee narrated to us: ‘Ubaydullaah ibn ‘Umar al-Qawaareeree narrated to us: Yahyaa ibn Sa’eed narrated to us: from Sufyaan: from Aboo Ishaaq: from Umayyah ibn Khaalid from the Prophet (صلى الله عليه وسلم) with the wording:”…he used to fight and seek victory by means of the weak Muslims.”
I say: Its narration rests solely upon Umayyah, and it is not established that he was a Companion, and the hadeeth is mursal.” Also al-Haafidh says in al-Isaabah (1/133): “He was not a Companion and did not hear anything from him (صلى الله عليه وسلم) to narrate.”
6) From ‘Umar ibn al-Khattaab from the Prophet (صلى الله عليه وسلم):
“When Aadam fell into the sin he said: ‘O my Lord, I ask You by the right of Muhammad to forgive me.’ He said: ‘O Aadam, and how do you know of Muhammad when I have not yet created him?’ He said: “O my Lord when You created me with Your Hand, and breathed life into me, I raised up my head and saw written upon the pillars of the Throne: ‘None has the right to be worshipped except Allaah, Muhammad is the Messenger of Allaah.’ So I knew that You would not add after your name that of anyone except the most beloved of the creation to You.'”
It is reported by al-Haakim in al-Mustadrak (2/615) by way of Abul-Haadith ‘Abdullaah ibn Muslim al-Fihree: Ismaa’eel ibn Maslamah narrated to us: ‘Abdur-Rahmaan ibn Zayd ibn Aslam related to us: from his father: from his grandfather: from ‘Umar, and he said: “Saheeh of isnaad and it is the first hadeeth of ‘Abdur-Rahmaan ibn Zayd ibn Aslam which I have mentioned in his book.” Adh-Dhahabee criticises him, saying: “I say: Rather it is fabricated (mawdoo’) and ‘Abdur-Rahmaan is severely weak (waahin), and as for ‘Abdullaah ibn Aslam al-Fihree, then I do not know who he is.” I say: From the self-contradiction of al-Haakim in al-Mustadrak is the he reports another hadeeth of this same ‘Abdur-Rahmaan (3/332) and does not declare it authentic, but rather said: “The two Shaikhs do not accept ‘Abdur-Rahmaan ibn Zayd as a proof!”
7) “Make tawassul by means of my status, for my status with Allaah is very great.” Some of them report it with the wording: “When you ask Allaah, then ask Him by my status, for my status with Allaah is very great.”
This is totally baseless; it is not reported in any of the books of hadeeth at all.
[Taken from the book Tawassul – Its Types & Its Rulings, Shaikh Muhammad Naasiruddeen al-Albaanee. For more detailed information about the weakness of each hadith refer to the book]
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9. “Whoever invokes blessings upon me at my grave I hear him”
“Whoever invokes blessings upon me at my grave I hear him, and whoever invokes blessings on me from afar, I am informed about it. It is sufficient for the affairs of dunya and aakhirah and for them I shall be a witness or intercessor” (Man salla ‘alayya ‘inda qabri sami’tuhu wa man salla na’iyan bullightuhu)
Collected by Ibn Samoon in al-Amaalee (2/193/2), and al-Khateeb in his Taareekh (3/291-292) and Ibn Asakir (16/70/2) via the route of Muhammad bin Marwan upon Amash from Abee Saleh from Abee Hurayrah in a marfoo form.
And collected via the first route by Abu Bakr bin Khallad in the second juz (portion) of his hadeeth ( 2/115) and Aboo Hashim as-Saylaqee from that which has been selected by Ibn Bashrooyah (1/6) and al-Uqaylee in adh-Dhuafaa (4/136-137) and al-Bayhaqee in Ash-Shub (2/218) and al-Uqaylee said: There is no foundation for it from the hadeeth of al-Amash, and it is not preserved, and no one follows/supports him upon it, meaning, Ibn Marwaan; then al-Khateeb narrated with a chain upon Abdullah ibn Qutaybah who said: I questioned Ibn Numayr concerning this hadeeth (and) he said: Muhammad ibn Marwaan is nothing.
I (Shaykh Muhammad Nasiruddeen al-Albanee) say: And from the route by Ibn al-Jawzee in al-Mawdhooaat from the narration of al-Uqaylee, then he said: Not Saheeh! Muhammad ibn Marwaan, he is Suddi-Sagheer, liar. Uqaylee said: There is no basis for this hadeeth.
And as-Suyoothi traced it in Al-Lalai (1/283) with his saying: I say: It was collected by al-Bayhaqee in Shub al Eeman from this route and he also recorded witnesses (to this hadeeth).
I say: Then as-Suyootee quoted them, and some of them are saheeh, like the saying of (the Messenger of Allah) Sallallahu Alaihi wa Sallam: Allah has Angels, who travel about the earth who convey to me the salaam from my Ummah.
And the saying of him Sallallahu Alaihi wa sallam: Whosoever sends salaam upon me. The hadeeth that has preceded that has been discussed at about (page 362), and this hadeeth and all others verily are supporting witnesses for the hadeeth in its overall wording. As for the details in it which is that whoever sends salam near the grave of him sallallahu alaihi wa sallam then he hears it (the salam), then there is nothing from these ahadeeth that witness/support it.
As for the other half of the hadeeth, Suyoothi has not discussed a single hadeeth that is witness for it. Yes (indeed), Suyoothi said: Then we find Muhammad bin Marwaan who reports from Amash, Abu ash-Shaykh has collected in his ath-Thawaab, Abd-ar-Rahman bin Ahmed al-Araj narrated to us, (that) al-Hasan bin as-Sabaah narrated to us, (that) Aboo Muaawiyah narrated to us from Amash, this hadeeth.
