al-Hujjah - Aqeedah Ahlus sunnah by Ismaeel Al-Asbahani

Book : al-Hujjah fee Bayan al-Muhajjah |  الحجة في بيان المحجة  {Published in two volumes }

Author : Qawwamus-sunnah of his era - Imaam Isma`eel ibn Muhammad ibn Fadhl al-Asbahani (D. 535 A.H)

Publisher : Dar ar-raiya (Riyadh and not the Jordon one)

Translation : From Volume 2, Pages 432-435  - Enlists in brief the `aqeedah of ahlus sunnah (covered in 28 points)

Free Download : https://www.mediafire.com/?snllf74s1pdfsih

Refuting the claim that Prophet saw Allah on meraj or with his eyes

Table of contents : 


1 Analysing the claim that the prophet (sallalahu `alayhi wa sallam) saw Allah s.w.t in the night of Me`raj (and how)


2- Analysing The claim that the prophet (sallalahu `alayhi wa sallam) saw Allah in a dream 

3- Analysing the claim if anyone can see Allah s.w.t in this world 

Translated from the research article of Shaykh Ghulam Mustafa Zaheer . Please note this is a very quick attempted translation and not a perfect word to word one, nevertheless both the statements and the context are intact as the author meant it. The shaykh begins with : 

There are three stances on this 

1)     Did the prophet (sallalahu `alayhi wa sallam) see Allah s.w.t in the night of Me`raj?

2) Did the prophet (sallalahu `alayhi wa sallam) see Allah in/via a dream?

3) Can we see Allah s.w.t in this earth (that is during our life time or such)?

1) Analysing the claim that the prophet (sallalahu `alayhi wa sallam) saw Allah s.w.t in the night of Me`raj (and how)

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 : 

Zawabit al-Jarh wa Tadeel By Irshad ul Haq Athari - PART 2

Bismillah was-salatu was-salaam `ala rasoolallah 

About this course , the translation methodology and bio of shaykh Irshad ul-Haqq see part 1 : http://fahmalhadeeth.blogspot.com/2015/05/zawabit-al-jarh-wa-tadeel-by-irshad-ul.html 

Summary : Shaykh discusses the concept of `adalah for Majhool al-Haal (Mastoor) and for Jahal ul-`Ayn in the light of what Bazzar, Ibn Qattan (d. 628 A.H) ibn Hajar (D. 852 A.H) Adh-Dhahabi (D. 748 A.H), `Abdul Haq shibli (D. 581 A.H), As-sakhawi (D. 902 A.H), Ibn Hibban, `Abdur rahman al-Mu`allami and Daraqutni. 


Download Link: https://www.mediafire.com/?lyvf41i2ue414v3

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? " 

Zawabit al-Jarh wa Tadeel By Irshad ul Haq Athari - PART 1

POST SHIFTED TO : http://fahmalhadeeth.com/zawabit-al-jarh-wa-tadeel-by-irshad-ul-haq-athari-part-1/

Topic : Zawabit al-Jarh wa Ta`deel 

Based on : Shaykh `Abdul `Azeez ibn Muhammad ibn Ibraahim al-`Abdul-Lateef (rahimahillah) book Dhawbitul-Jarh wa-ta`deel

Explained by Shaykh wal-Muhaqqiq Irshad ul-Haq Athari hafidhahullah 

Translated and annoted by : www.fahmalhadeeth.blogspot.com 

Download Link : https://www.mediafire.com/?5j90gbgmy99heaa


Introduction : 

One Sahabi warning against taqleed of another sahabi

One Sahaabi prohibiting everyone to blindly follow [Taqleed]  another sahaabi based on evidence 
---------------------

14887 - أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنِي أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ أَحْمَدَ الْمَحْبُوبِيُّ نا الْفَضْلُ بْنُ عَبْدِ الْجَبَّارِ، نا عَلِيُّ بْنُ الْحَسَنِ بْنِ شَقِيقٍ، نا الْحُسَيْنُ بْنُ وَاقِدٍ، وَأَبُو حَمْزَةَ جَمِيعًا عَنْ يَزِيدَ النَّحْوِيِّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: " مَا قَالَهَا ابْنُ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ وَإِنْ يَكُنْ قَالَهَا فَزَلَّةٌ مِنْ عَالِمٍ فِي الرَّجُلِ يَقُولُ: إِنْ تَزَوَّجْتُ فُلَانَةَ فَهِيَ طَالِقٌ , قَالَ اللهُ تَبَارَكَ وَتَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ} [الأحزاب: 49] وَلَمْ يَقُلْ إِذَا طَلَّقْتُمُ الْمُؤْمِنَاتِ ثُمَّ نَكَحْتُمُوهُنَّ "

Ibn `Abbas was informed that Ibn Mas`ood permitted that divorce before the commencement or fulfilment of nikah is valid. Upon hearing this  Ibn `Abbas (radhiallahu `anhu) said : " Ibn Mas`ood radhiallahu `anhu must not have said this. Even if he did then this is a slip from the scholar. ....

Verily Allah said : 

O You who have believed, when you marry believing women AND THEN divorce them [Qur`an Ahzab 49] 

And he did not say " When you divorce them and then marry them" 

[Ref: Sunan al-Kubra lil-Bayhaqi 7/525; Hadeeth : 14887 Shamela ; Hasan] 

Another report says that Ibn `Abbas said he errd or made a mistake 

قال ابنُ جريج: بلغ ابن عباس أن ابن مسعود يقول: إن طلَّق ما لم ينكِحْ فهو جائز، فقال ابن عباس: أخطأ فى هذا، إن الله تعالى يقول:{إذَا نَكَحْتُمُ المُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ} [الأحزاب: 49]، ولم يقل: إذا طلقتم المؤمنات ثم نكحتموهن

[Ref: Zad al-Ma`ad - Juzz al-Khaamis safh 216;  This is placed under the chapter titled  فصل حكم رسول الله صلى الله عليه وسلم فى الطلاق قبل النكاح]

Note: it is  not authentically proven as per scholars that ibn Mas`ood held this position.


