2 - DEFENDING SAHEEH BUKHARI : THE CHANGE OF QIBLAH NARRATED BY BARA IBN AZIB

TABLE OF CONTENTS 

1) The Hadeeth of Bara' ibn `Azib (radhiallahu `anhu) 

Objection # 1 : Abu Ishaaq as-sub`i is the only one narrating this 

Answer to objection # 1 :

Objection # 2 : Abu Ishaq is Mukhtalit (had memory issues or confusion) during his last days and this tradition was reported during those days

Answer # 2 

Objection # 3 : Bara' was very small in age when the prophet came to madinah and did not reach puberty so this narration cannot be relied upon

Answer # 3 :

- 3.1) The Implied claim that small children cannot remember or memorize or learn :

- 3.2) The minimum age required for gauging a report as per the hadeeth science and its experts 

Conclusion

1 - DEFENDING SAHEEH BUKHARI : THE HADEETH OF PROPHET MOVING HIS LIPS TO PRESERVE THE REVELATION

Table of Contents 

1. The hadeeth via Ibn `Abbas showing how the prophet moved his lips in the earlier stages so as to not forget the revelation being revealed via jibrael a.s 

2. Objection # 1 : Ibn `Abbas did not witness that event

Answer # 1: 

3. Objection # 2: Sa`eed commits tadlees 

Answer # 2 

Objection # 3 : Sa`eed is alone in reporting this

Answer # 3

Conclusion

THE CONFLICTING REPORT OF NO ONE vs ADAM AND MUHAMMAD SEEING JANNAH

Questioner :  the following hadeeth claims no man knows what is in the Jannah 

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah said: I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Quran Chapter 32 Verse 17)

[Ref: Saheeh Muslim and elsewhere] 

the following statement shows as if the Prophet sallalahu `alayhi wa sallam saw jannah

The Prophet (ﷺ) said, "I was shown Paradise and wanted to have a bunch of fruit from it. Had I taken it, you would have eaten from it as long as the world remains."

[Ref: Bukhari] 

Apart from this it even mentions in the Qur'an that Adam `alayhis salaam was made to dwell in the paradise so he saw paradise then how can the first hadeeth and verse say no man has seen it? 

Answer : 

#20 -WEAKNESSES OF THE NARRATIONS ENDORSING THE DEAD RECOGNIZING , GREETING & REPLYING

Table of Contents

1)                  From Abu Huraira

2)                  From another chain via Muhammad ibn Qudamah al-Jawhari

3)                  Another chain from Yahya ibnul-`Ala’

4)                  From mother of believers `Aisha radhiallahu `anha  - May allah curse those who revile her

4.1) Another narration from mother of the believers `Aisha

4.2) Another route from Aisha

       5)           From Ibn `Abbas (Radhiallahu `anhu)

       6)           From Ibn `Umar (radhiallahu `anhu)

       7)           From Abu Razeen/Abu huraira radhiallahu `anhu

       8)          The narration of deceased feeling sad upon seeing his beloved from this world

       9)          From `Abdullah ibn Abu Farwah Madani , Abu Huraira and Ibn `Umar regarding martyrs of Uhud

     9.1) Another variant in Mustadrak comes with the wording

10)          The incident of marytrs of Uhud speaking to the khala of `Attaf  ibn Khalid

                10.1) The above report has also come in the following way:

11)          From Hashim ibn Muhammad `Umri

12)          From Muhammad ibn Waasi`   

13)          From Abu Sa`eed al-Khudri (radhiallahu `anhu)

14)          From Ibn `Abbas regarding the deceased speaking to its carriers

15)          From Hibban ibn abu Jabla

16)          From `Aasim al-Jahdari

17)          From Imam e Azaam Sufyan ath-thawri (D. 161 A.H)

                17.1) Another report from Imam e Azam sufyan ath-thawri

18)          From Mujahid (D. 104 A.H)

19)          Bakr ibn `Abdullah ibn `Amr Muzni (D. 106 A.H)

20)          `Amro ibn deenar (D. 126 A.H)

21)          Abdur rahman ibn abu layla (D. 83 A.H)

22)          Ibn abi Najih (D. 131 A.H)

