Kanz ul-Ummaal Episode # 3 H. 152-251

Kanz ul-Ummaal

Episode Three - Ahaadeeth: 152-251

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کنز العمال قسط 3

Should the Muqtadi also say “Sami Allaahu Liman Hamidah”?

While praying behind an Imaam, when he stands up after rukoo; then not only should the Imaam say, “Sami Allaahu Liman Hamidah” but in fact it should also be said by those praying behind him, as it is narrated from Abu Hurayrah (radiallah anhu) that:

"When the Messenger of Allah (peace be upon him) stood to pray, he said the takbeer, when he (started), then he said the takbeer when he bowed, then he said: 'Sami Allaahu liman hamidah (Allah hears the one who praises Him)', when he stood up from bowing. Then he said when he was standing: 'Rabbana Lakal-hamd.'

[Saheeh Bukhaari: 789]

In Light of this general hadeeth, the obedience (Ittiba) to Allaah’s Apostle (sallallaahu alayhi wasallam) demands that the Musalli: whether he is the Imaam, the Muqtadi, or Individual, no matter what position he is praying as, he should say “Sami Allaahu Liman Hamidah” while getting up from Ruku, because the Prophet (peace be upon him) has said: “Pray as you have seen me praying” [Saheeh Bukhaari: 631]

If the Apostle of Allah (peace be upon him) used to say Sami Allaahu Liman Hamidah, then every Musalli (the one praying) should say it in obedience to his saying.

Haafidh Nawawi, after mentioning this hadeeth, said:

" فَيَقْتَضِي هَذَا مَعَ مَا قَبْلَهُ أَنَّ كُلَّ مُصَلٍّ يَجْمَعُ بَيْنَهُمَا وَلِأَنَّهُ ذِكْرٌ يُسْتَحَبُّ لِلْإِمَامِ فَيُسْتَحَبُّ لِغَيْرِهِ كَالتَّسْبِيحِ فِي الركوع وغيره ولان لصلاة مَبْنِيَّةٌ عَلَى أَنْ لَا يَفْتُرَ عَنْ الذِّكْرِ في شئ مِنْهَا فَإِنْ لَمْ يَقُلْ بِالذِّكْرَيْنِ فِي الرَّفْعِ وَالِاعْتِدَالِ بَقِيَ أَحَدُ الْحَالَيْنِ خَالِيًا عَنْ الذِّكْرِ"

“This hadeeth, with all the other ahadeeth mentioned before, demands that every Musalli should combine both “Sami Allaahu Liman Hamidah” and “Rabbana Lakal Hamd”. Moreover, Sami Allaahu Liman Hamidah is a Dhikr that is Mustahab for the Imaam, therefore it should also be Mustahab for other than him (i.e. Muqtadi), just as the tasbeeh in ruku and other places is said by Imaam and Muqtadi both. The Muqtadi should say Sami Allaahu Liman Hamidah also because the Salaat is based on a principle that no part of it should be spent without Dhikr. So If the person praying does not say Sami Allaahu Liman Hamidah while raising his head and standing up straight from Ruku, then one of his positions would remain empty from any Dhikr…”

[Al-Majmoo Sharh al-Muhadhdhab lil Nawawi: 3/420]

So it is clear that the prayer of Imaam is like the prayer of Muqtadi, except for those things in which the exception is proven. There is no exception proven for Sami Allaahu Liman Hamidah. Some people forbid the Muqtadi from saying these words based only on some Qiyaasaat (Analogies).

The evidence that they give is as follows:

It is narrated from Abu Hurayrah (radiallah anhu) that the Prophet (peace be upon him) said:

“When the Imaam says “Sami Allaahu Liman Hamidah”, say “Rabbana Lakal Hamd”.

[Saheeh Bukhaari: 796, Saheeh Muslim: 4090]

Abdullah bin Mas’ood (radiallah anhu) said:

When the Imaam says ‘Sami Allaahu Liman Hamidah’, then those behind him should say: ‘Allaahumma Rabbana Lakal Hamd’

[Musannaf Ibn Abi Shaybah: 1/252, Chain Saheeh]

However in this hadeeth and the athar, Muqtadi has not been stopped from reading Sami Allaahu Liman Hamidah at all, rather in this hadeeth, Muqtadi has only been told the time and position of saying Rabbana Lakal Hamd – that he should say Rabbana Lakal Hamd only after the Imaam says Sami Allaahu Liman Hamidah, just as the Prophet (sallallaahu alayhi wasallam) has taught the Muqtadis the time and position for saying Ameen when he said: “When the Imaam says ‘Ghair il-Maghdoobi Alaihim wlad-daalleen’ say Ameen.” [Saheeh Bukhaari: 782]

Same is the case with this issue. Therefore it is not correct to derive from the above mentioned ahadeeth that the Imaam should not say Rabbana Lakal Hamd or that the Muqtadi should not say Sami Allaahu Liman Hamidah.

In fact Haafidh Nawawi said while refuting this argument:

" وَأَمَّا الْجَوَابُ عَنْ قَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقُولُوا رَبَّنَا لَكَ الْحَمْدُ " فَقَالَ أَصْحَابُنَا فَمَعْنَاهُ قُولُوا رَبَّنَا لَكَ الْحَمْدُ مَعَ مَا قَدْ عَلِمْتُمُوهُ مِنْ قَوْلِ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ وَإِنَّمَا خَصَّ هَذَا بِالذِّكْرِ لِأَنَّهُمْ كَانُوا يَسْمَعُونَ جَهْرَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِسَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَإِنَّ السُّنَّةَ فِيهِ الْجَهْرُ وَلَا يَسْمَعُونَ قَوْلَهُ رَبَّنَا لَكَ الْحَمْدُ لِأَنَّهُ يَأْتِي بِهِ سِرًّا كَمَا سَبَقَ بَيَانُهُ وَكَانُوا يَعْلَمُونَ قَوْلَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي " مَعَ قَاعِدَةِ التَّأَسِّي بِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُطْلَقًا وَكَانُوا يُوَافِقُونَ فِي سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَلَمْ يَحْتَجْ إلَى الْأَمْرِ بِهِ وَلَا يَعْرِفُونَ رَبَّنَا لَكَ الْحَمْدُ فَأُمِرُوا بِهِ وَاَللَّهُ أَعْلَمُ "

