Salaatu Tasbeeh is Da’eef?


imagesThe Hadeeth Salaatu Tasbeeh has been declared to be Da’eef by many scholars of Hadeeth and from them the scholars of our time such as Shaykh Muqbil and Shaykh Bin Baaz and Shaykh Uthaymeen and Shaykh Yahyaa al Hajooree and many of the scholars of Saudi and Yemen.

This hadith has been narrated by the following companions:

1) Ibn A’bbas:

This Hadith has come in three different ways as it follows:

A) Abdulrahman Bin Bishr Bin Alhakam Alnaysaboori – Musa Bin Abdulaziz – Al-hakam bin abban – I’krimah – Ibn Abbas

This Hadith is found in the followng books from the way of Musa bin abdulaziz – Alhakam – I’krimah – Ibn Abbas:

Sunan Abi Dawd (1297), Sunan Ibn Majah (1387), Sahih Ibn Khuzaimah (1216), Al-Tabrani Al-Kabeer (11/243/11622), Al-Hakim (1/318), Al-Khaleli (1/58/325), Sunan Al-bayhaqi alkubra (3/51), Almawdo’at by Ibn Al-Jawzi (2/143) and Tahtheeb al-kamal (29/103)

All the narrators in this chain are credited except ” Musa Bin Abdulaziz” who is classified as honest with bad memorization, who happens to narrate odd narrations that appose to what the companions of Al-hakam Bin Abban or even narrate odd ones that no one support him with it.thus he may brings some Munkar Hadiths when he narrates from Alhakam because Hadith is accepted if it is reported by Sufyan bin O’ainah or Mu’amar from Alhakam.

Al-thahabi said : (( Musa bin Abdulaziz never mentioned as weak in books that talks about weak narrators but he is, still, not a proof ( hujja). Ibn Mua’in and Al-Nisa’ie said: He is ok ( la ba’s bih), Ibn Habban said: he may mistakes sometimes, Abu Alfadl Alsulimani said: His Hadith is Munkar and Ibn Al-mudaini said : He is weak)) [ Mizan Al-I’etdiaal: 6/550/8900], siimilar opnion was given in [ Al-Mughni fi al-doua’faa: 2/685]

Al hafith Bin hajar said about him : (( He is honest but has bad memorization)) [ taqreeb al-tahtheeb: 1/552/6988]

2) Abu rafie’:

Abu Kuraib ( Muahmad Bin Al’alla) – Zaid bin Hubab Al-u’kli – Musa bin U’baida – sa’ed bin Abi sa’ed ( mawlah of Abu bakr Bin Muhammad Bin Amro bin Hazm) – Abu rafie

This Hadith is found, from the way of Musa bin U’baida – sa’ed bin abi sa’ed – Abi rafie, in the following :

Sunan Al-tirmithi (482) , Sunan Ibn majah (1386), Musnad Al-rwaiani (699) , Mu’jam Altabarani alkabeer (1/329/987), Sunan Albayhaqi alsughra (862), Shu’ab Al-Iman (1/427/610), Ibn Al-jawazi in his book al-maudo’aat (2/144), Tahtheeb al-kamal (10/465)

Imam al-Tirmithi said about this Hadith: its ghareeb hadith.

Imam Bukhari said about Musa bun Ubaida : ” Ahmad bin Hanbal said about his that he has Munkar Hadiths, and A’li bin Al-mudaini narrated that Alqattan said : we used to avoid all his hadiths” [ Al-Tareekh al-kabeer: 7/291/1242]

Ibn Al-Jawzai said: ” Ahmad bin Hanbal said: I do not accept hadiths nararted from Musa. Yahya bin Mu’in said: He is not something (laisa bi shai’e) and once he said he is weak and in another time said his Hadith is never an eviedence and in another time he said he is not a liar but he narrates odd hadiths. Abu hatim alrazxi said about him: his Hadith is Munkar . A’li bin aljunaid said: his Hadith is abandoned . Al-Nisa’e and Aldarqatni said about him: he is weak” [ Al-Doua’fa wa al-matrooken: 3/147/3461]

3) ja’far bin Abi talib:

Dawd bin Qais – Isame’l bin rafie’ – Ja’far bin abi talib

A. this chain of narrators is Munqatie’ ( break of chain) because there are alot of narrators missing between Ismaiel bin rafi’e and Ja’far bin Abi talub.

B. Ismae’il bin rafi’e is weak as his Hadith is Munkar.

Abu Hatim said: ” Muhammad bin Humawaih told us that he heard abu talib saying that he asked Ahmad bin hanbal about Isma’el and he said that he is weak. Yahya bin mai’en said he is not something ( laisa bi shai’) and he said as well that he is weak ina nother place ” [ Al-Jarh wa alta’deel: 2/168566]

Ibn Habban said: ” Ismae’l Is a good man but most of his Hadiths are Munkar. Ibn sa’ed and Ibn Mahdi used to never narrate any of his hadiths. yahya bin Ma’in said he is not something” [ Al-Majroheen: 1/124]

4) Abdullah Bin Umar:

Abu Ali ( alhussain bin ali) – ahmad bin dawd bin abdilghaffar – ishaq bin kamel – idrees bin yahya – haywa bin shuraih – yazeed bin abi habeeb – nafie – ibn umar

this hadith is found in: al-mustadrak a’la Alsahehain ( 1/319). which Alhakim said about it as this saheeh chain of narrators!!!

