Ahaadeeth that are popular, widespread and weak

Source: Abu Hakeem http://ah-sp.com/

Bismillahi Wal hamdullillah Was Salaatu Was Salaamu Alaa Rasoolillahi Ammaa Bad Indeed the people of Hadeeth of the past used to concern themselves with collecting, preserving, memorizing and familiarizing themselves with the ahadeeth of the messenger Sallallahu alaihi was Salam. They would gather the asaaneed (chains of narration for one hadeeth) and study the various versions of the hadeeth and the connection between the chains of narration, with a view to analysing errors of the various versions.

From their methodology in hadeeth is that they would memorise ahaadeeth that they knew to be weak for the purposes of itibaar (that is for the purpose of comparing those narrations with other than them, and also if the hadeeth is weak but they come across other chains of transmission then those weak narrations may be strengthened by way of those chains (as long as the weakness is not severe). One reason they would memorise weak Ahaadeeth is lil marifati (that is to become acquainted with them) Imaam Khateebul Baghdaadi mentions in Al Jaami li akhlaaqir Raawi wa adaabis saami 2/192: As for the ahaadeeth of weak narrators and those who we do not rely upon their narrations, then they are written down that one may be acquainted with them and so that they will not be exchanged with (and be confused by) the

ahaadeeth of the trustworthy narrators and that one may compare and judge them with the narrations of others. Al Imaam Ibn Rajab mentions in his explanation of Illal At Tirmidhi (1/130 Noorudeen itr Print) a narration of Muhammad Ibn Raafi An Naisaaboori who said: I saw Ahmad (the Imaam) in front of yazeed Ibn Haroon and in his hand was a book of Zuhair narrating from Jaabir Al Jufee (a well known weak narrator) and he was copying it so i said: Oh Abaa Abdillah! you have prohibited us from narrating from Jaabir yet you write his ahaadeeth?! so he responded: I know him! (That is i am awre of his state) Similarly he said about the weak narrator Ubaidillah Al Wasaafi: Indeed I write his hadeeth to be acquainted with them Thus in an attempt to follow the path of ahlul hadeeth in that regard I start this series of

popular ahaadeeth daeefah lil marifah. Wa Billahit Tawfeeq. 1. The differing of my Ummah is a mercy Ruling: The hadeeth has no origin Ibn Hazm mentions in Ihkaamul ahkaam 2/61: It is not a hadeeth! Shaikh Al Albaani mentions in Ad Daeefah (1/141): It has no origin Shaikh muqbil mentions about the hadeeth in Al Muqtarah (P9): It has no Sanad (chain of narration) and it is not established upon the prophet 2. If affairs become difficult for you then turn to the inhabitants of the graves Ruling: Fabricated Shaikhul Islaam mentions in Majmooul fataawaa 1/356:

It is a lie fabricated upon the prophet by consensus of those well aquainted with hadeeth 3. If you see a man being regular in the masjid then bear witness to his Imaan Ruling: Weak (Collected by Ahmad (11651) and Tirmidhi (2750) and Ibn Maajah (806)) In its Isnaad is Darraaj Ibn Samaan Abu Samh: Imaanudh Dhahabee said : Darraj is plentiful in manaakeer (A narration wherein a weak narrator opposes trustworthy narration) Imaam Ahmad said about him: His ahaadeeth are Manaakeer See Tahdheebut Tahdheeb (3/186) 4. My companions are like stars, any which one of them you follow you will be guided Ruling: Fabricated

(Collected by Ibn Abdil Barr in Jaamiul bayaanul Ilm 9/91) In its chain of narration is Sallaam ibn Sulaimaan there is consensus upon him being weak Ibn Kharaash mentioned: Khadhaab! (He is a liar!) Ibn Hibbaan mentioned: He has narrated fabricated Ahaadeeth The hadeeth is declared Baatil (false) By Shaikh Al Albaani in Daeefah (58), Ibn Hajr in At Talkhees Al Habeer (4/190) and Ibnil Jawzi in Al Illal Al Mutanaahiyah (1/283) 5. Seek knowledge even if it is in China Ruling: False (Collected by Ibn Adee in Al Kaamil Fid Dhuafaa (5/188) In its chain Al Hasan Ibn Atiyah who was declared Weak by Ibu Haatim Ar Raazi