“As for the saying of the Prophet (sallallaahu alayhi wasallam): ‘When the Imaam says Sami Allaahu Liman Hamidah, say Rabbana Lakal Hamd’, then according to our companions, the meaning of this hadeeth is that (the Prophet wanted to say): You all know about saying Sami Allaahu Liman Hamidah (already), but besides that, you should also say Rabbana Lakal Hamd. In this hadeeth, only Rabbana Lakal Hamd is mentioned for the Muqtadi because the Sahaabah already use to hear the Prophet saying ‘Sami Allaahu Liman Hamidah’ loudly because the sunnah about it is that it is to be said aloud, but they did not use to hear Rabbana Lakal Hamd because the Prophet (peace be upon him) used to read it silently. The Sahaabah were also aware of the hadeeth of the Prophet (peace be upon him) in which he said ‘Pray as you have see me praying’ and they were also aware of the fact that the obedience of the Prophet (peace be upon him) is necessary in every condition. Based on these points, the Sahaabah used to say Sami Allaahu Liman Hamidah with the Prophet (peace be upon him), therefore there was no need of giving a (separate) hukum for it. But since they were not aware of Rabbana Lakal Hamd, that’s why they were commanded to say it. Wallahu a’lam”

[Al-Majmoo’ Sharh al-Muhadhdhab: 3/420]

The commentator of Bukhaari, Haafidh Ibn Hajar said:

" استدل به على أن الإمام لا يقول ربنا لك الحمد وعلى أن المأموم لا يقول سمع الله لمن حمده لكون ذلك لم يذكر في هذه الرواية كما حكاه الطحاوي وهو قول مالك وأبي حنيفة وفيه نظر لأنه ليس فيه ما يدل على النفي بل فيه أن قول المأموم ربنا لك الحمد يكون عقب قول الإمام سمع الله لمن حمده والواقع في التصوير ذلك لأن الإمام يقول التسميع في حال انتقاله والمأموم يقول التحميد في حال اعتداله فقوله يقع عقب قول الإمام كما في الخبر وهذا الموضع يقرب من مسألة التأمين كما تقدم من أنه لا يلزم من قوله إذا قال ولا الضالين فقولوا آمين أن الإمام لا يؤمن بعد قوله ولا الضالين "

“It has been argued from this hadeeth that the Imaam should not say Rabbana Lakal Hamd and that the Muqtadi should not say Sami Allaahu Liman Hamidah because this narration does not mention it, as it is the opinion mentioned by At-Tahaawi. And this is also the opinion of Imaam Maalik and Imaam Abu Haneefah. But this opinion is not correct, because there is nothing in this hadeeth which would prove the negation (of Rabbana Lakal Hamd for the Imaam and of Sami Allaahu Liman Hamidah for the Muqtadi), rather in this hadeeth it has only been clarified that the Muqtadi’s turn to say ‘Rabbana Lakal Hamd’ comes after the Imaam has said Sami Allaahu Liman Hamidah. And this is what happens in reality as the Imaam says Sami Allaahu Liman Hamidah while rising up from ruku, while the Muqtadi says Rabbana Lakal Hamd after he stands straight up. So, his Rabbana Lakal Hamd does indeed come after the Sami Allaahu Liman Hamidah of the Imaam, as it is told in the hadeeth. This Issue is similar to the issue of Ameen as it has passed before wherein the saying of the Prophet (peace be upon him): ‘When the Imaam says Ghair-il Maghdoobi Alaihim Walad-Daalleen, say Ameen’, does not necessitate that the Imaam cannot say Ameen after wlad-daalleen…. ”

[Fath ul-Baari by Ibn Hajar: 2/283]

For more details see the book of Allaamah Suyooti ‘Al-Haawi lil Fatawaa (1/32)’.

More strength is given to this view by another hadeeth of the Prophet (sallallaahu alayhi wasallam) in which the Prophet (sallallaahu alayhi wasallam) clearly and explicitly said:

" إِذَا قَالَ الْإِمَامُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ , فَلْيَقُلْ مَنْ وَرَاءَهُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ "

“When the Imaam says Sami Allaahu Liman Hamidah, then those behind him should also say: Sami Allaahu Liman Hamidah.”

[Sunan Daaraqutni: 2/139: H. 1285]

However, this hadeeth has been declared Da’eef by Imaam Albaani in his Silsilah ad-Da’eefah (5977).

However, at the same place, Shaykh Albaani continues, “So is it permissible for the Muqtadi to join both the Tasmee’ and Tahmeed as it is mentioned in the hadeeth even though it is weak?”

Then I (Shaykh Albaani) say: Yes, and that is due to the following reasons:

First: It has been proven from the Prophet (sallallaahu alayhi wasallam) from the hadeeth of Abu Hurayrah (radiallah anhu) that the Prophet (sallallaahu alayhi wasallam) “used to say: ‘Sami’ Allaahu Liman Hamidah’ when coming to the erect position after rukoo then say while standing, ‘Rabbana Wa Lakal-Hamd’….” Al-Hadith

It is narrated by Shaykhayn (i.e. Bukhaari and Muslim), Abu Awaanah and others as you can see its Takhreej in Irwaa al-Ghaleel (2/36).

And since we are commanded to follow his footsteps (sallallaahu alayhi wasallam) in every single form of worship including the Salaah as it is mentioned in the famous hadeeth, “Pray as you have seen me praying” [Narrated by Shaykhayn and others as mentioned in Al-Irwaa also (1/227/213)]

So the generality of this hadeeth necessitates upon us to act on what is mentioned in the hadeeth of Abu Hurayrah that came before this as it is clear. And it is supported by what comes below.

Second: Some of the Righteous Salaf and Imaams are also proven to have acted upon this.

