Return to the issues regarding some of the hadiths in the adhkar.

Al-Halabi : Here, in the *Al-Raghib* commentary, which is still in manuscript form, in Part One, page 233, at the statement of Imam al-Mundhiri: "It was narrated by Ahmad, al-Tabarani, and al-Hakim, who said: 'The chain is authentic.' And it was narrated by Ibn Abi 'Asim." After the phrase "after the qada," you say, "Shaykh, is this a comment on the word 'Ahmad' or the name 'Ahmad' in the Musnad, number 191, and al-Hakim in al-Mustadrak, number 1516, via Abu Bakr ibn Maryam al-Ghassani, who narrated from Dhamrah ibn Habib al-Sahib, from Abu al-Darda, from him? And al-Hakim said it is authentic, and al-Dhahabi criticized him by saying: 'I say Abu Bakr is weak, so where is its authenticity?' And via his route, Ibn al-Sunni narrated it up to the phrase: 'And include me among the righteous.' But al-Haythami said, after narrating it in full in Part Ten, page 113 of Majma' al-Zawa'id: 'It was narrated by Ahmad and al-Tabarani, and one of al-Tabarani's chains has sound narrators, while in the remaining chains is Abu Bakr ibn Abi Maryam, who is weak.' So there is, I mean, another route for al-Tabarani. Yes.

The questioner : Your custom is that if you do not verify the chain yourself, you follow those who came before you. I mean, this is not a specific ruling for you regarding this hadith.

The Shaykh : I mean, you are now speaking about the other route.

The questioner : Yes, indeed.

The Shaykh : And it is so.

The questioner : Because you have not yet verified it.

The Shaykh : Yes, we, and praise be to Allah, have reached what Ibn Taymiyyah (may Allah have mercy on him) and others from the scholars of knowledge explicitly state: that a student of knowledge must follow those who came before him, unless his error becomes apparent to him. This is from one aspect. And we know by experience, after general knowledge, that the matter is as our Lord (Mighty and Majestic) said in the Qur'an: So if I come upon the route containing this weak Abu Bakr, and I find that someone else has pointed out that there is another route, and I personally have not verified it, I do not arrogate to myself the verification of this simple knowledge, nor do I reject the statement of the scholars before me. I adopt it until something appears to me that prevents me from adopting it. At that point, every new case has its own ruling.
Al-Halabi : Shaykh, I have a living example of this.

The Shaykh : Yes, may Allah reward you with good.
Al-Halabi : It is the hadith of the adhan in the ear of the newborn.

The Shaykh : Well done.
Al-Halabi : In al-Da'if and al-Irwaa', he relied on Ibn al-Qayyim's weakening of al-Bayhaqi's chain in al-Shu'ab. He mentioned it and said it is weak, meaning he only indicated what the degree of weakness is. So, Shaykh (may Allah preserve him), what does he say? He says it is denied. Actually, his wording contains a reservation; the Shaykh does not assert its authenticity or goodness. I remember completely, he said: "And it is possible that with this, the hadith becomes strengthened and becomes hasan." So when al-Shu'ab was printed, among the first things he reviewed...The Shaykh : ...in this, this hadith, so he isolated it for a study in al-Silsilah al-Da'ifah and asserted its weakness, after previously leaning toward its authenticity, and I do not say he asserted it, but after he had leaned toward its authenticity before.

The questioner : The hadith: "Whoever sends blessings upon me ten times in the morning, or ten times after the Fajr prayer, or ten times in the evening, my intercession will reach him on the Day of Resurrection." Al-Tabarani narrated it with two chains. Al-Haythami said: "One of al-Tabarani's chains is good." The hadith, of course, I included in Sahih al-Jami', so I said in the *Al-Raghib* commentary, number such-and-such, but I don't remember it now.

The Shaykh : Now, look at the commentary. Now, what is the point?

The questioner : The point is that in its chain is Baqiyyah ibn al-Walid, and he used the formula "an'anahu" (he heard it from), and in it is Khalid ibn al-Ma'dan, from Abu al-Darda.
Al-Halabi : After the dawn and the sunset.

The Shaykh : This is one of the two routes; it contains Baqiyyah and it is broken. And the other? So, what is the intent of your statement?

The questioner : The intent is that I did not find the other one.

The Shaykh : Ah.

The questioner : I mean, absolutely not in my research. I mean, even 'Adnan did not include it in his index.
Al-Halabi : Did he include it here?

The questioner : 'Adnan did not include it in al-Tabarani, he did not include it in his index, but if you bring Sahih al-Jami', it gives me the number.
Al-Halabi : In whose hadith is it?

The questioner : In the hadith of Abu al-Darda.

Another questioner : Is it the one whose end is "Whoever sends blessings"?

The questioner : Whoever sends blessings.

The Shaykh : Welcome and welcome.

Another questioner : Praise be to Allah for the pleasant presence, in feeling and in meaning.

The Shaykh : May Allah bless you. With you, this is correct.
Al-Halabi : Here it is.

The questioner : Is it present?
Al-Halabi : From Abu al-Darda (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him) said: Al-Tabarani narrated it with two chains, one of which is good.The Shaykh : It says immediately after it, and so on, in al-Majma', ten out of twenty. Here it said in al-Majma': "And it added in the second, and its narrators are trustworthy." Here there is a comment on the hadith. The Shaykh said: Al-Najji said, and as for al-Hafiz al-'Iraqi in his Takhrij of al-Ahyaa', he said in it: "There is a break." I have not seen anything else. Okay.The Shaykh : He is not including it here in Sahih al-Targhib.

