The Shaykh’s explanation of the reason for the weakness of the hadith regarding the Prophet (peace and blessings be upon him) calling the adhan in al-Hasan ibn ‘Ali’s right ear and the iqamah in his left ear.
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The questioner : What is the status of our Shaykh regarding the adhan and the iqamah?
The Shaykh : Ah, I told you about this today, didn’t I? Actually, this is a topic that should be recorded now; because he likes recordings that have no back-and-forth, no shouting and laughing, especially like some of our brothers who know him—he laughs.Abu Layla : He records it; because he likes recording that has no buying and selling, and no shouting and laughing, especially like some of our brothers, he knows them - he laughs.The Shaykh : (may Allah have mercy on him) - Shall I go and dictate a research paper to him? I have here a hadith in *Silsilat al-Ahadith al-Da'ifah wa al-Mawdu'ah wa Atharaha al-Sayyid fi al-Ummah* with number 6121, its text is: I mentioned this hadith in more than one book, as you will hear. I relied on its weakening by some hadith scholars, and you will know who he is? I strengthened a hadith with this meaning, but it does not contain standing in the left ear. It is the hadith of Abu Rafi' in al-Tirmidhi, which will be referred to later. The chain of this hadith of Abu Rafi' is weak, even though al-Tirmidhi graded it authentic. When I extracted it and the chain was before me, I was able to apply the science of hadith and its terminology to this chain. This resulted in my finding that it is a weak hadith. It is known that a weak hadith is not permissible to attribute to the Prophet (peace and blessings be upon him) first, and it is not permissible to base a legal ruling on it second, unless we find a corroborator or a strengthener. This corroborator or strengthener is sometimes found, and we find its chain, and we find it suitable to strengthen another hadith, and we are on clear evidence and insight; because the condition for the corroborating witness is that its weakness is not severe. So when the chain is before us, it becomes clear that the chain is weak, and not severely weak. If it is of the first type, we strengthen the hadith being witnessed to, and if it is of the second type, we do not strengthen it. But this is not always feasible for the researcher; because the books of hadith are in thousands. In this case, we may find that a hadith scholar mentioned a hadith whose meaning witnesses to the meaning of the weak hadith that we have weakened, but we need a witness for it. We found the witness in the words of some of the Imams, but the chain did not reach us. However, this Imam says the chain of this hadith is weak. He says its chain is weak. In this situation, we have no choice but to rely on it; because he is an Imam and a Hafiz, so we strengthen the first hadith, whose weakness we knew from its chain, with the second hadith, whose weakness we did not know from its chain because we did not come across its chain, but we knew its weakness from the testimony of a hadith scholar that its chain is weak. The hadith of Abu Rafi' is like this hadith that I just made you hear, but it does not contain standing in the left ear. So we strengthened the hadith of Abu Rafi' with the first part of this hadith and left out standing in the left ear, because we did not find a witness for it. My reliance in strengthening the hadith of Abu Rafi' was from the transmission of Ibn al-Qayyim al-Jawziyyah in *Tuhfat al-Mawlood* or *al-Wadood fi Ahkam al-Mawlood*, where he transmitted from al-Bayhaqi, whose words will come now, that he said: The hadith has weakness in its chain. So I relied on this and strengthened the hadith of Abu Rafi'. Now, *Shu'ab al-Iman* by al-Bayhaqi has been printed, and we came across the chain, and the chain is severely weak. It is not correct to strengthen the hadith of Abu Rafi' with it. Now the research is around the chain of al-Bayhaqi for this hadith, which al-Bayhaqi said has a weak chain, and we had relied on his statement and strengthened the hadith of Abu Rafi' with it. Listen now to what scientific research has reached after coming across the chain of this hadith, which we considered a witness to the hadith of Abu Rafi', and now research has reached that it is not permissible to cite it as a witness due to the severity of its weakness. I said under this hadith, another topic extracted by al-Bayhaqi in *Shu'ab al-Iman* in volume six, page ninety after three hundred, and number twenty after six thousand eight hundred, through the route of Muhammad ibn Yunus. He said: Hasan ibn 'Amr ibn Saif al-Sadusi narrated to us, al-Qasim ibn Mutayyib narrated to us, from Mansur ibn Sufiyyah, from Abu Ma'bad, from Ibn 'Abbas Mishkat al-Masabih 4157 to the end of the hadith. And he said - meaning al-Bayhaqi - and he mentioned before it the hadith of Umm al-Sabiyyin mentioned earlier in volume one, number twenty-one and three hundred, from the narration of al-Hasan ibn 'Ali (may Allah be pleased with him). What did al-Bayhaqi say about this hadith and that hadith? In these two chains, there is weakness, and weakness is lighter than the word "weak," easier, not stronger,
The questioner : Gentler. I said that in this statement there is great negligence, which I would not have liked al-Bayhaqi to issue, given the severity of the weakness of the two chains. For the hadith referred to, the hadith of Umm al-Sabiyyin, contains two men who fabricate hadiths. And yet, what did he say? He said: “There is weakness in its chain,” even though it contains two men who fabricate hadiths.
