Salafi Research Institute SRI
Compiled & Translated
Abu Khuzaimah Ansari
Read the original reply here >>>
Dismantling the Proofs for Tawassul and Istigatha with Conclusive Evidence [Part 4] – The Weakness of the Hadith: “My living is good for you and my death is good for you…”
The Barelwi Sufi AR Ahmed attempted to answer my article on the hadith “Hayati Khayrun Lakum…” as the Barelwi detractor titled it and in response he copied and pasted the article of the infamous G.F. Haddad. The biggest intelligent issue and challenge for Barelwis is not just comprehension but reading as well! I clearly titled the article an answer to the article of G.F. Haddad right on the front cover and in the opening lines! Yet the Barelwi totally ignored and missed this. Low and behold in answering my article he demonstrates his perfected skills of copy and pasting the same article of G.F. Haddad I already answered! There is obviously some miswiring at this stage and all logic is defied through this phenomenon!
So, unfortunately what follows are snippets from my original article and essentially repetition in order make it crystal clear and easier for Barelwi AR Ahmed. Any sane, honest and upright individual who reads my original article will know I already answered these points.
However, I wanted to bring something new to you and more clarification from the scholars of Ahlus Sunnah. What follows is the verification and checking from the works of the Pakistani Muhaddith and rijal specialist Shaikh Zubair Ali Za’i Rahimahullah and in due course I will add this to the original article.
Shaikh Zubair Ali Za’i
Shaikh Zubair Ali Za’i in his checking of Isma’il b. Ishaq al-Qadhi’s Fadhal as-Salah Alan-Nabi said,
[no.25]
VERIFICATION
This report is weak due to its chain being mursal. Imam Muslim said concerning mursal narrations
Mursal narrations according to our principled view and the view of the people of knowledge of narrations are not hujjah – they do not constitute evidence. (Muqaddimah Sahih Muslim, p.20 – Bab Sihatal Ihtijaj bil-Hadith al-Mu’anan)
BENEFIT
The chain of a report in Musnad al-Bazzar from Abdul Majid b. Abdul Aziz b. Abi Rawwad from Sufyan (ath-Thawri) from Abdullah b. as-Sa’ib from Zazan from Abdullah b. Masud RadhiAllahu Anhu mentions this text (See adh-Da’ifah of al-Albani (2/404 no.975)
This is weak due to three reasons
FIRSTLY
Sufyan ath-Thawri is a mudallis and his transmission is through ‘An’
SECONDLY
Abdul Majid b. Abi Rawwad is a mudallis and his transmission is through ‘An’ (See al-Fath al-Mubin (82/3)
THIRDLY
Abdul Majid b. Abi Rawwad is a weak narrator according to the precedent view of the majority (scholars of hadith). (See al-Fath al-Mubin (p.55) and Tuhfatul Aqwiya’ (no.242)
[no.26]
VERIFICATION
Its is weak on account of its chain being mursal, also refer to the previous hadith [no.25] [End of Shaikh Zubair’s words]
A narrator in the chain was weakened by the following authorities in rijal and jarh wat ta’dil and at this junction it is very important to compare the era of the these critical hadith analysts and the later scholars the detractor AR Ahmed and GF Haddad rely on.