23)          Abu `Abdullah Bakr, al-Muzni

24)          Imam sa`eed ibn Mussayab (D. After 90 A.H)

25)          From `Ali radhiallahu `anhu regarding Abu Bakr

26)          Sahl ibn sa`d (radhiallahu `anhu)

27)          `Amr ibn deenar (Rahimahullah

Conclusion

Download : https://www.mediafire.com/?i2absz205bna2tq

Explaining the contradiction in the hadeeth of Killing one committing bestiality (sex with animal)

THE MUNKIRUL HADEETH APOSTATES ATTACKING THE HADEETH ONCE AGAIN USING THEIR LOW I.Q 

Imam tirmidhi after recording this hadeeth in his Jami` (1455) via the chain : 

`Amr ibn abi `Amr from Ikrimah from Ibn `Abbas  from the messenger “Whomever you see having relations with an animal then kill him and kill animal." So it was said to Ibn 'Abbas: "What is the case of the animal?" He said: "I did not hear anything from the Messenger of Allah (ﷺ) about this, but I see that the Messenger of Allah (ﷺ) disliked eating its meat or using it, due to the fact that such a (heinous) thing has been done with that animal."

After mentioning this hadeeth he Says  that he doesn’t know of this hadeeth to come from any other route except from( this one mentioned above)

 قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ عَمْرِو بْنِ أَبِي عَمْرٍو عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صلى الله عليه وسلم 

In Sunan abi dawood (4464) after mentioning the same narration with almost the same chain i.e. `Amr ibn abi `Amr from Ikrimah from Ibn `Abbas he says 

ANSWERING THE DENIERS OF MAGIC UPON THE PROPHET

TABLE OF CONTENTS

A) Was the prophet bewitched ?

1) ARGUMENT # 1 : QUOTING ABU BAKR AL-JASSAS al-Hanafi al-mu`tazili (D. 370 A.H) IN DEFENCE

2) ARGUMENT # 2 : THIS REPORT HAS ONLY COME FROM AISHA

3) ARGUMENT # 3: Objections revolving around Hisham

4) ARGUMENT # 4: THE HADEETH IS CONFLICTING AND MUDTARIB

5) Argument #5 : Magic affected the status of prophethood of the Messenger of Allah

6) Argument #6 : Magic upon the Prophet is an `Itiqadi issue (i.e. an issue of creed)

7) Argument # 7 : This is an Ahad narration so we reject it

8) Argument # 8: The two surahs Falaq and Naas are makki whereas the incident of magic is Madani

9) Argument # 9 : The magician Labid ibn `Asam is unknown

10) Argument # 10 -His tribe banu zuraiq’s existence is unknown

11) Conclusion

Download 32 pages : https://www.mediafire.com/?knd296covxv5w5o

REFUTING THE DOUBTS OF MUNKIRUL HADEETH IN BRIEF BY SHAYKH RAFIQ TAHIR

Table of Contents 
-------------------

Doubt # 1 : Hadeeth is Dhanni (ظني) and not Qati` (i.e definitive or yaqeeni proof)
- Analysing their argument
- Translators Note 

Doubt # 2 : Ahadeeth contradicts the Qur’an
- Translator’s Note

Doubt # 3 : Ahadeeth contradict intellect or logic
- Translator’s Note

Doubt # 4 : Ahadeeth are against or contradictory to (manmade) science
- Translators Note

Doubt #5: Ahadeeth contradict each other

Doubt #6 : Allah took the responsibility of protecting the Qur’an and not the prophetic traditions

Doubt #7 : Hadeeth is in contradiction to History
- Translator’s Note

The rules of reconciling – In brief and summarized
- End of Translation from Shaykh Rafiq Tahir’s audio regarding Munkirul Hadeeth

Some weak reports Munkirul Hadeeth give to support their modern day religion

Conclusion
- Recommended read 

Free Download of 28 pages : https://www.mediafire.com/?5zcszvok4jvtrfl

Mutazila Attacking Muhadditheen for narrating contradictory ahadeeth

The childish brain level of people of kalaam 
-----------------

The childish brain level of people of kalaam  make them put forward such baseless accusations. Against the Ahl al-hadeeth (Muhadditheen) of his time, the Mu`tazili scholars an-Nazzam (D. 231 A.H) in his frustration said : 

