Reading from the author's words with commentary and collation of manuscripts: "And no other hadith has been established from the Prophet (peace and blessings be upon him) regarding the virtue of Rajab
Machine translationRead the Arabic original
The reader: "And no other hadith has been established from the Prophet (peace and blessings be upon him) regarding the virtue of Rajab; rather, most of the narrations attributed to the Prophet (peace and blessings be upon him) concerning it are false. If a hadith is not known to be false, narrating it in matters of virtues is a close matter; but if its falsity is known, it is not permissible to narrate it except with an explanation of its status. This is based on his saying"
The Shaykh : His statement (may Allah have mercy on him) that it is a close matter means that there is leniency in this. This is an issue on which scholars have disagreed: whether it is permissible to narrate weak hadiths in matters of virtues or not. There is no doubt that the most cautious approach for a person is not to narrate or inform people except with a hadith that is considered acceptable, whether it is authentic in itself or through other chains, or good in itself or through other chains. As for the weak hadith, we have no need for it.
But some scholars say that in the issue of virtues, there is no harm in it if three conditions are met.
The first condition is that the original basis is established; the basis of this deed is established, and this weak hadith is not being used to establish it.
The second condition is that the weakness is not severe, such as if there is an accuser of lying in the hadith, or if it is abandoned, or if the hadith is denounced, or something similar to that.
The third condition is that one does not believe that the Prophet (peace and blessings be upon him) said it or did it. Because this hadith is regarding the virtue of a deed whose original permissibility is established; if it is authentic, the person has achieved the reward, and if it is not authentic, it encouraged him to do it, and the deed is required. The same is said regarding warnings: if the hadith is weak and the original prohibition is established, but it contains a type of punishment, there is no harm in mentioning it, because if it is established, what it indicates is established, and if it is not established, it serves as a warning against what it contains. However, the problem is that among the general public, know that what was said regarding the mihrab is correct; it is not needed even if you comment on it and say it is weak, because it will be appealing to the general public, so they will not forget it and will forget your statement that it is weak. The same applies to warnings. Therefore, preachers are advised against this method.
And it is amazing that some people are lenient and make a very, very strange claim, saying that the Prophet (peace and blessings be upon him and his family) saidSunan Abi Dawud 3651Sahih (Al-Albani) By bringing this hadith in support of his claim, he is lying, because he wants to increase his followers. It is said to him: "Woe to you! Who understood this understanding except you? This is a wrong understanding and a lie attributed to me. In the Arabic language, this does not allow for any meaning other than that what is false has been attributed to me. That is its meaning. In any case, the precaution is that a person should not mention things in matters of virtues. Yes, if it is assumed that it is weak but close to good due to the multiplicity of its paths and the variety of its sources, perhaps we would say it is permissible in that case.
The Shaykh : His statement (may Allah have mercy on him) that it is a close matter means that there is leniency in this. This is an issue on which scholars have disagreed: whether it is permissible to narrate weak hadiths in matters of virtues or not. There is no doubt that the most cautious approach for a person is not to narrate or inform people except with a hadith that is considered acceptable, whether it is authentic in itself or through other chains, or good in itself or through other chains. As for the weak hadith, we have no need for it.
But some scholars say that in the issue of virtues, there is no harm in it if three conditions are met.
The first condition is that the original basis is established; the basis of this deed is established, and this weak hadith is not being used to establish it.
The second condition is that the weakness is not severe, such as if there is an accuser of lying in the hadith, or if it is abandoned, or if the hadith is denounced, or something similar to that.
The third condition is that one does not believe that the Prophet (peace and blessings be upon him) said it or did it. Because this hadith is regarding the virtue of a deed whose original permissibility is established; if it is authentic, the person has achieved the reward, and if it is not authentic, it encouraged him to do it, and the deed is required. The same is said regarding warnings: if the hadith is weak and the original prohibition is established, but it contains a type of punishment, there is no harm in mentioning it, because if it is established, what it indicates is established, and if it is not established, it serves as a warning against what it contains. However, the problem is that among the general public, know that what was said regarding the mihrab is correct; it is not needed even if you comment on it and say it is weak, because it will be appealing to the general public, so they will not forget it and will forget your statement that it is weak. The same applies to warnings. Therefore, preachers are advised against this method.
And it is amazing that some people are lenient and make a very, very strange claim, saying that the Prophet (peace and blessings be upon him and his family) said