He was asked about the hadith: “Whoever recites *Qul huwa Allahu Ahad* (Say: He is Allah, the One) ten times, a palace will be built for him in Paradise,” and in its chain is Abu Abd al-Rahman al-Sulami, who was confused in his memory.
Machine translationRead the Arabic original
The questioner : I was researching, and while I was researching, of course, I verified the hadith of the saying of the Prophet (peace and blessings be upon him): Mishkat al-Masabih 2185 I was researching whether it is restricted or absolute. This hadith is absolute. Umar said: Sunan an-Nasa'i 994Hasan (Darussalam).
The Shaykh : He said to him:.
The questioner : I was looking for a restriction and found a chain in al-Kharayti’s work. He said about Abu Abd al-Rahman al-Sulami: It is mawquf (stopped at a Companion) upon him, and of course, it is munqati’ (broken) upon him: I do not know if this is of any use?
The Shaykh : Is it?
The questioner : This hadith, does this athar (report) have a connection to the hadith or not?
The Shaykh : Okay, is it authentic, meaning the chain to it?
The questioner : Of course, I looked into its narrators; it is connected and its narrators are acceptable.
The Shaykh : Yes.
The questioner : But the verified defect, which is named Su’ad, is what confused me regarding Abu Abd al-Rahman al-Sulami. I knew that he was a Successor, but she said: He has companionship, meaning his companionship is authentic, so she confused me on this matter, so I said, of course, I had it in mind.
The Shaykh : If there is an error in transmission, there might be a statement from some scholars, because many narrators differ regarding their companionship, but the stronger position among the researchers is that he is a Successor with no companionship, and this is what we know about Abu Abd al-Rahman al-Sulami.
The questioner : Meaning, he is not even among the major Successors.
The Shaykh : So now, your question was whether this athar gives what?
The questioner : Can we benefit from it in restricting the authentic hadith?
The Shaykh : No, because first: if you say it is munqati’ (broken), meaning mawquf (stopped at a Companion), suppose it were marfu’ (traced to the Prophet), which one would be stronger relatively in that case? Would this munqati’ (broken) one be stronger, or if it said: The Messenger of Allah said, would that be stronger? There is no doubt that the second one is stronger.
The questioner : The mursal (report missing the Companion link) is stronger.
The Shaykh : So if the mursal (report missing the Companion link) is stronger, is it permissible to restrict the absolute hadith with it? The answer is no.
The questioner : But what made me confused about this matter is that the hadith is hasan li ghayrihi (good due to other chains), because you said that this hadith, with the sum of these chains, is at its lowest level hasan (good).
The Shaykh : Yes.
The questioner : So I said, since it is hasan li ghayrihi (good due to other chains), perhaps this mursal (report missing the Companion link) can be of use as a restriction for it, benefiting by the restriction.
The Shaykh : May Allah reward you, this would be a deficient corroborating narration.
The questioner : May Allah reward you with good.
The Shaykh : It would be a deficient corroborating narration, if it were a mursal (report missing the Companion link) that is marfu’ (traced to the Prophet).
The questioner : Yes.
The Shaykh : What do you say when it is munqati’ (broken)?
The questioner : And does the phrase “eleven” not have an effect?
The Shaykh : And there are ten.
The questioner : And there are ten.
The Shaykh : This prevents it from being used as a corroborating narration.
The questioner : So that it is not deficient.
The Shaykh : Yes,
The questioner : May Allah reward you.
The Shaykh : And it is so; from one angle, it is deficient, and from another angle, it is an addition. So from the first angle, it is deficient, so it does not authenticate or strengthen the hadith which we strengthened from other chains, and from the other angle, it is an addition, so the addition is munkar (denounced), because it contradicts the other chains.
The questioner : Which are eleven.
The Shaykh : Which are ten.
The questioner : No, I mean the one that is eleven is munkar (denounced).
The Shaykh : Yes, this is what I am talking about.
If anyone recites ten times ‘Say, He is God, One’, a palace will be built for him in paradise because of it
من قرأ قل هو الله أحد عشر مرات بني له قصرًا في الجنةIt was narrated that Ubaid bin Hunain, the freed slave of the family of Zaib bin Al-Khattab, said: "I heard Abu Hurairah say: 'I came back (from a journey) with the Messenger of Allah (ﷺ) and he heard a man reciting 'Say: He is Allah, (the) One, Allah-us-Samad (the Self-Sufficient Master). He begets not, nor was He begotten. And there is none equal or comparable unto Him.' The Messenger of Allah (ﷺ) said: 'It is guaranteed.' We asked him: 'What, O Messenger of Allah?' He said: 'Paradise.'"
إذًا يا رسول الله نستكثر؟The Shaykh : He said to him:
Allah is more.
الله أكثرThe questioner : I was looking for a restriction and found a chain in al-Kharayti’s work. He said about Abu Abd al-Rahman al-Sulami:
Whoever recites
من قرأWhoever recites *Qul huwa Allahu Ahad* (Say: He is Allah, the One) eleven times in a day after the Fajr prayer, Allah will build for him a palace in Paradise.
من قرأ قل هو الله أحد إحدى عشرة مرة في يوم بعد صلاة الصبح بنى الله له قصرًا في الجنةThe Shaykh : Is it?
The questioner : This hadith, does this athar (report) have a connection to the hadith or not?
The Shaykh : Okay, is it authentic, meaning the chain to it?
The questioner : Of course, I looked into its narrators; it is connected and its narrators are acceptable.
The Shaykh : Yes.
The questioner : But the verified defect, which is named Su’ad, is what confused me regarding Abu Abd al-Rahman al-Sulami. I knew that he was a Successor, but she said: He has companionship, meaning his companionship is authentic, so she confused me on this matter, so I said, of course, I had it in mind.
The Shaykh : If there is an error in transmission, there might be a statement from some scholars, because many narrators differ regarding their companionship, but the stronger position among the researchers is that he is a Successor with no companionship, and this is what we know about Abu Abd al-Rahman al-Sulami.
The questioner : Meaning, he is not even among the major Successors.
The Shaykh : So now, your question was whether this athar gives what?
The questioner : Can we benefit from it in restricting the authentic hadith?
The Shaykh : No, because first: if you say it is munqati’ (broken), meaning mawquf (stopped at a Companion), suppose it were marfu’ (traced to the Prophet), which one would be stronger relatively in that case? Would this munqati’ (broken) one be stronger, or if it said: The Messenger of Allah said, would that be stronger? There is no doubt that the second one is stronger.
The questioner : The mursal (report missing the Companion link) is stronger.
The Shaykh : So if the mursal (report missing the Companion link) is stronger, is it permissible to restrict the absolute hadith with it? The answer is no.
The questioner : But what made me confused about this matter is that the hadith is hasan li ghayrihi (good due to other chains), because you said that this hadith, with the sum of these chains, is at its lowest level hasan (good).
The Shaykh : Yes.
The questioner : So I said, since it is hasan li ghayrihi (good due to other chains), perhaps this mursal (report missing the Companion link) can be of use as a restriction for it, benefiting by the restriction.
The Shaykh : May Allah reward you, this would be a deficient corroborating narration.
The questioner : May Allah reward you with good.
The Shaykh : It would be a deficient corroborating narration, if it were a mursal (report missing the Companion link) that is marfu’ (traced to the Prophet).
The questioner : Yes.
The Shaykh : What do you say when it is munqati’ (broken)?
The questioner : And does the phrase “eleven” not have an effect?
The Shaykh : And there are ten.
The questioner : And there are ten.
The Shaykh : This prevents it from being used as a corroborating narration.
The questioner : So that it is not deficient.
The Shaykh : Yes,
The questioner : May Allah reward you.
The Shaykh : And it is so; from one angle, it is deficient, and from another angle, it is an addition. So from the first angle, it is deficient, so it does not authenticate or strengthen the hadith which we strengthened from other chains, and from the other angle, it is an addition, so the addition is munkar (denounced), because it contradicts the other chains.
The questioner : Which are eleven.
The Shaykh : Which are ten.
The questioner : No, I mean the one that is eleven is munkar (denounced).
The Shaykh : Yes, this is what I am talking about.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.