Some Benefits : 

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 : 

E-BOOK : DISTINCTIVE SIGNS OF THE COMPANIONS OF HADEETH - IMAM HAKIMUL KABEER (378 A.H)

Current Version : 1.0 

Free Download (941 KB) : https://www.mediafire.com/?5ui0h25asv8uhbb

Translator’s Notes

Lessons from the hadeeth of the worst sinner being the one whose question leads to prohibiting something which wasnt previously

On the authority of 'Amir b. Sa'd and the words are. Allah's Messenger (ﷺ) said: The greatest sinner of the Muslims amongst Muslims is one who asked about a certain thing which had not been prohibited and it was prohibited because of his asking about it.

[Ref: Saheeh Muslim] 

Benefits 

1. Whatever is not proven to be haraam from the Qur`an, sunnah or Ijmaa, then the asl in such wordily matters is that it is permissible as long as it does not oppose the shar`iah [Ref: Fath ul-Bari 13/269] 

2. One should abstain from unnecessary questions 

3. This hadeeth is in context to the moment when the Prophet was receiving a wahi  

4. While asking questions, the general benifit of the people should be taken into consideration such as asking a question which you know you may be capable of fulfiling the conditions of its answers but others in general cannot. 

5. This is especially in regards to some wordily or political petitions filed by some Muslims in a land due to which other Muslims have to suffer. Such as imposing a stringent salary condition for enjoying some basic rights and etc. 

Itiqaad Ashabil Hadeeth by Abu Ahmad Hakim (D. 358 A.H)

The beliefs of the people of Hadeeth - Narrated by Imam Abu Ahmad Muhammad al-Hakimul Kabeer an-Naysapuri (D. 378 A.H) Rahimahullah in his book shi`ar Ashaabil-Hadeeth 

Free Download (12 pages including the manuscript photos) : https://www.mediafire.com/?q1sp2bno725v71q

Translated & Published on www.fahmalhadeeth.blogspot.com

Ikhtasar Uloom al-Hadeeth of Ibn Katheer - English Translation Part 2

ذكر تعداد أنواع الحديث | Mention about the types (categories) of Hadeeth


صحيح، حسن، ضعيف، مسند، متصل، مرفوع، موقوف، مقطوع، مرسل، منقطع، معضل، مدلَّس، شاذ، منكر، ماله شاهد، زيادة الثقة، الأفراد، المعلَّل، المضطرب، المدْرَج، الموضوع، المقلوب، معرفة من تقبل روايته، معرفة كيفية سماع الحديث وإسماعه، وأنواع التحمل من إجازة وغيرها، معرفة كتابة الحديث وضبطه، كيفية رواية الحديث وشرط أدائه، آداب المحدث، آداب الطالب، معرفة العالي والنازل، المشهور، الغريب، العزيز، غريب الحديث ولغته، المسلسل، ناسخ الحديث ومنسوخه، المصحَّف إسناداً ومتناً، مختلف الحديث، المزيد في الأسانيد، المرسل، معرفة الصحابة، معرفة التابعين، معرفة أكابر الرواة عن الأصاغر، المبج ورواية الأقران، معرفة الإخوة والأخوات، رواية الآباء عن الأبناء، عكسه، من روي عنه اثنان متقدم ومتأخر، من لم يرو عنه إلا واحد، من له أسماء ونعوت متعددة، المفردات من الأسماء، معرفة الأسماء والكنى، من عرف باسمه دون كنيته، معرفة الألقاب، المؤتلف والمختلف، المتفق والمفترق، نوع مركب من اللذين قبله. نوع آخر من ذلك، من نسب إلى غير أبيه، الأنساب التي يختلف ظاهرها وباطنها، معرفة المبهمات، تواريخ الوفيات، معرفة الثقات والضعفاء، من خلط في آخر عمره، الطبقات، معرفة الموالي من العلماء والرواة، معرفة بلدانهم وأوطانهم.

وهذا تنويع الشيخ أبي عمرو وترتيبه رحمه الله، قال: وليس بآخر الممكن في ذلك، فإنه قابل للتنويع إلى ما لا يحصى، إذ لا تنحصر أحوال الرواة وصفاتهم، وأحوال متون الحديث وصفاتها.

" قلت ": وفي هذا كله نظر، بل في بسطه هذه الأنواع إلى هذا العدد نظر. إذ يمكن إدماج بعضها في بعض، وكان أليق مما ذكره.

ثم إنه فرق بين متماثلات منها بعضها عن بعض، وكان اللائق ذكر كل نوع إلى جانب ما يناسبه.

ونحن نرتب ما نذكره على ما هو الأنسب، وربما أدمجنا بعضها في بعض، طلباً للاختصار والمناسبة. وننبه على مناقشات لا بد منها، إن شاء الله تعالى.

1) Authentic 

2) Fair

3) Weak

4) Musnad - Supported 

5) Muttasil - Uninterrupted 

6) Marfoo` - Raised to the prophet 

7) Mawqoof - Stops at the companion 

8) Maqtoo` - Cut off 

9) Mursal - Loose hadeeth

10) Munqati`- Interrupted

11) Mu`dhal - Defective 

12) Mudallas - A type where tadlees is committed or misrepresented 

13) Shadh - odd

Ikhtasar Uloom al-Hadeeth of Ibn Katheer - English Translation Part 1

By the will and blessing of Allah, this is a project wherein i intend to translate the Ikhtisaar Uloom al-Hadeeth of Imam Ibn Katheer al-Quraishi rahimahullah with the tahkeeq and tarjuma of Hafidh al-Muhaddith Zubayr `Ali Zaee rahimahullah . I will also be adding references, certain athaar along with the comments of shaykh zubayr r.h because sometimes i find it necessary to add some more or variant athar so as to add emphasis to assert a certain benifit. 

