[Tafseeraat-e-Ahmedia by Mullah Jeewan, pg. 207; Durre Mansoor by Imam Suyutwi Ash Shafi`I, Vol. 2, pg. 214; Ihya ul Uloom by Imam Ghazzali, Vol. 1, pg. 301]
"Then Ibn Mas’ud said: ‘What did you tell them?’ He said: 'I didn't say anything; I waited to hear your opinion.’ Abdullah Ibn Mas’ud (ra) said: ‘Could you not order them to count their evil deeds,
and assured them of getting their rewards.’
companions available, these are his clothes not worn out yet, and his pots are not broken yet.
^Hadith is Daeef
One narrator is Amr ibn Salima al-Hamadani who is Daeef
Ibn Ma`in saw him and said: "his narrations are worth nothing"
Ibn Kharrash said "he is not accepted”
Imam Dhahabi said He is listed among the most daeef and his hadith is not retained
[ in al-Du`afa' wal-Matrukin (p. 212 #3229) Mizan al-I`tidal (3:293), and al-Mughni]
Imam Jalal ud din Suyuti Questioned the hadith authenticity [ in al-Hawi (2:31); al Hifni in Fadl al-Tasbih wal-Tahlil as cited by al-Lacknawi, Sibahat al-Fikr (p. 25 and 42-43)]
Imam Ahmad Bin Hanbal deemed the hadith Daeef and Lie He said narration in al-Zuhd from Abu Wa'il who said: "Those who claim that `Abd Allah [= Ibn Mas`ud] forbade dhikr [are wrong]: I never sat with him in any gathering except he made dhikr of Allah in it
► Cited by al-Munawi in Fayd al-Qadir (1:457),
►al-Suyuti in Natijat al-Fikr fil-Jahri bil-Dhikr in al-Hawi,
►al-Nabulusi in Jam` al-Asrar (p. 66),
► al-Hifni in Fadl al-Tasbih wal- Tahlil as cited in al-Lacknawi, Sibahat al-Fikr (p. 25)
al-Haythami declared him weak (daif)[ in Majma` al-Zawa'id, chapter entitled Bab al-Umma ala al-Sadaqa.]
Ibn al-Jawzi in Declared him Daeef and said hadith is not retained
[in al-Duafa wa al-Matrukin (2:233 #2601) ]
Ibn Adi too declaired him and his Hadiths Daeef [ in al-Kamil fi al-Duafa 5:122 number1287]
And Ibn Hajar Declaired him among Daeef narrators [ in Lisan al-Mizan (4:378 #1128)]
He was unknown to Imam Bukhari himself who never knew him and mentioned some one else in place of him by mistake due to hisunknowness
So majority of narrators declaired him and his daeef
from Sahih hadiths now refuting the Daeef hadith
Hadith : On Loud Zikr
عَنْ أَبِي سَعِيْد رضي الله عنه عَنْ رَسُولِ اللهِ صلي الله عليه وآله وسلم قَالَ: يَقُولُ الله عزوجل: سَيَعْلَمُ أَهْلُ الْجَمِيعِ الْيَومَ مَنْ أَهْلُ الْكَرَمِ. فَقِيْلَ: مَنْ أَهْلُ الْكَرَمِ، يَا رَسُولَ الله؟ قَالَ: أَهْلُ مَجَالِسِ الذِّكْرِ فِي الْمَسَاجِدِ,
Abu Saeed narrates that the Messenger of Allah (peace be upon him) said, “Allah (SWT) says, ‘The people assembling on the Day of Resurrection will come to know who the generous people are.” The Holy Prophet (peace be upon him) was asked,, “Who are the generous people, O Messenger of Allah (peace be upon him) ?” He replied, “Those who hold remembrance sessions in mosques.”
رَوَاهُ أَحْمَدُ وَابْنُ حِبَّانَ وَصَحَّحَهُ
Imam Hiban and Ahmad Said: This Hadith is "Sahih"
[Ahmad ibn Hambal, al-Musnad Volume 003, Hadith Number 11670]
Sahih Bukhari Book 12 Hadith 802
Narrated Abu Ma'bad:
the freed slave of Ibn 'Abbas) Ibn 'Abbas told me, "In the lifetime of the Prophet it was the custom to celebrate Allah's praises aloud after the compulsory congregational prayers." Ibn 'Abbas further said, "When I heard the Dhikr, I would learn that the compulsory congregational prayer had ended."
Sahih Muslim Book 35 Hadith 6521
Abu Sa'id Khudri reported that Mu'awiya went to a circle in the mosque and said: What makes you sit here? They said: We are sitting here in order to re- member Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose)? They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah's Messenger (may peace be upon him) is the narrator of so few ahadith as I am. The fact is that Allah's Messenger (may peace be upon him) went out to the circle of his Companions and said:What makes you sit?
Abu Sa’eed Khudri (RA) narrates that Prophet(صلى الله عليه وآله وسلم) said: Engage so excessively in Zikr until they (wicked people) say He is mad!
[Narrated by Ahmad, Abu Ya’la, Haakim, Ibn-Hibban ]
Zaid bin Aslam reports from a Sahabi (RA) that one night I walked with Rasulullah (صلى الله عليه وآله وسلم) when he passed by a person in the Masjid who was engaged in loud Zikr. I said: O Messenger of Allah perhaps he is showing-off! He replied: No but in fact he is an Awwaah.
- Narrated by Baihaqi
Allamah Hafni (R) explains: Awwaah is that person who experiences pangs of pain in the heart due to overwhelming and ardent love for Allah. The name of that Sahabi was Abdullah Zul-Bujadain (RA)
The Prophet upon him peace - said as narrated from Anas:
"The Hour will not rise until ALLAH, ALLAH is no longer said on the earth."
Through another chain from Anas, Allah be well-pleased with him:
"The Hour will not rise on anyone saying: ALLAH, ALLAH."
[Muslim narrated both in his "Sahih," Book of Iman (belief), chapter 66 titled (by al-Nawawi): "The Disappearance of Belief at the End of Times."]
The Prophet said, upon him blessings and peace:
"ALLAH, ALLAH! Fear Him with regard to my Companions! Do not make them targets after me! Whoever loves them loves them with his love for me; and whoever hates them hates them with his hatred for me. Whoever bears enmity for them, bears enmity for me; and whoever bears enmity for me, bears enmity for Allah. Whoever bears enmity for Allah is about to perish!"
►Narrated from `Abd Allah ibn Mughaffal by al-Tirmidhi who said: gharîb (single-routed),
►by Ahmad with three good chains in his Musnad,
► al-Bukhari in his Tarikh,
► al-Bayhaqi in Shu`ab al-Iman
► Al-Suyuti declared it hasan in his Jami` al-Saghir (#1442).
Asma' bint `Umays the wife of Abu Bakr and mother of `Abd Allah ibn Ja`far ibn Abi Talib - Allah be well-pleased with all of them! - said:
"The Messenger of Allah - upon him blessings and peace - taught me words for me to say in times of duress: 'ALLAH, ALLAH is my Lord nor do I associate with him anything!'
Here is hadith al Qudsi from Sahih Bukhari, I hope wahabis would know what hadith al Qudsi is!
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet ( صلى الله عليه وسلم), who said: Allah (glorified and exalted be He) has supernumerary angels who rove about."SEEKING OUT GATHERINGS IN WHICH ALLAH'S NAME IS BEING INVOKED":
They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet p.b.u.h) said: Then He says:. I have forgiven them and I have bestowed upon them what they have asked for,and I have granted them sanctuary from that from which they asked protection.
He (the Prophet صلى الله عليه وسلم) said: They say: O Lord, among them is So-and-so, "A MUCH SINNING SERVANT, WHO WAS MERELY PASSING BY AND SAT DOWN WITH THEM" He (the Prophet p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.- It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i)
Hadrat Abu Huraira [rah]
Prophet [saleh alawaalihi wasalam ] used to ask forgiveness 70 times a day, Now if someone asks 100 times or 200 times it doesn't makes it a haram act ?
