Schools of Thought and Sects, Dought & clear, - * He wants to move from being Ibaadi to being Sunni (Ahl as-Sunnah wa’l-Jamaa‘ah)

Share ::-

I follow the Ibaadi madhhab and I want to change my madhhab to Sunni but there are many obstacles, including the fact that I grew up with the Ibaadi madhhab, and my family and the people of the region where I live all follow this madhhab. My question is: what should I do?
Can I pray with my arms by my sides, without raising them, clasping my hands on my chest and saying Ameen, whilst doing all of these things in my heart?
What about my duties towards my parents and my family?
I hope that you can explain the differences between the four madhhabs and how to pray according to each madhhab.
What is the most famous of these madhhabs?
Which madhhab do you advise me to follow?
-
Praise be to Allah
Firstly:
Wisdom and kindness are the essence of the answer and advice that we will give you. Allah, may He be exalted, says (interpretation of the meaning):“He grants Hikmah (wisdom) to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding” [al-Baqarah 2:269]. We hope that you will be one of the men of understanding, whom Allah, may He be glorified and exalted, guides and enables to bring about change at a personal level and at a community level, affecting the people around him too. That may be attained by reflecting, researching and pondering, and calling others to look critically at what they were brought up with and to re-examine it. Perhaps the greatest means that will help you to achieve that is learning the true differences between contemporary Ibaadis and the Ahl as-Sunnah wa’l-Jamaa‘ah (the Sunnis), who are the overwhelming majority of the Muslim ummah, namely the followers of the well-known madhhabs and the leading imams. If you study these matters, you will realise what you must do and the direction which you must take.
On our website, in fatwa no. 11529, we have previously discussed these differences, but we may sum them up here as follows:
1.
The Ibaadis believe that the one who commits a major sin will abide forever in the fire of Hell and will never emerge from it, like the disbelievers and polytheists. Hence they will never attain the intercession of those who intercede or the intercession of our Prophet Muhammad (blessings and peace of Allah be upon him)
2.
They misinterpret the attributes of Allah, may He be exalted, that are confirmed in the Qur’an and Sunnah, and also deny the meanings thereof that are befitting to the majesty of Allah, may He be glorified and exalted. In that regard they are close to the Mu‘tazilis, because they say that the Holy Qur’an is created; they deny that the believers will see Allah, may He be glorified and exalted, in Paradise; and they misinterpret some matters of the unseen, such as the Balance (for weighing good and bad deeds on the Day of Resurrection) and the Siraat (bridge over Hell over which all must pass).
3.
Some of their books contain distorted readings of history and accusations against some of the senior Sahaabah such as ‘Uthmaan ibn ‘Affaan, ‘Ali ibn Abi Taalib, Talhah and az-Zubayr (may Allah be pleased with him). This led some of them to take a hostile stance and disavow Ahl as-Sunnah and disregard them completely. All of this is proven in some of their books; were it not for fear of making this article too lengthy, we would have quoted all of that.
But the questioner is not asking for detailed research on this matter.
What concerns us here is to explain what we always point out and highlight, which is that being in a good position before Allah, may He be exalted, on the Day of Resurrection can only be attained by following the middle path and adopting moderation in thought, belief and action. All of that has to do with following the overwhelming majority who constitute the Muslim ummah from the time of the Sahaabah and Taabi‘een, until the present day. This is an easy standard to follow, which the ordinary Muslim who is not specialised in the study of Islamic sciences can use in order to distinguish between what is right and what is wrong, exactly like the way in which he may feel revulsion in his heart if he hear some people speaking about the benefits of smoking, when he knows that all the doctors, east and west, speak of the harmful effects of smoking. He will find himself with no choice but to accept what medicine has determined in most medical schools and scientific centres about the harms of smoking.
