Azami 3237

Ibn Majah (1139) narrated it from Abdul-Rahman bin Ibrahim Dimashqi, who said, Ibn Abu Fudayk told us, from Dahhak bin Uthman, from Abu Nadr, from Abu Salama, from Abdullah bin Salam, and he related it. Its chain is hasan, because of Dahhak bin Uthman, since he is truthful (saduq). Busiri said, "This chain is sahih, its men are reliable and it meets the standard of the sahih."Ahmad (23781) also narrated it from Abdullah bin Harith, from Dahhak, with the same wording, and in it, "Abu Nadr said, Abu Salama said, I asked him, which hour is it? He (meaning Abdullah bin Salam) said, the last hour of the day. I said, but that is not a time for prayer. He said to me, indeed it is, for the Muslim servant is counted as being in prayer if he prays and then sits in his place of prayer, kept there only by waiting for the next prayer."On this subject there is also what was reported from Anas, who said, Friday was presented to the Messenger of Allah ﷺ, and Jibreel came with something in his palm like a white mirror, in the middle of which was a black spot. He asked, "What is this, Jibreel?" Jibreel replied, "This is Friday, which your Lord presents to you so that it may be a festival for you and for your people after you. In it there is good for you. You will be the first to observe it, and the Jews and Christians will follow after you. In it there is an hour in which no one calls upon his Lord for good destined for him without being granted it, nor seeks refuge from evil without being protected from something greater than it. And we call it in the Hereafter the Day of Increase. That is because your Lord has established in Paradise a spacious valley of white musk, and when Friday comes, He descends from the highest heavens and sits upon His throne. The throne is surrounded by pulpits of gold, adorned with jewels. The truthful ones and the martyrs come and sit upon them, and the people of the lofty chambers come from their chambers until they sit upon the mound, a white mound of fragrant musk. Then He reveals Himself to them and says, I am the One who fulfilled my promise to you and completed My favor upon you. This is the place of My honor, so ask Me. They ask Him for His good pleasure, and He says, My good pleasure is that I have settled you in My abode and granted you My honor, so ask Me. Then He opens for them what no eye has seen and what has never occurred to the heart of any human being, until the time they are due to leave, which corresponds to the length of the Friday gathering. And there is a green chrysolite or a red ruby, from which hang its fruits and its servants. The people of Paradise long for nothing more than they long for the Day of Friday, so that they may increase in their gazing upon their Lord and His honor. And so it is, the Day of Increase."Tabarani narrated it in Awsat (2105) from Ahmad bin Zuhayr, who said, Muhammad bin Uthman bin Karama told us, Khalid bin Mukhlad Qatawani told us, from Abdul-Salam bin Hafs, from Abu Imran Jawni, from Anas, and he related the hadith. Tabarani said, "No one narrated it from Abu Imran except Abdul-Salam, and Khalid alone narrated it from him." I say, it is as he said. This Khalid is Ibn Mukhlad Qatawani, and although he is among the narrators of the two sahih collections (Bukhari and Muslim), he has been described as having disputed narrations (manakir), was inclined toward Shia views, and this text is strange (gharib) in its wording.Abu Yaala (4228) narrated it from Shayban bin Farroukh, who said, Saq bin Hazn told us, Ali bin Hakam Banani told us, from Anas, relating something similar. Hafiz bin Hajar, after listing other chains for the hadith, said of this chain, "This is better than the first."Dhahabi mentioned it in "Uluww" (1/351-365) through several routes, none of which is free of defect, then said, "These are routes that reinforce one another. May Allah grant us the delight of looking upon His noble face."Hafiz Ibn Qayyim also mentioned it in "Zad" (1/367-371) through many other paths, none of which is sound, and cited a supporting narration from Huzaifa, in which appears Abdullah bin Arada Shaybani, of whom Bukhari said, "His hadith is disputed (munkar)." Several scholars judged him daif.As for what Imam Ahmad narrated (8102), from Hashim, who said, Faraj bin Fadala told us, Ali bin Abu Talha told us, from Abu Hurairah, who said, it was asked of the Prophet ﷺ, why was Friday given this name? He said, "Because on it the clay of your father Adam was fashioned, and on it is the Blast, and the Resurrection, and the Seizing, and in the last three hours of it there is an hour in which whoever calls upon Allah will have his prayer answered." This is daif, because of the weakness of Faraj bin Fadala, and because Ali bin Abu Talha never met Abu Hurairah, so besides being daif it is also disconnected (munqati).On this subject there are other hadiths, among them, from Ali bin Abu Talib , that the Prophet ﷺ said, "Indeed on Friday there is an hour in which no Muslim happens to be present asking Allah for something good without Him granting it to him." Bazzar narrated it (666) from Abd Rabbih bin Khalid, who said, Fudayl bin Sulayman told us, from Abdullah bin Muhammad bin Umar bin Ali, from his father, from his grandfather, from Ali bin Abu Talib, and he related it. Bazzar's teacher in this chain was not deemed reliable by anyone, though Ibn Hibban mentioned him in "Thiqat," and a number of scholars narrated from him, including Bazzar and Ibn Majah.As for what has been reported, "The best of days is the Day of Arafah when it coincides with Friday, and it is better than seventy pilgrimages performed on a day other than Friday," this has no basis. Ibn Athir mentioned it in "Jami al-Usul" (6867), edited by Ayman Salih, who attributed it to Razin. Razin is Ibn Muawiya bin Ammar Andalusi Saraqusti, who died in the year five hundred and thirty-five in Makkah. Dhahabi described him in "Siyar Alam Nubala" (20/204) as the renowned imam and scholar of hadith, author of the book "Tajrid Sihah," and he was the imam of the Malikis in the Sacred Precinct.Ibn Athir said in the introduction to "Jami al-Usul" (1/48-50), "He combined the books of Bukhari, Muslim, the Muwatta of Malik, the Jami of Tirmidhi, the Sunan of Abu Dawud, and the Sunan of Abu Abdul-Rahman Nasai, may Allah's mercy be upon them." It is upon this that Hafiz Ibn Athir built his book "Jami al-Usul," but as Hafiz Dhahabi says, "He included in his book weak additions, and had he kept himself free of them, he would have done better." This hadith is of that category.The scholars of hadith have tried to trace the chain of this hadith but have not been able to find it. Hafiz Ibn Qayyim said in his "Zad" (1/65), after explaining the merit of standing on the Day of Arafah from ten aspects, "As for what has become widespread on the tongues of common people, that it is equivalent to seventy-two pilgrimages, this is false and has no basis, neither from the Messenger of Allah ﷺ nor from any of the companions or the successors."Hafiz (Ibn Hajar) said in "Fath al-Bari" (8/271), after attributing it to Razin as a raised (marfu) narration, "I do not know his condition, because he did not mention the companion who related it, nor who documented it."Hafiz Ibn Nasir Dimashqi said in his treatise "Fadl Yawm Arafah," "The hadith that the standing on Arafah on a Friday is equivalent to seventy-two pilgrimages is a false hadith and is not sound. Likewise, what has been reported from Zirr bin Hubaysh, that it is better than seventy pilgrimages performed on a day other than Friday, is not established," quoting from Shaikh Albani, may Allah have mercy on him, in "Silsila Daifa" (3144).