Hence, Imaam Ibn Abi Shaybah (1/253), Daaraqutni (1/345/5) and through his route Al-Bayhaqi (2/96) have narrated with a Saheeh chain from Imaam Muhammad bin Sireen (D. 110 H – one of the major Taabi’een) that he said:

" إِذَا قَالَ الْإِمَامُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ قَالَ مَنْ خَلْفَهُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ"

“When the Imaam says ‘Sami Allaahu Liman Hamidah’ Then those behind him should say: ‘Sami’ Allaahu Liman Hamidah Allaahumma Rabbana Lakal Hamd’”

And Imaam Tirmidhi said:

" وبه يقول الشافعي وإسحاق "

“This is also the opinion of Imaam Shaafi’ee, and Imaam Ishaaq (bin Rahwayh)”

[Sunan Tirmidhi: Under H. 267]

Similarly, Imaam Abdur Razzaaq bin Hammaam as-Sana’aani has narrated in his Musannaf (2/167/2915) and through his route Al-Bayhaqi in Sunan al-Kubra (2720) with a chain that contains all Thiqah narrators from Sa’eed bin Abi Sa’eed that he said:

" أنه سمع أبا هريرة وهو إمام للناس في الصلاة يقول: " سمع الله لمن حمده، اللهم! ربنا لك الحمد ". يرفع بذلك صوته وتابعه مَعًا. "

“That he heard Abu Hurayrah (radiallah anhu) while he was leading the people in prayer, saying, ‘Sami Allaahu Liman Hamidah, Allaahumma Rabbana Lakal Hamd’ – he raised his voice with that and he (the narrator) followed him along”

Imaam Abdur Razzaaq also narrates further on from Imaam Ataa bin Abi Rabaah (D. 114 – the teacher of Imaam Abu Haneefah) that he said to his student Ibn Jurayj:

" إن كنت مع إمام فقال: سمع الله لمن حمده، فإن قلت: سمع الله لمن حمده أيضا فحسن، وإن لم تقل مع الإمام سمع الله لمن حمده فقد أجزأ عنك، وأن تجمعهما مع الإمام أحب إلي "

“If you are praying with the Imaam and he says, Sami’ Allaahu Liman Hamidah. Then if you also say, Sami’ Allaahu Liman Hamidah then that is good and if you don’t say it with the Imaam then it will suffice you. However, saying both of them (i.e. Sami Allaah… & Rabbana…) with the Imaam is more beloved to me.”

[Musannaf Abdur Razzaaq (2/167 H. 2919), Chain Saheeh]

Note: The part where Ataa says, “not saying will suffice you” is his own Ijtihaad for which he will be rewarded but we have no proof to suggest that not saying it will suffice. However, the focus here is to the last part, wherein even Ataa agrees that saying it is better (Translator).

Third: When we look into his (sallallaahu alayhi wasallam) practical Sunnah on this pillar of Salaah i.e. the rising up from rukoo in light of the hadeeth of Abu Hurayrah passed before – and what it entails in its meaning - ; we find that the place to say Tasmee’ (i.e. Sami’ Allaahu Liman Hamidah) is only when one is in the process of rising up to stand straight and that the place to say Tahmeed (i.e. Rabbana Lakal Hamd) is when the person has completely stood straight up. So if it said that the Prophet has not allowed the Muqtadi to say Tasmee’ then this necessitates two of the following conflicts:

1-    First, the hindrance in one of the above mentioned places from occurring.

2-    Second, displacement of Tahmeed at the place of Tasmee’! And this is what happens with many of the people praying as it is observed, so they say ‘Rabbana Lakal Hamd’ while they are in between of standing up from rukoo and the rest of their qiyaam after that is deprived of its occurrence! And this is against the system of Salaah! For indeed there is not a part in it that is empty of any Dhikr such as the sitting between the two sujood as well as other parts.

So contemplate on this, it will be beneficial in-shaa-Allaahu Ta’aalaa.

[See, Silsilah al-Ahaadeeth ad-Da’eefah (12/954-957)]

Compiler and Translator,

Raza Hassan

Hadeeth, “There will come upon you worst of rulers… so do not be an officer, or a policeman, or a tax-collector, or a treasurer with them”

Question:

Narrated Abu Saeed and Abu Hurairah: The Prophet PBUH said: "There will come upon you rulers who will bring the worst of people near to them, and they will delay the prayer from its prescribed times, so whoever of you realizes that, let him not be an officer, or a policeman, or a (tax) collector, or a treasurer with them."

Majma Zawaid 9225, Al Haythami said narrators are Sahih, except AbdurRahman bin Masud and who is trustworthy.

Ibn Hibban, 4586, Hasan by Albani also Silsilah Sahiha 360 and Sahih Targheeb 790, Hasan Lighairih by Albani.

Al Aranout “Isnaad Daeef, AbdurRahman bin Masud who is Al Yashkari, no one call him trustworthy except author (i.e. Ibn Hibban)

Is this hadith a daeef or Hasan ? What is the status of Abdur rahman bin Masud Al Yashkari

JazakAllah khair... 

Answer:

Assalaam-o-Alaykum wa Rehmatullaahi wa Barakaatuh

Praise be to Allaah,

Imaam Abu Haatim Ibn Hibbaan al-Busti (D. 354) rahimahullah said:

" أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ الْمُثَنَّى، قَالَ: حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْمَرْوَزِيُّ، قَالَ: أَخْبَرَنَا جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ، عَنْ رَقَبَةَ بْنِ مَصْقَلَةَ، عَنْ جَعْفَرِ بْنِ إِيَاسٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ مَسْعُودٍ عَنْ أَبِي سَعِيدٍ وَأَبِي هُرَيْرَةَ، قَالَا: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَيَأْتِيَنَّ عَلَيْكُمْ أُمَرَاءُ يُقَرِّبُونَ شِرَارَ النَّاسِ، وَيُؤَخِّرُونَ الصَّلَاةَ عَنْ مَوَاقِيتِهَا، فَمَنْ أَدْرَكَ ذَلِكَ مِنْكُمْ، فَلَا يَكُونَنَّ عَرِيفًا وَلَا شُرْطِيًا ولا جابيا ولا خازنا""