The Shaykh : gentler. I said, and in this statement there is great negligence, which I did not wish for al-Bayhaqi to issue, due to the severity of the weakness of the two chains. For the hadith referred to, the hadith of Umm al-Sabiyyin, contains two men who fabricate hadiths. And yet, what did he say? He said: There is weakness in its chain, even though it contains two men who fabricate hadiths.
The questioner : Yes, fabricators. Some later scholars were deceived by this kind of negligence, so they strengthened the weak hadith of Abu Rafi’ with it, as I explained there. If he had known the severity of its weakness, he would not have strengthened it with it, because severe weakness is not useful for witnesses, by the consensus of scholars. I refuted him there. Why? Because the hadith of Umm al-Sabiyyin, which this group made a witness for the hadith of Abu Rafi’, had its chain before me, and it contains someone who fabricates hadiths. I said: “And similar to it is the hadith of the title, like the hadith of Umm al-Sabiyyin, which contains two men who fabricate hadiths.” This hadith of the title: al-Hasan ibn ‘Amr, originally ‘Amr, is a typographical error. Al-Sadusi is abandoned, as in *al-Taqrib*, and Ibn al-Madini and al-Bukhari declared him a liar. And Muhammad ibn Yunus, the narrator from al-Hasan ibn ‘Amr, is al-Kadimi, and he is a liar and a fabricator. His hadiths have been mentioned previously, so refer to the indexes of narrators in the five printed volumes. I was affected by something similar to what affected that group, being deceived by al-Bayhaqi’s negligence. For I strengthened, or almost strengthened, the hadith of Abu Rafi’ referred to, with this hadith of the title. For I mentioned it as a witness. I did not say I mentioned it as a witness, but as a caution. I am criticizing those who say, “I am a Muslim,” meaning, “Are you not a Muslim?” Here, “as a witness” means “not a witness.” So I mentioned it as a witness for it, and I transmitted al-Uqba’s statement from Ibn al-Qayyim regarding al-Bayhaqi’s mentioned weakening of the two chains. And I said, as a caution, the text of which is: “I said: Perhaps, perhaps I said, I did not say this is a witness. This is a beautiful caution. I said: Perhaps the chain of this hadith is better than the chain of al-Hasan’s hadith, the hadith of Umm al-Sabiyyin, such that it is suitable as a witness for the hadith of Rafi’, and Allah knows best.” This is in *Silsilat al-Ahadith al-Da’ifah*, volume one. And although I was cautious in citing it as a witness, my confidence in al-Bayhaqi’s mentioned statement overcame me, so I graded the hadith of Abu Rafi’ as good (hasan) with it in *al-Irwaa’*, volume such-and-such, page such-and-such. Now, and praise be to Allah, al-Bayhaqi’s book *Shu’ab* has been printed, and I examined its chain in it and realized the severity of its weakness. So I retracted the mentioned grading of it as good, and the hadith of Abu Rafi’ returned to the weakness that its chain requires. And this is an example of dozens of examples that compel me to say that knowledge does not accept stagnation, and that I continue in research and verification until certainty comes to me, and praise be to Allah, Lord of the worlds.