Similarly in its chain is Tareef ibn Sulaimaan: Imaamul Bukhaari said about himMumkar in Hadeeth Ibn Hibban mentions in Al Majrooheen: This hadeeth is Baatil (False) it has no origin 6. Work for your dunya as though you will live forever, and work for your hereafer as though you will die tomorrow Ruling: The hadeeth has no Origin Shaikh Al Albaani mentions in Daeefah (8): It has no origin even though it has become popular upon the tongues in recent times 7. Be plentiful in remembering Allah until it is said of you Majnoon (deranged) Ruling: Weak (Collected by ahmad (11673) and in its chain is Darraaj ibn Samaan who is weak the hadeeth has been declared weak by Al Haithame, Al Albaani, Shaikh Muqbil and others) 8. I am the most elequent of any who speak with (the letter) Daad (i.e. the arabic language)

Ruling: No origin Imaam ibn Katheer mentioned: in his tafseer (1/54) It has no origin though its meaning is correct 9. Read Yaaseen over your dead Ruling: Weak (Collected by Ahmad (20301) Abu Dawood (3121) Ibn Maajah (1448)) The hadeeth has three defects: 1. Jahaalah (The unknown state of a narrator) namely Abu Uthmaan 2. The Jahaalah of his father 3. Al Idtiraab (Uncertainty in the manner in which the chains of narration have occured, leading to inability to establish the hadeeth) 10. The most hated of the halaal affairs to Allah is Divorce Ruling: Weak

(Collected by Abu Daawood (2176,2177) Ibn Maajah (2018) Al Haakim (2853)) The hadeeth is declared Mursal which is when a taabiee attributes a hadeeth to the Messenger of Allah Sallallahu Alaihi Wa Sallam which necessitates a break in the chain since none of the successors met the Messenger Sallallahu Alaihi Wa Sallam that is of course if one is unable to establish that the missing narrator is a companion or another successor, thus it is declared weak Part 2- In continuing with this series: From the un-established ahaadeeth: 11. When he (The Messenger - Sallallahu Alaihi wa salam) came to Madina, the Women and children began to sing: Talaal Badru Alainaa (The full moon has risen upon us)

Min Thaneeyaatil Wadaa (From Thaneeyatil Wadaa(one of the entrances into Madina)) Wajabash Shukru Alainaa (Giving thanks is mandatory upon us) Maa Daaa Lillahi Daa (As long as there is a caller calling to Allah) Ruling: Weak (Collected by Abul Hasan al khalaee in Al Fawaaid 2/59 and Baihaqi in Dalaail 2/233 there are three missing narrators from its chain so it is considered Mudhal) Ibnil Qayyim rejects this claim with his statement: It is clear conjecture, because thaneeyatul Wadaa is in the direction of shaam (Syria, Jordon region) hence the one who comes from Makkah to Madinah, doesnt even see it! except if he heads towards Shaam (Zaadul Maaad 3/13) Imaam Ghazaali mentions the story with the addition ..while playing the Duff and singing

Imaam Al Iraaqi mentions rebutting this: There is no mention of The Duff and singing in it! 12. Whosoever has three boys and does not name one of them Muhammad, then he has acted ignorantly Ruling: Fabricated. The Hadeeth is collected by Imaam Tabaraani in Mujamul Kabeer 108-109 and in its chain is Laith ibn Abi Sulaim who is a weak narrator This may explain a customary practice in many muslim countries of adding Muhammad to the name of every child (i.e. Muhammad Illyas, Muhammad Yusuf, Muhammad Shafeeq etc) Wallahu Alam 13. If the Khateeb ascends the Minbar (i.e. on Jumuah) then there is no prayer or speech Ruling: Baatil (false)