“Ahmed bin Ali bin al-Muthanna informed us, he said: Ishaaq bin Ibraaheem al-Marwazi narrated to us, he said: Jareer bin Abdul Hameed informed us, from Raqabah bin Masqalah, from Ja’far bin Iyaas, from Abdur Rahmaan bin Mas’ood, from Abu Sa’eed and Abu Hurayrah (radiallah anhum) they both said that the Messenger of Allaah (sallallaahu alayhi wasallam) said: ‘There will come upon you rulers who will bring the worst of people near to them, and they will delay the prayer from its prescribed times, so whoever of you realizes that, let him not be an officer, or a policeman, or a (tax) collector, or a treasurer with them’”

[Saheeh al-Imaam Ibn Hibbaan (7/28 H. 4567 with Ta’leeqaat al-Hisaan and according to the Edition of Al-Arana’oot H. 4586)]

It is also narrated by Imaam Abu Ya’la al-Mawsali in his Musnad (2/362 H. 1115 Ed. Husayn Saleem Asad & H. 1110 according to the Edition of Shaykh Irshaad ul-Haqq) from Ishaaq bin Ibraaheem.

This chain is weak because Abdur Rahmaan bin Mas’ood al-Yashkuri is Majhool ul-Haal as we have already explained in one of our articles at Asmaa-ur-Rijaal here.

So what appears is that Shaykh Shu’ayb al-Arana’oot is correct in this dispute between Muhaddith ul-Asr Shaykh Albaani and him. And this hadeeth is thus, weak.

Shaykh Albaani has also mentioned a supporting narration with this narration in his Silsilah as-Saheehah (360) but that shaahid is severely weak and is not suitable and strong enough to strengthen this narration. The narration he mentions is as follows:

Imaam Abu al-Qaasim at-Tabaraani (D. 360) rahimahullah narrates:

" حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ الثَّقَفِيُّ الْبَغْدَادِيُّ، حَدَّثَنَا مُعَاوِيَةُ بْنُ الْهَيْثَمِ بْنِ الرَّيَّانِ الْخُرَاسَانِيُّ، حَدَّثَنَا دَاوُدُ بْنُ سُلَيْمَانَ الْخُرَاسَانِيُّ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ، عَنْ قَتَادَةَ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: «يَكُونُ فِي آخِرِ الزَّمَانِ أُمَرَاءُ ظَلَمَةٌ , وَوُزَرَاءُ فَسَقَةٌ , وَقُضَاةٌ خَوَنَةٌ , وَفُقَهَاءُ كَذَبَةٌ , فَمَنْ أَدْرَكَ مِنْكُمْ ذَلِكَ الزَّمَنَ فَلَا يَكُونَنَّ لَهُمْ جَابِيًا وَلَا عَرِيفًا وَلَا شُرْطِيًّا» "

“Ali bin Muhammad ath-Thaqafi al-Baghdaadi narrated to us, Mu’aawiyah bin al-Haytham bin ar-Rayyaan al-Khurasaani narrated to us, Dawood bin Sulemaan al-Khurasaani narrated to us, Abdullah bin al-Mubaarak narrated to us, from Sa’eed bin Abi Aroobah, from Qataadah, from Sa’eed bin al-Musayyab, from Abu Hurayrah (radiallah anhu) that the Messenger of Allaah (sallallaahu alayhi wasallam) said: ‘At the end of time there will be tyrant rulers, Faasiq Governors, disloyal Judges, and liar fuqahaa, so whoever among you witnesses that period, he should not become a (tax) collector, nor an officer, nor a police man to them’”

[Mu’jam al-Awsat (1/340 H. 564)]

This chain is severely weak due to the following reasons:

1-    Ali bin Muhammad ath-Thaqafi is Majhool.

2-    Mu’aawiyah bin al-Haytham is also Majhool.

3-    Sa’eed bin Abi Aroobah is a Mudallis and is narrating with AN.

4-    Qataadah bin Di’aamah is also a Mudallis and is narrating with AN.

Therefore, it is severely weak and cannot strengthen the narration under discussion.

Note: Dawood bin Sulemaan is not weak but reliable!

This narration also has another shaahid from the Mawqoof narration of Abdullah bin Mas’ood which is as follows.

Imaam Abdur Razzaaq bin Hammaam as-Sana’aani (D. 211) rahimahullah narrates:

" عَنِ الثَّوْرِيِّ، عَنْ أَبِي حُصَيْنٍ، عَنِ الشَّعْبِيِّ، عَنْ مَهْدِيٍّ قَالَ: قَالَ ابْنُ مَسْعُودٍ: كَيْفَ أَنْتَ يَا مَهْدِيُّ إِذَا ظُهِرَ بِخِيَارِكُمْ، وَاسْتُعْمِلَ عَلَيْكُمْ أَحْدَاثُكُمْ، وَصُلِّيَتِ الصَّلَاةُ لِغَيْرِ مِيقَاتِهَا؟ قَالَ: قُلْتُ: لَا أَدْرِي قَالَ: «لَا تَكُنْ جَابِيًا، وَلَا عَرِيفًا، وَلَا شُرَطِيًّا، وَلَا بَرِيدًا، وَصَلِّ الصَّلَاةَ لِوَقْتِهَا» "

“From ath-Thawree, from Abu Husayn, from ash-Sha’bee, from Mahdi, he said that Ibn Mas’ood (radiallah anhu) said: How would you be O Mahdi when the best of you people will be held back and you will be ruled by young and evil people, and prayers will not be prayed on their due time? I said: ‘I don’t know.’ He replied: ‘Do not be a (tax) collector, nor an officer, nor a police-man nor postman and continue praying Salaah on its time.’”

