What is the authenticity of the hadith of Abu Musa in which he said: “I came to the Prophet (peace and blessings be upon him) and he performed ablution, and I heard him say: O Allah, forgive my sin and expand my home.”
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The questioner: In my opinion, Shaykh, there is an issue here. I read in *Fiqh al-Sunnah* and cross-referenced it with *Tammam al-Manna*, which is the hadith: Abu Musa said: “I came to the Prophet (peace and blessings be upon him) and he performed ablution, and I heard him say: Jami` at-Tirmidhi 3500Da’if (Darussalam) .”
The Shaykh : Weak, weak.
The questioner: Is this weak?
The Shaykh: Yes.
The questioner: Even though it is found in [the book], it is weak, meaning absolutely. You ruled on its weakness without [qualification].
The Shaykh: I don’t understand from you, absolutely or relatively, what is the difference?
The questioner: Here, what is reported in *Sahih al-Jami'* is that it is authentic.
The Shaykh: No, stay with me.
The questioner: Yes.
The Shaykh: I didn’t understand what “absolutely” means.
The questioner: That it may be qualified as being in prayer or in ablution, as it is now in *Tammam al-Manna*.
The Shaykh: Whether at the end of the ablution or at the end of the prayer.
The questioner: Yes.
The Shaykh: So it is weak in chain, and disconnected.
The questioner: Yes.
The Shaykh: And it has two narrations after ablution and one narration after prayer.
The questioner: Yes.
The Shaykh: The narration after prayer is stronger than the narration of ablution, stronger, but both narrations hinge on a disconnected chain.
The questioner: Okay, what is the point of its presence in *Sahih al-Jami'*? You graded it as good.
The Shaykh: The hadith you are referring to is not reported in *Sahih al-Jami'*.
The questioner: Shaykh, this is “O Allah, forgive me.”
The Shaykh: Don’t tell me this is it.
The questioner: Go ahead.
The Shaykh: Where do you have it mentioned in *Sahih al-Jami'* after ablution or after prayer?
The questioner: No, just the mention of “O Allah.”
The Shaykh: Just the mention? Are you talking about just the mention?
The questioner: No, I asked about just the mention.
The Shaykh: No, you mentioned it in relation to *Tammam al-Manna* and *Fiqh al-Sunnah*.
The questioner: Yes.
The Shaykh: Yes, so he brought it in *Fiqh al-Sunnah* as a supplication only, or as a supplication in a specific place?
The questioner: No, in a specific place.
The Shaykh: That is what your statement was about.
The questioner : Yes, yes.
The Shaykh: Now it has come to us for just the supplication, yes, just the supplication is correct.
The questioner: As a general supplication, yes.
The Shaykh : If it were.
The questioner: As for specifying it, meaning after ablution.
The Shaykh: No, specifying it after ablution or after prayer is not authentic.
The questioner: As for the text, it is authentic.
The Shaykh: Yes.
The student : At any time.
The questioner: Also, we ask now, what is its occasion based on your research, Shaykh, in this hadith? Meaning, there was no occasion for mentioning this supplication, or it was not established with these...
The Shaykh: The hadith, my brother, has two narrations.
The questioner: Yes.
The Shaykh: From two Companions, one of them from Abu Musa al-Ash'ari, and that is the one coming from *Fiqh al-Sunnah*, and I said that it came in two wordings: a wording after ablution and a wording after prayer.
The questioner: Yes.
The Shaykh: This has a weak chain due to the defect of disconnection. This supplication came without this occasion, no ablution or prayer, as a supplication from the supplications of the Messenger (peace be upon him).
The questioner : Yes, may Allah reward you with good.
The Shaykh: Is it clear?
The questioner: Yes.
The Shaykh: All right.
The questioner: Abu Hurayrah is the one here, Shaykh, you are the narrator, Abu Hurayrah.
The Shaykh: I am not telling you it came from two Companions; the one who mentions the ablution or prayer is Abu Musa.
The questioner: Yes.
The Shaykh: This is weak.
The questioner: Yes, but as for Abu Hurayrah.
The Shaykh: As for the path of Abu Hurayrah, it is strengthened. Now, I am not remembering the details exactly, perhaps the hadith of Abu Hurayrah is strong in itself.
The questioner: Yes.
The Shaykh: But at least, if it is weak, the hadith of Abu Hurayrah is strengthened by the hadith of Abu Musa, and the hadith of Abu Musa is not strengthened by the hadith of Abu Hurayrah. Do you understand this philosophy?
The questioner: Clarify it by Allah, Shaykh, so that we can grasp it.
The Shaykh: Yes, I say now, I am not remembering what the state of the chain of the hadith of Abu Hurayrah is, but I am remembering that the hadith of Abu Hurayrah has no occasion.
The questioner : Very good.
The Shaykh: It is that the Messenger was supplicating with this supplication. Okay, this is the hadith of Abu Hurayrah. The hadith of Abu Musa, you know it.
The questioner: Yes.
The Shaykh: There is a wording that it is after ablution, there is a wording after prayer, and al-Nawawi cited it in the dhikr of ablution, and this is an error on his part because he did not see the narration that says .
The questioner: Yes.
The Shaykh: So the hadith of Abu Musa, I said: it strengthens the hadith of Abu Hurayrah, and the hadith of Abu Hurayrah does not strengthen the hadith of Abu Musa.
The questioner: Of course.
The Shaykh: Why? Because the hadith of Abu Musa has an addition specifying the place.
The questioner: Yes.
The Shaykh: This addition in the hadith of Abu Musa is weak in chain. In the hadith of Abu Hurayrah, this addition is not there. So the hadith of Abu Musa has what is not in the hadith of Abu Hurayrah, which is the supplication, so it strengthens this supplication that was narrated in the hadith of Abu Hurayrah. But the hadith of Abu Hurayrah does not strengthen the specification of the place that came in the hadith of Abu Musa. How is that?
The student: I read the hadith so that he can recall it.
The questioner: Yes, Abu Musa said: “I came to the Prophet (peace and blessings be upon him) and he performed ablution, and I heard him say:Musannaf Ibn Abi Shaybah 22:266 .” He said: “I said: O Messenger of Allah, I have heard you supplicate with such and such.” He said: As-Sunan al-Kubra lil-Nasa'i 64:572 . “Sahih al-Jami'.”
The Shaykh : Yes, others.
The questioner : ... O our Shaykh.
The Shaykh: Go ahead.
The questioner: 'Ali.
The Shaykh: Ali made a mistake.
The questioner: Our brother Ali is mistaken, yes.
The Shaykh: Ali made a mistake because he brought it in the adhkar of ablution, meaning he was misled, and that is why I say to the youth, I advise them not to... So he did the opposite of what we indicated earlier; he strengthened the hadith of Abu Musa with the hadith of Abu Hurayrah, and therefore... for himself to cite the hadith of Abu Musa in the adhkar of ablution, yes.
O Allah, forgive me my sin, and expand for me my abode
اللهم اغفر لي ذنبي ووسِّع لي داريThe Shaykh : Weak, weak.
The questioner: Is this weak?
The Shaykh: Yes.
The questioner: Even though it is found in [the book], it is weak, meaning absolutely. You ruled on its weakness without [qualification].
The Shaykh: I don’t understand from you, absolutely or relatively, what is the difference?
The questioner: Here, what is reported in *Sahih al-Jami'* is that it is authentic.
The Shaykh: No, stay with me.
The questioner: Yes.
The Shaykh: I didn’t understand what “absolutely” means.
The questioner: That it may be qualified as being in prayer or in ablution, as it is now in *Tammam al-Manna*.
The Shaykh: Whether at the end of the ablution or at the end of the prayer.
The questioner: Yes.
The Shaykh: So it is weak in chain, and disconnected.
The questioner: Yes.
The Shaykh: And it has two narrations after ablution and one narration after prayer.
The questioner: Yes.
The Shaykh: The narration after prayer is stronger than the narration of ablution, stronger, but both narrations hinge on a disconnected chain.
The questioner: Okay, what is the point of its presence in *Sahih al-Jami'*? You graded it as good.
The Shaykh: The hadith you are referring to is not reported in *Sahih al-Jami'*.
The questioner: Shaykh, this is “O Allah, forgive me.”
The Shaykh: Don’t tell me this is it.
The questioner: Go ahead.
The Shaykh: Where do you have it mentioned in *Sahih al-Jami'* after ablution or after prayer?
The questioner: No, just the mention of “O Allah.”
The Shaykh: Just the mention? Are you talking about just the mention?
The questioner: No, I asked about just the mention.
The Shaykh: No, you mentioned it in relation to *Tammam al-Manna* and *Fiqh al-Sunnah*.
The questioner: Yes.
The Shaykh: Yes, so he brought it in *Fiqh al-Sunnah* as a supplication only, or as a supplication in a specific place?
The questioner: No, in a specific place.
The Shaykh: That is what your statement was about.
