Saheeh (sound) hadeeths, Dought & Clear, - * A Superior Dhikr

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It was narrated that Abu Umamah (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) saw me moving my lips and he said to me: “What are you saying, O Abu Umamah?” I said: I am remembering Allah, O Messenger of Allah. He said: “Shall I not tell you of something better or greater than your dhikr of night and day or of day and night? You should say: Subhan Allah ‘adad ma khalaqa, subhan Allah mil’a ma khalaqa, subhan Allah ‘adad ma fi’l-ard wa’l-sama, subhan Allah mil’a ma fi’l-samai wa’l-ard, subhan Allah mil’a ma khalaqa, subhan Allah ‘adad ma ahsa kitabuhu, subhan Allah mil’a kulli shay’in (Glory be to Allah the number of what He has created, glory be to Allah filling what He has created, glory be to Allah the number of what is in earth and heaven, glory be to Allah filling what is in heaven and earth, glory be to Allah filling what He has created, glory be to Allah the number of what is written in His book, glory be to Allah filling all things); and say Al-hamdu Lillah likewise.”
Is this hadeeth (narration) saheeh (authentic) or fabricated?.
Praise be to Allah.
Firstly:
This hadeeth has been narrated via a number of isnads (chains of narration) from the great Sahabi (Companion) Abu Umamah (may Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) passed by him when he was moving his lips and he said:
“What are you saying, O Abu Umamah?”
He said: I am remembering my Lord.
He said: “Shall I not tell you…” and he quoted the hadeeth (narration).
Al-Shaykh al-Albani (may Allah have mercy on him) said:
This hadeeth is narrated by Abu Umamah al-Bahili: Suday ibn ‘Ajlan, and attributed to the Prophet (peace and blessings of Allah be upon him), and there are a number of chains of transmission from him.
Then he listed the chains of transmission and said concerning al-Hakim’s narration of some of its isnads: al-Hakim said: It is saheeh according to the conditions of the two shaykhs (al-Bukhari and Muslim), and al-Dhahabi agreed with him, and it is as they said.
See:al-Silsilah al-Saheehah, no. 2578. He also stated that the hadeeth is saheeh inSaheeh al-Targheeb wa’l-Tarheeb, no. 1575
The hadeeth was classed as hasan (sound) by al-Hafiz Ibn Hajar inNataij al-Afkar, 1/84. al-Haytham said inal-Majma’10/110: It was narrated by Ahmad and its men are the men of saheeh. It was classed as saheeh by the editors ofMusnad Ahmadin the edition published by Muasasat al-Risalah, 36/459-460, where they discussed its isnads in detail.
Secondly:
As for what may be understood from the hadeeth, the most important of it is the virtue of this dhikr (words of remembrance) in particular, as the Prophet (peace and blessings of Allah be upon him) said that the one who recites it attains a great reward that is superior to most adhkar.
Hence al-Hafiz Ibn Khuzaymah (may Allah have mercy on him) included it in a chapter in hisSaheeh(1/307) that he entitledBab Fadl al-Tahmeed wa’l-Tasbeeh wa’l-Takbeer bi wasf al-‘Adad al-Katheer min khalq Allah aw ghayri khalqihi. End quote.
Ibn al-Qayyim (may Allah have mercy on him) said:
Saying:Subhan Allah wa bi hamdih, ‘adada khalqihi, wa rida nafsihi, wazinata ‘arshihi, wa midaada kalimatihi(Glory and praise be to Allah, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words) is many times better than merely sayingSubhan Allah(Glory be to Allah). What the one who says “Subhan Allah wa bi hamdih, ‘adada khalqihi…” achieves of knowing Allah, exalting Him and glorifying Him, when his dhikr is connected to the huge numbers mentioned, is far greater than what is achieved by the one who merely says Subhan Allah. This is called multiplied dhikr and it is greater glorification and praise than regular dhikr, hence it is better than it.
This is manifested when we understand what this dhikr means:
When the worshipper saysSubhan Allah wa bi hamdihi, ‘adada khalqihi, it is like a statement and explanation of what the Lord deserves of glorification the number of every created being, what has been and what will be, for eternity. It includes an affirmation that Allah is above all things, and glorifying and praising Him this huge number cannot be comprehended by anyone who counts; the end of it can never be reached. It includes the person's aspiration to do such endless tasbeeh (glorification of Allah). What the person says is not intended to limit the glorification to that number or level; rather he is saying that what Allah deserves of glorification is glorification which reaches that number even if it has no limit, because the creation of Allah will always be ongoing and will never be limited by a number or figure.
What is meant is that this tasbeeh has reached a level of perfection and majesty that indicates that it should be better than others and if something else were weighed against it, it would outweigh it. This is what some of these words refer to of the perfect qualities of Allah and praising Him by declaring Him to be above all things, in addition to praising Allah which implies the following:
i. Affirmation of His attributes of perfection
ii. Loving Him and being pleased with Him.
iii. If one adds to these praises, glorification and exaltation in the most perfect and sublime manner, the highest number of times, and the worshipper focuses on this glorification and contemplates its meaning, then this dhikr will have great virtue and advantages that are not shared by others. And Allah is the Source of strength.
Al-Manar al-Muneef, 34-38
And Allah knows best.

