Da'eef (weak) hadeeths, Dought & clear, - * Weakness of a hadeeth about the virtues of Ramadaan

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How sound is the hadeeth narrated from Salmaan al-Faarisi (may Allaah be pleased with him) in which he is reported to have said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) addressed us on the last day of Sha’baan and said: ‘O People, there has come to you a great and blessed month, a month in which there is a night that is better than a thousand months. Allaah has made fasting (this month) an obligation and spending its nights in prayer an act of voluntary worship. Whoever draws near to Allaah during this month by doing some good deeds is like one who does an obligatory action at any other time, and the one who does an obligatory action during this month is like one who does seventy obligatory actions at any other times. It is a month whose beginning is mercy, its middle is forgiveness and its end is ransom from the Fire…’”??
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Praise be to Allaah.
This hadeeth was narrated by Ibn Khuzaymah in hisSaheeh, 3/191, no. 1887. He said, “If the report is saheeh …” but the word ‘if’ was omitted in some references such asal-Targheeb wa’l-Tarheebby al-Mundhiri (2/95), so they thought that Ibn Khuzaymah said, “The report is saheeh,” although he did not state that.
It was also narrated by al-Mahaamili inal-Amaali(293); by al-Bayhaqi inShu’ab al-Eemaan(7/216);Fadaa’il al-Awqaat, p. 146, no. 37; by Abu’l-Shaykh Ibn Hibbaan inKitaab al-Thawaab; it was attributed to him by al-Saa’aati inal-Fath al-Rabbaani(9/233); it was mentioned by al-Suyooti inal-Durr al-Manthoor, and he said, it was narrated by al-‘Aqeeli and he classed it as da’eef (weak); it was mentioned by al-Isbahaani inal-Targheeb, and by al-Munaqqi inKanz al-‘Ummaal(8/477). All of them narrated it via Sa’eed ibn al-Musayyib from Salmaan al-Faarisi. The isnaad of the hadeeth is da’eef (weak) for two reasons, which are:
1 – There is a break in the chain of narrators, because Sa’eed ibn al-Musayyib did not hear it from Salmaan al-Faarisi (may Allaah be pleased with him).
2 – Its isnaad includes ‘Ali ibn Zayd ibn Jad’aan, of whom Ibn Sa’d said: “There is some weakness in him and he cannot be quoted as evidence. He was classed as da’eef (weak) by Ahmad, Ibn Ma’een, al-Nasaa’i, Ibn Khuzaymah, al-Jawzjaani and others, as it says inSiyar A’laam al-Nubala’, 5/207.
Abu Haatim al-Raazi judged the hadeeth to be munkar (a kind of weak hadeeth). Al-‘Ayni said likewise in ‘Umdat al-Qaari’, 9/20, as did Shaykh al-Albaani inSilsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah, vol. 2/262. no. 871. So it becomes clear that the isnaad of this hadeeth and similar reports are all da’eef (weak), and that the muhadditheen (scholars of hadeeth) judged it to be munkar, in addition to the fact that it contains some phrases whose authenticity is subject to further examination, such as its dividing the month into three parts, saying that the first ten days are mercy, then forgiveness, then ransom from the Fire. There is no evidence for this, rather the bounty of Allaah is immense, all of Ramadaan is mercy and forgiveness, and there are those whom Allaah ransoms from the Fire every night and at the time of breaking the fast, as is proven by the ahaadeeth.
Moreover, in this hadeeth it says, “Whoever draws near to Allaah during this month by doing some good deeds is like one who does an obligatory action.” There is no evidence for this, rather naafil actions are naafil and obligatory actions are obligatory in Ramadaan and at other times. This hadeeth also says, “and the one who does an obligatory action during this month is like one who does seventy obligatory actions at any other times.” This number is subject to further examination, because a good deed earns a reward between ten and seven hundred times in Ramadaan and at other times, and nothing is exempted from that apart from fasting, for its reward is immense and unlimited, because of the hadeeth qudsi: “Every deed of the son of Adam is for him, except for fasting, which is for Me and I shall reward for it.” (Agreed upon; narrated from Abu Hurayrah, may Allaah be pleased with him).
We must beware of da’eef (weak) hadeeth and make sure of their status before we speak of them. We must strive to find out the saheeh ahaadeeth about the virtues of Ramadaan. May Allaah grant us all strength and accept our fasting, night prayers and all our good deeds.
And Allaah knows best.
Dr. Ahmad ibn ‘Abd-Allaah al-Baatili.