In the same way, it is a basic standard by which all Muslims may measure the details of beliefs, so that they will not divert to the right or left. There are innumerable sects and groups who have always been present throughout the entire history of Islam. The one who reflects will clearly see that all of them, without exception, remain aloof, with their leaders and their few scholars, from the main school of thought of the Muslim ummah, which is the school of thought of the Sahaabah, Taabi‘een and leading scholars whose biographies we read in the great books of Islam. Why would a Muslim take the risk of choosing to separate himself from the main body of the ummah and choose to follow one of these sects, no matter how much it claims to be following the truth, and no matter how much effort they put into producing proof to support their school of thought? In that case he will have separated himself from the majority of the ummah and its path, which was followed by the leaders and scholars of Islam. The Prophet (blessings and peace of Allah be upon him) said, advising Hudhayfah ibn al-Yamaan of what he should do at times when people are confused between truth and falsehood: ‘Adhere to the jamaa’ah (main body) of the Muslims and their imam (leader).’ I asked, ‘What if there is no jamaa’ah and no leader?’ He said, ‘Then keep away from all those groups, even if you have to bite on the roots of a tree until death overtakes you whilst you are in that state.’”
Narrated by Muslim (1847)
Imam at-Tirmidhi (may Allah have mercy on him) said: According to the scholars, what is meant by the jamaa‘ah (main body of the Muslims) here is the scholars of fiqh, knowledge and hadith. Then he narrated with his isnaad from Ibn al-Mubaarak that he was asked about the jamaa‘ah and he said: Abu Bakr and ‘Umar. It was said to him: Abu Bakr and ‘Umar are dead. He said: So-and-so and So-and-so.
End quote fromal-Jaami‘ as-Saheehby at-Tirmidhi (4/37).
What Mubaarak was trying to do was to give the names of some of the imams of Islam whom the non-specialist may take as examples and follow so that he may be guided to the straight path.
It was narrated from the great Sahaabi ‘Abdullah ibn Abi Awfa (may Allah be pleased with him) that he said: You should follow the overwhelming majority.
Narrated by Imam Ahmad inal-Musnad32/157). This was narrated as a marfoo‘ report (i.e., attributed to the Prophet (blessings and peace of Allah be upon him)) via da‘eef (weak) isnaads.
Imam ash-Shaatibi (may Allah have mercy on him) said:
All are unanimously agreed that the view that matters is the view of the scholars and mujtahids. … Rather the overwhelming majority are the scholars whose ijtihaad carries weight. Whoever differs from them and dies, his death is a kind of jaahiliyyah. The phrase “overwhelming majority” may also refer to the ordinary people who are followers of these scholars, because they have no knowledge of share ‘ah, so they have no choice but to refer to the scholars concerning matters of their religion.
End quote fromal-I‘tisaam(3/217)
So the best advice we can give you is to believe in general terms in what was brought in the Qur’an and saheeh Sunnah, in the way intended by Allah, may He be exalted, and His Messenger (blessings and peace of Allah be upon him), without distorting or misinterpreting anything, and to avoid indulging in that in which the Sahaabah, Taabi‘een and leading scholars of Islam throughout the centuries avoided, such as saying that the Qur’an is created, or that those who commit major sins will abide forever in Hell. In fact you should disavow these beliefs that were introduced at a later stage and are contrary to the Islamic texts and the consensus of the overwhelming majority, namely Ahl as-Sunnah wa’l-Jamaa‘ah, and which were the cause of many sects splitting from Ahl as-Sunnah wa’l-Jamaa‘ah, such as the Mu‘tazilis and Khaarijis.
When you do that, you will feel reassured and content, and you will belong to the history of this great ummah and its leading scholars. You will feel yourself connected to its civilisation and path throughout the long centuries going back to the Prophet (blessings and peace of Allah be upon him). You will realise that you had been isolated from that civilisation and culture, limited to a small school, with few scholars and few classical books and a narrow view of history. That is sufficient reason to instil doubt in the heart of anyone who belongs to a group or sect, and make him check himself and wonder about the best generations, namely the generation of the Prophet (blessings and peace of Allah be upon him), then those who came after them, then those who came after them, and the overwhelming majority of the ummah and scholars – does it make sense that this huge multitude could all have gone astray from the truth, throughout the entire history of Islam, then no one followed the truth except this particular sect?! Thus he will come back to the standard of truth and justice which Allah, may He be glorified and exalted, described in the verse in which He said (interpretation of the meaning):
“And whoever contradicts and opposes the Messenger (Muhammad (blessings and peace of Allah be upon him)) after the right path has been shown clearly to him, and follows other than the believers way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination”
[an-Nisa’ 4:115].