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Saheeh (sound) hadeeths, Dought & Clear, - * The hadeeth: “Every matter that does not start with remembrance of Allah is incomplete”

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Can you please tell me the correct transmiters and the correct text on the narrations mentioned below (mentioned only roughly), as well as the takhrij and the tahkik on these ahadith and please do mention also the verdict of the muhadiths of old on them as well as the verdict of sheikh Albani. Also if you have more ahadith similar to these please do quote them. Jazakallahu khayran.
Ibn Hibban with two chains narrates that the messenger said: "Every important matter that does not begin with in the Name of Allah, the most Gracious the most Merciful is not complete.
Abu Dawud, Ibn Majah and Ibn Hibban from Kurrah ibn Abdurrahman from Zuhri from Abu Salamah from Abu Huraira from the prophet that he said: " Every important matter that does not begin with praise be to Allah or with thanking Allah is incomplete.
Ahmad narrated: " Every important matter that does not begin with mentioning the name of Allah, is considered incomplete".
Darakutni from Abu Huraira that: " Every important matter that does not begin with the name of Allah is incomplete".
Ibn Hajar in "Fathul-Bari" and Sujuti in "Ed-Darul-Manthur" narrated: " Every important matter that does not begin with the name of Allah is considered deprived".
Praise be to Allaah.
The hadeeth referred to in the question is the hadeeth of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Every important word or matter that does not being with remembrance of Allah is maimed.”
And the hadeeth with narrated in other, similar versions.
It was narrated by Imam Ahmad inal-Musnad(14/329) [Mu’sasat al-Risaalah edn.] and by many other authors ofSunansandMusnads.
There are two things wrong with it:
1.
The weakness of Qurrah ibn ‘Abd al-Rahmaan. Ahmad ibn Hanbal said: He is munkar al-hadeeth jiddan (i.e., a very weak narrator). Yahya ibn Ma‘een said: [He is] da‘eef al-hadeeth. Abu Zar‘ah said: The hadeeths that he narrates are munkar.
See: Tahdheeb al-Tahdheeb, 8/373
2.
Some of the scholars think it more likely that the correct view concerning it is that in the report from al-Zuhri it is mursal, and mursal is one of the categories of da‘eef (weak) hadeeths.
It was narrated by al-Nasaa’i in‘Aml al-Yawm wa’l-Layla(495, 497) from al-Zuhri. He said: The Messenger of Allah (blessings and peace of Allah be upon him) said:… and he narrated it.
Al-Daaraqutni (may Allah have mercy on him) said:
The correct view is that saheeh reports from al-Zuhri are mursal. End quote.
Al-‘Ilal, 8/30
It was also classed as da‘eef by al-Zayla‘i inTakhreej al-Kashshaaf, 1/24 and by Shaykh al-Albaani inIrwa’ al-Ghaleel(1/29-32). And it was classed as da‘eef by the commentators on the Mu’sasat al-Risaalah edition [of Musnad Ahmad].
The hadeeth was classed as hasan or saheeh by a number of scholars. It was classed as hasan by al-Nawawi and Ibn Hajar, and it was classed as saheeh by Ibn Daqeeq al-‘Eid and Ibn Mulqin.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about it and said:
This hadeeth was narrated via two or more isnaads by Ibn Hibbaan and others. Some scholars classed it as da‘eef, but it is more likely to be hasan because of corroborating evidence (hasan li ghayrihi). End quote.
Majmoo‘ Fataawa Ibn Baaz(25/135)
The meaning of the hadeeth is acceptable and applicable. Allah opens His Book with the Basmalah, and Sulaymaan (peace be upon him) opened his letter to the Queen of Sheba (Saba’) with the Basmalah. Allah says (interpretation of the meaning):“Verily, it is from Sulaymaan (Solomon), and verily, it (reads): In the Name of Allaah, the Most Gracious, the Most Merciful” [al-Naml 27:30]. The Prophet (blessings and peace of Allah be upon him) opened his letter to Heraclius with the Basmalah, and he used to start his khutbahs with praise and glorification of Allah.
Most of the fuqaha’ are of the view that it is prescribed and mustahabb to say the Basmalah when starting important things.
It says inal-Mawsoo‘ah al-Fiqhiyyah(8/92):
Most of the fuqaha’ are agreed that saying the name of Allah is prescribed for all things of importance, both acts of worship and other things. End quote.
And Allah knows best.

