With the verse: ((And they almost would have led you astray)) and the reason for its revelation, and a discussion regarding the hadith mentioned in the reason for its revelation
Machine translationRead the Arabic original
The Shaykh : ... and we seek His help and we seek His forgiveness.
You mentioned in the previous lesson or the previous gathering a hadith in the interpretation of the verse:[Al-Isra 17:73], and you agreed that the hadith is valid, and the discussion took place regarding the hypothesis that the brother "Awni" tried to impose regarding the Messenger (peace be upon him), so you relied on the hadith, and we have expressed our opinion regarding the hypothesis, and that it has no relation to the hadith as you remember the details, so it seemed to me to verify your statement that the hadith is valid, so what is your basis for that?
The questioner : What I know in this ... is more than one narration, then the professor "Muhammad al-Amin al-Shanqiti" in "Adwa' al-Bayan" said: "This narration and that one confirm this meaning," as for this and others, it is not evidence. You said from the beginning of the path: If it is true, then the truth is that the matter is not very important now in that narration in this research.
The Shaykh : Excuse me, I asked the question, this is what we agreed upon yesterday, meaning in the manner of "the best of speech is what is little and indicates."
I say: What is your basis for validating this hadith?
The questioner : The basis is the authentication by Imam al-Qurtubi of this narration and that one which he narrated and said ... two narrations.
The Shaykh : You say: authentication; meaning he authenticated the narration?
The questioner : Yes, he authenticated it as for this narration, in "Tafsir al-Qurtubi" he authenticated it ... this is what I remember if Allah wills, and ... .
The Shaykh : Do you have "Tafsir al-Qurtubi"?
The questioner : ... .
The Shaykh : In which library?
The questioner : ... .
The Shaykh : ... .
The questioner : As for "Adwa' al-Bayan" ... .
The Shaykh : Do you have it at home?
The questioner : ... .
The Shaykh : Okay, does he validate this hadith?
The questioner : He brought this narration and confirmed that narration, meaning he confirmed the narration that al-Qurtubi brought, and others brought it besides al-Qurtubi.
The Shaykh : Excuse me, I am asking; the narration that the professor "Awni" mentioned and you validated, who validated it from the scholars of the Muslims? Or rather, the scholars of hadith? You say: al-Qurtubi, and you say: the Shaykh ... al-Shanqiti, al-Qurtubi is not with you, and "Adwa'" is with you.
The questioner : I do not have it in my house.
The Shaykh : ... now.
The questioner : Now, and "Adwa'" is not here either.
The Shaykh : And "Adwa'" is not here either?
The questioner : ... .
The Shaykh : Is the house far from you?
The questioner : ... Yes.
The Shaykh : Is the house far from here?
The questioner: Yes ... .
The Shaykh : The motivation for the question is two things: First, that a person speaks within the limits of what he knows, so when you mentioned the narration, I did not know its validity, so I said as you are witnessing now: If it is true ... and you said: It is true, so I wanted today, given the scarcity of sources in this town, to verify what you said of validation, so I returned to several tafsirs in the library of the brother Ahmad, may Allah reward him with good, and from these tafsirs is "Tafsir al-Qurtubi" and it does not contain what you remember of validation.
The questioner : ... .
The Shaykh : It mentioned the narration.
The questioner : Only?
The Shaykh : Only. This is one, I returned in a group of what I returned to from sources to the book of Ibn al-Jawzi in tafsir "Zad al-Masir", and lo, he says about the narration that the brother Awni mentioned that it is invalid, so I took from this a lesson that it is not permissible for a Muslim to be reckless and attribute a hadith to the Prophet (peace and blessings be upon him and his family) before verifying its validity, especially if it involves a touch of the status of prophethood and messengership, so you are still remembering that when the brother Awni assumed that hypothesis, I said: This is not permissible; because the Messenger (peace be upon him) is more exalted than that, so he said: The scholars say such hypotheses; we said: Regarding other than the Messenger (peace be upon him), and lo, I find today Abu al-Faraj Ibn al-Jawzi saying: "This narration is invalid and it is not permissible to attribute it to the Prophet (peace and blessings be upon him and his family)."
And if this is sufficient in reminding that this narration is not valid, then it is enough and good, and if you wish to look at this text from the Hafiz "Abu al-Faraj Ibn al-Jawzi", the book is available ... do you desire this? ... .
Another questioner: Good...
