(Whoever says: There is no god but Allah, alone, without partner, His is the dominion and His is the praise, He gives life and He causes death, and He is over all things competent)

The questioner : I say: O Shaykh, ... on a day ... after the Maghrib prayer and after the Fajr prayer, one of the young men ... and he says that the hadith revolves around Shahr ibn Hawshab, and there is inconsistency in the chain and text. Sometimes it is narrated from Abu Dharr, sometimes from Mu'adh, sometimes from Umm Salama. It also has another route in al-Tabarani, and in its chain there is a man who is abandoned ..., and its inconsistency in the text is: sometimes it says after Maghrib, sometimes after Fajr, sometimes after 'Asr. Those who authenticated it bring corroborating narrations, but the corroborating narrations do not contain "He gives life and He causes death"?

The Shaykh : This, as we said yesterday, requires gathering all the routes and conducting a practical study of them, so that we can accept the validity of this claim; that this hadith, which is valid by the sum of its routes, does not make the addition valid by the sum of its routes; because it is from the narration of the weak Shahr ibn Hawshab, and who is the other one?

The questioner : The other man ... is attributed to al-Tabarani - I do not remember - but he is abandoned.

The Shaykh : So I say ... .

The questioner : So I do not know what the stronger position is in your view, whether he is a Companion or not a Companion?

The Shaykh : Do you mean the Saba'i or the Saba'ite? In any case, the addition is established in my view, but not ... from the route of Shahr, and the man is abandoned. This is explained in my "Al-Ta'liq al-Raghib 'ala al-Targhib wa al-Tarhib," and this has not been printed, so I do not know if I mentioned it in some other books; did you find the rest of the hadith in some of my books and see that I relied only on the route of Shahr ibn Hawshab?

The questioner : What is in your books is that the hadith of al-Sabai is mursal, and the hadith of Abu Dharr in "Da'if al-Jami'" you said: weak hadith, but in "al-Targhib wa al-Tarhib" you said: authentic, so I do not know.

The Shaykh : Yes, it is valid from other routes; meaning, valid due to other evidence, but as you see in "Sahih al-Jami'" and "Da'if al-Jami'", there is only the final ruling. As for how we arrived at the authenticity or weakness, its explanation is in the books to which I referred. So when we mentioned his explicit statement in "al-Jami'", what is the source to which we referred in ...?

The questioner : I went back to "Sahih al-Targhib wa al-Tarhib".

The Shaykh : No, "Sahih al-Targhib" or "Al-Ta'liq al-Raghib"?
Please.

The questioner : In Sahih, Part One.

The Shaykh : Okay; do you have it?

The questioner : Part One of "al-Silsilah al-Sahihah" I authenticated the hadith regarding morning and evening; to be understood from it that the hadith with Imam Ahmad is in the morning and evening, and not after Maghrib and Fajr.

The Shaykh : I did not authenticate after Maghrib and 'Asr. What is the wording of the one in "al-Musnad" that I authenticated?

The questioner : Its wording is: , after ... or after Fajr ...?

The Shaykh : After Maghrib or after Fajr?

Another questioner : Yes, before he bends his legs.

The questioner : No, this is the other hadith, it seems, but I remember that its meaning is that it is from the morning dhikr and not from the dhikr of prayer.

The Shaykh : No, in some narrations it is restricted to what is after Fajr.

The questioner : O Shaykh.

The Shaykh : Yes?

The questioner : I mentioned two hadiths, the second one has a weakening.

The Shaykh: Yes.

Another questioner : In "al-Sahihah"?

The questioner : In "al-Sahihah"?

Another questioner: Yes.

The Shaykh : How?

The questioner : ... .

The Shaykh : Yes, that is why I say that such research is not valid to be conducted based on my memory and your memory. The issue requires gathering the book that contains the detailed statement regarding the tracing of the original hadith on one hand, and the clarification of what is valid from ... and what is not valid on the other hand. I say: The narration of Shahr ibn Hawshab in itself is weak, and I cannot improve it, let alone authenticate it, unless there are credible corroborating narrations, and this exists. And I remember that one of the hadiths I relied on in authenticating some additions is a hadith of Abu Dharr mentioned by al-Mundhiri in "al-Targhib." Do you have anything from al-Mundhiri?

The questioner: No.

The Shaykh : You don't have it! And the chain of this one is strong; but there is a statement that the number of the dhikr is 100 times. This is what stuck in my mind over the passing years, but to clarify the statement in a session like this, it is necessary to gather the research and discuss each route individually. If the hadith of al-Sabai is mursal, then you probably know that a mursal hadith, if its chain is authentic and a group of scholars agree on its authenticity, whereas the stronger position is that it is not used as evidence unless it comes from another connected route. If this hadith comes connected from another route and it is not weak, then the hadith becomes at least hasan (good) by the sum of that. And if it comes from a third route, it increases in strength.
In summary: Scientific research requires reviewing each route individually, then conducting the process of elimination or preference, and this requires gathering all the routes.