Al-thahabi said: “ahmad bin dawd bin abdulghaffar : aldarqatni said he is a liar and has many lies in Hadith” [ Mizan Al-i’tedal: 1/232]

ibn aljawzi said: ” aldarqatni said he is abandoned as he is a liar who fabricates Hadiths. ibn habban said: he fabrictates hadith in fistaat city and it is not allowed to mention his name in books unless it is to shows his status only” [ aldoa’faa wa al-matrokin: 1/70]

5) Al-abbas bin abdulmutalib:

Abu rajaa al-kurasani – sadaqa bin yazeed – u’rwa bin ruwaim – ibn aldaylami – al abbas bin abdulmutalib

this hadith is found in almawdo’at by ibn aljawzi (2/143) and tadwwn akhbaar qazween by alrafi’e (3/249)

abu alfaraj- ibn aljawzi – said commenting on this hadith: ” Ahmad bin hanbal said he is weak. Albukhari said he is Munkar in hadiths and Ibn Habban said: he narrates from trusty people what they never narrate therefore his hadiths shuld not be considered or looked at”

Al-u’qaili said: ” Ahmad bin hanbal said about him: his Hadiths are weak and he is weak. Bukhari said he is hadith is Munkar” [ Al-Doa’faa: 2/206]

6) Abdullah bin umro bin al’as:

Muhammad bin Sufyan Alubilli – Haban bin hilal – Mahdi bin maymoon – Amro bin Malik – Abi aljawzaa – a companions that he is mostly abdullah bin umro

this Hadith is found in Sunan Abi dawd ( 1298) and Sunan Albayhaqi alkubra ( 3/52)

Alhafith bin hajar said: ” He is honest but has awhaam” [ taqreeb altahtheeb:1/426/5104]

Ibn U’dai said: “He is from basra and his Hadith is Munkar when he narrates from trusty narrators. he steals Hadiths. Abu Ya’la said: he is weak [ Alkamil fi al-doa’faa: 5/150]

He has an idteeraab in his narration as he narrated it from three didfferent ways: once: from rawh bin almusaib – him – Ibn abbas – the prophet…………another: Jafar bi suliman – him – Ibn abbas said……….and in another Mahdi bin maymoon – him – abdulalh bin umro so there is an idteraab in his narration

** Here are some of the stataements of early scholars about this Hadith:

1) Abu ja’far Al-Uqaili: there is no one Hadith that is authnetic about Tasbih Salah [ Talkhees Al-Habeer: 2/7]

2) Abu Bakr bin Al-A’rabi: There are no hadith that is saheeh or even Hasan about tasbihs Salah” [ Talkhees alhabeer: 2/7]

3) Imam Al-Nawawi: Gerrating a rule to say that Tasbih salah is preferable to do has to be reconsidered because the hadith is weak and and such salah is different to what salah is” [ Sharh Al-Muhathib: Section of nawafil Prayers : comments number 9]

4) Ibn Qudama Al-Maqdesi said :” in regards Tasbihs Salah; Imam Ahmad bin Hanbal said: I dislike it so he was asked why so? he replied: there nothing authentic proves it then he flipped his hands as to say it is Munkar” [ Al-Mughni: 1437]

5) Al-A’jlooni said: “There is no Hadith that is authentic about Tasbihs Salah” [ Kashf Al-Khafaa: 2/566]

Note: It is summed up from what Abu Muhammad Al-Alfi wrote about this Hadith in his book ” Al-Tasreeh fi da’f Ahadith salah Altasbeeh”. may allah reward him with the best reward.

The Standing Committee was asked about Salaat al-Tasaabeeh, and they answered:

Salaat al-Tasaabeeh is a bid’ah (innovation) and the hadeeth concerning it is not proven, rather it is munkar. Some of the scholars mentioned it among the mawdoo’ (fabricated) ahaadeeth.

See Fataawa al-Lajnah al-Daa’imah, vol. 8, p. 163

Shaykh Ibn ‘Uthaymeen said: Salaat al-Tasaabeeh is not prescribed, because the hadeeth is da’eef (weak). Imaam Ahmad said there is no sound evidence for it. Shaykh al-Islam Ibn Taymiyah said it is a fabrication, and he said that none of the imaams recommended it. He (may Allaah have mercy on him) spoke the truth, because whoever examines this prayer will find that it is odd in the way it is performed … Moreover, if it were prescribed, it would have been something that was reported in many reports because of its great virtue and reward. Since there are no such reports and none of the imaams described it as being recommended, we know that it is not proven. The oddness in the way in which it is performed is as described in the hadeeth narrated concerning it, which says that it is to be performed once every day, or once every week, or once every month, or once every year, or once in a lifetime. This indicates that these reports are not sound; if it were prescribed, it would be something to be done on a regular basis, and one would not be given such a variety of options.
On this basis, people should not do this prayer. And Allaah knows best.
Fataawa Manaar al-Islam, 1/203

Also the number of reasons that proves that the Hadeeth is weak.

1. The legal principle for formal acts of worship is that they are prohibited unless there is evidence to prove their legality.
2. The various hadîth that discuss the Tasâbîh prayer contradict one another in a number of ways.
3. None of the founders of the schools of Islamic Law or their peers among the jurists ever recomended it. Ibn Taymiyah said: “Ahmad and his collegues stated their dislike for it, and Abû Hanîfah, Mâlik, and al-Shâfi`î never heard about it at all.”
4. If this prayer has been valid, it would have conveyed it to us in an unambiguous and doubtless manner. It would have been well known due to the great benefits that it carries and due to its unusual form that differs from all other prayers. We know of no other act of worship that gives us the option of performing it once a day or once a week or once a month or once a year or once durin a lifetime.

Posted on July 31, 2013, in Q/A Session (Question & Answer) and tagged , , , , . Bookmark the permalink. Leave a comment.

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