The questioner : We will look at it.
The Shaykh : ... I say: As you wish, meaning.
Another questioner : If it is available, we will look at it.
The Shaykh : It is available, I say: It is available ... oh professor.
Please, in the bottom you will find the narration with its text and its branch.
Another questioner : ... .
The Shaykh : Yes?
Another questioner : ... .
The Shaykh : ... until the text is read, did you find ...?
Another questioner : ... .
The Shaykh : From Sa'id ibn Jubayr.
Another questioner : ... .
The Shaykh : Pardon me.
Another questioner : ... Sa'id ibn Jubayr ... .
The Shaykh : Wait a little, wait a little, so that it does not become chaos, are you from the neighborhood or from the brothers of the professor, so you ask his permission to speak.
Another questioner : ... .
The Shaykh : Yes?
Another questioner : ... .
The Shaykh : No, it is not from me; because I am a guest here, the owner of the house is the one responsible.
Is there an obstacle for you?
Another questioner : No, no, there is no obstacle.
The Shaykh: All right.
Another questioner: But...
The Shaykh : No problem, this is a good suggestion, so I see that the first thing is that the owner of the house takes charge of the leadership, for example ... .
Another questioner : ... .
The Shaykh : Okay, so whoever among the attendees has a question or inquiry or something similar asks the owner of the house for permission.
Another questioner : As for ... let the matter be based on trust regarding the narrations; because if we want to verify every narration, the matter will take a long time.
Another questioner : No, I mean the statement of Ibn al-Jawzi.
The Shaykh : Pardon me.
Another questioner : A moment, let him ... .
The Shaykh : Let him finish his speech.
Another questioner : I say: If we want to verify, we take every narration, each one of you from the two needs to mention it, it will take a long time.
The Shaykh : Yes.
Another questioner : Meaning mutual trust, and the one ... and you are researching in creedal issues or creedal matters.
The Shaykh : Creedal issues are built on what, oh master?
Another questioner : Built on what? On certainty.
The Shaykh : And certainty is built on what? On reason?
Another questioner : On the texts.
The Shaykh : Yes, on the texts, the texts include the Qur'an.
Another questioner : And the Sunnah.
The Shaykh : And the Sunnah, and the Sunnah, whatever Sunnah it is, whether it is valid or not valid?
Another questioner : It is valid.
The Shaykh : I say: Meaning: whether?
Another questioner : It is valid.
The Shaykh : Valid, good; so if you or someone else brings a hadith, do we have to verify its validity?
Another questioner : Okay, the circumstance that ... must ... .
The Shaykh : Unless ... .
Another questioner : When you review the narration and tell me that I reviewed it and it is valid, the matter ends, or I reviewed it and it is invalid.
The Shaykh : No problem, but we are not controllers over them, we do not impose on you, knowledge is a matter of exchange and mutual interaction, we do not have arrogance, tyranny, and imposition of control.
Another questioner : ... circumstance, meaning the matter is trust, not tyranny and arrogance.
The Shaykh : No problem, I said to the professor: I reviewed the matter and found a text from the Hafiz Abu al-Faraj Ibn al-Jawzi that that narration is invalid, so I said to him: If this is sufficient, we proceed to the original subject, and if you wish to look at the text, the book is available, so they chose to look at the text, so now we hear the text and we hear the words of Abu al-Faraj and the matter ends, and we return to the original issue.
Please proceed.
The questioner : That the polytheists said to the Prophet (peace and blessings be upon him).
The Shaykh : Before my brother, before the polytheists.
The questioner[Al-Isra 17:73] There are four opinions regarding the reason for its revelation:
One of them is: That the delegation of Thaqif came to the Messenger of Allah (peace and blessings be upon him) and said: "Allow us to worship al-Lat for a year, and make our valley sacred as you made Makkah sacred," so he refused that, so they continued to ask repeatedly, and they said: "We love that the Arabs know our superiority over them, so if you fear that the Arabs will say: You gave them what you did not give us, then say: Allah commanded me to do so," so the Messenger of Allah (peace and blessings be upon him) held back from them and greed entered them, so this verse was revealed. It was narrated by Ata from Ibn Abbas. And Atiyyah narrated from Ibn Abbas that they said: "Postpone us for a year, then we will submit and break our idols," so he was about to postpone them, so this verse was revealed.