[Musannaf Abdur Razzaaq (3789) and from him narrated Tabaraani in al-Mu’jam al-Kabeer (9/299 H. 9498)]

This chain is at least Hasan except that Ath-Thawree who is a Mudallis has narrated it with AN. Some people have weakened this narration saying that “Mahdi” in the chain is Majhool. However, the one narrating from Mahdi is Imaam Aamir bin Sharaaheel ash-Sha’bee and when he narrates from a person then he does not remain a Majhool.

Imaam Ibn Abi Khaythamah has mentioned in his Taareekh:

" سمعت يحيى بن معين يقول: إذا حدث الشعبي عن رجل فسماه فهو ثقة يحتج بحديثه"

“I heard Yahya bin Ma’een saying: When Sha’bee narrates from a person and he names him then he is Thiqah and evidence is taken from him”

[With reference from Al-Zarkashi’s Al-Nukat Ala Muqaddimah Ibn as-Salaah (3/372)]

Similarly, Imaam Ya’qoob bin Shaybah said:

" « قلت ليحيى بن معين:متى يكون الرجل معروفاً ؟ إذا روى عنه كم ؟ قال:إذا روى عن الرجل مثل ابن سيرين والشعبي وهؤلاء أهل العلم فهو غير مجهول. قلت: فإذا روى عن الرجل مثل سماك بن حرب وأبي اسحاق ؟ قال:هؤلاء يروون عن مجهولين » "

“I asked Yahya bin Ma’een when is a narrator known? When how many narrators narrate from him? He replied: ‘When men like Ibn Sireen, Sha’bee and such people of knowledge (of narrators) narrate from him then he is not Majhool’ I asked: What when men like Simaak bin Harb and Abu Ishaaq narrate from a person? He replied: ‘These people narrate from Majhool narrators (meaning, they take from everyone and did not stipulate a condition for narrating only from the reliable ones)’”

[Sharh Ilal al-Kabeer by Ibn Rajab (1/377)]

So this narration is only slightly weak, not to also forget the fact that this is only a Mawqoof narration so being lenient on it is permissible!

Even if it is proven, this is only a saying of Abdullah bin Mas’ood (radiallah anhu) and it cannot be attributed to the Prophet (sallallaahu alayhi wasallam).

In short, the Marfoo narrations on this topic are narrated from two routes:

1-    One of them is slightly weak due to Al-Yashkuri.

2-    The second one is severely weak and cannot support the narration of al-Yashkuri so it remains weak.

On the contrary, similar wording is narrated from Abdullah bin Mas’ood as Mawqoof, meaning, as his personal saying only and it cannot be attributed to the Prophet (sallallaahu alayhi wasallam).

And Allaah knows best

Narration “Ali bin Abi Taalib placed his hands above the navel”

Question:

Sunan Abu Dawood 757. Jarir Ad-Dabbi narrated: "I saw 'All, may Allah be pleased with him, praying while grasping his left hand with his right hand, over the wrist-joint, above the navel." Sheikh Albaani says Daeef in Sunan Abu Dawood but declares it hasan in sifat u salat? While Mubarakpoori says Saheeh? So is it saheeh or not?

Answer:

Imaam Abu Dawood as-Sijistaani (D. 275) rahimahullah narrates:

" حدثنا محمد بن قُدامة- يعني ابنَ أعين-، عن أبي بدر، عن أبي طالوت عبد السلام، عن ابن جرير الضبي، عن أبيه قال: رأيتُ عليّاَ رضي الله عنه يُمسِكُ شِمالَه بيمييه على الرسغِ فوقَ السُّرَّة "

“Muhammad bin Qudaamah Ibn A’yun narrated to us, from Abu Badar, from Abu Taloot Abdus-Salaam from Ibn Jareer ad-Dabbi from his father (Jareer ad-Dabbi) who said: I saw Ali (radiallah anhu) catching hold of his left hand by his right hand on the wrist above the navel”

[Sunan Abu Dawood (2/70 H. 757 Ed. Al-Arana’oot)]

Its chain is Hasan, in-shaa-Allaah. Ghazwaan bin Jareer ad-Dabbi and his father Jareer ad-Dabbi have been declared Majhool by Ibn Hajar and Dhahabi but Ibn Hajar himself in another place and Imaam Bayhaqi have declared this chain “Hasan”. And Imaam Ibn Hibbaan mentioned both of them in his Thiqaat. Moreover, Imaam Bukhaari mentioned the narration of these two in his Saheeh in Ta’leeq form with the expression of affirmative (Seeghat al-Jazm) which means that its chain is authentic even according to Imaam Bukhaari, wallaahu a’lam.

However, the phrase “above the navel” is not authentic.

Because this hadeeth is also narrated by Imaam Ibn Abi Shaybah in his Musannaf from Abdus-Salaam by Imaam Wakee who is more thiqah and Haafidh than Abu Badar, but he did not mention the phrase “above the navel”. His wording is as follows:

" حدثنا وكيع قال: حدثنا عبد السلام بن شداد الحريري أبو طالوت قال: نا غزوان بن جرير الضبي، عن أبيه قال: «كان علي، إذا قام في الصلاة وضع يمينه على رسغ يساره، ولا يزال كذلك حتى يركع متى ما ركع، إلا أن يصلح ثوبه أو يحك جسده» "

“Wakee’ narrated to us he said Abdus-Salaam bin Shaddaad al-Hareeri Abu Taloot narrated to us, he said Ghazwaan bin Jareer ad-Dabbi narrated to us from his father who said: Whenever Ali would stand for Salaah, he would place his right hand over his left wrist and would remain in that position until he would make rukoo, except if he wanted to adjust his garment or scratch his body.”