and fabricators. And some of the later scholars were deceived by such negligence, so they strengthened the hadith of Abu Rafi', whose chain is weak, as I clarified there. If he had known the severity of its weakness, he would not have strengthened it; because severe weakness is not useful in witnesses by the consensus of scholars. I refuted him there. Why? Because the hadith of Umm al-Sabiyyin, which this group made a witness to the hadith of Abu Rafi', had its chain before me, and it contains one who fabricates hadiths. I said, and like it is the hadith of the heading, like the hadith of Umm al-Sabiyyin, which contains two men who fabricate hadiths, this hadith of the heading. For al-Hasan ibn 'Amr, the original is 'Amr, a printing error. Al-Sadusi is abandoned, as in *al-Taqrib*, and Ibn al-Madini and al-Bukhari declared him a liar. And Muhammad ibn Yunus, the narrator from al-Hasan ibn 'Amr, is al-Kadimi, and he is a liar and a fabricator. His hadiths have been mentioned previously, so refer to the indexes of the narrators biographed in the five printed volumes. And I was afflicted with something like what afflicted that group, being deceived by this negligence of al-Bayhaqi. For I strengthened, or almost strengthened, as you see, and I think you are paying attention to what will come, for I strengthened, or almost strengthened, the hadith of Abu Rafi' referred to, with this hadith of the heading. For I mentioned it as a witness. I did not say I mentioned it as a witness, for the clarification that I say, I am criticizing whoever says, "I, as a Muslim," meaning, are you not a Muslim? Here, "as a witness" means not a witness. So I mentioned it as a witness to it. And I transmitted 'Uqba from Ibn al-Qayyim the statement of al-Bayhaqi mentioned in weakening the two chains. And I said, 'Uqba, the text of which is: I said: Perhaps, perhaps I said, I did not say this is a witness, this is a beautiful caution. I said, perhaps the chain of this is better than the chain of the hadith of al-Hasan, meaning the hadith of al-Hasan, the hadith of Umm al-Sabiyyin, such that it is suitable as a witness to the hadith of Rafi', and Allah knows best. This is in *Silsilat al-Ahadith al-Da'ifah* in volume one. And although I was cautious in citing it as a witness, confidence in the statement of al-Bayhaqi mentioned overcame me, so I graded the hadith of Abu Rafi' as good with it in *al-Irwaa'*, volume such and such, page such and such. And now, and praise be to Allah, the book of al-Bayhaqi *Shu'ab* has been printed, and I came across its chain in it, and the severity of its weakness became clear to me. So I retracted the grading as good mentioned, and the hadith of Abu Rafi' returned to the weakness that its chain requires. And this is an example of dozens of examples that compel me to say that knowledge does not accept stagnation, and that I continue in research and verification until certainty comes to me, and praise be to Allah, Lord of the worlds.
The questioner : Our Shaykh, to summarize the matter now, we have the hadith of the adhan.
The Shaykh : And you as well.
The questioner : Our Shaykh, the summary of the speech now, we have the hadith of the adhan.
The Shaykh : It is not acted upon.
The questioner : Not with the adhan or the iqamah?
The Shaykh : The iqamah has been settled for a long time. Yes, meaning, did the hadith of Abu Rafi’ remain weak?
The questioner : Is there nothing in this chapter except the hadith of Abu Rafi’?
The Shaykh : The hadith of Abu Rafi’ and the hadith of Umm al-Sabiyyin, and this hadith from Ibn ‘Abbas. Umm al-Sabiyyin, and this one, both are in the air, equally so. In each of them, there are abandoned narrators who are extremely weak, accused of lying, and so on. And we ask Allah (Mighty and Majestic) to increase us in knowledge and to alert our young brothers who rush and think that the science of hadith is an easy matter. And I have reached the extreme of old age, and you see me every day with a new opinion, and the young people say, “New.”
The questioner : Is there nothing in the chapter except the hadith of Abu Rafi'?
The Shaykh : The hadith of Abu Rafi' and the hadith of Umm al-Sabiyyin, and this hadith from Ibn 'Abbas. Umm al-Sabiyyin, and this, both are in the air, equally. In each of them are abandoned, severely weak, accused of lying, and so on. And we ask Allah (Mighty and Majestic) to increase us in knowledge and to alert our young brothers who rush and think that the science of hadith is an easy matter. And I have reached the extreme of old age, and they see me every day with an opinion, and the young people say, "New."The Shaykh : He makes so many mistakes. Let them enter this battle and then see how they fare. Yes, that is right.
The questioner : May Allah reward you with good.
The Shaykh : May Allah preserve you.