I am not a professional translator, so I will try my best to translate it in a way that is easy to understand by the English speaking community making the translation in a summarized way as and when required for easy understanding as well as ensure that the text retains the original Intended meaning (and does not drift away from it). I will publish the translation in small parts so people can read it easily and quickly instead of becoming lazy seeing the lengthy multi-page translation . I am sure there will be many mistakes so 

 رحم الله امرأ أهدى إلي عيوبي

May Allah have mercy on the man who shows me my faults

[Ref: A statement attributed to `Umar radhiallahu anhu in Sunan ad-Darimee 1/506 or 1/166 or # 675 with a weak chain and Ahmad Shaakir (ed.), ar-Risalah of ash-Shaf`ee, P: 73 footnote no. 8  See Dr. Muhammad Adhmi’s book  titled “ The history of the quranic text page 20 “]

There are many instances in such technical science books wherein the arabic words cannot be translated to English and even if attempted, it does not fulfil the complete meaning intended by the author. In such instances i will retain the Arabic terms and sometimes translate it depending on the context . 

- www.fahmalhadeeth.blogspot.com 

For correction and feedback Kindly e-mail : thefinalrevelation@hotmail.com

------------

1) Introduction [summarized] 

بسم الله الرحمن الرحيم

THE VALIDITY USAGE OF MORE THAN MERELY HARSH AND INSULTING WORDS & GESTURES WHEN APT

In Defense of Shaykh Waseeullah `Abbas hafidhahullah and the term 'Ennuch' used by him

 ----------------

I am not defending the usage of that word for Mufti menk but i am drafting this note to counter those who are making a mountain of a mole.  Some sufis and especially deobandhis and barelvis are using this opportunity to hit back at salafis and what not totally forgetting that their scholars books are filled with (excuse me) pornographic and what's worse is shirkiyah and blasphemous comments against Allah and his Messenger such as 

www.deobandhikaramaat.blogspot.com 

and much more. They think blasphemy and shirkiyah statements are less "disgusting" than the term "enuch" used by Shaykh waseeullah `abbas that too in a general comparative tone and not in particular against Mufti Menk. [As he clarified yesterday] 

So you see hanfis using this term against the shaykh while they have more serious blasphemous issues from their own hanfi scholars that they need to ridicule and mock instead of someone who calls towards the tawheed of Allah and against hijacking the deen (bid`ah). 

I begin with the statement wherein The prophet sallalahu `alayhi wa sallam said

"Overlook the slips of respected people.” [Ref: Adab al-Mufrad] 

A) Harsh and insulting words and phrases used by Allah - some that are infinite times more offensive than "enuch" 

Musnad Rabi ibn Habeeb is not authentically established

مـسـنـد الإمـام الـربـيـع بن حـبـيـب و كـتـاب الـجـامـع لإبن بـركـة، دراسـة مـقـارنـة 

Al-Jaami` as-saheeh Musnad al-Imaam Ar-rabi` ibn Habeeb - a Book written by Rabi` ibn Habeeb from which the khawarij sect al-`ibadhi ( اباضي خارجي) modern day Oman are descendent of this sect 

Note: Those who aren't well versed and grounded with the `Aqeedah and basics of Islam should not go to their websites lest they deviate or shaytaan infiltrate their heart with doubts. The Khawarij are a deviant sect and all of it's descendents are dangerous for a Muslim. You can see from their speech here how different they are from the mainstream Muslims even in the way they speak and the way they quote from whom they quote : https://www.youtube.com/watch?v=iAOkrQCT3Jc. He reviled and mocked `Amr ibn al-`Aas in this video at 2:28; May allah guide them

 The `Ibadhis describe this book as follows : 

Weak Hadeeth #18 The prophet having Ilm e ghayb in every detail

إِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ رَفَعَ لِيَ الدُّنْيَا فَأَنَا أَنْظُرُ إِلَيْهَا وَإِلَى مَا هُوَ كَائِنٌ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ كَأَنَّمَا أَنْظُرُ إِلَى كَفِّي هَذِهِ ، جَلِيَّانِ مِنْ أَمْرِ اللَّهِ عَزَّ وَجَلَّ جَلاهُ لِنَبِيِّهِ كَمَا جَلاهُ لِلنَّبِيِّينَ قَبْلَهُ 


The Messenger of Allah (sallalahu `Alayhi wa sallam) one day said : " Verily Allah ta`la raised and placed this world in front of me such that i am seeing everything in it and that which is about to occur until Qiyamah just like how i see this hand of mine.  This is a clear  (divine) manifestation (bestowal - جَلِيَّانِ) for his prophet just like how he manifested (similar blessings) for the prophets before 

[Ref: Kanz ul-`Ummal 11/420 hadeeth 31971; Mu`jam az-Zawaid lit-Tabraani 8/ 287; Hilyatul Awliyah of Abu Nu`aym 2/101; Very weak ] 

Lessons from the hadeeth of the believer never being impure

It was narrated that Abu Hurairah, may Allaah be pleased with him, said: “The Prophet, peace and blessing be upon him, came across me in one of the streets of Medina and at that time I was Junub . So I slipped away from him and went to take a bath. On my return the Prophet, peace and blessing be upon him, said, "O Abu Hurairah! Where have you been?" I replied, "I was Junub, so I disliked to sit in your company." The Prophet, peace and blessing be upon him, said, "Subhaan Allaah (Glorified be Allaah)! A believer never becomes impure."  [Reported by Al-Bukhaari and Muslim].


