What is the authenticity of the hadith of the delegation of Abd al-Qays? When they came to the Prophet (peace and blessings be upon him), there was among them a young man of radiant appearance

Eid Abbasi: Regarding what is related to that, he said: Al-Sha'bi narrated from the Prophet (peace and blessings be upon him) that when the delegation of Abd al-Qays came to the Prophet (peace and blessings be upon him), there was among them a young man of radiant appearance, so he seated him behind his back and said: , from "Al-Fatawa al-Kubra". It was also narrated that a man used to sit with him with young men, so 'Umar (may Allah be pleased with him) forbade sitting with him. And 'Umar met a young man and cut his hair because some women were attracted to him. What is the authenticity of these reports?

The Shaykh: What concerns us from these reports is what is attributed to the Messenger (peace and blessings be upon him), which is the first hadith or the first report: ; this hadith is fabricated and has no basis. It is included in my book "Silsilat al-Ahadith al-Da'ifah wa al-Mawdu'ah". It is sufficient initially for the student of knowledge to know the invalidity of this hadith by the fact that its narrator, or its chain, stops at Al-Sha'bi. Al-Sha'bi is not a Companion, but rather a Tabi'i. If a Tabi'i narrates a hadith to the Prophet (peace and blessings be upon him and his family), and we assume that the chain to the Tabi'i is authentic, the hadith would still be weak. This is because one of the conditions of an authentic hadith according to the scholars of hadith is that the chain of narration be connected. It is very clear that the statement of the Tabi'i: "The Messenger of Allah said," is not the case; rather, it is a broken chain. Moreover, there is weakness in the chain to Al-Sha'bi, or more than one weakness, which I do not recall at the moment. The details are where we referred to earlier.
Then, this hadith, despite its weakness and invalidity, points to that Israelite story which we consider too great to be attributed to an ordinary Muslim, let alone to a noble Prophet, who is Dawud (peace be upon him). That story which we read in the book "Stories of the Prophets" and others, which summarizes that Dawud (peace be upon him) had a beautiful palace, and there was a lake in his garden. And he saw a woman bathing there. The woman saw the shadow of Dawud (peace be upon him) looking over the lake, so she covered her body with her hair, and her beauty increased upon beauty. So Dawud (peace be upon him) fell in love with her, and his love drove him to ask about her husband. It was said to him: So-and-so, the commander in his army. So he sent an army to fight the enemies, they claim, and he appointed this husband, the husband of the woman, and they claim her name is "Uria," he appointed him over that army. So he went and fought and returned victorious. He kept sending him time after time until he was killed, and the way was clear for him, and he married her, to the end of the story. It is a fabricated story, of course, a fictional story, but it is not hidden from you what is in it of attributing what is not fitting to such a noble Prophet.
If we link this story with this hadith, we would find that the fabricator is one; therefore, this hadith is not authentic. As for the athar mentioned regarding 'Umar ibn al-Khattab (may Allah be pleased with him), they are athar. And I have told you repeatedly and again that there is no room for studying all the athar narrated from all the Companions in the manner of the scholars of hadith. Because we, and by "we" I mean those engaged in the science of hadith from the early centuries to today, have not yet finished purifying the authentic hadiths from the weak ones, or the weak ones from the authentic ones, until we turn to purifying the athar narrated from the Companions (may Allah be pleased with them). But it can be said that these athar have acceptable meanings, and their meanings align with a legislated rule, which is the rule of sadd al-dhara'i' (blocking the means to harm). If we assume that there is a beautiful young man with a radiant face, and he has a large amount of hair, meaning his hair is long, and he combs it and takes care of himself, so women are tempted by him; it is possible that the ruler by the Shari'ah, not the ruler by desire, might take a measure for a problem that might occur due to women seeing such a young man. This is possible; because the door of sadd al-dhara'i' is a very wide door. As for whether this happened or not? Allah knows best.

Another questioner: Professor, can it be affirmed that it is attributed to the Companions?

The Shaykh : Can we say what?

Another questioner: Affirming the attribution of this matter.

The Shaykh: No, it cannot be affirmed.
But we want to pray, who will call the adhan?