This is the idea which we advise you to use in discussions with your people and your family, but you should use a cautious and gradual approach, by raising questions which will illuminate the path for those around you to rethink the matter once more, so that they will gradually accept from you your being different from them in your ideas and beliefs. If you are not able to do that, then at least you should believe in your heart what we have explained above, so that you can be reassured by returning to the moderate Sunni path.
Secondly:
During all that, there is nothing wrong with you delaying adhering to some Sunnah and mustahabb actions, such as placing the right hand over the left when praying, or raising the hands when saying takbeer, or saying Ameen out loud. All of these are Sunnah and mustahabb actions for which a person does not incur sin if he does not do them, and his prayer is not invalidated thereby.
Ibn Qudaamah (may Allah have mercy on him) said:
Placing the right hand on the left in prayer is one of the Sunnahs of prayer according to many of the scholars. That was narrated from ash-Shaafa‘i and ashaab ar-ra’y, and was narrated by Ibn al-Mundhir from Maalik. This also appears to be the view of his madhhab, as followed by his companions who keep their arms by their sides (when praying). That was also narrated from Ibn az-Zubayr and al-Hasan.
End quote fromal-Mughni(1/341).
But no one said that this is obligatory. Please seeal-Mawsoo‘ah al-Fiqhiyyah(27/86)
Similarly, we have not come across anyone who said that it is obligatory to raise the hands with the opening takbeer (takbeerat al-ihram) or other takbeers (in the prayer); rather this is one of the actions that are Sunnah and mustahabb – apart from the view narrated by Ibn Hazm inal-Muhalla(2/264). Please seeal-Mawsoo‘ah al-Fiqhiyyah(27/84). The same also applies to the ruling on saying Ameen out loud. No one said that it is obligatory; rather the view of the Hanafis is that it is mustahabb to say it quietly. See:al-Mawsoo‘ah al-Fiqhiyyah(16/184)
In all cases, these Sunnahs are not the distinguishing feature to which attention must be paid, so you should not be striving to introduce outward changes that may put off the people around you. Rather you should strive to change the proper way of learning about Islam and interpreting texts, and change the way you understand the beliefs of Islam, which we hope will be a means of salvation in this world and the hereafter, and a step towards a new way of thinking.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
There may be a single action which sometimes it is mustahabb to do and sometimes it is mustahabb not to do, depending on what interests are best served by doing it or not doing it, according to the shar‘i evidence. A Muslim may sometimes refrain from doing something that is mustahabb, if doing it is most likely to be detrimental to his interests, as the Prophet (blessings and peace of Allah be upon him) refrained from rebuilding the Ka‘bah on the foundations laid by Ibraaheem, and he said to ‘Aa’ishah: “Were it not that your people have only recently left Jaahiliyyah behind, I would have demolished (and rebuilt) the Ka‘bah, brought its door down to ground level, and given it two doors, one through which the people could enter it and one through which they could exit from it.” The hadith is narrated inas-Saheehayn. So the Prophet (blessings and peace of Allah be upon him) decided not to go ahead with the better of the two options with good reason, namely the fact that Quraysh had only recently embraced Islam, and this would have been too strange and off-putting for them, so in this case the likely negative consequences outweighed the good.
End quote fromMajmoo‘ al-Fataawa(24/195). See also (22/407)
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Schools of Thought and Sects, Dought & clear, - * Is it obligatory to remember Allah in one’s heart with every breath, and at every moment?

Share ::-

There is a silsila of sufiya based in Pakistan. They recite the verse o those who believe remember Allah and make zikr e kaseer ' (surah noor ). And the ayat ' And remember ( O prophet ) your lord in your nafs , with humility and fear , and without raising your voice ; remember Him in the evening and morning and do not become those who are negligent ' ( 8:205 ) . They say this ayat makes it farz to remember allah 24 hours daily with not a second wasted and this zikr is to be done in heart. For this purpose hasan basri r.h made a way to do meditation and practice saying " Allah hu " with particular control on your breath. And they say it is said in quran and hadees that every body part of the companions made constant zikr. We ask is it obligatory to make our hearts recite name of allah 24 hours daily. What is zikr e kaseer? Is this method ok and did hasan basri r.h made this way of zikr? What do the ayats mean.?
