6 - The Hadith of `Abdullah ibn `Amr ibn Al`Aas from the Prophet (may the peace and the blessings of Allah be upon him) who said: “When anyone of you gets a new wife, a servant, or an animal, let him take hold of the forelock and say: “O Allah! I ask You for the goodness within her and the goodness that she is inclined towards, and I seek refuge with you from the evil to which she is inclined.””

This Hadith was reported by Abu Dawud (1), Ibn Majah and the words of Hadith belong to him,(2) also this was reported by An-Nasa’i (3), At-Tabaraani (4), Ibn As-Sunni (5), Al Hakim(6), Al Bayhaqi (7) and Ibn `Abdul-Barr(8), all of them reported this narration from Muhammad ibn `Ajlan on the authority of `Amr ibn Shu`ayb, from his father, from his grandfather.

Abu Dawud, An-Nasa’i and other narrators who mentioned (camel) in the Hadith, said that the hump of the camel should be held and the prayer should be recited which was mentioned regarding wife and servant.

This narration was authenticated by Al Hakim and was supported by Adh-Dhahabi. 

In the narration of `Amr ibn Shu`yab, from his father, from his grandfather, there is a manifest dispute, that why this narration has been graded as good and Allah knows best.

Hibban ibn `Ali disagreed with the previous chain and narrated it  from Muhammad ibn `Ajlan, from Sa`id Al Maqbori, on the authority of Abu Huryarah, mentioning only the servant without mentioning wife and animal.

And this was reported by Ibn Abu `A’sim (9), Abu Y`ala (10), At-Tabarani (11), Abu Na`im (12), and Ibn `Asakir (13), all of them have narrated it from the chain of Hibban, on the authority of Abu Hurayrah. Hibban ibn `Ali has been graded as a weak narrator (14) as he disagreed in his chain of narration with trustworthy narrators, that is why his narration was graded as ‘Munkar’ or condemned.

7 - The Hadith of `Umar was reported by Ibn `Adi (15), from `Abdul Wahid ibn Ghiyas, from `Ambasah ibn `Abdur-Rahman Al Qurashi, from Zayd ibn Aslam from his father, on the authority of `Abdullah ibn `Amr ibn Al`Aas, like the narration of `Amr ibn Shu’yab.

However, this chain of narration includes `Anbasah ibn `Abdur-Rahman, who was described by Al Hafiz by saying: “Abandoned, who was accused of fabrication by Abu Hatim.” (16).

Furthermore, this Hadith was reported by Malik, (17) from Zayd ibn Aslam as Mursal* that Messenger of Allah (may the peace and the blessings of Allah be upon him) said: “When one of you marries a woman or buys a slave-girl, he should take her by the forelock and ask for blessing. When someone buys a camel, he should take the top of its hump, and seek refuge with Allah from devil the cursed.”

Ibn `Abdul-Barr said: “This is also a Mursal narration by the all narrators of Al Muwatta, and Allah knows best.” (18).

8 – As for another Hadith of Abu Huryara, its word is as follows: “The one who raises his head and lowers it before the Imam, his forelock is in the hand of a devil.”

This narration was reported by Malik (19), `Abdur-Razzaq (20), Al Humaydi (21), Ibn Abi Shaybah (22), Al Bazzar (23), Al `Oqayli (24), At-Tabarani (25), all of the have narrated it from several ways, from Muhammad ibn `Amr ibn `Alqamah, from Mulayh ibn `Abdullah As-S`adi, on the authority of Abu Hurayrah.

However, the narrators have disputed; some of them have traced it back to the Prophet (may the peace and the blessings of Allah be upon him), while, most of them attributed it to the noble Companions (may Allah be pleased with them). Whilst, Al Humaydi said: “Sufyan, sometimes, attributed it to the Prophet (may the peace and the blessings of Allah be upon him) and sometimes, attributed it to the noble Companions only.”

Al `Oqayli has narrated it on the authority of the Prophet (may the peace and the blessings of Allah be upon him), though, he has narrated it from the chain of Malik attributing it to the noble Companions and then commented by saying: “This is more accurate.”

Moreover, Ad-Daraqutni (26) has supported the opinion of Al `Oqayli that this narration is Mawquf. As was reported by Malik and others on authority of Muhammad ibn `Amr ibn `Alqamah.

Al Khalili said: “Prominent scholars of Hadith have concluded that the chain of Muhammad is Mawquf if it is narrated from Mulayh, on the authority of Abu Hurayrah. But this Hadith was narrated from Hammad ibn Zayd, from Muhammad, from Mulayh through both categories; Mawquf and Marfu`a, however, the Mawquf is more accurate.” (27)

He also added: “Muhammad was alone in narrating it from Mulayh.”

