The Grading and Meaning of These Hadiths
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The first question of Fatwa No. ( 181 ):
Q1: I was confused by hadiths I read in the books of Sunan, as it is narrated by Abu Dawud , traced to the Prophet, that the Messenger of Allah (peace and blessings be upon him) said:, and in another narration by al-Tabarani with a good chain, traced to the Prophet: , and in another narration of his: , and in another narration: and al-Daraqutni and al-Hakim narrated, traced to the Prophet: , and in al-Tirmidhi also: Jami` at-Tirmidhi 2483Sahih (Darussalam), and al-Tirmidhi narrated, traced to the Prophet: Jami` at-Tirmidhi 2482Da'if (Darussalam), and narrated
Abu Dawud and others:, and Abu Dawud also, and Ibn Majah : and in a narration by Ibn Abi al-Dunya from 'Amir ibn 'Amir , traced to the Prophet: , end of quote.
A1: We will first explain the grading of these hadiths you mentioned, and then follow that with the answer regarding what is authentic in this matter. As for explaining the grading of each hadith, it is as follows: 1 - The hadith:Sunan Abi Dawud 5237Da'if (Al-Albani) This hadith was narrated by Abu Dawud from Anas . Al-Munawi said in [Fayd al-Qadir], quoting from Ibn Hajar , that he said: Its narrators are trustworthy except the narrator from Anas , who is Abu Tahlah al-Asadi : unknown, and the corroborating narrations are with al-Tabarani . 2 - The hadith: It was narrated by al-Tabarani with a good chain, as mentioned in the question, and al-Suyuti indicated its weakness in [al-Jami' al-Saghir]. Al-Munawi said, quoting from al-Haythami : Its narrators are the narrators of the authentic books
except the Shaykh of al-Bukhari , and I did not find anyone who criticized him. And al-Mundhiri said: He narrated it in the three books - meaning al-Tabarani - with a good chain. And al-Munawi also said: A group attributed it to Abu Dawud from the hadith of 'A'ishah . Al-'Iraqi said: And its chain is good. 3 - The hadith: "If Allah intends humiliation for a servant..." This hadith, al-Suyuti said in [al-Jami' al-Saghir]: It was narrated by al-Baghawi and al-Bayhaqi in [Shu'ab al-Iman], from Muhammad ibn Bashir al-Ansari , and there is no other for it, and Ibn 'Adi in [al-Kamil] from Anas . And al-Suyuti indicated its weakness. Al-Munawi said regarding the narration of Muhammad ibn Bashir : Al-Haythami said: His son Yahya narrated it from him, if it is correct, and in it is Salama ibn Shurayh . Al-Dhahabi said: Unknown. And al-Munawi said: In the narration of Ibn 'Adi from Anas , in the biography of Zakariyya al-Misri al-Waqad , he said: He fabricates hadiths. Salih Juzrah and others called him a liar. And when al-Haythami attributed it to al-Tabarani , he said: In it are people I do not know. 4 - The hadith:, al-Suyuti indicated its weakness in [al-Jami' al-Saghir], and al-Munawi said: It is said in [al-Mizan]: This is a denounced hadith. And al-Hafiz al-'Iraqi said: Its chain has weakness and disconnection. 5 - The hadith: , this hadith was narrated by al-Daraqutni and al-Hakim , and in its chain is 'Abd al-Hamid ibn Hasan al-Hilali , and a group have weakened him. 6 - The hadith: Jami` at-Tirmidhi 2483Sahih (Darussalam), this hadith was attributed by al-Suyuti in [al-Jami' al-Saghir] to al-Tirmidhi from Khubab , and he indicated
Al-Suyuti graded it as authentic, and Al-Munawi was silent about it, and al-Bukhari and Muslim narrated its meaning from Khubab as a mawquf report with the wording:Sahih al-Bukhari 5672 It has the ruling of a marfu' report; because such a thing is not said from the perspective of opinion. 7 - Jami` at-Tirmidhi 2482Da'if (Darussalam) This hadith was narrated by al-Tirmidhi from Anas , and Al-Suyuti indicated it with the symbols for a hasan hadith, and al-Tirmidhi said after narrating it in the chapters on the description of the Day of Resurrection, in the chapter on the prohibition of wishing for death: "It is strange." And Al-Munawi said: Al-Sadr al-Munawi said: In it are Muhammad ibn Hamid al-Razi , Zafir ibn Sulayman , Shabib ibn Bashir , and Muhammad . Al-Bukhari said: There is a problem with it, and Abu Zur'ah called him a liar. Zafir is weak in it, and Shabib is lenient. 8 - The hadith: "That al-Abbas built a tent." This hadith was narrated by Abu Dawud as a mursal report from Abu al-'Aliyah , and mursal reports are among the weak hadiths. 9 - The hadith that he (peace and blessings be upon him) (passed by a tent). This hadith is the cause of the first hadith, and the discussion on it has already passed. 10 - (If a man raises his building above seven cubits...) etc. This is an athar, and we have not found anyone who graded it as authentic. And Al-Hafiz Ibn Hajar said in [al-Fath] 11/92, and his text is: (And there has come explicitly regarding the condemnation of lengthening buildings what Ibn Abi al-Dunya extracted from the narration of 'Ammarah ibn 'Amir : "If a man raises a building above seven cubits, he is called out: O open sinner, where to?" And there is weakness in its chain, despite it being a mawquf report). End of quote.