A second report: The polytheists said to the Prophet (peace and blessings be upon him): "We will not stop [harming] you unless you touch our idols, even if only with the tips of your fingers." The Messenger of Allah (peace and blessings be upon him) said:, so this verse was revealed. This was said by Sa'id ibn Jubayr. This is invalid and it is not permissible to attribute it to the Messenger of Allah (peace and blessings be upon him), nor what we mentioned regarding 'Atiyyah, that he intended to give them a one-year respite. All of this is impossible regarding him.
The Shaykh : Impossible.
The questioner : Impossible.
The Shaykh : And all of this is impossible regarding him (peace and blessings be upon him).
The questioner : And regarding the Companions, that they narrated it from him.
The Shaykh : Fine, but that is enough for now.
Now, as you hear, this report is invalid, meaning in terms of creed it is not permissible to attribute it to the Messenger (peace be upon him)... So in terms of creed... his statement is clear on that. As for the report itself, it is because it is not traced to a Companion but to one of the Successors, so it is a mursal (report missing the Companion link) and not fully traced. Thus, from the hadith perspective, it is weak; its chain is weak and its text is denounced, according to the testimony of this Imam, exegete, and hadith scholar, Abu al-Faraj ibn al-Jawzi. He said: It is invalid, or this report is invalid and it is not permissible to attribute it to the Prophet (peace and blessings be upon him).
If this is enough, that is sufficient for now.
Another questioner: If you permit.
The Shaykh : ...Excuse me, from here you need to get permission.
The questioner : Regarding the mursal reports of Sa'id ibn Jubayr, who is one of the great Successors, his mursal reports were accepted by the Imams of hadith, by most of the Imams of hadith.
The Shaykh : Pay attention.
The questioner: Yes.
The Shaykh : His speech is being recorded.
The questioner : ... .
The Shaykh : Pay attention, your speech is being recorded.
The questioner : ...Then say...
The Shaykh : Before, before, please, before, not after.
The questioner: All right.
The Shaykh : You are saying: The mursal reports of Sa'id ibn Jubayr are acceptable according to the Imams of hadith; who said this?
The questioner : Sa'id ibn al-Musayyib.
The Shaykh : And who is the report here from?
The questioner : Sa'id ibn Jubayr.
The Shaykh : ...The book then.
The questioner : Fine, regarding Ibn al-Jawzi, how many reports did he connect and declare invalid or weak, which are actually authentic and mentioned in the books of Sunan or the Sahihs?
The Shaykh : Fine, is this one of those?
The questioner : Then we bring the chain and look at the chain.
The Shaykh : Fine, did you bring the chain?
The questioner : You are saying: It is invalid, meaning you prove that it is invalid.
The Shaykh: You did not understand me!
I said clearly, if this speech is difficult for you when I told you: I didn't understand me; we will repeat the details for you. I said: This hadith, or this report, is weak in its chain because it is mursal, but invalid in its text. That is my statement. So you sat down to argue with me that the mursal reports of Sa'id ibn Jubayr are acceptable according to the scholars of hadith. Then you corrected yourself and said: According to many of the scholars of hadith. Then some of our brothers reminded you that that was Sa'id ibn al-Musayyib, or al-Musayyib, and not Sa'id ibn Jubayr. So you are discussing with me what you understood from me completely. I did not say: This report is invalid in its chain, but rather in its text. As for the chain, it is sufficient that it is mursal; did you understand, may Allah reward you?
Therefore, we are gathered here for sincerity and advice for ourselves and for our ummah (the Muslim community), not for argument, for argument does not bring good. The report is weak in its chain because it is mursal. When you say: Ibn al-Jawzi weakened authentic hadiths and the scholars refuted him; it is not correct to invalidate his statement here except with what the scholars used to invalidate his statement in other hadiths. Meaning, if one scholar made a mistake in two, three, or four issues, it is not permissible for you to refute all his knowledge except with a proof. Now, here you do not have a proof—without blame—except ignorance. First, ignorance of who said what you think is that this report is authentic; you do not know this. And ignorance of the terminology of hadith, which states that all mursal reports are weak except what was narrated from Sa'id ibn Jubayr, according to the disagreement regarding... Sa'id ibn al-Musayyib, excuse me, according to the disagreement mentioned in the terminology of hadith. Our report has no connection to Sa'id ibn al-Musayyib; thus, this report is weak in its chain. When you find either a scholar who has a standing in authentication and weakening, or you find the chain of this hadith connected and traced from a Companion of the Messenger of Allah (peace be upon him) with a sound chain to him, then at that time you refute this man. Otherwise, the knowledge...