The Shaykh : Ah, I told you about this today, didn’t I? Actually, this is a topic that should be recorded now; because he likes recordings that have no back-and-forth, no shouting and laughing, especially like some of our brothers who know him—he laughs.Abu Layla : He records it; because he likes recording that has no buying and selling, and no shouting and laughing, especially like some of our brothers, he knows them - he laughs.The Shaykh : (may Allah have mercy on him) - Shall I go and dictate a research paper to him? I have here a hadith in *Silsilat al-Ahadith al-Da'ifah wa al-Mawdu'ah wa Atharaha al-Sayyid fi al-Ummah* with number 6121, its text is:
The Prophet (peace and blessings be upon him) called the adhan in the ear of al-Hasan ibn 'Ali on the day he was born; he called the adhan in his right ear and the iqamah in his left ear.
أذَّن صلى الله عليه وسلم في أذن الحسن بن علي يوم ولد ، فأذن في أذنه اليمنى وأقام في أذنه اليسرىhe saw God's messenger uttering the call to prayer in the ear of al-Hasan
أن النبي - صلى الله عليه وسلم - أذن في أذن الحسن ...The questioner : Gentler. I said that in this statement there is great negligence, which I would not have liked al-Bayhaqi to issue, given the severity of the weakness of the two chains. For the hadith referred to, the hadith of Umm al-Sabiyyin, contains two men who fabricate hadiths. And yet, what did he say? He said: “There is weakness in its chain,” even though it contains two men who fabricate hadiths.
The Shaykh : gentler. I said, and in this statement there is great negligence, which I did not wish for al-Bayhaqi to issue, due to the severity of the weakness of the two chains. For the hadith referred to, the hadith of Umm al-Sabiyyin, contains two men who fabricate hadiths. And yet, what did he say? He said: There is weakness in its chain, even though it contains two men who fabricate hadiths.
The questioner : Yes, fabricators. Some later scholars were deceived by this kind of negligence, so they strengthened the weak hadith of Abu Rafi’ with it, as I explained there. If he had known the severity of its weakness, he would not have strengthened it with it, because severe weakness is not useful for witnesses, by the consensus of scholars. I refuted him there. Why? Because the hadith of Umm al-Sabiyyin, which this group made a witness for the hadith of Abu Rafi’, had its chain before me, and it contains someone who fabricates hadiths. I said: “And similar to it is the hadith of the title, like the hadith of Umm al-Sabiyyin, which contains two men who fabricate hadiths.” This hadith of the title: al-Hasan ibn ‘Amr, originally ‘Amr, is a typographical error. Al-Sadusi is abandoned, as in *al-Taqrib*, and Ibn al-Madini and al-Bukhari declared him a liar. And Muhammad ibn Yunus, the narrator from al-Hasan ibn ‘Amr, is al-Kadimi, and he is a liar and a fabricator. His hadiths have been mentioned previously, so refer to the indexes of narrators in the five printed volumes. I was affected by something similar to what affected that group, being deceived by al-Bayhaqi’s negligence. For I strengthened, or almost strengthened, the hadith of Abu Rafi’ referred to, with this hadith of the title. For I mentioned it as a witness. I did not say I mentioned it as a witness, but as a caution. I am criticizing those who say, “I am a Muslim,” meaning, “Are you not a Muslim?” Here, “as a witness” means “not a witness.” So I mentioned it as a witness for it, and I transmitted al-Uqba’s statement from Ibn al-Qayyim regarding al-Bayhaqi’s mentioned weakening of the two chains. And I said, as a caution, the text of which is: “I said: Perhaps, perhaps I said, I did not say this is a witness. This is a beautiful caution. I said: Perhaps the chain of this hadith is better than the chain of al-Hasan’s hadith, the hadith of Umm al-Sabiyyin, such that it is suitable as a witness for the hadith of Rafi’, and Allah knows best.” This is in *Silsilat al-Ahadith al-Da’ifah*, volume one. And although I was cautious in citing it as a witness, my confidence in al-Bayhaqi’s mentioned statement overcame me, so I graded the hadith of Abu Rafi’ as good (hasan) with it in *al-Irwaa’*, volume such-and-such, page such-and-such. Now, and praise be to Allah, al-Bayhaqi’s book *Shu’ab* has been printed, and I examined its chain in it and realized the severity of its weakness. So I retracted the mentioned grading of it as good, and the hadith of Abu Rafi’ returned to the weakness that its chain requires. And this is an example of dozens of examples that compel me to say that knowledge does not accept stagnation, and that I continue in research and verification until certainty comes to me, and praise be to Allah, Lord of the worlds.