The questioner : According to my search, no. I mean, this would be like the one before it.
The Shaykh: I was surprised by al-Arna'ut that he weakened it in his edition of Jalaa' al-Afham. I said...
Al-Halabi : From al-Darda (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him) said: Hasan, narrated by al-Tabarani.

The questioner : I tell you, al-Arna'ut weakened it in Jalaa' al-Afham.
Al-Halabi : At the end of the page, Shaykh.

The Shaykh : Abu al-Darda. When you say you did not find it in our brother 'Adnan's index, it is because the hadiths of Abu al-Darda have not yet been printed in al-Tabarani's Great Mu'jam, because this is from the section of the lost parts.
Al-Halabi : Shaykh, he is referring to the index of al-Targhib wa al-Tarhib.

The questioner: No, no.
Al-Halabi : In al-Tabarani?

The Shaykh : So, is the answer clear to you?

The questioner: Yes.
Al-Halabi : Yes, yes, correct. 'Uwaymir, 'Uwaymir, it is not present.

The Shaykh : And therefore, we are also on the same plan.

The questioner : But I found the chain in Jalaa' al-Afham; Ibn al-Qayyim included it with its chain.

The Shaykh : We have two chains now.

The questioner : Yes, we know, but we say one of the chains.

The Shaykh : This is what we call a deficient corroborating narration (shahid qasir). I mean, it contains the virtue of sending blessings upon the Messenger (peace and blessings be upon him), but it does not contain the specification of morning and evening.
Al-Halabi : Shaykh, let's not have someone listen and say this is an Al-Albani innovation: the deficient corroborating narration.

The Shaykh : laughsThe Shaykh : (may Allah have mercy on him)... He is indeed.
Al-Halabi : And it is so.

The Shaykh : Ah, and it is so.
Al-Halabi : And this is a blessed innovation.

The Shaykh : This is a blessed innovation, correct? A deficient corroborating narration. And many of those who write old and new hadiths consider the deficient corroborating narration to be a complete corroborating narration for the one it corroborates, and the opposite is the correct view. That is, the complete text can be said to be a corroborating narration for the deficient text, and not the other way around. Is that clear? Or not much.

Another questioner : Peace be upon you

The Shaykh : And peace be upon you.

The questioner : O Shaykh, what do we say in such a case?

The Shaykh : Follow, my brother, follow. We can never complete our knowledge, and it will not be completed except by benefiting from those who came before us. Now, the Islamic world is truly living through a terrible scholarly trial. For a very long time, centuries, the Islamic world was negligent regarding the science of hadith and its importance, on the basis that it is agreed upon by all Muslims that it is the second source after the Noble Qur'an. Yet it was neglected and not served as it deserves, as a source of Islam. Now there has been a surge, a awakening regarding the importance of hadith, and this is natural because it is the second source, as we mentioned earlier. But the reaction of the old guard was that they froze and stagnated, and they did not work on hadith except for collecting from here and there, as al-Suyuti did in his small and large collections and the additions to the small collection. Now, beware, O scholars and students of knowledge, because the truth is that the Sunnah needs service, and there is in it what is not from it. So their reaction of stagnation turned into what? It turned into rashness, but they made the difficult easy and thought that the science of hadith is something a student of knowledge can reach, and become a researcher, verifier, corrector, and weakener, simply by becoming familiar with these indexes that have now made it easy to explore the unknown. What used to take someone like me, in the old days, hours to extract a single hadith, now takes minutes. Take, for example, the Musnad of Abu Hurayrah in the Musnad of Imam Ahmad. It took more than half of the second volume just for the Musnad of Abu Hurayrah. Al-Haythami mentions it in al-Jami' and says, "Its chain is good, or its narrators are the narrators of the authentic books," and the like. He narrated it from Ahmad. So Ahmad is before us. I searched for this hadith, but it is not in any index at all. So I used to read the Musnad of Abu Hurayrah from beginning to end until I found this hadith. Now, in a few minutes, the indexes have multiplied, and this is a favor of Allah upon His believing servants and His establishing the proof against these Muslims. Why did you retire from serving the hadith of the Master of the Messengers (peace and blessings be upon him)? But they thought that this is the knowledge: that one extracts this hadith, and in addition to that, opens the books of men, such as Tadhhib al-Tahdhib, al-Mizan, al-Lisan, and so on. "This is the chain of so-and-so, this is broken, this one is poor in memory," so they weaken the hadith. It is not authentic. They asked in the science of terminology: If a student of knowledge finds a hadith with a weak chain, is it permissible for him to say, "This is a weak hadith," or should he say, "This hadith has a weak chain"? They distinguished, and this distinction is very reasonable. They said: If the one who has examined this chain is a memorizer of it, having completed the books of the Sunnah and having a comprehensive knowledge of the greater part of them, then he may say, after exerting his effort in research, "This is a weak hadith." But merely coming upon the weakness of the chain, it is not permissible for him to say anything other than, "This hadith has a weak chain." Now, such nuances are not noticed by these young people because they made the difficult easy, as we said earlier. We are now in trouble with these young people because of the many who encroach upon the science of the Sunnah. It is not possible for any one of us to stand up to each one of them and respond to him. But I have taken a path that I hope falls under the category of "what cannot be fully grasped should not be largely abandoned." When an occasion arises, such as this hadith or that, and if a book is printed, for example, I will point out the error. As for directing a response to the one who responded and erred, there is no way to do that.