[Musannaf Ibn Abi Shaybah (1/343 H. 3940)]

Similarly, this hadeeth is also narrated by Imaam Bayhaqi in his sunan from Abdus-Salaam by Muslim bin Ibraaheem (Thiqah Ma’moon) and even he did not mention the phrase “above the navel”. Bayhaqi narrates:

"أخبرنا أبو الحسين بن بشران، ثنا جعفر بن محمد الأنصاري ابن نصير الخلدي إملاء، ثنا إبراهيم بن عبد الله بن مسلم، ثنا مسلم بن إبراهيم، ثنا عبد السلام بن أبي حازم، ثنا غزوان بن جرير، عن أبيه، أنه كان شديد اللزوم لعلي بن أبي طالب رضي الله عنه قال: كان علي رضي الله عنه " إذا قام إلى الصلاة فكبر ضرب بيده اليمنى على رسغه الأيسر، فلا يزال كذلك حتى يركع، إلا أن يحك جلدا، أو يصلح ثوبه، فإذا سلم سلم عن يمينه سلام عليكم، ثم يلتفت عن شماله فيحرك شفتيه، فلا ندري ما يقول، ثم يقول: لا إله إلا الله وحده لا شريك له، لا حول ولا قوة إلا بالله، لا نعبد إلا إياه، ثم يقبل على القوم بوجهه، فلا يبالي على يمينه انصرف، أو عن شماله ""

“Abu al-Husayn bin Bashraan informed us, Ja’far bin Muhammad al-Ansaari Ibn Naseer al-Khaldi narrated to us, Ibraaheem bin Abdullah bin Muslim narrated to us, Muslim bin Ibraheem (Al-Qaraheedi) narrated to us, Abdus-Salaam bin Abi Haazim narrated to us, Ghazwaan bin Jareer narrated to us, from his father – he used to strictly stick with Ali bin Abi Taalib radiallah anhu), he said: Whenever Ali (radiallah anhu) would stand for salaah, he would say the takbeer and place his right hand over his left wrist and he would remain in that position until he wanted to bow, except if he wanted to scratch his body or adjust his garment. And when he would say Salaam he would do it on his right (first) saying ‘Assalaam-o-Alaykum’ then he would do the same on his left thus moving his lips and we would not know what he is saying. They he would say: ‘La Ilaaha Illallaahu Wahdahu Lashareeka Lahu, La Hawla Wala Quwwata Illa Billaah, La Na’buda Illa Iyyaahu’ then he would turn his face towards the people and he would not care if he turned from his right or his left.”

[Sunan al-Kubra lil Bayhaqi (2/45 H. 2333)]

Imaam Bayhaqi said after this:

"هذا إسناد حسن"

“This chain is Hasan”

Similarly, Haafidh Ibn Hajar said about this narration:

"هذا إسناد حسن"

“This chain is Hasan”

[Taghleeq al-Ta’leeq (2/443)]

And this is the one also mentioned by Imaam Bukhaari in his Saheeh (2/61) without the addition.

As you can see, that these narrations do not mention at all the phrase “above the navel”!

This phrase is only mentioned by Abu Badar Shujaa’ bin Waleed in Sunan Abu Dawood from Abdus-Salaam. And even though he is Thiqah, Ibn Hajar said about him,

"صدوق ورع له أوهام"

“He was truthful, abstinent, and had some mistakes”

[Taqreeb (2750)]

Whereas, this narration is also narrated by:

1-    Imaam Wakee’ bin al-Jarraah concerning whom Ibn Hajar said:

"ثقة حافظ عابد"

“He is Thiqah Haafidh Aabid”

[Taqreeb (7414)]

2-    And Muslim bin Ibraaheem al-Qaraheedi concerning whom Ibn Hajar said:

"ثقة مأمون"

“Thiqah Ma’moon”

[Taqreeb (6616)]

So both of them are clearly more Thiqah and Haafidh than Abu Badar and Abu Badar has opposed both these Huffaadh in mentioning the phrase “above the navel”, which clearly means that it is “Ghayr mahfooz” and “shaadh”.

This is why Shaykh Shu’ayb al-Arana’oot also declared this hadeeth “Da’eef” in his tahqeeq of Sunan Abu Dawood (2/70).

As for Shaykh Albaani then he has also declared this hadeeth “Da’eef” in Da’eef Abu Dawood because according to him Ghazwaan and his father were Majhool based on one of the rulings of Ibn Hajar but I have explained above that Muhadditheen have declared their Hadeeth to be Hasan so they do not remain Majhool anymore but the actual weakness in the hadeeth is the opposition of Abu Badar in mentioning the disputed phrase. As for Shaykh Albaani’s authentication in Sifat us-Salaah then he only declared it “Hasan” by taking the narration of “on the chest” from Ali (radiallah anhu) as a support to this narration because according to him “above the navel” means “on the chest” as explained in another hadeeth. So there is no contradiction between the two rulings of Shaykh Albaani, walillaah-il-hamd!

And Allaah knows best

Hadeeth “Whoever offers the prayers on time….It leaves as a white garment…”

Question:

What is the authenticity of the following hadeeth?

من صلى الصلوات لوقتها فأسبغ لها وضوءها وأتم لها قيامها وخشوعها وركوعها وسجودها، خرجت وهي بيضاء مسفرة تقول: حفظك الله كما حفظتني، ومن صلى الصلاة لغير وقتها ولم يسبغ لها وضوءها، ولم يتم لها خشوعها ولا ركوعها ولا سجودها خرجت وهي سوداء مظلمة تقول: ضيعك الله كما ضيعتني، حتى إذا كانت حيث شاء الله لفت كما يلف الثوب الخلق، ثم يضرب بها وجهه. "هب عن أنس".

“Whoever prayed the prayers on their time, performed well done wudoo for it, and completed them (i.e. the prayers) with their qiyaam, khushoo’, rukoo, and sujood, then that prayer leaves as a white cloth and it says, ‘May Allaah preserve you as you preserved me’. And whoever prayed the prayer on other than its time, did not perform a perfect wudoo for it, and did not complete it with proper khushoo’, rukoo, and sujood then that prayer leaves as a black garment and it says, ‘May Allaah waste you as you wasted me’ until it is only on its way that it is wrapped just as an old garment is wrapped and it is hit back on the face of the person.” Bayhaqi in Shu’ab al-Eemaan

[Kanz ul-Ummaal (19052)]

Answer:

Praise be to Allaah,

First of all, the author of Kanz ul-Ummaal has mistaken in attributing this hadeeth to Bayhaqi’s Shu’ab al-Eemaan when in fact it is not narrated by him. It is rather narrated by Imaam Tabaraani in al-Mu’jam al-Awsat.