So I do not think this amount is sufficient; it is good that we return to the original topic if you wish.
Another questioner : ... .
The Shaykh : We will do this, if Allah wills.
You mentioned in the previous lesson or the previous gathering a hadith in the interpretation of the verse:
And indeed, they were about to tempt you
وَإِنْ كَادُوا لَيَفْتِنُونَكَThe questioner : What I know in this ... is more than one narration, then the professor "Muhammad al-Amin al-Shanqiti" in "Adwa' al-Bayan" said: "This narration and that one confirm this meaning," as for this and others, it is not evidence. You said from the beginning of the path: If it is true, then the truth is that the matter is not very important now in that narration in this research.
The Shaykh : Excuse me, I asked the question, this is what we agreed upon yesterday, meaning in the manner of "the best of speech is what is little and indicates."
I say: What is your basis for validating this hadith?
The questioner : The basis is the authentication by Imam al-Qurtubi of this narration and that one which he narrated and said ... two narrations.
The Shaykh : You say: authentication; meaning he authenticated the narration?
The questioner : Yes, he authenticated it as for this narration, in "Tafsir al-Qurtubi" he authenticated it ... this is what I remember if Allah wills, and ... .
The Shaykh : Do you have "Tafsir al-Qurtubi"?
The questioner : ... .
The Shaykh : In which library?
The questioner : ... .
The Shaykh : ... .
The questioner : As for "Adwa' al-Bayan" ... .
The Shaykh : Do you have it at home?
The questioner : ... .
The Shaykh : Okay, does he validate this hadith?
The questioner : He brought this narration and confirmed that narration, meaning he confirmed the narration that al-Qurtubi brought, and others brought it besides al-Qurtubi.
The Shaykh : Excuse me, I am asking; the narration that the professor "Awni" mentioned and you validated, who validated it from the scholars of the Muslims? Or rather, the scholars of hadith? You say: al-Qurtubi, and you say: the Shaykh ... al-Shanqiti, al-Qurtubi is not with you, and "Adwa'" is with you.
The questioner : I do not have it in my house.
The Shaykh : ... now.
The questioner : Now, and "Adwa'" is not here either.
The Shaykh : And "Adwa'" is not here either?
The questioner : ... .
The Shaykh : Is the house far from you?
The questioner : ... Yes.
The Shaykh : Is the house far from here?
The questioner: Yes ... .
The Shaykh : The motivation for the question is two things: First, that a person speaks within the limits of what he knows, so when you mentioned the narration, I did not know its validity, so I said as you are witnessing now: If it is true ... and you said: It is true, so I wanted today, given the scarcity of sources in this town, to verify what you said of validation, so I returned to several tafsirs in the library of the brother Ahmad, may Allah reward him with good, and from these tafsirs is "Tafsir al-Qurtubi" and it does not contain what you remember of validation.
The questioner : ... .
The Shaykh : It mentioned the narration.
The questioner : Only?
The Shaykh : Only. This is one, I returned in a group of what I returned to from sources to the book of Ibn al-Jawzi in tafsir "Zad al-Masir", and lo, he says about the narration that the brother Awni mentioned that it is invalid, so I took from this a lesson that it is not permissible for a Muslim to be reckless and attribute a hadith to the Prophet (peace and blessings be upon him and his family) before verifying its validity, especially if it involves a touch of the status of prophethood and messengership, so you are still remembering that when the brother Awni assumed that hypothesis, I said: This is not permissible; because the Messenger (peace be upon him) is more exalted than that, so he said: The scholars say such hypotheses; we said: Regarding other than the Messenger (peace be upon him), and lo, I find today Abu al-Faraj Ibn al-Jawzi saying: "This narration is invalid and it is not permissible to attribute it to the Prophet (peace and blessings be upon him and his family)."
And if this is sufficient in reminding that this narration is not valid, then it is enough and good, and if you wish to look at this text from the Hafiz "Abu al-Faraj Ibn al-Jawzi", the book is available ... do you desire this? ... .
Another questioner: Good...
The questioner : We will look at it.
The Shaykh : ... I say: As you wish, meaning.
Another questioner : If it is available, we will look at it.
The Shaykh : It is available, I say: It is available ... oh professor.
