Hadith 49: I asked my lord that I should not give anyone in marriage from my Ummah, and neither should I marry someone, except that they will be with me in Jannat. And He granted this to me.

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Hadith 49

 

سألت ربي أن لا أزوج أحدا من أمتي، ولا أتزوج، إلا كان معي في الجنة، فأعطاني.

I asked my lord that I should not give anyone in marriage from my Ummah, and neither should I marry someone, except that they will be with me in Jannat. And He granted this to me.

 

Al Hakim and others narrate — from ‘Ammar ibn Sayf — from Ismail ibn Abi Khalid — from Ibn Abi Awfa radiya Llahu ‘anhu who said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam said…”[1]

Al Hakim authenticated the hadith and al Dhahabi concurred.

However, most hadith critics regard ‘Ammar ibn Sayf as da’if (weak). In fact, al Daraqutni and others have regarded him as matruk (suspected of forgery). Al Dhahabi himself says that Abu Hatim regarded him as da’if (weak).[2]

Ibn Hibban states, “‘Ammar ibn Sayf al Dabbi is from the inhabitants of Kufah. He narrates from Sufyan al Thawri and Ibn Abi Layla. Malik ibn Ismail al Nahdi and Thabit ibn Muhammad al ‘Abid narrate from him. He is from those who narrate munkar (unacceptable) reports from famous people, to such an extent that it sometimes appears as though he intentionally does this. Therefore, it is incorrect to consider him as a valid form of proof since he brings forth mu’dalat[3] (confusing/problematic) reports from reliable narrators. He narrates false ahadith from Ismail ibn Abi Khalid — from Ibn Abi Awfa — from Nabi salla Llahu ‘alayhi wa sallam which are baseless. His book is filled with such narrations.”[4]

This is one of those narrations.

‘Ammar ibn Sayf has another chain of transmission. Al Tabarani, al Harith, and Ibn Sam’un narrate — from ‘Ammar ibn Sayf — from Hisham ibn ‘Urwah — from his father — from ‘Abdullah ibn ‘Amr.[5]

However, all of their chains of transmission leading up to ‘Ammar ibn Sayf are inauthentic. For instance, ‘Ali ibn Sa’id al Razi is in the chain of transmission of al Tabarani. He is da’if (weak). It also contains the narrator, Muhammad ibn Abi al Nu’ma al Kufi, he could not be traced. Yazid ibn al Kumayt is matruk (suspected of forgery). Ishaq ibn Bishr al Kahili is in the chain of transmission of al Harith. He is a kadhdhab (liar). Muhammad ibn Ibrahim ibn al ‘Ala’ al Shami is in the chain of transmission of Ibn Sam’un. Al Daraqutni deemed him a kadhdhab (liar).

Al Albani regarded this hadith as da’if (weak).[6]

 

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[1] Al Hakim: Mustadrak al Hakim, hadith no. 4667.

[2] Al Dhahabi: al Kashif, 2/51.

[3] A mu’dal (confusing/problematic) report can refer to a hadith with an isnad that contains two or more missing consecutive links. [translator’s note]

[4] Ibn Hibban: Kitab al Majruhin, 2/195.

[5] Al Tabarani: al Mujam al Awsat, hadith no. 3844; al Harith: Musnad al Harith Ibn Muhammad Ibn Abi Usamah, hadith no 1008 (in his al Zawa’id); ibn Sam’un: al Amali, hadith no. 51.

[6] Al Albani: Silsilat Ahadith al Da’ifah, hadith no. 3040.