-
Praise be to Allah
Firstly:
Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Remember Allah with much remembrance.
And glorify His Praises morning and afternoon (the early morning (Fajr) and Asr prayers)”
[al-Ahzaab 33:41, 42].
Here Allah, may He be exalted, instructs the believers to remember Him with much remembrance, such as tahleel (saying “Laa ilaaha ill-Allah (There is no god but Allah)”),tah@meed (saying “ al-hamdu Lillah (praise be to Allah)”), tasbeeh (saying “ Subhaan Allah (glory be to Allah)”), takbeer (saying “Allahu akbar (Allah is Most Great)”), and other words that bring one closer to Allah.
The minimum of that is regularly reciting the dhikr for morning and afternoon, following the five obligatory prayers, and on various occasions when there are reasons to recite dhikr.
One should persist in doing that at all times and in all situations, by virtue of which the doer may advance without much effort, for that will motivate him to love and know Allah, and it will help him to do good and will restrain his tongue from evil speech.
“And glorify His Praises morning and afternoon” that is, at the beginning and end of the day, because these are virtuous times and it is easy to do this at those times.
Tafseer as-Sa‘di(p. 65)
Allah, may He be exalted, says (interpretation of the meaning):
“and remember Allah much, that you may be successful”
[al-Jumu‘ah 62:10].
Ibn Katheer (may Allah have mercy on him) said:
That is, when you are buying and selling, giving and taking, remember Allah much, and do not let this world distract you from that which will benefit you in the Hereafter. End quote.
Tafseer Ibn Katheer(8/1 23)
And Allah, may He be exalted, says (interpretation of the meaning):
“Verily, the Muslims (those who submit to Allah in Islam) men and women, the believers men and women (who believe in Islamic Monotheism), the men and the women who are obedient (to Allah), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allah has ordered and in abstaining from all that Allah has forbidden), the men and the women who are humble (before their Lord Allah), the men and the women who give Sadaqat (i.e. Zakat, and alms, etc.), the men and the women who observe Saum (fast) (the obligatory fasting during the month of Ramadan, and the optional Nawafil fasting), the men and the women who guard their chastity (from illegal sexual acts) and the men and the women who remember Allah much with their hearts and tongues (while sitting, standing, lying, etc. for more than 300 times extra over the remembrance of Allah during the five compulsory congregational prayers) or praying extra additional Nawafil prayers of night in the last part of night, etc.) Allah has prepared for them forgiveness and a great reward (i.e. Paradise)”
[al-Ahzaab 33:35].
An-Nawawi (may Allah have mercy on him) said:
It should be understood that this verse is something of which the author of this book (i.e., his bookal-Adhkaar) is interested in understanding the meaning.
There was a difference of opinion concerning that. Imam Abu’l-Hasan al-Waahidi said: Ibn ‘Abbaas (may Allah be pleased with him) said: What is meant is that they should remember Allah following the prayers, morning and afternoon, and when they go to bed, and whenever they wake up from sleep, and whenever a person leaves home and comes back he should remember Allah, may He be exalted.
Mujaahid said: A person will never be one of the men and women who remember Allah, may He be exalted, much until he remembers Allah, may He be exalted, standing, sitting and lying down.
‘Ata’ said: Whoever offers the five daily prayers properly is included in the words of Allah, may He be exalted: “the men and the women who remember Allah much”.
Abu ‘Amr ibn as-Salaah (may Allah have mercy on him) was asked about the amount by which a person may become one of the men and women who remember Allah much.
He said: If he regularly recites the proven narrated adhkaar, morning and evening, and at various times and in various situations, night and day.Al-Adhkaar(p. 41)
There is nothing in these verses – or elsewhere – to indicate that it is obligatory to remember Allah, may He be exalted, at every moment and every second, because this is something that hardly any human being can do, and Allah has never obliged His slaves to do that. It is not Islam that teaches or enjoins that.
If you search all the books of the scholars, whether the books of the fuqaha’, mufassireen (commentators of the Qur’an) and muhadditheen (hadith scholars), you will not find in those books that this is attributed to the religion of Allah.