Please, in the bottom you will find the narration with its text and its branch.
Another questioner : ... .
The Shaykh : Yes?
Another questioner : ... .
The Shaykh : ... until the text is read, did you find ...?
Another questioner : ... .
The Shaykh : From Sa'id ibn Jubayr.
Another questioner : ... .
The Shaykh : Pardon me.
Another questioner : ... Sa'id ibn Jubayr ... .
The Shaykh : Wait a little, wait a little, so that it does not become chaos, are you from the neighborhood or from the brothers of the professor, so you ask his permission to speak.
Another questioner : ... .
The Shaykh : Yes?
Another questioner : ... .
The Shaykh : No, it is not from me; because I am a guest here, the owner of the house is the one responsible.
Is there an obstacle for you?
Another questioner : No, no, there is no obstacle.
The Shaykh: All right.
Another questioner: But...
The Shaykh : No problem, this is a good suggestion, so I see that the first thing is that the owner of the house takes charge of the leadership, for example ... .
Another questioner : ... .
The Shaykh : Okay, so whoever among the attendees has a question or inquiry or something similar asks the owner of the house for permission.
Another questioner : As for ... let the matter be based on trust regarding the narrations; because if we want to verify every narration, the matter will take a long time.
Another questioner : No, I mean the statement of Ibn al-Jawzi.
The Shaykh : Pardon me.
Another questioner : A moment, let him ... .
The Shaykh : Let him finish his speech.
Another questioner : I say: If we want to verify, we take every narration, each one of you from the two needs to mention it, it will take a long time.
The Shaykh : Yes.
Another questioner : Meaning mutual trust, and the one ... and you are researching in creedal issues or creedal matters.
The Shaykh : Creedal issues are built on what, oh master?
Another questioner : Built on what? On certainty.
The Shaykh : And certainty is built on what? On reason?
Another questioner : On the texts.
The Shaykh : Yes, on the texts, the texts include the Qur'an.
Another questioner : And the Sunnah.
The Shaykh : And the Sunnah, and the Sunnah, whatever Sunnah it is, whether it is valid or not valid?
Another questioner : It is valid.
The Shaykh : I say: Meaning: whether?
Another questioner : It is valid.
The Shaykh : Valid, good; so if you or someone else brings a hadith, do we have to verify its validity?
Another questioner : Okay, the circumstance that ... must ... .
The Shaykh : Unless ... .
Another questioner : When you review the narration and tell me that I reviewed it and it is valid, the matter ends, or I reviewed it and it is invalid.
The Shaykh : No problem, but we are not controllers over them, we do not impose on you, knowledge is a matter of exchange and mutual interaction, we do not have arrogance, tyranny, and imposition of control.
Another questioner : ... circumstance, meaning the matter is trust, not tyranny and arrogance.
The Shaykh : No problem, I said to the professor: I reviewed the matter and found a text from the Hafiz Abu al-Faraj Ibn al-Jawzi that that narration is invalid, so I said to him: If this is sufficient, we proceed to the original subject, and if you wish to look at the text, the book is available, so they chose to look at the text, so now we hear the text and we hear the words of Abu al-Faraj and the matter ends, and we return to the original issue.
Please proceed.
The questioner : That the polytheists said to the Prophet (peace and blessings be upon him).
The Shaykh : Before my brother, before the polytheists.
The questioner
And indeed, they were about to tempt you
وَإِنْ كادُوا لَيَفْتِنُونَكَOne of them is: That the delegation of Thaqif came to the Messenger of Allah (peace and blessings be upon him) and said: "Allow us to worship al-Lat for a year, and make our valley sacred as you made Makkah sacred," so he refused that, so they continued to ask repeatedly, and they said: "We love that the Arabs know our superiority over them, so if you fear that the Arabs will say: You gave them what you did not give us, then say: Allah commanded me to do so," so the Messenger of Allah (peace and blessings be upon him) held back from them and greed entered them, so this verse was revealed. It was narrated by Ata from Ibn Abbas. And Atiyyah narrated from Ibn Abbas that they said: "Postpone us for a year, then we will submit and break our idols," so he was about to postpone them, so this verse was revealed.
A second report: The polytheists said to the Prophet (peace and blessings be upon him): "We will not stop [harming] you unless you touch our idols, even if only with the tips of your fingers." The Messenger of Allah (peace and blessings be upon him) said:
What is upon me if I did it, and Allah knows that I would be averse to it?