- PUBLISHERNajimudeeN M

Ramadan File, Dought & clear, - * The reward for fasting is more than seven hundred fold.

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Does the hadith mean that the reward for good deeds when fasting is multiplied more than seven hundredfold, because Allah, may He be exalted, says: “Fasting is for Me and I shall reward for it”?
Praise be to Allah
It is proven in the hadith that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Every deed of the son of Adam will be multiplied between ten and seven hundred times. Allah, may He be glorified and exalted, said: Except fasting. It is for Me and I shall reward for it. He gives up his desires and his food for My sake.”
Narrated by Muslim (1151)
In their commentaries on this hadith, the scholars stated that what this means is that the reward for fasting is multiplied more than seven hundredfold. We will quote here some of their many comments:
Abu’l-Waleed al-Baaji (d. 474 AH – may Allah have mercy on him) said:
The virtue of the multiple reward for fasting is that Allah attributed it to Himself, may He be exalted. This implies that it will be more than seven hundredfold.
End quote fromal-Muntaqa Sharh al-Muwatta’(2/74)
Abu Haamid al-Ghazaali (d. 505 AH – may Allah have mercy on him) said:
Allah, may He be exalted, says (interpretation of the meaning):“Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10]. Fasting is half of patience, so its reward is beyond what one might estimate and give a figure for.
End quote fromIhya’ ‘Uloom ad-Deen(1/231)
Ibn al-‘Arabi (d. 543 AH – may Allah have mercy on him) said:
Our Lord, may He be Blessed and exalted, has told us that the reward for righteous deeds may be multiplied by a factor between one and seven hundred, but He has withheld from us knowledge of the amount of the reward for patience and has kept knowledge thereof to Himself.“Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10]. Because fasting is a type of patience, as the one who fasts refrains from physical desires, Allah, may He be exalted, said: “Every deed of the son of Adam is for him, except fasting; it is for Me and I shall reward for it.” The scholars said: The reward (of every deed) will be weighed out and measured out, except the reward for fasting; it will be scooped up by the handful. Hence Maalik said: It is patience in bearing the calamities and sorrows of this world, so undoubtedly everyone who delegates his affairs to Allah, bears patiently whatever befalls him, and refrains from whatever is forbidden to him, his reward cannot be estimated. The lawgiver indicated that fasting comes under this category of patience.
end quote fromAhkaam al-Qur’an(4/77)
al-Qaadi ‘Iyaad (d. 544 AH – may Allah have mercy on him) said:
Moreover, Allah bestows upon whomever He wills whatever He wills of increase up to seven hundredfold, and even beyond that, such as cannot be estimated, as He, may He be exalted, says (interpretation of the meaning):“Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10]. And He said: Except for fasting, for it is for Me and I shall reward for it” after mentioning the seven hundredfold reward for it.
End quote fromIkmaal al-Mu‘allim bi Fawaa’id Muslim(8/184).
Ibn Rajab (d. 795 AH – may Allah have mercy on him) said:
According to the first report [i.e., that is mentioned at the beginning of the answer], the exception of fasting from the deeds that receive a multiple reward means that all good deeds receive a tenfold reward, up to seven hundredfold, except fasting, for the multiplication of its reward is not limited to that; rather Allah, may He be blessed and exalted, may multiply it greatly, without limiting the number. For fasting is a kind of patience, and Allah, may He be exalted, says (interpretation of the meaning):“Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10]. Hence it was narrated from the Prophet (blessings and peace of Allah be upon him) that he called Ramadan the month of patience.
According to another hadith, the Prophet (blessings and peace of Allah be upon him) said: “Fasting is half of patience.” Narrated by at-Tirmidhi.
Patience is of three types: patience in obeying Allah, patience in refraining from that which Allah has prohibited, and patience in accepting the decree of Allah when it is hurtful. All three types of patience are combined in fasting.