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Da'eef (weak) hadeeths, Dought & clear, - * Soundness of the Hadeeth, “Learn witchcraft (sihr).”

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How sound is the hadeeth which I heard, that the Prophet (peace and blessings of Allah be upon him) said, “Learn witchcraft (sihr), but do not use it.”?
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Praise be to Alaah
This hadeeth is false and has no basis. It is not permissible to learn witchcraft or to use it. It is an evil action and is kufr (disbelief) and misguidance. Allah clearly stated that witchcraft is forbidden in His Book, where He says (interpretation of the meaning):
“They followed what the shayateen (devils) gave out (falsely of the magic) in the lifetime of Sulayman. Sulayman did not disbelieve, but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haroot and Maroot, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’ And from these (angels) people learn that by which they cause separation between a man and his wife, but they could not thus harm anyone except by Allah’s leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew.
And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!” [2:102-103]
In these verses, Allah clearly states that witchcraft is kufr and that it is from the teachings of the devils. Allah has condemned them for it, and they are our enemies. And He has stated that teaching witchcraft is kufr and that it is harmful and not beneficial, so we must beware of it.
Learning witchcraft is all kufr, hence He stated that the two angels did not teach it to people until they had told them (what means), “We are for trial, so disbelieve not (by learning this magic from us).” Then He says (what means), “but they could not thus harm anyone except by Allah’s leave” so it is known that it is kufr and misguidance, and that the practitioners of witchcraft cannot harm anyone except by Allah’s leave. What is meant is His universal qadari will (i.e., things that He decrees should happen even though He may dislike them), not His religious shar’i will (i.e., that which He prescribes and which pleases Him) – because Allah has not prescribed this and has not given permission for it in His sharee’ah; rather He has forbidden it and stated that it is kufr and is from the teachings of the devils. And He has stated that whoever buys it – i.e., learns it – will have no share in the Hereafter. This is a serious warning. Then Allah says (what means): “And how bad indeed was that for which they sold their ownselves, if they but knew” – what is meant is that they have sold themselves to the devils for this witchcraft. Then Allah says (what means), “And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!” – this indicates that learning witchcraft and using it is the opposite of faith and piety. There is no power and no strength except with Allah.
Majmoo’ Fatawa wa Maqalat Mutanawwi’ah li’l-Shaykh Ibn Baz, 6/37

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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * Is it acceptable to slaughter the sacrificial animal in the case of Hajj tamattu‘ on the day of at-Tarwiyah?