ما علَيَّ لو فعلت والله يعلم أني لَكاره ؟The Shaykh : Impossible.
The questioner : Impossible.
The Shaykh : And all of this is impossible regarding him (peace and blessings be upon him).
The questioner : And regarding the Companions, that they narrated it from him.
The Shaykh : Fine, but that is enough for now.
Now, as you hear, this report is invalid, meaning in terms of creed it is not permissible to attribute it to the Messenger (peace be upon him)... So in terms of creed... his statement is clear on that. As for the report itself, it is because it is not traced to a Companion but to one of the Successors, so it is a mursal (report missing the Companion link) and not fully traced. Thus, from the hadith perspective, it is weak; its chain is weak and its text is denounced, according to the testimony of this Imam, exegete, and hadith scholar, Abu al-Faraj ibn al-Jawzi. He said: It is invalid, or this report is invalid and it is not permissible to attribute it to the Prophet (peace and blessings be upon him).
If this is enough, that is sufficient for now.
Another questioner: If you permit.
The Shaykh : ...Excuse me, from here you need to get permission.
The questioner : Regarding the mursal reports of Sa'id ibn Jubayr, who is one of the great Successors, his mursal reports were accepted by the Imams of hadith, by most of the Imams of hadith.
The Shaykh : Pay attention.
The questioner: Yes.
The Shaykh : His speech is being recorded.
The questioner : ... .
The Shaykh : Pay attention, your speech is being recorded.
The questioner : ...Then say...
The Shaykh : Before, before, please, before, not after.
The questioner: All right.
The Shaykh : You are saying: The mursal reports of Sa'id ibn Jubayr are acceptable according to the Imams of hadith; who said this?
The questioner : Sa'id ibn al-Musayyib.
The Shaykh : And who is the report here from?
The questioner : Sa'id ibn Jubayr.
The Shaykh : ...The book then.
The questioner : Fine, regarding Ibn al-Jawzi, how many reports did he connect and declare invalid or weak, which are actually authentic and mentioned in the books of Sunan or the Sahihs?
The Shaykh : Fine, is this one of those?
The questioner : Then we bring the chain and look at the chain.
The Shaykh : Fine, did you bring the chain?
The questioner : You are saying: It is invalid, meaning you prove that it is invalid.
The Shaykh: You did not understand me!
I said clearly, if this speech is difficult for you when I told you: I didn't understand me; we will repeat the details for you. I said: This hadith, or this report, is weak in its chain because it is mursal, but invalid in its text. That is my statement. So you sat down to argue with me that the mursal reports of Sa'id ibn Jubayr are acceptable according to the scholars of hadith. Then you corrected yourself and said: According to many of the scholars of hadith. Then some of our brothers reminded you that that was Sa'id ibn al-Musayyib, or al-Musayyib, and not Sa'id ibn Jubayr. So you are discussing with me what you understood from me completely. I did not say: This report is invalid in its chain, but rather in its text. As for the chain, it is sufficient that it is mursal; did you understand, may Allah reward you?
Therefore, we are gathered here for sincerity and advice for ourselves and for our ummah (the Muslim community), not for argument, for argument does not bring good. The report is weak in its chain because it is mursal. When you say: Ibn al-Jawzi weakened authentic hadiths and the scholars refuted him; it is not correct to invalidate his statement here except with what the scholars used to invalidate his statement in other hadiths. Meaning, if one scholar made a mistake in two, three, or four issues, it is not permissible for you to refute all his knowledge except with a proof. Now, here you do not have a proof—without blame—except ignorance. First, ignorance of who said what you think is that this report is authentic; you do not know this. And ignorance of the terminology of hadith, which states that all mursal reports are weak except what was narrated from Sa'id ibn Jubayr, according to the disagreement regarding... Sa'id ibn al-Musayyib, excuse me, according to the disagreement mentioned in the terminology of hadith. Our report has no connection to Sa'id ibn al-Musayyib; thus, this report is weak in its chain. When you find either a scholar who has a standing in authentication and weakening, or you find the chain of this hadith connected and traced from a Companion of the Messenger of Allah (peace be upon him) with a sound chain to him, then at that time you refute this man. Otherwise, the knowledge...
So I do not think this amount is sufficient; it is good that we return to the original topic if you wish.
Another questioner : ... .
The Shaykh : We will do this, if Allah wills.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.