Mulayh ibn `Abdullah As- S`adi (28) was mentioned by Al Bukhari (29) and Ibn Abi Hatim (30), but they neither mention any criticism nor recommendation,  while he was mentioned by Ibn Hibban in his book of authentic narrators. In this regard, the critics said: “Mulayh ibn `Abdullah As-S`adi has narrated from Abu Hurayrah, and was narrated by Muhammad ibn `Amr ibn `Alqamah.” The same comment has been noted in At-Tabaqat of Ibn Sa`ad, though, no pupil of him has been mentioned except Muhammad ibn `Amr; whose identity is unknown.

Moreover, he was not mentioned by As-Suyuti in his Book Namely ‘Is`a’f Al-Mubatta’a.

9 - The Hadith of Buraydah ibn Husayb Al Aslami, who said that the Messenger of Allah (may the peace and the blessings of Allah be upon him) told me: “Will I not teach you some words that Allah teaches only those with whom Allah wanted to do good then He never allowed him to forget.” Then he (may the peace and the blessings of Allah be upon him) added: “O Allah! I am weak so give me so repair my weakness in Your Pleasure, and drive me to the good holding my forehead, and make Islam my ultimate wish. O Allah! I am weak so give me strength, I am debased so give me honor and I am poor so give me sustenance.”

This Hadith was reported by Ibn Abi Shaybah (33) and At-Tabarani (34), both narrated it from the chain of Al `Ala ibn Musayyab, from Abu Dawud Al Awdi, on the authority of Buraydah ibn Husayb Al Aslami.

At-Tabarani Said: “This Hadith was narrated only from Buraydah with this chain, but Al `Ala’a was alone in this narration.” the end.

Moreover, Al Hakim (35) narrated it from the chain of Ibn Abi Shaybah, and commented saying: “Its chain is authentic but was not reported by Al Bukhari and Muslim.”

However, Adh-Dhahabi criticized him and said: “Abu Dawud the blind is abandoned.”

While Haythami attributed it to At-Tabarani in his book Al Awsat and said: “This narration includes Abu Dawud the blind and he is weak.” (36).

Abu Dawud’s name is Nufa`y ibn Al Harith, it is also said that his name is Nafi`a, known by his nickname, and he is an abandoned narrator, who was accused of lying by Ibn Ma`in.” (37)

 10 - The Hadith of Jabir who said that the Messenger of Allah (may the peace and the blessings of Allah be upon him) said: “Do not desire to meet the enemy but ask Allah for security; as you do not know what type of calamity will you face from them, but if you meet them, recite: “O Allah! You are our Lord and their Lord, our foreheads and their foreheads are in Your hand, only You kill them.” Then stick to the earth in the state of sitting, and when they attack you, stand up and say Allahu Akbar (Allah is Great).”  This Hadith was reported by At-Tabarani (38) and the word belongs to him. Al Hakim (39) narrated it in the context of a long story about the victory of Khyber when the flag was given to `Ali (may Allah be pleased with him). At-Tabarani and Al Hakim, both have narrated it from the chain of Fudhayl ibn `Abdul-Wahhab, from Ja`afar ibn Sulayman, from Khalil ibn Murrah, from `Amr ibn Dinar on the authority of Jabir.

While At-Tabarani Said: “No one narrated it from `Amr except Al Khalil, and no one narrated it from Al Khalil except Ja`afar, while Fudhayl ibn `Abdul-Wahhab was alone in this narration.” (40).

Khalil ibn Murrah Adh-Dhab`i is weak,(41) and Ja`afar ibn Sulayman was also called Adh-Dhab`i, who is authentic,(42), but this narration has many other supporting narrations, some of them are strong that includes the following:

A - `Abdur-Razzaq (43) and Sa`id ibn Mansur have narrated (44) from two different chains, on the authority of Yahya ibn Abi Kathir who said that the Messenger of Allah (may the peace and the blessings of Allah be upon him) said, and mentioned the similar Hadith.

B - `Abdul Razzaq (45), At-Tabarani (46) and Al Bayhaqi (47) narrated through two different chains from Musa ibn `Uqbah, from Abu Nadhar that he was informed that the Prophet (may the peace and the blessings of Allah be upon him) prayed, and then mentioned the Hadith. It is noteworthy that the origin of this narration existed in the books of Al Bukhari and Muslim beside the (Balagh) unconfirmed narration of Abu An-Nadhar. Al Hafiz Ibn Hajar said in this context: “Al Isma`ili has narrated it from another chain that the Prophet (may the peace and the blessings of Allah be upon him) prayed and said: “O Allah! You are our Lord and their Lord, and we are Your slaves and they are Your slaves, and our foreheads and their foreheads are in Your hand.” (48)

C – Abu Sa`id ibn Mansur, narrated this narration from `Abdullah ibn Wahab, from Abu Hani Al Khawlani, on the authority of Abu `Abdur-Rahman Al Hubuli that the Messenger of Allah (may the peace and the blessings of Allah be upon him) said and then he mentioned this narration.