These hadiths and what came in their meaning, some are authentic, some are good, and some are not authentic. So whatever of them is a proof is to be understood as condemning one who does that for showing off, extravagance, and waste. Indeed, this varies according to circumstances, people, places, and times. And it is established in [Sahih Muslim ] from the hadith of 'Umar ibn al-Khattab (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), his saying (peace and blessings be upon him) when Jibril asked him about the signs of the Hour:Sahih Muslim 8a Ibn Rajab said in his explanation of this hadith: The meaning is that the lowly people become their leaders, and their wealth increases until they show off with the length of their buildings, their decoration, and their craftsmanship. And al-Nawawi mentioned this meaning in [Sharh Sahih Muslim ] when he spoke about this hadith. As for if the building is long for a legitimate purpose, such as providing facilities and housing for those in need, or taking it as a means of earning, or for the many dependents, or the like, then there is nothing wrong with that, as far as we can see, for matters are judged by their intentions. He (peace and blessings be upon him) said: Sahih al-Bukhari 1 And this hadith was narrated by al-Bukhari and Muslim in the two Sahihs from 'Umar (may Allah be pleased with him). And success is from Allah. And may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Q1: I was confused by hadiths I read in the books of Sunan, as it is narrated by Abu Dawud , traced to the Prophet, that the Messenger of Allah (peace and blessings be upon him) said:
As for the fact that every building is a burden on its owner, except what is necessary to protect him from heat, cold, wild beasts, and the like
أما إن كل بناء وبال على صاحبه إلاَّ ما لا بد منه مما يستره من الحر والبرد والسباع ونحو ذلكIf Allah intends evil for His servant, He makes green for him the clay and mud until he builds
إذا أراد الله بعبده شرًّا خضر له في اللبن والطين حتى يبنيIf Allah intends humiliation for His servant, he spends his wealth on building
إذا أراد الله بعبده هوانًا أنفق ماله في البنيانWhoever builds beyond his needs will be burdened to carry it on the Day of Resurrection.
من بنى فوق كفايته كلف أن يحمله يوم القيامةAnd whatever a servant spends, he leaves it with Allah, and Allah is the Guarantor, except for what is spent on building or in disobedience.
وما أنفق العبد من نفقة فإن خلفها على الله والله ضامن إلاَّ ما كان في البنيان أو معصيةA man is rewarded for [all of] his spending except for the dust" - or he said - "in the building.
يؤجر الرجل في نفقته كلها إلاَّ التراب، وقال في البنيانAll expenditures are in Allah's Cause, except for buildings, for there is no good in it.
النفقة كلها في سبيل الله إلاَّ البناء فلا خير فيهAbu Dawud and others:
That al-Abbas built a canopy, so the Prophet (peace and blessings be upon him) ordered him to demolish it. He said: O Messenger of Allah, then I will give its price in charity. He said: No, demolish it.
أن العباس بنى قبة فأمره النبي صلى الله عليه وسلم أن يهدمها، فقال يا رسول الله، إذن أتصدق بثمنها، فقال: لا، اهدمهاThat the Messenger of Allah (peace and blessings be upon him) passed by a canopy at the door of a man from the Ansar and said: What is this? They said: A canopy built by so-and-so. The Messenger of Allah (peace and blessings be upon him) said: Everything like this is a burden on its owner. The Ansari was informed of this, so he removed it. The Prophet (peace and blessings be upon him) passed by after it was removed and asked about it. He was informed that he had removed it when he heard about it. He said: May Allah have mercy on him, may Allah have mercy on him.