and fabricators. And some of the later scholars were deceived by such negligence, so they strengthened the hadith of Abu Rafi', whose chain is weak, as I clarified there. If he had known the severity of its weakness, he would not have strengthened it; because severe weakness is not useful in witnesses by the consensus of scholars. I refuted him there. Why? Because the hadith of Umm al-Sabiyyin, which this group made a witness to the hadith of Abu Rafi', had its chain before me, and it contains one who fabricates hadiths. I said, and like it is the hadith of the heading, like the hadith of Umm al-Sabiyyin, which contains two men who fabricate hadiths, this hadith of the heading. For al-Hasan ibn 'Amr, the original is 'Amr, a printing error. Al-Sadusi is abandoned, as in *al-Taqrib*, and Ibn al-Madini and al-Bukhari declared him a liar. And Muhammad ibn Yunus, the narrator from al-Hasan ibn 'Amr, is al-Kadimi, and he is a liar and a fabricator. His hadiths have been mentioned previously, so refer to the indexes of the narrators biographed in the five printed volumes. And I was afflicted with something like what afflicted that group, being deceived by this negligence of al-Bayhaqi. For I strengthened, or almost strengthened, as you see, and I think you are paying attention to what will come, for I strengthened, or almost strengthened, the hadith of Abu Rafi' referred to, with this hadith of the heading. For I mentioned it as a witness. I did not say I mentioned it as a witness, for the clarification that I say, I am criticizing whoever says, "I, as a Muslim," meaning, are you not a Muslim? Here, "as a witness" means not a witness. So I mentioned it as a witness to it. And I transmitted 'Uqba from Ibn al-Qayyim the statement of al-Bayhaqi mentioned in weakening the two chains. And I said, 'Uqba, the text of which is: I said: Perhaps, perhaps I said, I did not say this is a witness, this is a beautiful caution. I said, perhaps the chain of this is better than the chain of the hadith of al-Hasan, meaning the hadith of al-Hasan, the hadith of Umm al-Sabiyyin, such that it is suitable as a witness to the hadith of Rafi', and Allah knows best. This is in *Silsilat al-Ahadith al-Da'ifah* in volume one. And although I was cautious in citing it as a witness, confidence in the statement of al-Bayhaqi mentioned overcame me, so I graded the hadith of Abu Rafi' as good with it in *al-Irwaa'*, volume such and such, page such and such. And now, and praise be to Allah, the book of al-Bayhaqi *Shu'ab* has been printed, and I came across its chain in it, and the severity of its weakness became clear to me. So I retracted the grading as good mentioned, and the hadith of Abu Rafi' returned to the weakness that its chain requires. And this is an example of dozens of examples that compel me to say that knowledge does not accept stagnation, and that I continue in research and verification until certainty comes to me, and praise be to Allah, Lord of the worlds.
The questioner : Our Shaykh, to summarize the matter now, we have the hadith of the adhan.
The Shaykh : And you as well.
The questioner : Our Shaykh, the summary of the speech now, we have the hadith of the adhan.
The Shaykh : It is not acted upon.
The questioner : Not with the adhan or the iqamah?
The Shaykh : The iqamah has been settled for a long time. Yes, meaning, did the hadith of Abu Rafi’ remain weak?
The questioner : Is there nothing in this chapter except the hadith of Abu Rafi’?
The Shaykh : The hadith of Abu Rafi’ and the hadith of Umm al-Sabiyyin, and this hadith from Ibn ‘Abbas. Umm al-Sabiyyin, and this one, both are in the air, equally so. In each of them, there are abandoned narrators who are extremely weak, accused of lying, and so on. And we ask Allah (Mighty and Majestic) to increase us in knowledge and to alert our young brothers who rush and think that the science of hadith is an easy matter. And I have reached the extreme of old age, and you see me every day with a new opinion, and the young people say, “New.”
The questioner : Is there nothing in the chapter except the hadith of Abu Rafi'?
The Shaykh : The hadith of Abu Rafi' and the hadith of Umm al-Sabiyyin, and this hadith from Ibn 'Abbas. Umm al-Sabiyyin, and this, both are in the air, equally. In each of them are abandoned, severely weak, accused of lying, and so on. And we ask Allah (Mighty and Majestic) to increase us in knowledge and to alert our young brothers who rush and think that the science of hadith is an easy matter. And I have reached the extreme of old age, and they see me every day with an opinion, and the young people say, "New."The Shaykh : He makes so many mistakes. Let them enter this battle and then see how they fare. Yes, that is right.
The questioner : May Allah reward you with good.
The Shaykh : May Allah preserve you.
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