End quote fromLataa’if al-Ma‘aarifby Ibn Rajab (p. 150)
Ibn al-Mulaqqin (d. 804 AH – may Allah have mercy on him) said:
It was said the concerning the verse in which Allah, may He be exalted, says (interpretation of the meaning),“No person knows what is kept hidden for them of joy as a reward for what they used to do” [as-Sajdah 32:17]that “what they used to do” was fasting, so they will be rewarded abundantly, without measure. Fasting is singled out for the more than seven hundredfold reward in this hadith.
End quote fromat-Tawdeeh li Sharh al-Jaami‘ as-Saheeh(13/28)
Shaykh as-Sa‘di (d. 1376 – may Allah have mercy on him) said:
An exception is made in this hadith for fasting, which Allah says is for Him, and that He is the One Who will reward for it, on the basis of His generosity and kindness, without meaning that the multiple reward for their fasting is like the reward for other deeds. This is something that cannot be expressed; rather He will reward them with that which no eye has seen, no ear has heard, nor has it ever crossed the mind of man. This hadith points out the reason for singling out this reward for fasting, and tells us that the fasting person gives up the desires of his nafs that he is naturally inclined to love and to give precedence to over other things, and that are also necessary for him, but the fasting person gives precedence to love of his Lord over these things, so he gives them up in a manner that no one could know about except Allah, so his love for Allah becomes more important and overwhelms any other natural inclinations, and seeking the pleasure of his Lord takes precedence over attaining his own whims and desires. Therefore Allah singles out fasting as being for Him and has promised that the reward for fasting is with Him. So what do you think of the reward that the Most Gracious, the Most Merciful, the Most Generous, the Bestower of blessings – Whose generosity encompasses all that exists, and He has singled out His close friends for the greatest share of His generosity, and has decreed for them and made available to them the means by which they may attain what He has of reward in a manner that could not cross the mind of any person – how do you think that Allah will reward these sincere fasting people?
Here the pen must stop (for I have made my point). Joy will fill the heart of the fasting person for having done an act that Allah has said is for Him, and has made its reward commensurate with His generosity and kindness. That is the grace of Allah that he bestows upon whomever He will, and Allah is the Possessor of great bounty.
End quote fromBahjat Quloob al-Abraar(p. 94-95)
Shaykh Ibn ‘Uthaymeen (d. 1421 AH – may Allah have mercy on him) said:
The reward for acts of worship is tenfold up to seven hundredfold, up to many times more, except fasting, for it is Allah Who will reward for it. What that means is that the reward for it is very great indeed. The scholars said that this is because fasting combines three types of patience, namely patience in obeying Allah, patience in refraining from disobeying Allah, and patience in accepting His decree. It is patience in obeying Allah because the individual is patient in doing this act of obedience. It is patience in refraining from disobeying Him because he avoids that which is prohibited for the fasting person. And it is patience in accepting the decree of Allah because the fasting person experiences the pain of thirst, hunger, tiredness and lack of energy. Hence fasting is one of the most sublime forms of patience, because it combines the three types of patience, and Allah, may He be exalted, says (interpretation of the meaning):“Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10].
End quote fromash-Sharh al-Mumti‘(6/458)
And Allah knows best.

* TO EXPAND OUR " DAWA WORK, IN INDIA" - WE NEED 'FINANCIAL HELP' FROM PUBLICS. - JOIN & HELP OUR WORK! - DONATE ANY AMOUNT - through - BANK-(OR) -CREDIT, DEBITE CARDS to - IFSC : IOBA0002580- * Name :- > M NAJIMUDEEN,- Bank Name: Indian Overseas Bank,
- SB A/C . 258001000004928- THANKING YOU! -
{MAY OUR CREATOR BLESS YOU AND US!!}
-
(Alhamdulillaah/) - ▌▌ Regards,



NAJIMUDEEN M
* CONTACT- aydnajimudeen@gmail.com