من وسّع على عياله يوم عاشوراء وسع الله عليه سائر سنته
‘Allah will grant prosperity throughout the year to the person who spends freely on his family on the day of Aashura.’
This hadith of the Messenger of Allah (صلى الله عليه وسلم) is narrated by:
- 1. Jabir رضي الله عنه
Collected by:
- Ibn Abdil Barr (in al-Istizkaar 9/252),
- Baihaqi (in “Shuabul Iman” #3512).
- 2. Abu Hurairah رضي الله عنه
Collected by:
- Baihaqi (in “Shuabul Iman” #3515).
- 3. Ibn Masood رضي الله عنه
Collected by:
- Tabrani (in “Kabeer” #10007),
- Baihaqi (in “Shuabul Iman”#3513 and “Fadhaailul Awqaat”),
- Abu Shaikh.
- 4. Abu Saeed رضي الله عنه
Collected by:
- Tabrani (in “Awsat” #9302),
- Baihaqi (in “Shuabul Iman”#3514).
Hafiz Iraqi said in his “Amaali”:
This hadith has a chain narrated from Jabir رضي الله عنه on the (shart) criteria of Muslim. This is the most authentic chain for this hadith.
Hafiz Iraqi said:
“The hadith of Abu Hurairah رضي الله عنه has many chains one of which Hafiz Abul Fadhl Ibn Nasir classified as saheeh (authentic).”
As for the narration of Abu Saeed collected by Baihaqi, Ibn Hajr said: “If its chain did not have an un-named narrator (mubham) it would have been good (jaiyyid).” However, he states, it is supported by what Tabrani narrates in his “Awsat”.
The great Imam of Hadith Hafiz al-Baihaqi said in “Shuabul Iman” 5/333:
“When these chains are joined with one another they are strengthened.”
Hafiz Munziri also mentions this conclusion of Baihaqi and agrees with it in his “at-Targheeb wat Tarheeb” (p. 269).
On the other hand, Ibnul Jawzi placed this hadith in his book “al-Mawdoo’aat” with the chain of Sulaiman ibn Abi Abdillah. Then he said: “Sulaiman is majhool (unknown).”
Hafiz Iraqi refutes this by saying:
“Ibn Hibban has mentioned Sulaiman in his book “al-Thiqaat”. So the hadith would be hasan (sound) based on his opinion.”
This hadith has also been narrated as a statement of Umar رضي الله عنه by:
- Daarqutni (in “al-Afraad”)
- Ibn Abdil Barr (in “al-Istizkaar” 9/252).
Iraqi says all the narrators of Ibn Abdil Barr’s chain are thiqaat (accurate and reliable). He, however, does point out, that the muhadditheen differ concerning the connection between Saeed ibn Musaiyyib and Umar رضي الله عنه. That is, did he hear directly from him or is there a break in the link? Imam Malik was of the opinion that he did not hear from him, while Imam Ahmad use to say that he did hear from him. He would also say, if Saeed from Umar is not authentic evidence then what is? None the less, even if one was to take the opinion of Malik, the muhadditheen all agree, including Imam Malik, that Saeed ibnul Musaiyyib’s mursalaat are sihaah (authentic).
(See Tahzeebul Kamaal 11/73-74, Jaameut Tahseel 89, 185-186)
Since this statement of Umar رضي الله عنه is one that cannot be made based on analogy (qiyas), it will be considered hukman marfoo’ (a hadith of the Rasool (صلى الله عليه وسلم) in essence).
Baihaqi has also narrated this hadith mursalan in “Shuabul Iman” (#3516) from Ibrahim ibn Muhammad ibn Muntashir. So some scholars misunderstood it to be his statement, however Hafiz Iraqi and others refuted this claim.
Iraqi finally said: “I have compiled all its chains of narrations in a juz (booklet).”
Allamah Sakhawi says: “Our Shaikh – Hafiz Ibn Hajr Asqalaani – supplemented much of what Iraqi did not mention.”
Many of the transmitters of this hadith, the likes of Jabir ibn Abdullah رضي الله عنه, Abu Zubair, Yahya ibn Saeed, Shu’bah and Sufyan ibn U’yaiynah رحمهم الله testified that they have practiced on this hadith and experienced its virtue first hand. Rather, the great muhaddith Sufyan ibn Uyainah said, he has been reaping its blessings every year for 50 to 60 years.
In conclusion the following giant muhadditheen all agree that this hadith is reliable:
- Abdul Malik ibn Habib, a great Maliki scholar and student of Malik’s students. (See La-aali, Tanzeeh, Manawi, Siyar 12/102)
- Ibn Abdil Barr
- Baihaqi
- Abul Fadhl Ibn Nasir
- Munziri
- Iraqi
- Ibn Hajr Asqalani
- Sakhawi
- Suyuti
- Ibn A’rraaq
- Fatni (in Tazkirah p. 118)
- Mulla Ali Qari (in Asraarul Marfoo’ah #532)
- Manawi (in Faidhul Qadeer 6/236)
- Zurqani (in Mukhtasarul Maqaasid #1092)
- A’jluni
- Shawkani (in Fawaaidul Majmo’ah p.100)
- Baajuri (in Mawaahib Ladunniyyah p. 492)
- Lakhnawi (in Aathaarul Marfoo’ah p. 103)
- Ghumari (in Mudawi 6/419)
- Mubarakpuri (in Mira’aatul Masaabeeh 6/364)
- Muhaddith Fadlur Rahman A’zami (in Muharram and Aashura)
The above is sufficient to prove the weakness of Ibn Taymiyah’s claim, and those who blindly follow him, that this hadith has no basis.
Iraqi refuted him by saying: “It is a strange claim as we have shown that this hadith is narrated by the great Imams in their books.”
(See “al-Maqaasidul Hasanah” by Allamah Sakhaawi 674-675, Tanzeehus Shariah 2/157-158, Taqqubaat ala Mawdooaat p. 49-50, la-aalil Masnoo’ah 2/111-114, “Kafhful Khifaa” 2/374-375, Lataaiful Ma’aarif 112-113,)
And Allah Ta’aalaa knows best.
Also see this explanation.