Muslim narrated in hisSaheeh(2702) from al-Agharr al-Muzani (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is some kind of shadow upon my heart, so I ask Allah for forgiveness one hundred times a day.”.
An-Nawawi (may Allah have mercy on him) said in his Sharh:
The linguists said that what is meant here is that which covers the heart. Al-Qaadi said: It was said that what is meant is when he grew tired or neglected or forgot the remembrance of Allah that he did constantly. If he tired of it or neglected it, he regarded that as a sin, and sought forgiveness for it. End quote.
Thirdly:
With regard to what these people say about every body part of the Companions remembering Allah, and so on, all of that comes under the heading of exaggeration and falsehood, for which there is no basis in any history or report. Their biographies and stories are available to people, so where would the reader find these notions, except in the claims of these people and other extremists of their ilk?
Yes, they were the best of people, and the best generation among whom a Prophet was sent, but they were also people like others, who ate, drank, bought, sold, mixed with their wives and children… They even disagreed and disputed!
Muslim narrated in hisSaheeh(2750) that Hanzalah al-Usaydi (may Allah be pleased with him), who was one of the scribes of the Messenger of Allah (blessings and peace of Allah be upon him) said:
Abu Bakr met me and said: How are you, O Hanzalah?
I said: Hanzalah has become a hypocrite.
He said: Subhaan Allah! What are you saying?
I said: When we are with the Messenger of Allah (blessings and peace of Allah be upon him) he reminds us of the Fire and the Garden until it is as if we are seeing them with our own eyes, but when we depart from the Messenger of Allah (blessings and peace of Allah be upon him), we attend to our wives and children and businesses, and we forget a great deal.
Abu Bakr said: By Allah, we experience something similar.
Abu Bakr and I went and entered upon the Messenger of Allah (blessings and peace of Allah be upon him).
I said: Hanzalah has become a hypocrite, O Messenger of Allah.
The Messenger of Allah (blessings and peace of Allah be upon him) said: “Why is that?”
I said: O Messenger of Allah, when we are with you, you remind us of the Fire and the Garden until it is as if we are seeing them with our own eyes, but when we depart from you, we attend to our wives and children and businesses, and we forget a great deal.
The Messenger of Allah (blessings and peace of Allah be upon him) said:
“By the One in Whose hand is my soul, if you continued as you are when you are with me, and continued to remember (Paradise and Hell), the angels would shake hands with you in your homes and on the streets. But, O Hanzalah, there is a time for this and a time for that” (he said it) three times..
Al-Qurtubi said:
The words of Abu Bakr (may Allah be pleased with him), “By Allah, we experience something similar” offer a refutation of the extreme Sufis who claim to be constantly in such a state, and that because of it they would not go and check on their families or property.
The refutation is to be found in the fact that Abu Bakr was the best of all people after the Messenger of Allah (blessings and peace of Allah be upon him) until the Day of Resurrection, yet despite that, he did not claim to be different from other humans or to be in a state of constant remembrance of Allah and never tire of it, which is something that applies only to the angels.
Some people claim to be constantly in a state of dhikr (remembrance of Allah), but, we have mentioned above, is virtually impossible.
To sum up, Allah that human wellbeing is connected to changes in their condition and their means of drawing close to Allah is connected to their striving and efforts.
The reason for that is that this world is in between the world of the angels and the world of the devils, so He enables the angels to do good in the sense that they do what they are commanded to do, and they glorify Him night and day, and never tire of doing so. And he enables the devils to do evil and tempt people and never slacken. But He has caused this human world to vary, so that He may enable a person to be in one situation then cause it to change to another, and cause him to live then die, and cause him to find and lose. This was referred to by the one who will intercede (namely the Prophet (blessings and peace of Allah be upon him), who said: “But, O Hanzalah, there is a time for this and a time for that.” And according to the hadith of Abu Dharr (may Allah be pleased with him) he said: “The wise man should have certain times: a time when he converses with his Lord, a time when he takes stock of himself, a time when he reflects upon the creation of Allah, and a time when he attends to his need for food and drink.”
This is the way of perfections, and all others are nonsense and based on illusion.