أن رسول الله صلى الله عليه وسلم مر بقبة على باب رجل من الأنصار فقال: ما هذه؟ قالوا: قبة بناها فلان، فقال رسول الله صلى الله عليه وسلم: كل ما كان هكذا فهو وبال على صاحبه، فبلغ الأنصاري ذلك فوضعها، فمر النبي صلى الله عليه وسلم بعد ظهرها فسأل عنها فأخبر أنه وضعها لما بلغه عنه، فقال: يرحمه الله يرحمه اللهIf a man raises his building above seven cubits, he will be called out: O most wicked of the wicked, where to?
إذا رفع الرجل بناءه فوق سبعة أذرع نودي يا أفسق الفاسقين إلى أينA1: We will first explain the grading of these hadiths you mentioned, and then follow that with the answer regarding what is authentic in this matter. As for explaining the grading of each hadith, it is as follows: 1 - The hadith:
Narrated Anas ibn Malik: The Messenger of Allah (ﷺ) came out, and on seeing a high-domed building, he said: What is it? His companions replied to him: It belongs to so and so, one of the Ansar. He said: he said nothing but kept the matter in mind. When its owner came and gave him a greeting among the people, he turned away from him. When he had done this several times, the man realised that he was the cause of the anger and the rebuff. So he complained about it to his companions, saying: I swear by Allah that I cannot understand the Messenger of Allah (ﷺ). They said: He went out and saw your domed building. So the man returned to it and demolished it, levelling it to the ground. One day the Messenger of Allah (ﷺ) came out and did not see it. He asked: What has happened to the domed building? They replied: Its owner complained to us about your rebuff, and when we informed him about it, he demolished it. He said: Every building is a misfortune for its owner, except what cannot, except what cannot, meaning except that which is essential.
أما إن كل بناء وبال على صاحبهIf Allah intends evil for a servant, He opens up for him the mixing of clay and plaster until he builds.
إذا أراد الله بعبد شرًّا خضر له في اللبن والطين حتى يبنيexcept the Shaykh of al-Bukhari , and I did not find anyone who criticized him. And al-Mundhiri said: He narrated it in the three books - meaning al-Tabarani - with a good chain. And al-Munawi also said: A group attributed it to Abu Dawud from the hadith of 'A'ishah . Al-'Iraqi said: And its chain is good. 3 - The hadith: "If Allah intends humiliation for a servant..." This hadith, al-Suyuti said in [al-Jami' al-Saghir]: It was narrated by al-Baghawi and al-Bayhaqi in [Shu'ab al-Iman], from Muhammad ibn Bashir al-Ansari , and there is no other for it, and Ibn 'Adi in [al-Kamil] from Anas . And al-Suyuti indicated its weakness. Al-Munawi said regarding the narration of Muhammad ibn Bashir : Al-Haythami said: His son Yahya narrated it from him, if it is correct, and in it is Salama ibn Shurayh . Al-Dhahabi said: Unknown. And al-Munawi said: In the narration of Ibn 'Adi from Anas , in the biography of Zakariyya al-Misri al-Waqad , he said: He fabricates hadiths. Salih Juzrah and others called him a liar. And when al-Haythami attributed it to al-Tabarani , he said: In it are people I do not know. 4 - The hadith:
Whoever builds beyond his needs.
من بنى فوق كفايتهAnd whatever a servant spends.
وما أنفقه العبد من نفقةA man is rewarded for [all of] his spending
يؤجر الرجل في نفقتهAl-Suyuti graded it as authentic, and Al-Munawi was silent about it, and al-Bukhari and Muslim narrated its meaning from Khubab as a mawquf report with the wording:
A Muslim is rewarded (in the Hereafter) for whatever he spends except for something that he spends on building.
إن المسلم يؤجر في كل شيء ينفقه إلاَّ في شيء يجعله في هذا الترابAll expenditures are in Allah's Cause
النفقة كلها في سبيل اللهThese hadiths and what came in their meaning, some are authentic, some are good, and some are not authentic. So whatever of them is a proof is to be understood as condemning one who does that for showing off, extravagance, and waste. Indeed, this varies according to circumstances, people, places, and times. And it is established in [Sahih Muslim ] from the hadith of 'Umar ibn al-Khattab (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), his saying (peace and blessings be upon him) when Jibril asked him about the signs of the Hour:
that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings
وأن ترى الحفاة العراة العالة رعاء الشاه يتطاولون في البنيانThe reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.
إنما الأعمال بالنيات وإنما لكل امرئ ما نوى
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.