Imams of Jarh Wa’t Tadil
Ibn Ma’in
al-Kamal 7:109 no.4160, al-Iqd ath-Thamin Fi Tarikh al-Balad al-Amin, 5:492 no.1868, at-Tarikh Li-Yahya b. Ma’in Riwayah ad-Duri 1:99 no.235, al-Jarh wa’t Ta’dil 6:64 no.340, Diwan adh-Dhu’afa wal-Matrukin 2:44 no.2815, al-Mughni Fidh-Dhu’afa 2:7 no.3793, Siyar A’lam an-Nabula 9:434 no.162, Ibn al-Jawzi, Kitab adh-Dhu’afa wal-Matrukin 2:147 no.2151, Tahdhib ul-Kamal 18:273, Tahdhib ut-Tahdhib 2:606, Al-Kamil Fidh-Dhu’afa ir–Rijal 8:463-464 no.1505, Mizan ul-I’tidal 2:566, Tahdhib ut-Tahdhib 2:606, Su’alat Abi Ishaq Ibrahim b. al-Junayd Li-Imam Yahya b. Ma’in no.333, Tarikh Uthman b. Sa’id ad-Darimi Aan Abi Zakariyyah Yahya b. Ma’in al-Baghdadi no.676, Ma’rifah ur-Rijal Riwayah Ibn Muhriz 1:295, Tarikh Ibn Abi Khaythamah 1:296 no.1050, Kitab al-I’llal wa Ma’rifah ar-Rijal 3:19 no.3958, Ikmal Tahdhib ul-Kamal Fi Asma ir-Rijal 8:298, no.3322, Mawsu’ah Aqwal Yahya b. Ma’in Fi Rijal al-Hadith Wa I’llalihi, 3:271-273 no.2388 Mawsu’ah Tarikh Ibn Ma’in, Khulasah Tadhhib Tahdhib ul-Kamal Fi Asma ir-Rijal 343
Al-Khalili
Khalili Al-Irshad Fi Ma’rifah Ulama il-Hadith no.64, 61, Tahdhib ut-Tahdhib 2:606, Ikmal Tahdhib ul-Kamal 8:299
An-Nasa’i
Tahdhib ul-Kamal 18:274, Tahdhib ut-Tahdhib 2:606
Ahmad b. Hanbal
al-Jarh wa’t Ta’dil 6:65 no.340, Ikmal Tahdhib ul-Kamal 8:297, al-Kamal Fi Asma ir-Rijal 7:110, Tahdhib ul-Kamal 18:273, al-Kashif Fi Ma’rifah Mann Lahu Riwayah Fi’l Kutub as-Sittah, 2:239, Al-Kamil Fidh-Dhu’afa 8:463, Mizan ul-I’tidal 2:566, Siyar A’lam an-Nabula 9:434, Kitab Bahr ad-Dam Fiman Takallam Fihi al-Imam Ahmad Bi-Madah Aw Dhamm, 1:306-307 no.639, al-I’llal wa Ma’rifah ar-Rijal Li-Imam Ahmad b. Hanbal no.213, Tahdhib ut-Tahdhib 2:606, Su’alat Abi Dawud Li-Imam Ahmad b. Hanbal no.237, Khulasah Tadhhib Tahdhib ul-Kamal Fi Asma ir-Rijal 343
Abu Dawud
Tahdhib ul-Kamal 18:274, Tahdhib ut-Tahdhib 2:606, Mizan ul-I’tidal 2:565, Diwan adh-Dhu’afa wal-Matrukin 2:44 no.2815, al-Mughni Fidh-Dhu’afa 2:7 no.3793, Ibn Shahin, Tarikh Asma ath-Thiqat, no.937, 217, Siyar A’lam an-Nabula 9:435
Muslim
al-Kamal Fi Asma ir-Rijal 7:110, Tahdhib ul-Kamal 18:275, al-Iqd ath-Thamin Fi Tarikh al-Balad al-Amin, 5:492, Su’alat Abi Dawud Li-Imam Ahmad b. Hanbal no.237, Tarikh Ibn Ma’in Riwayah ad-Duri 1:114 no.361, al-Jarh wa’t Ta’dil 6:64 no.340, Su’alat Abi Abdullah b. Bakir al-Baghdadi Li-Imam Abil Hasan ad-Daraqutni no.54, 182-183, al-I’llal al-Waridah Fi’l Hadith an-Nabawiyyah 9:24 Q:2346 (Dar Taybah), another edition 6:13 (Mawsu’ah ar-Rayyan) Tahdhib ut-Tahdhib 2:606, al-Kamil Fidh-Dhu’afa 8:463, Muslim, al-Kuna Wa’l Asma 1:648 no.2630
Abu Zurah ar-Razi
Asami ad-Dhu’afa no.217, Su’alat al-Barza’i Li-Abi Zur’ah ar-Razi – Kitab adh-Dhu’afa wa’l Kazabin wa’l Matrukin no.728
Ya’qub b. Sufyan al-Fasawi
Siyar A’lam an-Nabula 9:435, Kitab Al-Ma’rifah wat-Tarikh 3:52, Ikmal Tahdhib ul-Kamal 8:299
Yahya b. Sa’id al-Qattan
Kitab Al-Ma’rifah wat-Tarikh 3:52, Ikmal Tahdhib ul-Kamal 8:299
Muhammad b. Yahya b. Abi Umar [adh-Dhuhali]
Al-Uqayli, Kitab ad-Dhu’afa 3:102 (Dar ul-Gharb), another edition 4:127 no.1073 (Maktabah ar-Rushd), Tahdhib ut-Tahdhib 2:606, Ikmal Tahdhib ul-Kamal 8:297
Ibn Sa’d
Kitab at-Tabaqat al-Kabir 8:62 no.2477 Tahdhib ut-Tahdhib 2:606, Ikmal Tahdhib ul-Kamal 8:298, Barq Tawhidi, Mukhtasar at-Tabaqat Min ad-Dhu’afa wath-Thiqat no.717, 118)
Ahmad b. Shabbuwiyyah
Tarikh Baghdad, 9:143 (Dar ul-Nawadir), another edition 7:219 (DKI)
Abu Ahmad al-Hakim
Tahdhib ut-Tahdhib 2:606, Ikmal Tahdhib ul-Kamal 8:297
al-Bukhari
Kitab al-Tarikh al-Kabir 6:112 no.1875 (Da’irah al-Ma’rif al-Uthmaniyyah), at-Tarikh al-Kabir 7:128 no.7856 (Nashir al-Mutamayyiz), al-Uqayli, Kitab adh-Dhu’afa 3:102 no.1072, al-Kamal Fi Asma ir-Rijal 7:109, Tahdhib ul-Kamal 18:274, Mizan ul-I’tidal 2:566, Tahdhib ut-Tahdhib 2:606, Al-Bukhari, ad-Dhu’afa as-Saghir no.249, 269 (Idarah Tarjuman as-Sunnah), another edition Kitab ad-Dhu’afa wal-Matrukin al-Mashur ad-Dhu’afa as-Saghir (al-Faruq al-Hadithiyyah), another edition no.248, 246-247 (Markaz al-Ihsan), Zubayr Ali Za’i, Tuhfa al-Aqwiya’ Fi Tahqiq Kitab adh-Dhu’afa, no.242, 76-77, al-Kamil Fidh-Dhu’afa 8:463, Ikmal Tahdhib ul-Kamal Fi Asma ir-Rijal 8:298 no.3322
ad-Daraqutni
Ta’liqat ad-Daraqutni Ala Kitab al-Majruhin 196, ad-Daraqutni, Al-I’llal al-Waridah Fi’l Hadith an-Nabawiyyah 1:623 Q:213, Tahdhib ul-Kamal 18:275, Tahdhib ut-Tahdhib 2:606, Mizan ul-I’tidal 2:565, al-Iqd ath-Thamin Fi Tarikh al-Balad al-Amin, 5:493, Su’alat Abi Bakr al-Barqani Li-Imam Abi Hasan ad-Daraqutni no.317, Ibn Hajr, Kitab Muwafiqatul Khubar al-Khabr Fi Takhrij Ahadith al-Mukhtasar 2:248, majlis 183, also known as al-Amali Fi Takhrij Ahadith Mukhtasar al-Muntaha, al-Bulqini, Mahasin al-Istilah wa Tadhmin Kitab Ibn as-Salah, 172
Abu Hatim ar-Razi
al-Jarh wa’t Ta’dil 6:65 no.340-341, Ibn al-Jawzi, Kitab adh-Dhu’afa wal-Matrukin 2:147 no.2151, al-Kashif Fi Ma’rifah Mann Lahu Riwayah Fi’l Kutub as-Sittah, 2:239, Ikmal Tahdhib ul-Kamal 8:298, al-Kamal Fi Asma ir-Rijal 7:110, Tahdhib ul-Kamal 18:275, Tahdhib ut-Tahdhib 2:606, Mizan ul-I’tidal 2:565, Illal al-Hadith Li-Ibn Abi Hatim 1:296 no.363 (al-Faruq al-Hadithiyyah), another edition titled, Kitab ul-I’llal no.362, 240 (Khalid b. Abdur Rahman al-Jarisi), ad-Daraqutni, Al-I’llal al-Waridah Fi’l Hadith an-Nabawiyyah 1:623 Q:213
Ibn Hibban
Al-Majruhin 2:150 no.780 (Dar as-Sumay’i), another edition 2:138 no.782 (Dar al-Loloaa), Ibn al-Jawzi, Kitab adh-Dhu’afa wal-Matrukin 2:147 no.2151, Mizan ul-I’tidal 2:565, al-Mughni Fidh-Dhu’afa 2:7 no.3793, Diwan adh-Dhu’afa wal-Matrukin 2:44 no.2815, Tahdhib ut-Tahdhib 2:606, Ikmal Tahdhib ul-Kamal Fi Asma ir-Rijal 8:297 no.3322
Ibn Adiyy
Al-Kamil Fidh-Dhu’afa 8:467, al-Kamal Fi Asma ir-Rijal 7:110, Tahdhib ul-Kamal 18:275, Tahdhib ut-Tahdhib 2:606, Siyar A’lam an-Nabula 9:435
Al-Uqayli
Kitab ad-Dhu’afa 3:102 no.1072 (Dar ul-Gharb), another edition 4:127 no.1073 (Maktabah ar-Rushd), Tahdhib ut-Tahdhib 2:606
Al-Juzjani
Ahwal ur-Rijal no.273-274, 261-262
Ibn al-Jawzi
Kitab adh-Dhu’afa wal-Matrukin 2:147 no.2151, al-I’llal al-Mutanahiyyah Fi Ahadith al-Wahiyyah 1:36-37 no.32
Al-Hakim
Su’alat Mas’ud b. Ali as-Sijzi Ma’a Asilah al-Baghdadiyin Aan Ahwal ar-Rijal Li-Abi Abdullah al-Hakim an-Nisaburi no.209, another edition, no.222, 183-184 (Dar ul-Gharb), Tahdhib ut-Tahdhib 2:606, Ikmal Tahdhib ul-Kamal 8:299
As-Saji
Tahdhib ut-Tahdhib 2:606, Ikmal Tahdhib ul-Kamal 8:298
Ibn Abdul Bar
at-Tamhid Lima Fi’l al-Muwatta Min al-Ma’ani Wa al-Asanid 13:502. Tahdhib ut-Tahdhib 2:606
Al-Bulqini
Mahasin al-Istilah wa Tadhmin Kitab Ibn as-Salah 172
Abu Nu’aym
Hilyatul Awliya 6:342, Ikmal Tahdhib ul-Kamal 8:298
Salamah b. Shabib
Mizan ul-I’tidal 2:566, Tahdhib ul-Kamal 18:275, Tahdhib ut-Tahdhib 2:606, Siyar A’lam an-Nabula 9:435
Ibn Abi Umar al-Adani
Ikmal Tahdhib ul-Kamal 8:298
Later Scholars
Ibn Makula
al-Ikmal Fi Raf’a al-Irtiyab Aan Mu’talif wal Mukhtalif Fil Asma wal Kuna wal Ansab 4:105
Zayn ud-Din al-I’raqi
al-Mughni Aan Hamal al-Asfar Fi’l Asfar Fi Takhrij Ma Fi al-Ahya Min al-Akhbar 1:354 (Dar Ibn Hazm), another edition 2:1051 no.3811 (Maktabah Tabariyyah)
Adh-Dhahabi
Al-Mughni Fidh-Dhu’afa 2:7 no.3793, Diwan adh-Dhu’afa wal-Matrukin 2:44 no.2815, Mizan ul-I’tidal 2:565 no.4926, Asma Man Takallam Fihi Wa Huwa Mawthaq, 346, al-Kashif Fi Ma’rifah Mann Lahu Riwayah Fi’l Kutub as-Sittah, 2:239 no.3428, Siyar A’lam an-Nabula 9:435, Al-Kamil Fidh-Dhu’afa 8:463
Ibn Hajr
Tahdhib ut-Tahdhib 2:606, Taqrib ut-Tahdhib no.4188. 620, Taqrib ut-Tahdhib Ma’a Tahrir Taqrib ut-Tahdhib no.4160, 491, Kitab Muwafiqatul Khubar al-Khabr Fi Takhrij Ahadith al-Mukhtasar 2:248
The detractor AR Ahmed quoting GF Haddad said,
It is also narrated with weak chains from Anas and – with two sound mursal chains missing the Companion-link – from the Successor Bakr ibn ʿAbd Allāh al-Muzanī
So, here GF Haddad admits they are week, so what is the commotion and pretence about? Nonetheless, I have answered this point in great detail in my original article and any reader can see new attempt of saving face to authenticate the narration is poor and desperate.
I conclude with the statement of Muhaddith al-Albani when he said,
A group of trustworthy narrators were unified in transmitting this hadith from Sufyan without [the second part of] “My living…” and A’mash transmissions further support this, this therefore proves the irregularity [and or inconsistency] of the additional [words] due to the isolated and lone reporting of Abdul Majid b. Abdul Aziz of this hadith. This is more so specifically that he was criticized for his memory despite being a narrator in Muslim and a group of scholars said he was thiqah and another weakened him. Some of them clarified the reason [for his weakening], al-Khalilil said thiqah but makes mistakes in hadith, an-Nasa’i said he is not strong write his hadith, Ibn Abdul Barr said he narrates from hadith from Malik and there are mistakes in them, Ibn Hibban said in al-Majruhin (2:152), severely abandoned in hadith, he confused the reports, and transmitted abandoned narrations on famous narrators and therefore worthy to be abandoned. I say this is the reason why al-Hafiz said in at-Taqrib, truthful but makes mistakes.
When you have come to know what has been mentioned, al-Hafiz al-Haythami said in al-Majma’ (6:24), transmitted by al-Bazzar and its narrators are the narrators of the sahih. He errs here, alluding there is no one [in the chain] who has been criticized. Perhaps this is the reason as-Suyuti was deceived by this and said in al-Khasa’is al-Kubra (2:281) its chains is authentic.
This is why I say, al-Hafiz al-I’raqi – the Shaykh of al-Haythami was more precise [and accurate] in addressing the reality of the chain of al-Bazzar for he said in Takhrij al-Ihya (4:128), the narrators are the narrators of the sahih, except Abdul Majid b. Abi Rawwad, who Muslim has used for transmission, Ibn Ma’in and an-Nasa’i said he was thiqah and others declared him weak.
I say: as for his statement of his sons in Tarh at-Tathrib Fi Sharh at-Taqrib (3:297), the chain is good, however is this it is not good according to me, this would have been the case if Abdul Majid had not opposed trustworthy narrators as mentioned before and this is the defect in the hadith.
(Al-Albani, Silsilah al-Ahadith ad-Da’ifah wal-Mawdhu’a 2:404-405)