End quote fromal-Mufhim lima Ashkala min Talkhees Kitaab Muslimby al-Qurtubi (7/67-68)
Something similar may be said about the false story that they narrated in which they claimed that al-Hasan al-Basri (may Allah have mercy on him) had a special way of remembering Allah with every breath; there is no proof of that and no basis for it as far as we know.
Al-Hasan al-Basri (may Allah have mercy on him) is one of those concerning whom fabrications were made up by the ignorant Sufis and ascetics. They attribute to him things that have not been soundly narrated from him; in fact no source is known for them.
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Da'eef (weak) hadeeths, Dought & clear, - * Virtue of Saying Subhan Allah Wa’l-hamdu Lillah

Share ::-

Brother, could you please tell me the authenticity of the hadeeth that if you say subhanallah a tree is planted for you in Paradise and then if you say allhamdulilah the leaves of that tree shed into angels which you can ask Allah to beg forgiveness for you till the Day of Resurrection.
-
Praise be to Allah.
Firstly:
In the saheeh hadeeth (authentic narration) about the virtues of tasbeeh (glorifying Allah), it says that this is a phrase for which a palm tree is planted in Paradise.
It was narrated from Jabir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“Whoever says Subhan Allah il ‘azeem wa bi hamdihi (Glory and praise be to Allah, the Almighty), a palm tree will be planted for him in Paradise.”
Narrated by al-Tirmidhi (3464) who said: This is a hasan saheeh ghareeb hadeeth, which we know only from the hadeeth of Abu’l-Zubayr from Jabir (may Allah be pleased with him). And al-Mundhiri said (2/347): Its isnad (chain of transmission) is jayyid (good). It was classed as hasan (sound) by al-Hafiz Ibn Hajar in Nataij al-Afkar (1/104). It was classed as saheeh (authentic) by al-Albani in al-Silsilah al-Saheehah (hadeeth no. 64).
Secondly:
As for the hadeeths which depict the palm tree that is planted for saying Subhan Allah, and describe its leaves and branches in detail, none of them are saheeh. Three marfoo’ hadeeths (reports attributed to the Prophet) were narrated concerning this – according to what we have read – and all of them are severely weak or false. Here follows a more detailed discussion about them.
The first hadeeth was narrated from Ibn ‘Umar (may Allah be pleased with him), who said: A man came to the Messenger of Allah (peace and blessings of Allah be upon him) and complained to him of poverty or debt. The Messenger of Allah (peace and blessings of Allah be upon him) said to him:
“What about the prayer of the angels and the tasbeeh of all creation by means of which Allah sends down provision from heaven?”
Ibn ‘Umar (may Allah be pleased with him) said: I said: What is that, O Messenger of Allah?
The Messenger of Allah (peace and blessings of Allah be upon him) sat up straight, as he had been reclining, and said:
“O Ibn ‘Umar, from the break of dawn until Fajr (early morning) prayer say: Subhan Allah wa bi hamdihi, subhan Allah al-‘Azeem wa astaghfir Allah (Glory and praise be to Allah, glory be to Allah, the Almighty, and I ask Allah for forgiveness), one hundred times, and worldly pleasure and comfort will surely come to you, and for every word that you say, Allah will create an angel who will glorify Him, and you will have his reward until the Day of Resurrection.”
This hadeeth was narrated by three isnads, all of which are false and fabricated.
1.
It was narrated via Ishaq ibn Ibraheem al-Tabari from ‘Abd-Allah ibn al-Waleed al-‘Adani from Malik ibn Anas from Nafi’ from Ibn ‘Umar (may Allah be pleased with him).
It was also narrated by Ibn Hibban in al-Majrooheen (1/138) with this isnad, and via Ibn al-Jawzi in al-Mawdoo’at (3/164). It was narrated by Ibn ‘Adiyy in al-Kamil fi’l-Du’afa’ (1/343) and al-Daylami in Musnad al-Firdaws (3731). It was quoted by al-Hafiz in Lisan al-Mizan via the isnad of al-Daraqutni in al-Ruwat ‘an Malik. Perhaps al-Daraqutni was narrating it here from Ibn Hibban , as is also the case with the isnad of Ibn al-Jazwi. In al-Khasais al-Kubra (2/262), al-Suyooti attributed it to al-Khateeb al-Baghdadi in Ruwat Malik. In Takhreej Ihya ‘Uloom al-Deen (1/299), al-‘Iraqi attributed it to al-Mustaghfiri in al-Da’wat.
