بسم الله الرحمن الرحيم

Weak ahādīth in the Forty of an-Nawawi رحمه الله :


Hadith #12 : "Part of the perfection of one's Islām is abandoning what doesn't concern him"

Shaykh al-Muhaddith Sulaymān Al-'Alwān and Shaykh al-Muhaddith 'Abdullah As-Sa'd both said that it is Da'īf (weak) and what's correct is it being mursal...and Ibn Rajab said similiar.


Hadith #18: "Fear Allah wherever you may be, follow up an evil deed with a good one...."

as-Sa'd said it is Da'īf (mursal) and that although the manunoscripts differ as to whether at-Tirmidhi graded it hasan or hasan sahih, what's correct is hasan. Ibn Rajab said it is far fetched that at-Tirmidhi would have authenticated it.
ad-Dāraqutni also viewed it is mursal.


Hadith #19: "O young man, I shall teach you some words..."

There are two similiar narrations mentioned here by an-Nawawi, the main narration is sahīh, and was authenticated by at-Tirmidhi, as for the second narration with a slightly different wording, as-Sa'd said that it is not sahīh.


Hadith #27: "Righteousness is good character..."

There are also two similiar narrations mentioned here by an-Nawawi, the first is sahīh, collected by Muslim, as for the second narration "you have come to ask about...", as-Sa'd said there is da'f (weakness) in it.


Hadith #29: "Tell me of a deed that will take me to paradise...."

Ibn Rajab mentioned the defects in the chains for this hadith, and al-'Alwān weakened them as well.
as-Sa'd: "it may be that it is strengthened when combining its different paths"


Hadith #30: "Allah ta'āla has prescribed certain duties so do not neglect them...."

al-'Alwān: "it is disconnected but there is a good shāhid"
as-Sa'd: "when combining its chains, it is strong and preserved."

Hadith #31: "...direct me to an act that, if I do it, Allah will love me and the people will love me...."

al-'Alwān: "it is not authentic even though it's meaning is correct"
as-Sa'd: "it is da'īf but its meaning is sound"


Hadith #32: "There should neither be harming nor reciprocating harm"

al-'Alwan: "it is not sahīh, except in mursal form. Abu Dawud considered it to be among the ahādīth which fiqh revolves around."
as-Sa'd: "its different chains strengthen eachother".


Hadith #39: "Allah has pardoned for me the mistakes of my ummah...."

al-'Alwan: "al-Imam Ahmad rejected it, but it's meaning is correct."
as-Sa'd: "Da'if but it's meaning is correct."


Hadith #41: " None of you will be a believer until his inclination is...."

al-'Alwan said it is da'īf and that it was weakened by Abu Dawud, Nasai, and a group [of others].
as-Sa'd: "it is not authentic"


Hadith #42: "O son of Adam, as long as you call upon me and ask of me, I shall forgive you...."

al-'Alwan: "it contains Līn (weakness). at-Tirmidhi in fact graded it Hasan gharīb (and not hasan sahih). The ending of it is authentic in the hadith of Abu Dharr reported by Muslim"
as-Sa'd: "it contains Da'f (weakness)."

Standing foot to foot (touching) in prayer is not Sunnah.

The Shaykh al-Muhaddith Sulaymān al-'Alwān, says in his explanation of the following hadith:

Anas narrated that Allah's Messenger (ﷺ) said: "Press closely together in your rows, bring them (the rows) near one another, and make your necks parallel." Reported by Abu Dāwūd and an-Nasā'i. Graded Sahīh by ibn Hibbān and ibn Khuzaymah, as well as Māhir al-Fahl. Shaykh 'Abdullah as-Sa'd said: "La bas bihi (there is no harm in it)"

The Shaykh (al 'Alwān) said:

"His ﷺ saying: 'press closely together in your rows, and make parallel your necks', the apparent is that this is in the sense of it being obligatory, except that what is intended by being parallel is being close. The saying of Anas in the preceding hadīth: 'so each of us used to adjoin his ankle to the ankle of his companion beside him,' This is in the sense of an exaggeration in regard to 'pressing close together,' and what's intended by it is not in the true sense [of adjoining them], because it has been reported in a narration: '...and [he would adjoin] his knee to the knee of his companion beside him,' and this is by no means possible, since it's not possible for one to [simultaneously] adjoin his shoulder to his companions shoulder, his knee to his companions knee, and his foot to his companions foot, this is by no means possible, and for this reason not one of the early imāms understood that the meaning of this hadīth is pressing close together in the true sense...and so returning to the understanding of the salaf concerning the words of the Prophet ﷺ is what is required, so therefore the meaning of 'pressing close together' is at-taqārub [nearness], so what some of the people do, affixing their foot to the other persons foot, in the true sense (touching), this has no dalīl for it, rather in it is the harming of others."

- Sharh Bulūgh-ul-Marām p.462

Allah subhānahu wa ta'ālā says: "Their call therein (in Jannah) will be 'SubhānakaAllahumma' (Exalted are you O  Allah)" [Yūnus 10:10]

al-Baghawi relates a narration that the people of al-Jannah will be inspired with hamd and tasbīh just as they are inspired to breath.

ibn Kathīr relates that Muqātil bin Hayyān commented on this āyah saying: "when the inhabitants of al-Jannah want to request food, one of them will say: 'SubhānakaAllahumma' and so ten thousand servants will attend to him, every servant will have a gold plate with food in it that is different from that which is in all of the other plates, so he will eat from all of them."

al Baghawi relates a slightly different version: "....when they desire food, they will say: 'SubhānakaAllahumma' and [the servants] will instantly bring them what they crave for, upon dining tables, each table is a mile in length and width, upon each table is seventy thousand plates and on each plate is a different variety of this food [which he desired], each one not like the other, so when he has finished [eating] all of the food, he praises Allah."

Women covering face in Ihrām

Shaykh Sulaymān al-Alwān (فك الله أسره) says within his sharh of the hadīth wherein a woman came to the Messenger of Allah ﷺ seeking a fatwa and al-Fadhl bin 'Abbās who was riding behind him started looking at her and he ﷺ kept turning al-Fadhl’s face to the other side...

The Shaykh says:

"...and some of the Shāfi'i fuqahā used this hadīth as an evidence of it not being wājib for a woman to cover her face, and this is disputable, because if we were to accept this dalīl (evidence) and this istinbāt (deduction) then this would specifically pertain to hajj, thus some of the fuqahā have said: 'the ihrām of a woman pertains to her face', and hence the Hanbali fuqahā say it's wājib upon a woman to uncover her face when she is in ihrām except when an ajnabi (non-mahram man) is present, and this is also disputable.
And what's correct regarding this matter is that it is wājib for a woman to cover her face when ajānib (non-mahram men) are present whether she is in ihrām or not in ihrām; and if there is no ajnabi present then what's correct is that she is not obligated to reveal her face, because this requires a dalīl.
And the saying that 'the ihrām of a woman pertains to her face,' there is no dalīl for it and what's been reported to that effect is a munkar report which cannot be used as evidence.
Then if someone says that the wording of the hadith is 'so al-Fadhl began looking at her, and she [began] looking at him', then we say that indeed her looking at him is apparent, but as for his looking at her then it is at her frame and at her figure, and it could be that her figure is eye-catching such as her being tall or the like of that. And it isn't [stated] in the hadīth that her face was uncovered.
And what has been reported in some of the chains that she was 'radiant', then I do not think they are sound, and the apparent is that they are shādha (irregular weak reports).

And in the hadith is [dalīl] that it is harām for a man to raise his gaze to [look at] a woman even if she is observing hijāb, because the Prophet صلى الله عليه وسلم turned the face of al-Fadhl...since looking at a woman - even if she is observing hijāb - is an arrow from the arrows of iblīs, and because the woman is fitnah, as the Messenger of Allah صلى الله عليه وسلم said: 'The woman is 'Awrah, when she goes out, the shaytān pursues her',
And the Prophet صلى الله عليه وسلم said, and the hadīth is in the Sahīhayn: 'I have not left after me any trial more harmful to men than women'."