Abu Hani Al Khawlani is Hamid ibn Hani, who has been regarded as unobjectionable in his narration. (49).

After all, this narration is good by the support of similar narrations.

________________________________________

* A mursal Hadith is a narration where the chain only goes up to a tabi’i.

1) Sunan Abu Dawud -Book of Marriage- a chapter on (Who has intercourse by marriage) (2/616, 617, Hadith No. 2160).

2) Sunan Ibn Majah - Book of Marriage - a chapter on (What should a man say when he enters to his wife) (1/617, 618 Hadith No. 1918).

3) `Amal Al Yom Wal-Laylah, pp. 246, 247, 255 Hadith No. 240, 263.

4) Ad-Du`aa (2/1241 Hadith No.940) and (3/1411, Hadith No. 1309).  

5) `Amal Al Yom Wal-Laylah, (p. 283 Hadith No. 600).

6) Al Mustadrak (2/185, 186).

7) As-Sunan Al Kubra, (7/148).

8) At-Tamhid, (5/300, 301).

9) As-Sunnah, (1/84 Hadith No.191.

10)        Musnad Abu Y`ala, (11/490 Hadith No. 6610.

11)        Ad-Du`aa, (3/410, 411 Hadith No. 1308.

12)        Dhikr Akhbar Isfahan,  1/281.

13)        Tarikh Damascus, 7/445.

14)        Taqrib At-Tahdhib, (p. 149).

15)        Al Kamil, (5/261).

16)        Taqrib At-Tahdhib, (p. 433).

17)        Al Muwatta (2/547 Hadith No.52).

18)        At-Tamhid, (5/300).

19)        Al Muwatta, (1/92 Hadith No. 57).

20)        Musannaf `Abdul Razzaq, (2/373, 374 Hadith No. 3753).

21)        Musnad Al Humaydi, (2/435 Hadith No.989).

22)        Musannaf Ibn Abi Shaybah, (2/327).

23)        Kashf Al Astar,(1/233 Hadith No.475).

24)        Adh-Dhu`afa’ (3/453).

25)        Al Mo`ajam Al Awsat, (Majm`a Al Bahrayn, (Manuscript, plate No. 69 / b).

26)        Al `Ilal of Ad-Darqutni, (2/140 / A).

27)        Al Irshad Fi Ma`arifat `Ulama’ Al Hadith, (1/343).

28)        This has been altered with Al Khutami in the book of At-Tabarani, however,  Al Khutami is a different narrator, who was mentioned by Ibn Abi Hatim after the biography of  Mulyah As-Sa`adi, where Ibn Abi Hatim said: “He narrates from his father, and was narrated  by `Amr ibn Muhammad Al Aslami.”(Al Jarh Wat-Ta`adil) (8/367).

29)        At-Tarikh Al Kabir, (8/10).

30)        Al Jarh Wat-Ta`adil, (8/367).

31)        Ath-Thiqat, (5/450).

32)        At-Tabaqat Al Kubra, (5/253)

33)        ) Musannaf Ibn Abi Shaybah, (10/268, 269 Hadith No.9402).

34)        Al Mo`ajam Al Awsat, (Majm`a Al Bahrayn, (Manuscript, plate No./ 454).

35)        Al Mustadrak (1/527).

36)        Majm`a Az-Zawayd,(10/182).

37)        Taqrib At-Tahdhib,(p. 565).

38)        Ad-Du`a, (2/1301 Hadith No. 1072), and Al Mo`ajam As-Saghir,(2/293 Hadith No.777).

39)        Al Mustadrak (3/38).

40)        Al Mo`ajam As-Saghir, (2/294).

41)        Taqrib At-Tahdhib, (p. 196).

42)        Taqrib At-Tahdhib, (p. 140).

43)        Musannaf `Abdul Razzaq (5/247, 248 Hadith No. 9513).

44)        Sunan Sa`id ibn Mansur, (2/204 Hadith No. 2519).

45)        Musannaf `Abdul Razzaq (5/248, 249 Hadith No. 9514).

46)        Ad-Du`a, (2/1298, 1299 Hadith No. 1068).

47)        As-Sunan Al Kubra, (9/152).

48)        Al Fat’h, (6/166).

49)        Taqrib At-Tahdhib, (p. 182).

Add comment