Da'eef (weak) hadeeths, Dought & clear, - * Soundness of Hadeeth, “By hating the Arabs you would hate me”

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How sound is this hadeeth (prophetic narration)? It was narrated that Salman (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “O Salman, do not hate me and leave your religion.” I said: O Messenger of Allah, how could I hate you when Allah has guided me through you? He said: ‘By hating the Arabs, you would hate me.”.
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Praise be to Allah.
Firstly:
The text of this hadeeth is as follows:
It was narrated that Salman (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said:
“O Salman, do not hate me and give up your religion.”
I said: O Messenger of Allah, how can I hate you when Allah has guided us through you?
He said: “By hating the Arabs you would hate me.”
This hadeeth was narrated by al-Tirmidhi (no. 3927); al-Bazzar in his Musnad (2513); al-Tabarani in al-Mu’jam al-Kabeer (6/238); al-Hakim in al-Mustadrak (4/86); and others, via Abu Badr al-Shuja’ ibn al-Waleed, from Qaboos ibn Abi Zabyan, from his father, from Salman (may Allah be pleased with him).
This isnad (chain of transmission) is da’eef (weak) and has two faults:
1. Qaboos ibn Abi Zabyan. Ibn Ma’een said: his hadeeth is da’eef. Abu Hatim said: Reports narrated by him cannot be quoted as evidence. Al-Daraqutni and others classed him as weak. See: Tahdheeb al-Tahdheeb, 8/306.
2. The isnad is interrupted between Abu Zabyan – who is Husayn ibn Jundub – and Salman al-Farisi (may Allah be pleased with him). Al-Tirmidhi said, after narrating the hadeeth: I heard Muhammad ibn Isma’eel [meaning al-Bukhari] say: Abu Zabyan did not meet Salman; Salmaan died before ‘Ali. End quote. Ibn Abi Hatim said in al-Maraseel (50): I do not think that Husayn ibn Jundub heard it from Salman. See: Tahdheeb al-Tahdheeb, 2/380.
The hadeeth was also narrated by Abu Na’eem in Hilyat al-Awliya, 7/270, via Khalid ibn ‘Abd al-Rahman, from Mis’ar, from Abu Hashim al-Rummani from Zadan, from Salman.
This chain is da’eef jiddan (very weak) because of Khalid ibn ‘Abd al-Rahman ibn Khalid ibn Salamah al-Makhzoomi al-Makki, whose narration is worthless, and ‘Amr ibn al-Fallas accused him of fabricating hadeeth.
Hence al-Hafiz al-Mundhiri said in Ajwibah ‘ala Asilah fi’l-Jarh wa Ta’deel (p. 84): A munkar hadeeth (denounced narration). Al-Shaykh al-Albani (may Allah have mercy on him) said: Its isnad is da’eef. End quote. Al-Silsilah al-Da’eefah (no. 2029).
Thirdly:
The weakness of this hadeeth does not mean that there is no virtue in the Arabs. There are many hadeeths concerning this matter, a few of which are saheeh (authentic) and many of which are weak or fabricated.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Concerning this matter there are reports other than those which I have mentioned. Some of them are subject to further examination and some of them are fabricated. End quote.
Iqtida’ al-Sirat al-Mustaqeem, p.159
He also said, commenting on this hadeeth:
The Prophet (peace and blessings of Allah be upon him) described hating the Arabs as being a cause of leaving Islam, and he stated that hating them implies hating him.
Previously on our website we have spoken about the virtue of the Arabs and outlined the correct understanding of this issue.
And Allah knows best.












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Da'eef (weak) hadeeths, Dought & clear, - * Status of Hadeeth “Donot call me Sayyid in your prayer”