I say: this isnad is munkar jiddan (strongly denounced), because of Ishaq ibn Ibraheem al-Tabari, of whom Ibn Hibban said: He is munkar al-hadeeth jiddan (i.e., his narrations are very weak); he narrated fabricated things from trustworthy narrators, and it is not permissible to write down his hadeeth except by way of demonstrating how strange his narrations are. End quote.
2.
It was narrated by Ibn al-Jawzi in al-Mawdoo’at (3/164) from some unknown (majhool) narrators, where he said: It was narrated by another isnad, Allah knows best what it is: Isma’eel ibn Abi Salih al-Muadhdhin told us, ‘Abd-Allah ibn ‘Ali ibn Ishaq al-Faqeeh told us, Abu Hassan Muhammad ibn Ahmad al-Muzakki told us, Abu’l-Husayn Muhammad ibn Ahmad ibn Jabir al-‘Attar narrated to us, Abu Bakr Muhammad ibn Ahmad ibn Ibraheem al-Harawi narrated to us, Abu Raja Muhammad ibn Ahmad ibn Hamdawayh narrated to us, ‘Ali ibn Jahm narrated to us, ‘Abd-Allah ibn Waleed narrated to us, from Malik ibn Anas, from Nafi’, from Ibn ‘Umar (may Allah be pleased with him): that a man came to the Prophet (peace and blessings of Allah be upon him) and said: O Messenger of Allah, I work hard and I hardly earn anything. The Prophet (peace and blessings of Allah be upon him) said to him: What about the tasbeeh of the angels? They asked: What is it? He said: “If you say tasbeeh one hundred times before you pray Fajr, (saying) Subhan Allah wa bi hamdihi, subhan Allah il-‘Azeem, Allah will send your provision (rizq) to you thereby even if you do not want it.” End quote.
3.
Al-Suyooti said in al-La’ali al-Masnoo’ah fi’l-Ahadeeth al-Mawdoo’ah (1/462):
It has another isnad. Al-Hakim said in his Tareekh: Muhammad ibn Ahmad al-Nasarabadhi narrated to us: Al-‘Abbas ibn Hamzah narrated to us: Ahmad ibn Khalid al-Shaybani narrated to us: ‘Abd-Allah ibn Naafi’ al-Madani narrated to us, from Malik, and he mentioned it in the same words as were narrated in the first isnad. Ahmad ibn Khalid: it seems that he is al-Juwaybari, one of the greatest charlatans. And Allah knows best. End quote.
Hence the muhadditheen (scholar specializing in the sciences of hadeeth) are unanimously agreed that this hadeeth is da’eef (weak).
Ibn Hibban said concerning it in al-Majrooheen (1/138): It has no basis at all, and I do not doubt that it is a fabrication attributed to Malik. End quote.
In his book al-Kamil fi’l-Du’afa, Ibn ‘Adiyy said: It is falsely attributed to Malik.
Ibn al-Jawzi said in al-Mawdoo’at (3/164):
This hadeeth is not soundly narrated from the Messenger of Allah (peace and blessings of Allah be upon him). End quote.
Al-‘Iraqi said in Takhreej Ihya ‘Uloom al-Deen li’l-Ghazali (1/299):
It was narrated by al-Mustaghfiri in al-Da’wat from the hadeeth of Ibn ‘Umar (may Allah be pleased with him), and he said: It is ghareeb from the hadeeth of Malik, and I do not know of any basis for it in the hadeeth of Malik. End quote.
Al-Hafiz Ibn Hajar said in Lisan al-Meezan (3/434), in his biography of ‘Abd al-Rahman ibn Muhammad al-Yahmadi, or it was said al-Tameemi:
He is an unknown Shaykh. Ahmad ibn Muhammad ibn Ghalib, who is known as Ghulam Khaleel but he is worthless, narrated from him. Al-Daraqutni narrated in al-Ruwat ‘an Malik from Dawood ibn Habeeb, from Ahmad ibn Muhammad ibn Ghalib, from him, from Malik, from Nafi’, from Ibn ‘Umar (may Allah be pleased with him) who said: A man said: O Messenger of Allah … and he mentioned the same hadeeth.