Imaam Abu al-Qaasim at-Tabaraani (D. 360) rahimahullah narrates:

" حدثنا بكر قال: نا عمرو بن هاشم البيروتي قال: نا عبد الرحمن بن سليمان بن أبي الجون العنسي، عن عباد بن كثير البصري، عن أبي عبيدة، عن أنس بن مالك قال: قال رسول الله صلى الله عليه وسلم: «من صلى الصلاة لوقتها، وأسبغ لها وضوءها، وأتم لها قيامها وخشوعها وركوعها وسجودها خرجت وهي بيضاء مسفرة، تقول: حفظك الله كما حفظتني، ومن صلى الصلاة لغير وقتها فلم يسبغ لها وضوءها، ولم يتم لها خشوعها ولا ركوعها ولا سجودها خرجت وهي سوداء مظلمة، تقول: ضيعك الله كما ضيعتني، حتى إذا كانت حيث شاء الله لفت كما يلف الثوب الخلق، ثم ضرب بها وجهه» "

“Bakr narrated to us, who narrated from Amr bin Hishaam al-Bayrooti, who narrated from Abdur Rahmaan bin Sulemaan bin Abi al-Jawn al-Anasi, from Abbaad bin Katheer al-Basri from Abu Ubaydah from Anas bin Maalik (radiallah anhu) who said that the Messenger of Allaah (sallallaahu alayhi wasallam) said – the translation of which is given in the question above.”

[Al-Mu’jam al-Awsat (3/263 H. 3095)]

This hadeeth is severely weak, in fact, fabricated because of the presence of “Abbaad bin Katheer al-Basri” who was a fabricator of hadeeth.

Imaam Ahmed bin Hanbal said about him:

" روى أحاديث كاذبة لم يسمعها "

“He narrated untrue narrations which he did not hear”

[Al-Jarh wat Ta’deel (6/84)]

Imaam Abu Nu’aym said:

" كذبه سفيان الثوري، وحضر وفاته فلم يصل عليه "

“Sufyaan ath-Thawree called him a Liar and he witnessed his death but he did not pray over him.”

[Ad-Du’afa (T. 176)]

Imaam Bukhaari said:

" تركُوه"

“They have abandoned him”

[Al-Taareekh al-Kabeer (6/43)]

Imaam Nasaa’ee said:

"متروك الحديث"

“He is Matrook ul-Hadeeth”

[Ad-Du’afa wal Matrokeen (T. 408)]

Haafidh Ibn Hajar al-Asqalaani said:

"متروك"

“Matrook (abandoned)”

[Taqreeb (3139)]

Therefore, this hadeeth is none other than one of the lies that Abbaad narrated.

Hadeeth: “No Muslim dies on a Friday except that he will be saved from the trials of grave”

Question:

Abdullah bin Amr narrated that:
The Messenger of Allah said: \"No Muslim dies on the day of Friday, nor the night of Friday, except that Allah protects him from the trials of the grave.\"
Tirmidhi 1074, and Musnad Ahmad 6582, Al Aranout said Daeef Isnaad and shawahid are also daeef.

Can u please check and update

thanks. 

Answer:

Assalaam-o-Alaykum wa Rehmatullaahi wa Barakaatuh

Praise be to Allaah

Imaam Abu Eesaa at-Tirmidhi (D. 279) rahimahullah narrates:

“حدثنا محمد بن بشار قال: حدثنا عبد الرحمن بن مهدي، وأبو عامر العقدي، قالا: حدثنا هشام بن سعد، عن سعيد بن أبي هلال، عن ربيعة بن سيف، عن عبد الله بن عمرو قال: قال رسول الله صلى الله عليه وسلم: «ما من مسلم يموت يوم الجمعة أو ليلة الجمعة إلا وقاه الله فتنة القبر»”

“Muhammad bin Bashshaar narrated to us, who narrated from Abdur Rahmaan bin Mahdi and Abu Aamir al-Aqadi, they both narrate from Hishaam bin Sa’d, from Sa’eed bin Abi Hilaal, from Rabee’ah bin Sayf, from Abdullah bin Amr (radiallah anhu) who said that the Messenger of Allaah (sallallaahu alayhi wasallam) said: ‘No Muslim dies on the day of Friday, nor the night of Friday, except that Allah protects him from the trials of the grave.’”

[Sunan Tirmidhi (3/378 H. 1074 Ed. Shaakir)]

This hadeeth is Hasan. However, this chain is weak because Rabee’ah bin Sayf did not hear anything from Abdullah bin Amr and apart from that, the remaining narrators of this chain are Thiqaat. This is what Imaam Tirmidhi also criticized this chain for, when he said:

“وهذا حديث ليس إسناده بمتصل ربيعة بن سيف، إنما يروي عن أبي عبد الرحمن الحبلي، عن عبد الله بن عمرو، ولا نعرف لربيعة بن سيف سماعا من عبد الله بن عمرو”

“This hadeeth does not have a connected chain as Rabee’ah bin Sayf only narrates from Abdullah bin Amr through Abu Abdur Rahmaan al-Hubuli, and we do not know of Rabee’ah bin Sayf hearing from Abdullah bin Amr”

[Ibid]

However this hadeeth has several Shawaahid which make it authentic.

This hadeeth is also narrated by Imaam Ahmed in his Musnad (6582) and Tahaawi in Sharh Mushkil ul-Athaar (277) through the route of Abu Aamir al-Aqadi.

Rabee’ah bin Sayf did not hear this hadeeth from Abdullah bin Amr and on the contrary it has been explained in other narrations that he took this narration from Ayyaadh bin Uqbah or a man from Sadaf – whoever it is, he is Majhool.