Some  lessons we learn from this hadeeth 

1) Since Abu Huraira (r.a) was in the streets in the condition of Junub, scholars have said that It is not compulsory to immediately take ghusl after being in a state of sexual defilement however as per other ahadeeth, the scholars have deemed it mustahhab. 

2) The asking of the prophet "Where have you been?" shows that it is against the proper adab to leave someone who is in your company without seeking his permission or notifying him. 

3) The understanding of Abu Huraira (r.a) teaches us that it is preferable to give respect to esteemed personalities such as scholars and to be clean and tidy in their presence 

4) the expression "Subhanallah" was said by the Prophet sallalahu `alayhi wa sallam out of amazement and some scholars have also said it was an expression questioning something 

5) As for the issue of the believer never becoming impure then this is a general statement and is taken in terms of essence (dhaat). This does not mean that a believer does not need to take ghusl after janaabah or that he doesn't become impure after having fallen in a urine pool. 

Also some ulema have taken this statement to apply that in essence, a believer whether dead or alive remains pure. 

Wallahu `alam 

Weak Hadeeth # 17 - The 10 verses of Baqarah via Ibn Masood

1 - قال عبد اللهِ بن مسعودٍ رضي الله عنه : من قرأَ عشرَ آياتٍ من سورةِ البقرةِ لم يدخلْ ذلكَ البيتَ شيطانٌ تلكَ الليلةَ حتى يُصبحَ ، أربعُ آياتٍ من أولها ، وآيةُ الكرسيّ ، وآيتينِ بعدها ، وثلاثُ آياتٍ من آخرها

It is Related by Imaam ad-Daarimee in his Sunan as #3382 and #3383 from ‘Abdullah bin Mas`ood-may Allah be pleased with him-and it has been ruled as being marf`oo [1] that he said:

“Whoever recites ten verses from Soorat-ul-Baqarah at night time the shaytaan will not enter the house that evening until the morning, (i.e ) the first four verses of Soorat-ul-Baqarah, Aayat-ul-Kursee and the two verses after it, in addition to the three last verses of Soorat-ul-Baqarah beginning with: {…To Allah belongs what is in the heavens…}

And in another narration:

“…shaytaan or anything he dislikes will not come near him nor his family that day, and it is not recited over a mentally ill person except that he will recover from his illness.”

[Ref: At-Tabaraanee related it in his Kabeer as #8673, and al-Haythamee said in his Majma’ (#17014 or 10/121): “The men of this narration are the narrators of the Saheeh except that ash-Sha’bee did not hear directly from Ibn Mas’oud.” [1]: Al-Khateeb (rahimahullah) said: “It is what has been narrated by a companion directly from the Messenger (may the peace & blessings of Allah be upon him)”. Al-Baa’eeth-ul-Hatheeth Page 54. Ibn Hajar in نتائج الأفكار 3/274 said this is Mawqoof , but pointed towards the disconnection in الفتوحات الربانية 3/284, This is also narrated in Shu`b al Emaan 2314  ]

Weak Hadeeth # 16 : Abu bakr and Umar backbiting

The Arabic wording of this hadeeth is :

- كانت العرب تخدم بعضها بعضا في الأسفار ، وكان مع أبي بكر وعمر رجل يخدمهما ، فناما ، فاستيقظا ، ولم يهيئ لهما طعاما ، فقال أحدهما لصاحبه : إن هذا ليوائم نوم نبيكم صلى الله عليه وسلم [ وفي رواية : ليوائم نوم بيتكم ] فأيقظاه فقالا : ائت رسول الله صلى الله عليه وسلم فقل له : إن أبا بكر وعمر يقرئانك السلام ، وهما يستأدمانك ، فقال : أقرهما السلام ، وأخبرهما أنهما قد ائتدما ، ففزعا ، فجاءا إلى النبي صلى الله عليه وسلم فقالا : يا رسول الله بعثنا إليك نستأدمك ، فقلت : قد ائتدما فبأي شيء ائتدمنا ؟ قال : بلحم أخيكما ، والذي نفسي بيده إني لأرى لحمه بين أنيابكما ، يعني لحم الذي استغاباه ، قالا : فاستغفر لنا ، قال : هو فليستغفر لكما الراوي: أنس بن مالك المحدث: الألباني - المصدر: السلسلة الصحيحة - الصفحة أو الرقم: 6/211

The Ahadeeth quoted in al-Ahadith al-Mukhtarah, from the report of al-Diya’ al-Maqdisi , from Anas ibn Malik, who said: The Arabs used to serve one another on their journeys. Abu Bakr and ‘Umar had a man with them who used to serve them. (One day) they woke up and (found that) he had not prepared any food for them. One of them said to the other: “This one is sleeping as if he was at home! [i.e. criticizing him for sleeping too long]. So they woke him up and said to him: “Go to the Messenger of Allaah (sallAllaahu alaihi wa sallam) and tell him: ‘Abu Bakr and ‘Umar send you salaams and wish to request some food from you.” He said: “They have eaten.” They were astonished to hear this, so they came to the Prophet (sallAllaahu alaihi wa sallam) and said: “O Messenger of Allaah! We sent word to you to request food, and you said that we had eaten. What have we eaten?” He said: “The flesh of you brother. By Him in whose hand is my soul, I can see his flesh between your teeth.” They said: “Pray for forgiveness for us.” He said: “Let him pray for forgiveness for you!”

now in the english translation above the term comes is "This one is sleeping as if he was at home!". but the arabic matn contains the term like "this one is sleeping like your prophet"

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

THE SCHOLARS ARE AHL DHIKR

This is a very quick brief compilation, quoting some of the muffassireen and grand `Ulema of the Muslims Ummah of different backgrounds who have used and understood the term Ahl-Dhikr in the verse " so ask the people of dhikr..." to mean or imply as `ulema or scholars . 

Now the topic of the obligation of studying under scholars or their virtues and the multitudes of qur`anic verses in this regards have been addressed or compiled here in both English and Urdu along with Arabic quotes. 