Al-Hafiz Ibn Hajar said: It was narrated by al-Khateeb via Abu’l-Fath al-Azdi, from ‘Abd-Allah ibn Ghalib, from Ghulam Khaleel, from ‘Abd al-Rahman ibn Muhammad al-Tameemi.
And he narrated a similar report via Abu Hammah Muhammad ibn Yoosuf, from Yazeed ibn Abi Hakeem, from Ishaq ibn Ibraheem al-Tabari, from Malik, and he said: It is not saheeh from Malik, and I do not think that Ishaq met Maalik.
And it was narrated by a group with isnads which are all weak. End quote.
The ruling on it has been mentioned in the answer to question no. 110949
The second hadeeth:
Al-Suyooti narrated in al-Hawi lil-Fatawi (2/40) a hadeeth with a similar meaning:
“Whoever says Subhan Allah wa bi hamdihi, Allah will create for him an angel with two eyes and two wings and two lips and a tongue, who will fly with the angels and seek forgiveness for the one who says it until the Day of Resurrection.”
It was narrated by the author of al-Seerah al-Halabiyyah (1/246) and also in Nuzhat al-Jalis (p. 287).
We could not find the isnad of this hadeeth.
The third hadeeth:
It was narrated that Anas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said:
“Whoever says Subhan Allah wa bi hamdihi, Allah will plant for him one thousand palm trees in Paradise, with trunks of gold and branches of pearl, with fruits like the breasts of virgins and sweeter than honey and softer than butter. Every time he takes something from it, it will be restored as it was.”
This was narrated by Ibn ‘Adiyy in al-Kamil fi’l-Du’afa’ (2/150). He said: Hudhayfah narrated to us, Abu Umayyah narrated to us, Ja’far ibn Jasr ibn Farqad al-Qasaab narrated to us, from his father, from Thabit, from Anas (may Allah be pleased with him).
I say: With regard to this Ja’far ibn Jasr, Ibn ‘Adiyy said of him in al-Kamil (2/150), after quoting this hadeeth of his among the munkar (weak and odd) reports:
Ja’far ibn Jasr narrated munkar ahadeeth other than that which I have mentioned, and I did not see any comment concerning him from those who speak of men’s biographies, and I do not know how they could have overlooked him, because most of what he narrated is munkar. I mentioned him when I criticized the isnads and texts (mutoon) that he narrated. Perhaps that is because he is like his father, because his father was discussed by those who came before us and spoke of weak narrators (al-du’afa’), as I have not seen Ja’far narrate from anyone but his father. End quote.
Al-‘Aqeeli said in al-Du’afa’ al-Kabeer (1/187):
His memory is very bad, and he narrated munkar reports. End quote.
Ibn al-Jawzi said in al-‘Ilal al-Mutanahiyah (2/833):
This hadeeth is not saheeh. End quote.
He was classed as da’eef by Ibn al-Qayyim in al-Manar al-Muneef (p. 43) and by al-Hafiz al-Dhahabi in Meezan al-I’tidal (1/404). In the comments of Shahr ibn Hawshab, the famous narrator, it says:
“Whoever says Subhan Allah wa bi hamdihi, Allah will create an angel for these words of his, who will go to the fourth heaven and wash in a river called the River of Life, then he will emerge from it and shake his wings, from which there will fall something like drops of rain, and from each drop Allah will create an angel which will glorify Him and sanctify Him, and that will continue until the first Trumpet blast.”
This was narrated by Abu’l-Shaykh al-Asbahani in al-‘Azamah (1/492) who said: al-Fadl ibn al-‘Abbas ibn Mahran narrated to us, Yahya ibn ‘Abd-Allah ibn Bukayr narrated to us, Muslim ibn Khalid narrated to us, from Ibn Abi Husayn, from Shahr ibn Hawshab.
To sum up, there is no saheeh hadeeth which says that if a Muslim glorifies his Lord, Allah will create an angel who will pray for forgiveness for him until the Day of Resurrection.
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI