The Weakness in the Hadith for the Dua said after breaking Fast

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The Weakness in the Hadith for the Dua said after breaking Fast

بسم الله الرحمن الرحيم

 عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ يَحْيَى أَبُو مُحَمَّدٍ حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ أَخْبَرَنِي الْحُسَيْنُ بْنُ وَاقِدٍ حَدَّثَنَا مَرْوَانُ – يَعْنِي ابْنَ سَالِمٍ – الْمُقَفَّعُ – قَالَ رَأَيْتُ ابْنَ عُمَرَ يَقْبِضُ عَلَى لِحْيَتِهِ فَيَقْطَعُ مَا زَادَ عَلَى الْكَفِّ وَقَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَفْطَرَ قَالَ ‏ “‏ ذَهَبَ الظَّمَأُ وَابْتَلَّتِ الْعُرُوقُ وَثَبَتَ الأَجْرُ إِنْ شَاءَ اللَّهُ ‏”‏ ‏.‏

Marwan ibn Salim al-Muqaffa’ said:

I saw Ibn Umar holding his beard with his hand and cutting what exceeded the handful of it. He (Ibn Umar) said that the Prophet (ﷺ) said when he broke his fast: Thirst has gone, the arteries are moist, and the reward is sure, if Allah wills.

Which books of hadith collected this hadith

Ibn Al-Mulaqqin said this hadith is collected by;

Abu Dawud in Sunnan [2349]

An-Nisa’I in Al-Kubara [3329,10131]

At-Tabarani in Al-Kabeer

Al-Hakim in Mustadark [422]

Ad-Daraqutni [2279]

Then he mentions that Imam Ad-Daraqutni graded the isnad as being Hasan and that Hakim said the hadith met the conditions of  Imam Al-Bukhari and  Imam Muslim.i.e the men in the isnad are from the narrators Al-Bukhari and Muslim relied on their Sahih.[1]

Here the statement of Al-Hakim leads us to say the hadith is Sahih because Bukhari and Muslim both used reliable trustworthy narrators and their Sahih and Imam Ad-Daraqunti graded it as Hasan. For that reason, people trusted that assessment of the hadith act by it.

Which narrator does the chain revolve around  ?

Returning back to Ad-Daraqutni’s judgment in his sunnan he also mentions that  Al-Hussain ibn Waqid solitary narrated this hadith.

Scholars of Hadith who differed on the status of this hadith.

Imam Al-Albani and Imam Muqbil differed on this hadith. Imam Al-Albani considered it Hasan and Imam Muqbil considered it weak. May Allah shower his mercy on these two scholars .

The issue of differing is connected to the narrator in the chain named Marwan ibn Salim Al-Muqanna’.

Imam Al-Albani in Irwa Al-Ghalil [4/40] mentioned that two people narrated on him;

1-Al-Hussain ibn Waqid

2-Azratu ibn Thabit

And that no one grade him as being a trustworthy and reliable. Ibn Hibban mentioned in his book At-Thiqat. Moreover Al-Daraqutni graded him as being Hasan while Al-Hakim said he was from the narrators of Al-Bukhari and Muslim. Marwan ibn Salim isn’t from the narrators in Sahih Al-Bukhari or Sahih Muslim. Imam Ath-Thahabbi mentioned that Marwan ibn Salim was from the men found in Abu Dawud and An-Nisa’i.

Al-Hafith ibn Hajr in At-Tahtheeb said perhaps Marwan ibn Salim confused Al-Hakim him with Marwan Al-Safr.

So Imam Al-Albani mentioned everything he found on Marwan ibn Salim

Imam Al-Muqbil in [At-tatabu’ #1536] mentioned that Marwan wasn’t from the men found in Al-Bukhari and Muslim and only 2 narrators narrated hadith from him. Also no one graded him as being reliable and trustworthy among those we can depend on. Following this Imam Muqbil concluded that Marwan ibn Salim is Majhoul Hal [ His status and condition remains unknown]

Looking at the speech of both of these Imams it appears that the reality  about this hadith is that it is weak in its chain due the condition of Marwan ibn Salim, an unknown narrator. Al-Hafith Ibn Hajr explained the misunderstanding of Al-Hakim. And the mystery remains how did Imam Ad-Daraqutni miss this? Is there another Marwan ibn Salim that shared the same? Yes, there is another Marwan ibn Salim. However he isn’t from same era, nor did Ad-Darqutni grade him as being Hasan. His complete name is Marwan ibn Salim Al-Ghifari not Al-Muqanna’.[2]

Go back and look at the chain yourself and invite others to do the same. This is the blessing of this ummah;the Isnad. It allows us to verify reports, even after great scholars err.

Since the hadith is weak can we act by it?

Although the hadith is weak there’s no harm in saying these words sometimes as a dua after breaking the fast.[3]

Ibn Rslan said: This Dua should be made after drinking and not after eating dates.[4]

Compiled and prepared by

Abu Aaliyah Abdullah ibn Dwight Battle

Doha,Qatar,1438H©

Academic/Khateeb for the Ministry of Awqaf in Qatar.

 

 

[1] البدر المنير /vol 5/pg 711

[2] الضعفاء و المتروكين /#529

[3] Refer to the Explanation of Umdatul Fiqh by Shaykh Abdul Aziz Ar-Rajhi/ under the section of relieving oneself

[4] Sharhus Sunnah Abu Dawud,vol 10/pg 361

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