The questioner : Yes, yes.
The Shaykh: Now it has come to us for just the supplication, yes, just the supplication is correct.
The questioner: As a general supplication, yes.
The Shaykh : If it were.
The questioner: As for specifying it, meaning after ablution.
The Shaykh: No, specifying it after ablution or after prayer is not authentic.
The questioner: As for the text, it is authentic.
The Shaykh: Yes.
The student : At any time.
The questioner: Also, we ask now, what is its occasion based on your research, Shaykh, in this hadith? Meaning, there was no occasion for mentioning this supplication, or it was not established with these...
The Shaykh: The hadith, my brother, has two narrations.
The questioner: Yes.
The Shaykh: From two Companions, one of them from Abu Musa al-Ash'ari, and that is the one coming from *Fiqh al-Sunnah*, and I said that it came in two wordings: a wording after ablution and a wording after prayer.
The questioner: Yes.
The Shaykh: This has a weak chain due to the defect of disconnection. This supplication came without this occasion, no ablution or prayer, as a supplication from the supplications of the Messenger (peace be upon him).
The questioner : Yes, may Allah reward you with good.
The Shaykh: Is it clear?
The questioner: Yes.
The Shaykh: All right.
The questioner: Abu Hurayrah is the one here, Shaykh, you are the narrator, Abu Hurayrah.
The Shaykh: I am not telling you it came from two Companions; the one who mentions the ablution or prayer is Abu Musa.
The questioner: Yes.
The Shaykh: This is weak.
The questioner: Yes, but as for Abu Hurayrah.
The Shaykh: As for the path of Abu Hurayrah, it is strengthened. Now, I am not remembering the details exactly, perhaps the hadith of Abu Hurayrah is strong in itself.
The questioner: Yes.
The Shaykh: But at least, if it is weak, the hadith of Abu Hurayrah is strengthened by the hadith of Abu Musa, and the hadith of Abu Musa is not strengthened by the hadith of Abu Hurayrah. Do you understand this philosophy?
The questioner: Clarify it by Allah, Shaykh, so that we can grasp it.
The Shaykh: Yes, I say now, I am not remembering what the state of the chain of the hadith of Abu Hurayrah is, but I am remembering that the hadith of Abu Hurayrah has no occasion.
The questioner : Very good.
The Shaykh: It is that the Messenger was supplicating with this supplication. Okay, this is the hadith of Abu Hurayrah. The hadith of Abu Musa, you know it.
The questioner: Yes.
The Shaykh: There is a wording that it is after ablution, there is a wording after prayer, and al-Nawawi cited it in the dhikr of ablution, and this is an error on his part because he did not see the narration that says
He performed ablution, prayed, and supplicated
توضَّأ وصلَّى ودعاThe questioner: Yes.
The Shaykh: So the hadith of Abu Musa, I said: it strengthens the hadith of Abu Hurayrah, and the hadith of Abu Hurayrah does not strengthen the hadith of Abu Musa.
The questioner: Of course.
The Shaykh: Why? Because the hadith of Abu Musa has an addition specifying the place.
The questioner: Yes.
The Shaykh: This addition in the hadith of Abu Musa is weak in chain. In the hadith of Abu Hurayrah, this addition is not there. So the hadith of Abu Musa has what is not in the hadith of Abu Hurayrah, which is the supplication, so it strengthens this supplication that was narrated in the hadith of Abu Hurayrah. But the hadith of Abu Hurayrah does not strengthen the specification of the place that came in the hadith of Abu Musa. How is that?
The student: I read the hadith so that he can recall it.
The questioner: Yes, Abu Musa said: “I came to the Prophet (peace and blessings be upon him) and he performed ablution, and I heard him say:
O Allah, forgive my sin, expand my home, and bless me in my provision
اللهم اغفر لي ذنبي ، ووسِّع لي في داري ، وبارك لي في رزقيAnd have you left anything from it?
وهل تركن من شيء ؟The Shaykh : Yes, others.
The questioner : ... O our Shaykh.
The Shaykh: Go ahead.
The questioner: 'Ali.
The Shaykh: Ali made a mistake.
The questioner: Our brother Ali is mistaken, yes.
The Shaykh: Ali made a mistake because he brought it in the adhkar of ablution, meaning he was misled, and that is why I say to the youth, I advise them not to... So he did the opposite of what we indicated earlier; he strengthened the hadith of Abu Musa with the hadith of Abu Hurayrah, and therefore... for himself to cite the hadith of Abu Musa in the adhkar of ablution, yes.
Source
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