Link: http://the-finalrevelation.blogspot.com/2013/06/the-obligation-and-importance-of.html

Likewise , a detailed article warning and refuting the people from self interpreting this deen in any way whatsoever has also been drafted here: 

Link: http://the-finalrevelation.blogspot.com/2014/02/warning-from-self-interpretation-of.html

So this article will only quickly share quotes with rough or no translation for students to understand that Ahl dhikr ALSO means `Ulema (as some brothers belonging to certain fan clubs of Mawdudi or others seem to deny) 


Firstly a quick brief comprehensive explanation of the verse " so ask the people of dhikr ..if you do not know" 

the below passage in short explains that there are various opinions among the salaf with regards to this verse and can be divided into two main groups 

1- who say ahl dhikr here in "accordance" to the asbaab an-nuzool (causes for the revelation of this aya) are the jews and christians . (this is further divided into the believers among the jews and christians and so on and so forth) and they also do not deny that ahl dhikr also means scholars 

2- the other party says this means both the above one as well as scholars.

تفاسير بعض السلف لأهل الذكر أنهم أهل الكتاب أي أهل التوارة والإنجيل ، وهم العلماء بها وبما فيها لأن المقصود من السؤال وهو الجواب لا يتحقق إلا منهم دون سائر أهل الكتاب .
وهذا تفسير ابن عباس ، وتلميذه مجاهد بن جبر ، وسياق الآيات يساعدهم على اختيار هذا القول فيما يبدو لي .

وعبدالرحمن بن زيد بن أسلم يذهب إلى أن أهل الذكر هم علماء المسلمين ، حيث قال : نحن أهل الذكر ، ثم استشهد لصحة تفسيره بقوله تعالى : إِنَّا نَحْنُ نزلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ ) وقرأ( إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ ) ... الآية. وذهب كثير من المفسرين المتأخرين إلى هذا القول .

لكن الآيتان مكيتان ، وقريش لن تصدق المسلمين فيما يقولون لو سألوهم وأجابوهم ، فالذي يظهر أن قول ابن عباس ومجاهد هو الصحيح في تفسير هذه الآية . وهو أن المقصود بأهل الذكر هم علماء أهل الكتب السابقة .

غير أنه يصح الاستدلال بهذه الآية على أن أهل العلم بعلمٍ من العلوم يجب أن يرجع إليهم في ذلك العلم ، وهي من هذا الوجه أشبه بقاعدة قرآنية ، لكن السؤال عن المقصود بها في هذه الآية ابتداءً عندما خوطب به قريش حين نزوله والله أعلم .

وقد كتبت هذا دون مراجعة للتفاسير على سبيل المدارسة .

Some quotations from the Muffassireen and shuyukh quoting our aslaaf and as well as their explanations for ahl dhikr implying towards `ulema from various books of theirs

Weak Hadeeth # 15 - The people will need ulema even in jannah

أهل الجنة يحتاجون إلى العلماء، وذلك بأنهم يزورون ربهم في كل جمعة، فيقول: تمنوا فيلتفتون إلى العلماء فيقولون (3) : ما نتمنى؟ فيقولون: تمنوا عليه كذا وكذا، فهم يحتاجون إليهم في الجنة.

Rough translation

‘Indeed the inhabitants of Jannah will need the ‘Ulama therein. That is because they will visit Allah Ta’ala every Friday. Allah Ta’ala will say:

‘Ask from me what you wish’

The inhabitants of Jannah will then turn to the ‘Ulama to ask what should they wish for?

The ‘Ulama will answer them appropriately. Hence they will need the ‘Ulama in Jannah just as they needed them in the world.

[Ref: Musnad Firdows (1/2/269); Ibn `Asaakir (1/345/14); Ibn Dawalabi in Fadhail `ulema (2/115); and maybe quoted by others] 

Status : Fabricated 

1) Weakness 

There could be more than one but i'll just mention one. 

One of The narrator  in this chain  مجاشع بن عمرو [أبو يوسف] is a fabricator as reported both in Meezan al-`Itidaal (7066) as well as Leesan al-Meezan (6306( . 

1.1) Yahya ibn Ma`een said he is one of the liars 

قال ابن معين: قد رأيته أحد الكذابين.

1.2) Uqayli said his narrations are munkar

وقال العقيلي: حديثه منكر.

1.3) Imam bukhari said he is rejected and  unknown

قال البخاري: مجاشع بن عَمْرو أبو يوسف منكر مجهول

1.4) Imam Hakim said he is munkar ul-hadeeth

1.5) Abu Haatim ar-razee said his narrations are abandoned , weak and he is nothing 

1.6) Abu Haatim al-Busti said he used to fabricate ahadeeth against the thuqaat . it is not permitted to write from him

1.7) Abu Nua`aym in his hilyatul awliya mentioned him saying he is not to be relied upon

1.8) Ibn Taahir said he saw him fabricate narrations upon the thiqaat 

1.9) Imam ad-daraqutni mentioned him in his dhu`fa wal-Matrookeen 

1.10) Imam dhahabi and ibn hajar asqalani both said he used to fabricate narrations [see meezan al-`itidaal and leesan] 

2) Scholars verdict on this riwayat

2.1) Imam dhahabi rejected this hadeeth in Meezan (7066)

2.2) Imam ibn hajar also declared this to be a fabrication (Leesan 6306)

2.3) Shaykh al-Albaanee in silsilah dha`eefah (3172) grades this as fabrication

2.4) Imam suyuti and Mullah ali qaari also consider this to be a fabrication [Ref: Dhaylul La-ali, hadith: 198 & Al-Masnu’, hadith: 53. Also see Faydul Qadir, hadith: 2235]

 As for the virtues of scholars, their importance, and the obligation to study and take from them in matters of deen, then we have a lengthy article with ahadeeth and athaar both on this issue : http://the-finalrevelation.blogspot.com/2013/06/the-obligation-and-importance-of.html

Weak Hadeeth # 14 - The prophet visiting meraj with his shoes on

This is more of a story than a hadeeth.