[See, Tahqeeq Musnad Ahmed by Shaykh Shu’ayb al-Arana’oot of this hadeeth]

However Imaam Ahmed has narrated this hadeeth in another place with a Saalih chain. He said:

“حدثنا إبراهيم بن أبي العباس، حدثنا بقية، حدثني معاوية بن سعيد التجيبي، سمعت أبا قبيل المصري، يقول: سمعت عبد الله بن عمرو بن العاص، يقول: قال رسول الله صلى الله عليه وسلم: من مات يوم الجمعة أو ليلة الجمعة وقي فتنة القبر”

“Ibraaheem bin Abi al-Abbaas narrated to us, Baqiyyah (bin al-Waleed) narrated to us, Mu’aawiyah bin Sa’eed al-Tujaybee narrated to me, I heard Abu Qabeel al-Misri saying, I heard Abdullah bin Amr bin al-Aas (radiallah anhu) saying that the Messenger of Allaah (sallallaahu alayhi wasallam) said: ‘Whoever dies on the day of Friday or the night of Friday, he will be protected from the trials of grave’”

[Musnad Ahmed (7050)]

Besides Ibraaheem bin Abi al-Abbaas, this hadeeth is also narrated from Baqiyyah by:

 Surayj bin Nu’maan [Musnad Ahmed (6646)]

Yazeed bin Haaroon [Musnad Abd bin Humayd (323)]

Dawood bin Rushayd [Al-Jumu’ah by al-Marwazi (11)]

Al-Hasan bin Yoosuf [Ibid] and

Sulemaan bin Aadam [Ithbaat Adhaab al-Qabr lil Bayhaqi (156)].

Brief Introduction to the Narrators of the Chain:

1-    Ibraaheem bin Abi al-Abbaas, Surayj bin Nu’maan, Yazeed bin Haaroon, and Dawood bin Rushayd are without a doubt all Thiqaat.

2-    Baqiyyah bin al-Waleed is Thiqah.

Imaam Dhahabi said about him in al-Kaashif:

“الحافظ ، وثقه الجمهور فيما سمعه من الثقات ، و قال النسائى: إذا قال: حدثنا و أخبرنا فهو ثقة”

“He is a Haafidh, and he is declared Thiqah by the Jumhoor in what he hears from the Thiqah narrators. And Nasaa’ee said: When he says Haddathana or Akhbarna (i.e. affirms his hearing) then he is Thiqah”

[Al-Kaashif (619)]

And in this chain, he has affirmed his samaa’ from Mu’aawiyah so the blame of Tadlees is eliminated from him.

Note: Some people think that Baqiyyah used to commit “Tadlees Taswiyah” due to which he must affirm his samaa’ in the entire chain for his narration to be authentic. However, it is only a mistake and he is not proven to commit “Tadlees Taswiyah” [1]. Even if we suppose that he used to commit Taswiyah still in the chain mentioned above, Baqiyyah has affirmed the samaa’ in the entire chain!

3-    Mu’aawiyah bin Sa’eed at-Tujaybee is Maqbool and only Ibn Hibbaan has mentioned him in Ath-Thiqaat (5/512) and a number of Thiqah narrators including Ibn Wahb have narrated from him. So he is accepted if he has a Mutaabi’ah, and he has many Mutaabi’aat including the one mentioned above and the one coming ahead.

4-    Abu Qabeel Hayy bin Haani is Thiqah.

Imaam Ahmed said:

“ثقة”

“Thiqah”

[Al-Jarh wat Ta’deel (3/T. 1227)]

Imaam Yahya bin Ma’een said:

“ثقة”

“Thiqah”

[Taareekh ad-Daarimi (923)]

Imaam Abu Zur’ah ar-Raazi said:

“ثقة”

“Thiqah”

[Al-Jarh wat Ta’deel (3/T. 1227)]

So the saying of Ibn Hajar followed by Shu’ayb al-Arana’oot that ‘Abu Qabeel is Da’eef’ is wrong.

Following is another shaahid of the narration:

Imaam Bayhaqi narrates:

“أخبرنا أبو عبد الله سعيد قالا ثنا أبو العباس نا محمد نا عثمان بن صالح ثنا ابن وهب أخبرني ابن الهيعة عن سنان بن عبد الرحمن الصدفي أن عبد الله بن عمرو بن العاص كان يقول من توفي يوم الجمعة أو ليلة الجمعة وقي الفتان”

 [Ithbaat Adhaab al-Qabr (157)]

In this chain Ibn Lahee’ah is weak due to his Ikhtilaat and Tadlees. But Ibn Wahb has heard from him before his Ikhtilaat so this narration is suitable as a shaahid. Now the only problem in it is his Tadlees and that Sinaan bin Abdur Rahmaan is Majhool.

There are other Shawaahid for this hadeeth as well but they are severely weak to strengthen each other. However, these three narrations are only a slightly weak, especially the second one which is close to being Hasan Lidhaatih, so these three are enough to strengthen each other without the need of other weaker Shawaahid.

[See, Tahqeeq of Al-Arana’oot on Musnad Ahmed (11/149) for some of its other shawaahid]

This is why Muhaddith ul-Asr Shaykh Naasir ud-Deen Al-Albaani rahimahullah authenticated this hadeeth saying:

“بمجموع طرقه حسن أو صحيح”

“It is Hasan or Saheeh by all its routes combined”

[Ahkaam al-Janaaiz (49), also see: Saheeh at-Tirmidhi (1074), Takhreej al-Mishkaat (1316), Saheeh al-Jaami (5773), and Saheeh al-Targheeb (3562)]

And similarly, Shaykh Zubayr Alee Za’ee rahimahullah said about this hadeeth:

“حسن”

“Hasan”

[Tahqeeq at-Tirmidhi (1074)]

And Allaah knows best

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[1] - [Tadlees ut-Taswiyah is that a narrator removes someone other than his Shaykh from the chain of transmission when he narrates, due to the removed narrator being weak or young or accused of something. This is done in order to give the impression that the chain is sound. The narrator who commits Taswiyah has to affirm with clear words that each narrator in the chain heard the hadeeth from the next, in order for his narration to be accepted. The only person known for this practice was Waleed bin Muslim.]