I say: the men of this chain are all trustworthy, well known and reliable except al-Araj this one, and what is apparent is that he is the one whom Abush-Shaikh himself mentioned in Tabaqaatul-Asbahaaniyyeen, (page 342/463) where he said:
Abd-ar-Rahman bin Ahmed az-Zuhree Aboo Saleh al-Araj, then he narrated from him two ahadeeth, and he did not mention either jarh or taadeel so he is majhool. And soon will come thakhreej of both (these ahadeeth) numbering (# 5835) and the third in due course numbering (#6246) by the permission of Allah.
And the saying of al-Hafidh in Fath: Chain is jayyid (good), is not acceptable, so Ibn al-Qayyim said about this chain: That it is ghareeb(strange), as reported from him by Sakhawee in al-Qawl al-Badee Fis-Salaah ala al-Habeeb ash-Shafee (page 116) and Ibn Abd-il-Hadee said in as-Sarim al-Mankee Fee Radd alaa as-Subkee (page 190) (who said): And some have narrated this hadeeth from the route of Abee Muaawiyah from Amash and it is a gross mistake because indeed, it is Muhammad bin Marwan alone in reporting it and he ( is) matrook in hadeeth ( who was accused of being a liar.
Along with the fact that this support is a partial/incomplete support,since this does not contain what is present in the narration of Muhammad bin Marwan: Sufficient with it is the affair of dunya. , similary al-Hafidh ibn Hajr and Sakhawee mentioned it from this perspective as opposed to the false impression that may come about from what as-Suyootee said: upon Amash, meaning with the chain and wording mentioned in the narration of Suddi as it is not hidden from those who are busy with this noble science.
And Ibn Taymiyyah said in Radd ala al-Aqnaee (page 210-211): Even if it be said that the meaning of it is saheeh (perhaps he meant overall), its isnaad cannot be relied upon and the meaning is established from the other hadeeth, since it is not known except as a hadeeth of Muhammad bin Marwaan which, with the people of knowledge of hadeeth (is considered) mawdoo upon Amash. Kaddhab (liar) with the unanimous agreement, and this hadeeth is mawdoo upon Amash unanimously.
And he said in Mukhtasar radd upon al-Aqnaee, (Majmoo Fatawa 27/241): This hadeeth is mawdoo (fabricated), and those who narrated from Muhammad bin Marwaan as-Suddi from Amash, and he is Khaddhab (liar) unanimously (with the scholars of hadeeth) and this hadeeth is mawdoo upon Amash by Ijmaa of them.
In conclusion, is that the first section from the hadeeth the status of which is hidden from Ibn Taymiyyah and the likes of him. As for the rest it is fabricated and void of any witness, and the first part occurs in al-Jaami from the narration of Bayhaqee!
Benefit: Shaykh Ibn Taymiyyah following the kalaam that has preceded of his upon the hadeeth: And it is, (that) even if (this hadeeth) is saheeh then it contains the (fact) that the salah is conveyed to him from afar, there is nothing in it (to say) that he hears that (kalam of the one who sends salam near his grave), as occurs in the claim of this opponent ( meaning al-Aqnaee), for none from the people of knowledge (Ilm) have stated this, and nothing as such is known from the hadeeth, and some of the latter ones, those who are ignorant have said: Indeed he Sallallahu Alaihi Wa Sallam hears with (his own) ears whoever sends salam upon him in the night of jumuah and the day of jumuah, for the statement that he hears that (salam) directly from the one who sends it (upon him) is baatil. For indeed in the ahadeeth that are well known, the salam is conveyed to him and presented to him, similarly the salam conveyed to him by the angels.
I (Al-Albaanee) say: The invalid saying of these juhhal who support it with (that which is authentically reported), the statement of the Messenger of Allah Sallallahu Alaihi Wa Sallam:
Send excessive salam upon me on the day of jumuah for it will be conveyed to me.
And this hadeeth is saheeh as has preceded on (page 364) for indeed it is clear that the salah (sent) upon him is conveyed to him and he does not hear from those who send salat upon him Sallallahu Alaihi Wa Sallam.
1. By the unanimous agreement of the scholars of hadeeth, this narration from Suddi is Mawdoo (fabricated).
2. Abu ash-Shaykhs narration is declared extremely strange by Imam Ibn al-Qayyim rahimahullah in Jalaa al-Afhaam [Proof to follow from checking of Shaykh Mashhoor Hasan, Page 92].
3. Abu ash-Shaykhs narration has in it al-Araj who is majhool a precise checking of Shaykh Nasir rahimahullah.
4. Abu ash-Shayhs narration was declared a gross mistake by Ibn Abdul Haadee rahimahullah in Sarim al-Mankee.
5. Suyoothi In LalaI al-Masnoua did not bring any supporting narrations for the first part.
6. Ibn Hajrs saying that this narration from Abu ash-Shaykh is jayyid is not acceptable due to the above facts.
7. Sakhawee merely quoted Ibn Hajrs verdict but did not provide any proof that al-Araj is not majhool nor did he cite any supporting narrations for the other part.
8. Ibn Arraq merely quoted Sakhawee, Ibn Hajr & as-Suyoothis claims but even he did not provide anything more than that [Proof to follow].
9. In conclusion there is no proof whatsoever that the Messenger of Allah Sallallahu Alaihi Wa Sallam hears the salam at his grave.