How can it be said that they are free from errors, tell no lies, display no ignorance and do not contradict one another, when those of them who relate from the Prophet sallalahu `alayhi  wa sallam that he said :

" No contagion and no omens in Islam" and that he (sallalahu `alayhi wa sallam) also said in a hadeeth:  "... so who infected the first (camel then?)"  [1] 

and these Ahl al-hadeeth are the same ones who contradicted the above by also narrating that the prophet said :

"Flee from the leper as you would flee from the lion" [2] and that when a leper came to pledge his loyalty to him as a Muslim he (sallalahu `alayhi wa sallam) sent someone else on his behalf and did not allow the leper to come close out of fear of being infected" [3] 

Footnotes : 

The doubtful words of transmission in a sanad

The Science of Sanad is very intrinsic and a meticulous study. A short example displaying its meticulousness is the following paragraph that reflects the keen eye of the muhadditheen
--------------------

Al-Imamul Muslimeen Majd ud-deen al-Jazary ibn al-Athir (D. 606 A.H) said : 

 وللإسناد أوضاع واصطلاح وشرائط. فمن شروطه

Isnad has positions, terms, and conditions and from the conditions are :

فمن شروطه: أن لا يكون في الإسناد: أُخْبِرْت عن فلان، ولا حُدِّثت، ولا بَلَغَني، ولا رَفَعه فلان، ولا أظنه مرفوعًا، إنما يرويه المحدِّث عن شيخ يُظْهِر
سماعه منه والسن يحتمله، وكذلك سماع شيخه عن شيخه، إلى أن يصل الإسناد إلى صحابي مشهور، إلى رسول الله - صلى الله عليه وسلم -.

Isnad should not contain (the following words as they reflect a degree of doubt on the one who is narrating and do not amount to certainty):

(i) I was told about so and so (Ukhbirt `an fulaan), 
(ii)  I was told (Huddithat),
(iii)  It reached me (Balaghani), [1] 
(iv) so and so ascribed elevated it or attributed it to the Messenger (Raf`a Fulaan) 

However, a narrator should narrate it from a shaykh from whom he heard the Hadeeth (mostly directly) and the lifetime of the narrator corresponds with the lifetime of the shaykh (i.e. both are alive when he hears the narration from that shaykh) Likewise, the hearing of a shaikh from his shaykh (teacher) until the chain of transmission reaches a famous Sahabi and then to the Messenger of Allah (sallalahu `alayhi wa sallam)........(cont)

[Ref: Jami` al-Usul fi Ahadeeth ar-rasool 1/107] 

A good book based on 3 main sections 

Ar-rukn al-Awwal - Introduction
Ar-rukn ath-thaani - the benefits 
Ar-Ruk ath-Thaalith - Conclusion 

each section has a variety of sub-chapter discussing what the name of the book describes perfectly i.e the compilation of the principles (to be known) in (studying) the prophetic traditions 

[1] Notice that when someone says Ballighani i.e it reached me that the prophet said such and such , the degree of affirmity automatically is suspected because we all know that to attribute something to the prophet we need a chain of narration . If someone say for e.g 200 years after the prophet's death says it has reached me that the prophet did such and such, the very first question that would come to mind is "How did this reach him, via whom? is the chain authentic? is it verified? " 

Loud Adhkar during the Funeral procession is an Innovation - Shaykh Ghulam Mustafa Zaheer

This article is summarized , abridged and translated from the actual work of Shakh Ghulam Mustafa Zaheer hafidhahullah and an idiomatic translation is used.  


The practise of reciting Qur`an, or some dhikr and tasbeehat either afront or behind the funeral procession is not proven at all . Not from the Messenger of Allah (sallalahu `alayhi wa sallam) , not from the Sahaaba, the Taba`een, the 4 Imams or the salafus saliheen. This is thus a bid`ah 

This is contrary to making du`a for the deceased. So do not confuse the two please. 