Abu Hurayrah Used to Ask Forgiveness 12000 times a Day
حدثنا أبو بكر بن مالك، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، وإبراهيم بن زياد، قالا: حدثنا إسماعيل بن علية، عن خالد الحذاء، عن عكرمة. قال: قال أبو هريرة: إني لأستغفر الله وأتوب إليه كل يوم اثنى عشر ألف مرة، وذلك على قدر ديني، أو قدر دينه
From ‘Ikrimah that Abu Hurayrah said: “Verily, I turn to Allah asking forgiveness and repenting to Him 12,000 times every day.
►This hadith is reported by Abu Nu’aym this way in his Hilyat Al-Awliyaa’ 1/383,
►mentioned by Ibn Hajr Al-’Asqalaani in his Isaabah as being reported by Ibn Sa’ad. Al-Hafith declared this athar Sahih. A review of the chain will attest to such a grading:
حدثنا أبو بكر بن مالك، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، وإبراهيم بن زياد، قالا: حدثنا إسماعيل بن علية، عن خالد الحذاء، عن عكرمة. قال: قال أبو هريرة
Ibrahim Ibn Ziyaad was declared Thiqah (impeccably trustworthy) by Ibn Ma’in, Abu Zura’ah and others. Ahmad said, “ There is nothing wrong with him.”
Next in the chain is Isma’il ibn ‘Ulayyah. He was a Hafith of his time.
Shu’bah said of him, “… the master of the Muhadditheen.
Ibn Hajr said of him, “Thiqah, a specialist of hadith (Hafith).”
The next in the chain is Khalid Al-Haththa’. He is Khalid ibn Mihraan Abul Manaazil Al-Haththa’.
Ibn Ma’in, Nasaa’I, Al-‘Ijli, all deemed him thiqah.
Ahmad said of him, “Established”
The majority deem him thiqah.
Imam Adh-Dhahabi says in his Mizan,
Imam Adh-Dhahabi says in his Mizan,
وكان ثقة مهيبا كثير الحديث
“And he was thiqah, awe-inspiring, with many hadith.” He reports this from ‘Ikrimah. He is the well known Barbari, mufassir, student of the Sahaba, and former servant of Ibn ‘Abbas. There is agreement of all Muslim scholars regarding his impeccable trustworthiness, righteousness, and fiqh. .
So Hadith is Sahih
Even Hadrat Umar [ra] used to fast whole year
Hadith states `Abd Allah, the freed slave of Asma' the daughter of Abu Bakr, the maternal uncle of the son of `Ata', reported:
Asma' sent me to Abdullah ibn `Umar saying: "The news has reached me that you prohibit the use of three things: the striped robe, saddle cloth made of red silk, and fasting the whole month of Rajab." Abdullah said to me: "So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting? And so far as what you say about the striped garment, I heard `Umar ibn al-Khattab say that he had heard from Allah's Messenger: "He who wears a silk garment, has no share for him (in the Hereafter)." And I am afraid that stripes were part of it. And so far as the red saddle cloth is concerned, here is Abdullah's saddle cloth [=his] and it is red. I went back to Asma' and informed her, so she said: "Here is the cloak (jubba) of Allah's Messenger," and she brought out to me that cloak made of Persian cloth with a hem of (silk) brocade, and its sleeves bordered with (silk) brocade, and said: "This was Allah's Messenger's cloak with `A'isha until she died, then I took possession of it. The Apostle of Allah used to wear that, and we washed it for the sick so that they could seek cure with it."[Muslim relates it in the first chapter of Kitab al-libas, and Ibn Majah in the book of Fasting]
Imam Nawawi commented on the above:
Ibn `Umar's reply concerning fasting in Rajab is a denial on his part of what Asma' had heard with regard to his forbidding it, and it is an affirmation that he fasted Rajab in its entirety as well as fasting permanently, i.e. except the days of `Id and [tashriq.
[in Ayyam al-tashriq are the Days of drying the meat after the sacrifice of `Id al-Adha = 11, 12, and 13 of Dhu al-hijja.]