Imam Abd al-Hayy Lakhnawi (may Allah have mercy on him) writes in Al-Athar al-Marfu'ah:


الآثار المرفوعة ج:1 ص:36
ذكر بعض القصص المشهورة ولنذكر ههنا بعض القصص التي أكثر وعاظ زماننا ذكرها في مجالسهم الوعظية وظنوها أمورا ثابتة مع كونها مختلقة موضوعة فمنها ما يذكرون من أن النبي لما أسري به ليلة المعراج إلى السموات العلى ووصل إلى العرش المعلى أراد خلع نعليه أخذا من قوله تعالى لسيدنا موسى حين كلمه ((فاخلع نعليك إنك بالواد المقدس طوى)) فنودي من العلي الأعلى يا محمد لا تخلع نعليك فإن العرش يتشرف بقدومك متنعلا ويفتخر على غيره متبركا فصعد النبي إلى العرش وفي قدميه النعلان وحصل له بذلك عز وشأن وقد ذكر هذه القصة جمع من أصحاب المدائح الشعرية وأدرجها بعضهم في تأليف السنية وأكثر وعاظ زماننا يذكرونها مطولة ومختصرة في مجالسهم الوعظية وقد نص أحمد المقري المالكي في كتابه فتح المتعال في مدح خير النعال والعلامة رضي الدين القزويني ومحمد بن عبد الباقي الزرقاني في رح المواهب اللدنية على أن هذه القصة موضوع بتمامها قبح الله واضعها


He narrated some famous stories, out of which we mentioned some that are commonly narrated by most of the preachers of our age in their sermonic meetings and they consider it established facts in spite of them being fabricated and manufactured. One of them, they mention that when the Prophet (Allah bless him and give him peace) was flown in the night of Ma’iraj (celestial ascension) to the high heavens and reached to the Lofty Throne, he intended to take off his shoes considering the order of Allah to the Prophet Moses when he was addressed: “so remove your shoes; you are in the sacred valley of Tuwa”. So, he was called from the Lofty Court: O Muhammad! Do not remove your shoes as the Throne will take honour in your advent wearing shoes and will take it as pride and blessings before others. So, the Prophet (Allah bless him and give him peace) ascended the Throne with the shoes in his feet and thus he was granted honour and loftiness. This story was narrated by many poets who composed poems in praise of the Prophet while some have incorporated in their writings. Most of the sermonizers in our age, mention it in detail as well as in summary in their sermonic functions.

Ahmad al-Muqri Al-Maliki has expressed in his book Fathul Mut’al fi Mad’h Khair al-Ni’al, and 'Allamah Razi al-Din al-Qazwini and Muhammad bin Abd al-Baqi al-Zurqani in Sharah Mawahib al-Laduniyyah that all these stories are fabricated. May Allah uglify the fabricator!

Weak Hadeeth # 13 - There is no Mehdi except Isa (Jesus)

وَلاَ الْمَهْدِيُّ إِلاَّ عِيسَى ابْنُ مَرْيَمَ ‏"‏ ‏.‏

and the only Mahdi (after Muhammad (ﷺ)) is ‘Eisa bin Maryam.” Or in other narrations there is no Mehdi except Isa 

[Ref: Sunan ibn Maajah (4039); Mustadrak al-Haakim (4/441); Hilyatil Awliyah (9/161); Jami` al-Bayan al-`Ilm of Ibn Abdil Birr (1/155); Tareekh Baghdeed lil Khateeb (4/221)] 

Status : Overall hadeeth is weak due to weakness in the chain, however the last part i.e this part is rejected alltogether 

It's sanad : حَدَّثَنَا يُونُسُ بْنُ عَبْدِ الأَعْلَى، حَدَّثَنَا مُحَمَّدُ بْنُ إِدْرِيسَ الشَّافِعِيُّ، حَدَّثَنِي مُحَمَّدُ بْنُ خَالِدٍ الْجَنَدِيُّ، عَنْ أَبَانَ بْنِ صَالِحٍ، عَنِ الْحَسَنِ، عَنْ أَنَسِ بْنِ مَالِكٍ 

Weakness :

1) الْحَسَنِ (hasan basree) is a muddalis and he is narrating this from `an without affirming the tasreeh of his sama

2) مُحَمَّدُ بْنُ خَالِدٍ الْجَنَدِيُّ is Majhool (See: Taqreeb at-tahdheeb (5849) and Hafidh zubayr `ali zaee said in his tahkeeq of ibn majah (4039) that his tawtheeq from Ibn Ma`een isn't proven and there is a difference of opinion in this attribution . 

Imam Hakim rahimahullah as mentioned in tareekh ibn `asakir (47/517) and Bayhaqi as mentioned in  (بيان خطأ من أخطأ على الشافعي للبيهقي  - 296)  said he is Majhool. this is what Imam bayhaqi quoted after mentioning this narration from yahya that its munkar