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My friend’s parents went to perform the obligatory Hajj in the mid-1990s, and they did tamattu‘ with a group from our country Egypt. Then everyone who was in the group slaughtered the sacrificial animal on the day of at-Tarwiyah and ate from it on the day of at-Tarwiyah and the day of ‘Arafah. They did that on the basis of a fatwa given by the leader of the group, who told them that it came from Shaykh Jaad al-Haqq (may Allah have mercy on him). He also told them that this was how they slaughtered the sacrificial animals every year. Is their offering the sacrifice at that time acceptable, or do they have to offer a compensatory sacrifice? If they have to offer a compensatory sacrifice, do they have to pay the cost themselves when they are in Makkah (as it is possible for them to go for ‘Umrah next year or the following year), or can they appoint someone as their proxy among people they know in Makkah? Please advise us, may Allah reward you.
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Praise be to Allah.
Firstly:
The fuqaha’ differed concerning the time when the sacrificial animal is to be slaughtered by those who are doing tamattu‘ (‘Umrah followed by Hajj, exiting ihram in between) and qiraan (‘umrah followed by Hajj, without exiting ihram in between). The majority are of the view that the time for offering the sacrifice begins on the Day of Sacrifice, and it is not valid if done before that.
The Shaafa‘is are of the view that it is permissible to sacrifice it after entering ihram for Hajj, or after exiting ihram for ‘Umrah and before entering ihram for Hajj, according to the more correct opinion.
Ibn Qudaamah (may Allah have mercy on him) said inal-Mughni(3/247):
With regard to the time for offering (the sacrifice), it is the Day of Sacrifice. This was the view of Maalik and Abu Haneefah, because before the Day of Sacrifice it is not permissible to slaughter the udhiyah (sacrifice), so by the same token it is not permissible to slaughter the hadiy (sacrificial animal) for Hajj tamattu ‘ during that time, as it is also not permissible before exiting ihram from ‘umrah. Ash-Shaafa‘i said: It is definitely permissible to slaughter it after entering ihram for Hajj. With regard to the time before that, after exiting ihram for ‘umrah, it may or may not be permissible. The reason why it may be permissible is that it is a sacrifice that is connected to ihram, and may be made up for by fasting. Therefore it is permissible to slaughter it before the Day of Sacrifice, like the compensatory sacrifice to be offered if one puts on perfume when in ihram or puts on tailored clothing. Because it is permissible to make it up before the Day of Sacrifice, it is also permissible to slaughter it before that day, like all other fidyahs. End quote.
An-Nawawi (may Allah have mercy on him) said: To sum up, there are three scholarly views concerning the time when it is permissible to do it:
1. After entering ihram for ‘umrah
2. After finishing ‘umrah – which is the most correct view
3. After entering ihram for Hajj.
End quote fromal-Majmoo‘(7/184)
The most correct view is that of the majority.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, when discussing the conditions of the hadiy (sacrifice):…
4. It should be slaughtered at the proper time for slaughtering. Concerning that there is a difference of scholarly opinion, which we may sum up as follows:
The first view is that the sacrifice of tamattu‘ should not be slaughtered except at the time when the udhiyah sacrifices are also slaughtered, which is the day of ‘Eid and the three days following ‘Eid.
The second view is that it is permissible to bring forward the sacrifice after having entered ihram for ‘Umrah. So the hadiy may be slaughtered even before going out to Mina for Hajj, because it is permissible to fast – for the one who does not have a hadiy – before going out for Hajj even though it is making up for the sacrifice. So if that is permissible in the case of making up, then it is more apt to say that it is permissible in the case of the original action. This is the well-known view among the Shaafa‘is.
The correct view is that it is stipulated that it should be done at the right time, and that the hadiy in the case of tamattu‘ can only be offered on the days when the sacrificial animals are to be slaughtered, namely the day of ‘Eid and the three days that follow it.
The evidence for that is that if it was permissible to bring forward slaughter of the sacrificial animal before the day of Eid, then the Prophet (blessings and peace of Allah be upon him) would have done that, but he said: “I will not exit ihram until I offer the sacrifice.” And that is only permissible on the day of Eid.
End quote fromash-Sharh al-Mumti‘(7/91).
Secondly:
If the pilgrim relied on a fatwa that permitted slaughtering the sacrificial animal on the day of at-Tarwiyah, then his sacrifice is acceptable and he does not have to do anything further. If a person has to offer a compensatory sacrifice, he may appoint a proxy to slaughter it on his behalf in Makkah, and he does not have to slaughter it himself or send the cost to Makkah.
To sum up: your friend’s parents do not have to do anything further, and their sacrifice is acceptable, in sha Allah.
And Allah knows best.

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