Since the hadeeth opposes that which is known to be authentic from that: 1. The hadeeth: If one of you comes on the day of Jumuah and the Imaam has come out (i.e to address the congregation) then make two rakahs (Collected by Bukhaari and Muslim) 2. The Hadeeth of Sulaik Al Ghatafaani who came to the masjid while the messenger was giving the sermon so he said to him Oh Sulaik stand and perform two Rakahs and let him perform two light rakahs then he said If one of you comes on the day of Jumuah and the Imaam is giving the sermon, then let him make two rakah and let him perform two light rakahs (Collected by Muslim 3/14-15) 3. The hadeeth If you say to your companion on the day of Jumuah be quiet while the Imaam is giving the sermon then you have made a sinful utterance (Agreed upon)

these two hadeeth indicate: 1. The permissibility of praying after the Imaam has come out to address the congregation 2. the permissibility of praying while the Imaam is giving the sermon 3. The permissiblity of speaking after the Imaam has come out to address the congregation, and even while he is upon the minbar, as long as he hasnt began to speak 14: Aisha had a miscarriage for the Messenger Sallallahu alaihi Was Salam and she named it Abdullah, due to this she was given the kunya Umm Abdullah Ruling: Baatil (False) Collected by Al Khateeb in Al Muwadih 1/321) In it is Dawood ibn Muhabbar Imaamudh Dhahabee mentions concerning him in

Dewaanudh Dhuafaa (1/127) He fabricates hadeeth upon trustworthy narrators It also opposes what is established concerning this and that is that Aisha said to the messenger Sallallahu Alaihi Was Salam Oh Messenger of Allah Indeed all of your wives have Kunyas except me! So the Messenger said to her Take a kunya from your son Abdullah (i.e Abdullah ibn Zubair, the son of her sister Asmaa), you are Umm Abdullah! (Collected by Imaam Ahmad in his Musnad 6/151 and declared Saheeh by Shaikh Al Albaani in Saheehah 1/256) The Hadeeth establishes the permissibility of taking a kunya without having a child 15. Consult with them, then oppose them! (i.e. Women)

Ruling: No origin (attributed to the messenger Sallallahu Alaihi was Salam) The Statement does have origin attributed to Umar though in a narration collected by Ali ibn il Jad al Jauwhari (1/177/12) with a weak chain of narration that has two defects in it, 1.The unknown state of Hafs ibn Uthmaan Ibn Ubaidillah and 2. The presence of a weak narrator Yahyah ibnil Mutawakil Al Umari. (See Ad Dhaeefah of Shaikh Al Albaani (430)) Additionally its meaning is not correct since Allah has stated in the Quraan concerning parents weaning their child onto food prior to the end of two recommended years of suckling: ..If they both decide on weaning, on mutual consent and after due consultation, then there is no sin upon them.. (Saratul Baqarah Vs 233)

Likewise the Messenger of Allah Sallallahu alaihi Was Salam consulted with his wife Umm Salamah in the incident of the pact of Hudaibiyah, when the Messenger and his companions were not able to complete their Umra, and they had to shave their heads early, so the messenger sought her advice concerning what to do, so she advised him Oh Messenger of Allah, you shave first and they will follow you. So the Messenger of Allah took her correct advice and did not oppose her. Part 3-In continuing with this series concerning popular weak ahaadeeth: 16. Upon the authority of Ibn Umar who made wudhu and wiped his neck then said (attributing his statement to the messenger Sallallahu alaihi Wa Sallam Whoever makes wudhu and wipes his neck will not be bound with collars on the day of judgement

Ruling: Fabricated - Collected by Abu Nuaym in akhbaar Asbahaan 2/115 and declared Fabricated by Shaikh Al Albaani in Ad Dhaeefah 2/167 Number 744 17.Wiping the eyes with ones index fingers when hearing Ash hadu an Laa ilaaha ilallahand the that one who does so will have the right to the intercession of the messenger Sallallahu Alaihi Was Sallam Ruling: Not Authentic (Collected by Ad Dailami In Musnadul Firdous upon the authority of ibn Umar and it is declared: Not Authentic by shaikh Al Albaani in Ad Dhaeefah 72) 18. Salaah in a turban is equivalent to 10,000 good deeds Ruling: Fabricated (it was mentioned by As Suyooti in Dhail Al Ahaadeeth Al Maudooah (111) and declared Fabricated by Shaikh Al Albaani in Ad Dhaeefah 129) 19. Be plentiful in saying Laa ilaaha illallah during funerals

Ruling: Daeef (weak) (Collected by Ad Dailami (1/1/32) upon the authority of Ibn Umar and declared Dhaeef by Shaikh Al Albaani in AdhDhaeefah 2881) 20. Whoever visits the grave of his parents or one of them every friday will have his sins forgiven and will be written as one who was dutiful to his parents Ruling: Fabricated (Collected by At Tabaraani in As Sagheer (199) upon the authority of Abu Hurairah and declared Fabricated By Shaikh Al Albaani in Ad Dhaeefah (49) 21. Be plentiful in the rememberance of Allah until it is said about you Majnoon! (Deranged!) Ruling: Dhaeef (Collected by Haakim 1/499) and declared Dhaeef By shaikh Al Albaani in Ad Dhaeefah 517)

22. Whenever he Sallallahu alaihi Was Sallam - would cut his hair, trim his nails or blood cup he would have it sent to the baqee (graveyard in Madina) and have it buried Ruling: Baatil (False) (Mentioned by Ibn Abi Haatim (2/337) and declared False by shaikh Al Albaani in Ad dhaeefah 713) 23. He Sallallahu Alaihi Was Sallam used to eat with the whole of his palm Ruling: Munkar (Conflicting). (Munkar is hadeeth terminology for a hadeeth that opposes an authentic hadeeth and has in its chain of transmission, a weak narrator) (Collected by Al Uqaili in Ad Dhuafaah 4/90 and declared Munkar By Shaikh Al Albaani in Ad Dhaeefah (6225) he also mentioned it in number 1202 and declared it Fabricated)

24. The Messenger of Allah did not used to raise his hands until he finished from Salaah (i.e. other than the initial Takbeer) Ruling: Dhaeef (Weak) (Collected by At Tabaraani in Mujamul Kabeer 3/211/1 who mentions his chain going back to Abdullah ibn Zubair who saw a man raising his hands in Salaah before finishing his Salaah, then when he finished praying he said The Messenger of Allah did not used to Shaikh AlAlbaani declared it weak in Ad Dhaeefah 2544 due to the presence of Fudhail Ibn Sulaimaan An Numairi who the majority of he Imaams of hadeeth declare a weak narrator) 25. The Messenger raised his hands after giving salaam (from Salaah) and while (still) facing the qibla and made dua that Allah frees Waleed Ibnil Waleed, Iyaash ibn abi Rabeeah, Salamah Ibn Hishaam and the (other) weak defenseless muslims from the Mushrikeen. Those who are

unable to devise a plot or direct their way, from the hands of the mushrikeen Ruling: Munkar (Collected by Bazaar (3172) Shaikh Al Albaani after mentioning the hadeeth in Ad Dhaeefah and discusses the presence of the weak narrator Ali Ibn Zaid ibn Judaan in its chain then he mentions: The conclusive statement then is that nothing is established upon the messenger Sallallahu Alahi was sallam regarding him raising his hands after Salaah. As far as the affair of the Imaam making Dua and those behind him saying ameen! after the prayer as is customary practice today in many Islamic countries then it is a bidah (innovation ) having no origin.. (See Ad Dhaeefah 6/57-60) Wallahu alam Was Sallallahu alaa Nabiyinaa Muhammad www.twitter.com/abuhakeembilal