عِيسَى بْنُ مَرْيَمَ هَذَا الْحَدِيثُ بِهَذَا الْإِسْنَادِ مِمَّا أُنْكِرَ عَلَى الشَّافِعِيِّ، وَقَدْ أبنا أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ فِنْجَوَيْهِ الدِّينَوَرِيُّ، ثنا طِغْرَانُ بْنُ الْحُسَيْنِ، حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيِّ بْنِ إِسْحَاقَ الْمَرْوَزِيُّ بِقِرْمِيسِينَ، ثنا عُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِيسَى الْمَرْوَزِيُّ، سَمِعْتُ أَحْمَدَ بْنَ [ص: 299] سِنَانٍ يَقُولُ، كُنْتُ عِنْدَ يَحْيَى بْنِ مَعِينٍ جَالِسًا فِي مَسْجِدِهِ فَدَخَلَ عَلَيْهِ صَالِحٌ جَزْرَةُ، وَأَقْبَلَ عَلَيْهِ يُذَاكِرُهُ حَتَّى ذَكَرَ الْحَسَنَ عَنْ أَنَسٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا مَهْدِيَّ إِلَّا عِيسَى» قَالَ: بَلَغَنِي عَنِ الشَّافِعِيِّ أَنَّهُ رَوَاهُ، وَالشَّافِعِيُّ عِنْدَنَا ثِقَةٌ قَالَ الشَّيْخُ: وَهَذَا الْحَدِيثُ إِنْ كَانَ مُنْكَرًا بِهَذَا الْإِسْنَادِ كَانَ الْحَمْلُ فِيهِ عَلَى مُحَمَّدِ بْنِ خَالِدٍ الْجَنَدِيِّ، فَإِنَّهُ شَيْخٌ مَجْهُولٌ لَمْ يُعْرَفْ بِمَا تَثْبُتُ بِهِ عَدَالَتُهُ، وَيُوجِبُ قَبُولَ خَبَرِهِ وَقَدْ رَوَاهُ غَيْرُ الشَّافِعِيِّ عَنْهُ

whereas Imam Ibn `Abdul birr has graded him as Munkar in his tamheed (23/39)

3)  عَنْ أَبَانَ بْنِ صَالِحٍ - it is not proven that he heard from hasan al-basree rahimahullah directly . 

GRADING OF MUHADDITHEEN ON THIS HADEETH 

1) Ibn Jawzi rahimahullah after narrating this narration quotes imam an-nasa`ees statement of this being Munkar [See al-`Ilal 862/2،ح: 1447)] 

2) Imam Bayhaqi rahimahullah said this narration is munkar due to Muhammad bin Khaalid

3) Hafidh dhahabi says this is Munkar (Meezan al-`Itidaal 3/535) 

4) Imam qurtubi says this hadeeth is not saheeh (Tafseer qurtubi 8/122) 

5) Ibn Taymiyyah says this is dha`eef (Minhaj as-sunnah 4/211)

6) Ibn al-qayyim says this is not thaabit (al-manaar 148) 

7) allamah san`ani said this is fabricated (al-fawaid  majmooat as-shawkani page 510)

Also, it is established and proven via tawaatur or riwayatu `aamah that isa a.s is not the mahdi. so this hadeeth, even if with an authentic sanad is rejected 

Weak Hadeeth # 12 - Allah will forgive your lie with (due to) the sincerity of your Laa ilaaha illallah

عن أنس بن مالك رضي الله عنهما قال قال رسول الله صلى الله عليه وسلم لرجل يا فلان فعلت كذا وكذا قال لا والله الذي لا إله إلا هو   ما فعلته قال ورسول الله صلى الله عليه وسلم يعلم أنه قد فعله.

.... قال رسول الله صلى الله عليه وسلم كفر الله عنك كذبك بصدقك بلا إله إلا الله

From Anas ibn Malik radhiallahu `anhu who said that the Messenger of Allah (sallalahu `alayhi wa sallam) said to a man : " Oh fulaan did you do such and such ? " the man replied : " No by Allah besides whom there is no God i did not do it " But the messenger of allah sallalahu `alayhi wa sallam already knew that he did that work, so the prophet sallalahu `alayhi wa sallam said : " Allah will forgive your lie (or lying) with (due to) the sincerity of your Laa ilaaha illallah 

Status : weak

Weak Hadeeth # 11 : Allah asking Abu Bakr if he was pleased with his rabb?

عَنِ ابْنِ عُمَرَ، قَالَ: " بَيْنَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَالِسٌ وَعِنْدَهُ أَبُو بَكْرٍ الصِّدِّيقُ وَعَلَيْهِ عَبَاءَةٌ قَدْ جَلَّلَهَا عَلَىصَدْرِهِ بِجِلَالٍ إِذْ نَزَلَ عَلَيْهِ جِبْرِيلُ عَلَيْهِ السَّلَامُ , فَأَقْرَأَهُ مِنَ اللهِ السَّلَامَ وَقَالَ: يَا رَسُولَ اللهِ , مَا لِي أَرَى أَبَا بَكْرٍ عَلَيْهِ عَبَاءَةٌ قَدْ جَلَّلَهَا عَلَى صَدْرِهِ بِجِلَالٍ؟ قَالَ: «يَا جِبْرِيلُ , أَنْفَقَ مَالَهُ عَلَيَّ قَبْلَ الْفَتْحِ» قَالَ: فَأَقْرِئْهُ مِنَ اللهِ السَّلَامَ , وَقُلْ لَهُ: يَقُولُ لَكَ رَبُّكَ: أَرَاضٍ أَنْتَ عَنِّي فِي فَقْرِكَ هَذَا أَمْ سَاخِطٌ؟ فَالْتَفَتَ إِلَى أَبِي بَكْرٍ فَقَالَ: " يَا أَبَا بَكْرٍ , هَذَا جِبْرِيلُ يُقْرِئُكَ السَّلَامَ مِنَ اللهِ وَيَقُولُ: أَرَاضٍ أَنْتَ عَنِّي فِي فَقْرِكَ هَذَا أَمْ سَاخِطٌ "؟ فَبَكَى أَبُو بَكْرٍ وَقَالَ: أَعْلَى رَبِّي أَغْضَبُ؟ أَنَا عَنْ رَبِّي رَاضٍ , أَنَا عَنْ رَبِّي رَاضٍ "

Abdullah ibn Umar (radiAllaahu anhu) says that Messenger of Allaah (sallallahu alayhi wa sallam) was once sitting with Abu Bakr (radiAllaahu anhu), who was wearing a robe on which he used thorns as buttons at the chest. At that moment, Jabra’eel (alayhi sallam) descended from the heavens and after conveying Allaah’s greetings to the Messenger of Allaah (salllallahu alayhi wa sallam) He asked:

“Why do I see Abu Bakr wearing a robe that he buttons at the chest with thorns?”