Imam at-tahawi al-Hanafi rahimahullah says : 


ولا یرفع صوتہ بالقرائۃ ولا بالذّکر، ولا یغتر بکثرۃ من یفعل ذلک، وامّا ما یفعلہ الجھّال فی القرائۃ علی الجنازۃ من رفع الصّوت و التّمطیط فیہ فلا یجوز بالاجماع، ولا یسع أحدا یقدر علی انکارہ أن یسکت عنہ ولا ینکر علیہ،  وعلیھم الصّمت و نحو ذلک کالأذکار المتعارفۃ بدعۃ قبیحۃ.

And do not raise your voices with the qir'aat and adhkaar you indulge in (during the funeral processions) and do not be deceived by the great numbers of those who do these (acts).  [1] As for what the ignorants do by raising their voice in the qir'aat during the funerals and elongating it then this is not permissible with the consensus which no one has the audacity or power to oppose . So be silent and do not deny (that it is haraam). Upon the people is to remain silent (or make du`a in their heart) and to indulge in adhkaar like this is a disgusting innovation 

[Ref: Haashiya at-tahawiyyah 332] 

[1] a proof that majority is not always on the haq 


Turkmani Hanafi (rahimahullah) said : 

The Authority of Khabar Wahid and refutation of those who oppose it

Bismillah was-salatu was-salaam `ala rasoolAllah , `Amma Ba`d : 

Depending on the number of the reporters of the hadeeth in each stage of the isnad, i.e. in each generation of reporters, it can be classified into the general categories of Mutawatir (consecutive) or Ahad (single) hadeeth. Sometimes an ahad route may also be varied depending on the type of transmission as it comes in Ma`rifah Uloom of Imam Hakim and others that even the sole transmission of one town from another town falls into ahad category at times. Ahad narrations are sub-divided into many types such as `Azeez, Mashoor, ghareeb and so on. Each again branching into some more types. But the general definition would be that a report that does not reach the level of tawatur is usually called as khabar-ahad.  To those who don't understand this should first study the books of Mustalahal-Hadeeth  

Now this topic should be read such that the view points of both sides of the salaf be known. Those who accept the authority of khabarul wahid and those who restrict it in `aqeedah.  Usually while discussing this topic the scholars also quote a huge number of narrations describing the importance of a prophetic tradition. I have skipped that (except very few) and focused on translating and compiling narrations that discuss the issue of mutawatir vs ahad in regards to `aqeedah. This is to convey the jist of the information in a short quick way and also keep it brief.  I begin with what 

Hafidh ibn Hajar rahimahullah said : 

A Principle of Fiqh : Specific command is enforced upon the General Command

This is one of the principles of this deen, among the Usool al-Fiqh that a command or instruction that specifies something extra is imposed upon a general command that does not specify that "Extra" bit.  Lack of the basic Islamic principles and sciences, causes many western Muslims or Liberal and Ignorant Muslims to directly utter blasphemous words in order to paint a nice picture in front of the western sources or they eventually use the wrong ways to explain the right things. Awareness of such principles help avoid both 

1) humiliation in the after life in front of Allah for speaking, passing a comment and judging without knowledge 

2) helps answer about Islam in an appropriate manner 

In the following examples, i will first quote that passage which reflects a general command, statement, instruction, etc and then follow it with a Specific command, statement, instruction etc. that adds an exemption or adds an exclusion to the above general command. 


Example 1 

The Issues of Muawiyah vs Ibn Umar during the arbitration of Sifeen

TABLE OF CONTENTS


The Main Hadeeth around which these attacks against Sahaaba revolve 

1) Accusations 

2) Our Answers

3) DID IBN `UMAR DESIRE KHILAFAH?

4) WHEN WAS THE MEETING HELD ?

5) Did Mu`awiyah (r.a) consider himself more worthy of the caliphate than `Umar (r.a) ?

5.1) Who did Ameer Mu`awiyah (r.a) imply towards when he spoke this statement? 

5.2) How/What did Mu`awiyah (r.a) intend by mentioning the father of the person he was addressing 

5.3) What issue or period did Mu`awiyah (r.a) utter this statement on/about? 