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It says in the hadeeth, “Do not call me Sayyid in your prayers”. Is this hadeeth (report) saheeh (authentic)? I would prefer to say “Allahumma salli ‘ala sayyidina Muhammad” and not just “Allahumma salli ‘ala Muhammad”.
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Praise be to Allah.
The wording mentioned does not appear in any hadeeth from the Prophet (peace and blessings of Allah be upon him). This has been stated by the scholars:
Al-Imam al-Sakhawi (may Allah have mercy on him) said: It has no basis. End quote.
Al-Maqasid al-Hasanah, p. 135.
Ibn Hajar al-Haythami (may Allah have mercy on him) said: It has no basis. End quote.
Al-Fatawa al-Fiqhiyyah al-Kubra, 1/151
Most of those who compiled books of fabricated hadeeths agreed with them. See: al-Masnoo‘ fi Ma‘rifat al-Mawdoo‘, by al-Mulla ‘Ali al-Qari, p.205.
Many of the fuqaha (jurists) have stated in their books that this hadeeth is rejected, as it says in Radd al-Muhtar (1/513), al-Fawakih al-Dawani (2/359) and Nihayat al-Muhtaj (1/530).
The scholars of the Standing Committee said:
The hadeeth “Do not call me Sayyid…” has no basis, as was stated by the author of Kashf al-Khifa. As for the hadeeth, “I will be the leader (Sayyid) of the children of Adam on the Day of Resurrection, and but I do not boast about it,” it is part of a lengthy hadeeth that was narrated by al-Imam al-Tirmidhi from Abu Sa‘eed al-Khudri; he said: It is a hasan saheeh hadeeth (sound and authentic report).
As for calling the Messenger (peace and blessings of Allah be upon him) “Sayyid” in cases other than the adhan (call to prayer), iqamah (final call to prayer) and prayer, this is permissible because of the hadeeth quoted above.
With regard to the adhan, iqamah and tashahhud (sitting position) in prayer, one should say it as it is narrated in the Sunnah (prophetic teachings) and not add anything to what is prescribed, because the adhan, iqamah and prayer are acts of worship, and worship is strictly to be done in accordance with the text of the Quran and Sunnah, so it is limited to what is mentioned in the evidence. End quote.
‘Abd al-‘Azeez ibn Baz, ‘Abd al-Razzaq ‘Afeefi, ‘Abd-Allah ibn Ghadyan
Fatawa al-Lajnah al-Daimah (vol. 3/265)
With regard to the ruling on adding the word “Sayyidina” in al-Salah al-Ibraheemiyyah (a supplication said in the final sitting position of the formal prayer), it is one of the matters concerning which the scholars differed. We have mentioned above that it should not be said and that it is better to limit oneself to what is mentioned in the Sunnah, because prayer is an act of worship and is strictly to be done in accordance with the text of the Quran and Sunnah, so nothing should be added to it except on the basis of shar‘i (legal, religious) evidence.
And Allah knows best.













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Engagment, - Dought & clear, - * Should the suitor be informed that the woman he wants to propose to has the problem of bedwetting?

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My sister is suffering from bedwetting since early age. Now she is 20 years old, and all members of family know about this problem. We have been searching for a she-doctor or even a he-doctor to help us. Now, a young man next to us told me, as her brother, about his desire to marry my sister. Since this moment, I am very sad, feeling depressed, thanks to Allah anyway, and I asked him to give me some time to think. What shall I say to my mother who is sick with blood pressure and diabetes or my father who is very old? Not to mention other family troubles, even me, I was in a bad psychological state. Afterwards, I met our neighbor again not knowing what to tell him, hesitating, and confused, but in last I told him that this engagement can't happen currently, he replied: "If you don't agree, just tell me." I told him that all matter is that we have circumstances, then told him that my sister is suffering from a psychological problem, he asked about nature of this problem but I was unable to clarify more for him. Since that day, I am very regretful that I said so and can't sleep feeling guilty. After a while, I reached a very clever he-doctor and already medication has started, thanks to Allah there is a great improvement in her case, and now after medication and taking precautions my sister is rarely bedwetting after she had been making it daily. The case comes back only when she have a large amount of drinks. Now should I go to our neighbor, the polite young man, and clarify all things to him? Or I shouldn't talk about my sister problem?.
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Praise be to Allaah.
If there is any illness or defect that could affect married life or it could put one spouse off the other, it must be disclosed and it is haraam to conceal it.
Ibn al-Qayyim (may Allah have mercy on him) said: Every fault which puts the other spouse off, so that the purposes of marriage, namely compassion and love, cannot be achieved, mean that the spouse has the choice of annulling the marriage. (Zaad al-Ma’aad, 5/166)
See also the answer to question no. 111980.
Bedwetting is a fault that the suitor must be told about, but if your sister has recovered, or there is the hope that she will recover soon, then you do not have to inform her suitor.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked: There is a man who proposed marriage to a woman, and it is known that this woman has a physical defect, but this defect is hidden and is not obvious, and there is the hope that this defect may be cured, such as leprosy or vitiligo. Should the suitor be informed of that?
He replied: If a man proposes marriage to a woman who has a hidden defect, that some people know about, if the suitor asks about it, it is obligatory to tell him; this is clear. If he does not ask about it, then he should be told about it, because this comes under the heading of sincere advice, especially if there is no hope of it being corrected or cured. But if there is the hope that it may be corrected or cured, then it is less serious. But there are some things that may be cured, but the process is slow, if indeed it is even possible, such as leprosy, and to the best of my knowledge I don’t think it can be cured completely. Therefore a differentiation should be made between that which may be curable quickly, and that which is curable but will take some time.
And Allah knows best.










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