The Messenger of Allaah (sallallahu alayhi wa sallam) said: “Oh Jibra’eel! He had spent all his wealth on me before the conquest of Makkah (and has nothing left for himself).”

Jibra’eel (alayhi wa sallam) said to the Prophet (sallalallahu alayhi wa sallam): ”Convey Allaah’s greetings to him and tell him that his Rabb asks, ‘Are you pleased with Me in this state of poverty or unpleased?’”

He (sallallahu alayhi wa sallam) turned to Abu Bakr and said: “0 Abu Bakr! Jibra’eel is here. He conveys to you the greetings from Allaah Who asks, ‘Are you pleased with Me in this state of poverty or unpleased?”’

Abu Bakr started to cry and said: “Can I ever be displeased with my Rabb? I am pleased with my Rabb! I am pleased with my Rabb!”

[Ref: Abu Nu’aym in Al-Hilya (vol 7 pg.105) and Fadhaa’ilus Sahabah, narrating from Abu Hurairah (radiAllaahu anhu)]

Status : Weak 

Abu Nu`aym himself said after narrating this narration that it is ghareeb from one route of thawri

غَرِيبٌ مِنْ حَدِيثِ الثَّوْرِيِّ , لَمْ نَكْتُبْهُ إِلَّا مِنْ حَدِيثِ الْفَزَارِيِّ، وَحَدِيثُ الْأَسْوَارِيِّ لَمْ نَكْتُبْهُ إِلَّا عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ سَلْمٍ

Imam adh-Dhahabi in tareekh al-Islam brings the entry fo this narrator (316) narration via abi ishaaq and says he is weak . Some say he was martyred along side `ali r.a in the battle of siffeen

316 - العلاء بن عمرو الحنفي الكُوفيُّ، أبو محمد. [الوفاة: 221 - 230 ه]

شيخ واهي الحديث

.

قال ابن قانع: توفي سنة سبع وعشرين.

قلت: رَوَى عَنْ: أبي إسحاق الفَزَاريّ حديثًا موضوعًا، وَعَنْ: وضاح بن [ص:650] حسان حديثا موضوعا.

رَوَى عَنْهُ: حفص بن عمر بن صبيح الْبَصْرِيُّ، ومحمد بن يونس الكديمي، وعمر بن حفص السياري، وغيرهم.

قَالَ ابْنُ حِبَّانَ: لا يَجُوزُ الاحْتِجَاجُ بِهِ بحال.

وقال أبو الفتح الأزْديّ: لا يُكْتَب عنه بحال.

Ibn Hajar asqalani rahimahullah gave more details for weakening him in Leesan al-Meezan

5280 - (ك): العلاء بن عَمْرو الحنفي الكوفي.

متروك.

عن أبي إسحاق الفزاري وسفيان الثوري.

قال ابن حبان: لا يجوز الاحتجاج به بحال.

وقال عبد الله بن عمر بن أبان: سمعت أنا والعلاء بن عَمْرو من رجل حديثا عن سعيد بن مسلمة فسألوا العلاء عنه بحضرتي فقال: حدثنا سعيد بن مسلمة.

وقال العقيلي: حدثنا مطين , حدثنا العلاء بن عَمْرو , حدثنا يحيى بن يزيد، عَنِ ابن جريج عن عطاء، عَنِ ابن عباس رضي الله عنهما مرفوعا: أحبوا العرب لثلاث: لأني عربي والقرآن عربي وكلام أهل الجنة عربي. هذا موضوع.

قال أبو حاتم: هذا كذب.

ابن خزيمة: حدثنا عمر بن حفص السياري , حدثنا العلاء بن عَمْرو عن [ص:467]

أبي إسحاق الفزاري عن سُفيان، عَن آدم بن علي، عَنِ ابن عمر رضي الله عنه قال: بينما النبي صلى الله عليه وسلم جالس وعنده أبو بكر عليه عباء قد خللها على صدره بخلال إذ نزل جبريل فأقرأه من الله السلام وقال: ما لي أرى أبا بكر عليه عباء قد خللها قال: يا جبريل أنفق ماله علي قال: فأقرئه من الله السلام وقل له: يقول لك ربك: أراض عني أنت في فقرك أم ساخط ... ؟ وذكر الحديث. وهو كذب، انتهى.

وبقية الحديث: فبكى أبو بكر وقال: أعلى ربي أغضب؟ أنا راض.

وقال الأزدي: لا يكتب حديثه.

وذَكَره ابن حِبَّان في "الثقات" فقال: يروي، عَنِ ابن إدريس ربما خالف.

وقال النَّسَائي: ضعيف. نقله عنه أبو العرب في تأليفه.

ونقل الحاكم في تاريخ نيسابور عن صالح جزرة أنه سئل عنه فقال: لا بأس به.

وقال أبو حاتم: كتبت عنه وما رأيت إلا خيرا.

وأخرج حديثه المذكور أولا في حب العرب , الحاكم في مستدركه.

وقال العقيلي بعد تخريجه: منكر ضعيف المتن لا أصل له.

Hafidh al-`Iraqi in takhreej al-Ihyaa after quoting that narration said it is writted by ibn hibban in Al-Majrooheen (2/185) and `Uqayli in his-Dhu`fa and Dhahabi in al-Meezan said the narrator has lied

أخرجه ابن حبان والعقيلي في الضعفاء ، قال الذهبي في الميزان : هو كذب .