6) Conclusion

Defending the Muhadditheen from forging self concocted principles - A reply to the fans of Mawdudi and ilk

INDEX 

1. Why this article 

2. Ten Summarized points to briefly (shortly) refute the allegation (those who intend to read more in depth can scroll down to the following sub-topics , otherwise this sub-topic is enough i believe to convey my message) 

3. A collection of some Verses  which are used in developing the sciences of hadeeth 

4. A collection of some Ahadeeth which are used in developing or extracting the sciences of hadeeth 

4.1) The Proof of sincerity


4.2) The Proof of adhering to the chain of narrators

4.3) The proof of taking only from the righteouss

4.4) The Proof of studying the biographies of the narrators

4.5) The proof of studying the birth and death date of narrators

4.6) The Proof of not lying when transmitting narrations

4.7) The Proof of refuting false narrations and beliefs using a variety of means

4.8) The Proof of refuting and criticising the narrators

4.9) The proof of abandoning the claim of one who is untrustworthy and speaks out of personal grudge

4.10) The Proof of defending the Pious scholars even if by disparaging those who deserve it. 

5. Concluding statement

6. Relevant reads

125 weak and fabricated hadeeth

Download this document from 

Note : If you are sharing this document then please do so from this/these links only because if there are any updates or rectifications i shall do so and update it on these links only. 

Tip : Click on the hadeeth mentioned in the Index to directly reach that hadeeth in the document 

1) http://www.mediafire.com/?83l72fy7a31ea77

2) http://www.scribd.com/doc/109509558/125-Weak-and-Fabricated-Hadeeth#outer_page_30

UPDATES : PLEASE DOWNLOAD THE LATEST VERSION BY RE-DOWNLOADING THE DOCUMENT ONCE AGAIN FROM THE ABOVE TWO LINKS IN ORDER TO STAY UPDATED WITH THE UPDATES MENTIONED BELOW 

1. Document updated on 18.10.2012 : Hadeeth no. 54 revised. 
2. Document revised on 20.10.2012 : Hadeeth no. 88 - Details revised

WOULD WE SEE THE PROPHET (s.a.w) IN OUR GRAVE? ANS : NO

WOULD WE SEE THE PROPHET (s.a.w) IN OUR GRAVE? ANS : NO

A person is asked 3 questions in the grave, one of which is: 

“…مَا كُنْتَ تَقُولُ في هذا الرَّجُلِ”

“What do you say about this man…”  [Sahih Bukhari 1347]

Some people hold the view that the word “this” is used for pointing at things which are near and hence from this they deduce that  the Prophet (s.a.w) is present in the grave of every deceased (at the time of questioning if not physically then atleast an impression is seen). Deducing such a conclusion from this hadith is not only a distortion in the religion but also a statement of ignorance

REFUTING THE CLAIM THAT AISHA DID MATAM AT THE DEATH OF PROPHET (s.a.w) AND ABU BAKR (r.a)

NARRATION # 1 :

حدثنا عبد الله حدثني أبى ثنا يعقوب قال ثنا أبى عن بن إسحاق قال حدثني يحيى بن عباد بن عبد الله بن الزبير عن أبيه عباد قال سمعت عائشة تقول : مات رسول الله صلى الله عليه وسلم بين سحري ونحرى وفي دولتي لم أظلم فيه أحدا فمن سفهي وحداثة سني ان رسول الله صلى الله عليه وسلم قبض وهو في حجري ثم وضعت رأسه على وسادة وقمت ألتدم مع النساء واضرب وجهي

Narrated Abdullah narrated my father narrated Yaqoob narrated my father from Ibn Ishaq he said narrated to me Yahya ibn Abbad ibn Abdilleh ibn Al-Aubair from his father Abbad he said I heard A'isha saying: The Messenger of Allah (s.a.w) died between my lap and my neck and in my area (home). I did not oppress anyone in it. It was due to my insolence and my young age that the Messenger of Allah (saw) died while he was in my house. Then I put his head on a pillow and I grieved with the women and hit my own face

[ Ref: Musnad Abu Ya'la. Vol. 8, Pg. # 63, H # 230 - Shaykh Sulaym Asad said the chain is hasan in his comments on "Musnad" Abu Yala #4586, ; Seerah Ibn Hisham. Pg. # 482.; Musnad Ahmed ibn Hanbal. Vol. 43, Pg. # 368. H # 26348; Hassan by Shu`ayb al-Arnout and Albaanee in Irwa . Vol. 7, Pg. # 86. ]

REFUTING THE NON MUSLIMS WHO MOCK THE NARRATION OF MONKEYS STONING TO PUNISH AN ADULTEROUS MONKEY

REFUTE TO NON MUSLIMS MOCKING THE HADITH OF MONKEYS STONING TO PUNISH AN ADULTEROUS MONKEY

Original Hadith : Narrated 'Amr bin Maimun: During the pre-lslamic period of ignorance I saw a she-monkey surrounded by a number of monkeys. They were all stoning it, because it had committed illegal sexual intercourse. I too, stoned it along with them.

{Sahih Bukahri, Book #58, Hadith #188}

TOUCHING OR RECITING THE QURAN DURING JUNUB IS HARAAM

Please note that this is an Old compilation ( http://the-finalrevelation.blogspot.in/2012/09/touching-or-reciting-quran-during-junub.html) , so bear with us regarding some minor mistakes in statement framing and their likes.
Unfortunately we see many Muslims today, despite the availability of ample water, touch the Qur'an (for recital/learning) without Wudu or in conditions of Junub (sexual defilement), saying that " there isn't any report from the prophet (s.a.w) forbidding us to do so" . This article would explain this matter

(1) CERTAIN PROOFS SHOWING IT IS NOT RECOMMENDED TOUCHING THE QUR'AN (FOR LEARNING/RECITAL) WITHOUT WUDU :

There aren't any marfoo' reports from the prophet (s.a.w) regarding the touching of the Qur'an without wudu' maybe because Qur'an wasn't compiled in the form of a book during his lifetime or due to some other reason. However, it is a known usool that when we don't find anything from the Prophet (s.a.w), then the actions/commands of the sahabas become an evidence and thus an Hujjah for the Ummah of Muhammad (s.a.w) 

Now, the scholars have mentioned the names of many sahabas and tabai'n who are opposed to touching the Qur'an without wudu but to make things more evident or say clear, i will mention the narration of 2 great sahabas (and the opinion of some great Imams + many scholars later under section 4 below) , the action of which is a strong proof in itself. However there are opposing views from the salaaf as well, details of which will be added at the end of this sub-topic. 

PROOF # 1.1


Abdur-Rahmaan ibn Yazeed and others narrated: “We were with Salmaan Al-Faarisee (radiyallaahu `anhu) on a journey and he relieved himself. We said to him: “Please perform wudoo’ because we would like to ask you about a Verse from the Qur’aan.” He said: “Ask me. I am not going touch it. Verily, “None touch it except the purified." " So he recited to us what we wished.”


This Hadith is documented in Musanaf Ibn Abi shaibah (1/98), Sunan Al-Darqatni (1/121) Sunan Al-Bayhaqi Al-Kubra (1/87), Al-Mustadrak (1/292); Authenticated by Al-Haakim (2/477) wherein he said this is saheeh upon the condition of Bukhari and Muslim, Al Dhahabi agreed with Hakim on this.  Ad-Daaraqutnee (1/124) said all the narrators are thiqah, Ibn Taymeeyah (Majmoo`-ul-Fataawaa, 26/200), Al-`Azeem’aabaadee (At-Ta`leeq-ul-Mughnee, 1/222/442), `Amr Saleem (Ar-Rauh war-Raihaan, p.106) and Muhammad Baazmool (At-Tarjeeh fit-Tahaarah, p.87).]

PROOF # 1.2

Explaining the hadeeth of the prophet being the guardian of whoever dies indebted and refuting the concept of Haazir Naazir

False Claim : The below hadeeth proves that, prophet (s.a.w) is omnipresent (Haazir Naazir) or he is still alive and knows everything or is alive like before (as he was)
 
Hammam b. Munabbih reported: This is what Abu Huraira (Allah be pleased with him) narrated to us from Allah's Messenger (may peace he upon him). And he narrated many ahadith, and one was this: Allah's Messenger (may peace be upon him said: I am, according to the Book of Allah, the Exalted and Majestic, nearest to the believers of all the human beings. So whoever amongst you dies in debt or leaves behind destitute children, you should call me (for help) ), for I am his guardian. And who amongst you leaves property, his inheritor is entitled to get it, whoever he is. 

[Ref: Sahih Muslim, Book 11, Hadith 3947]