Hadith 2118

حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ ، أَخْبَرَنَا سُفْيَانُ ، عَنْ أَبِي إِسْحَاقَ ، عَنْ أَبِي عُبَيْدَةَ ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ فِي خُطْبَةِ الْحَاجَةِ فِي النِّكَاحِ وَغَيْرِهِ . ح وحَدَّثَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ الْأَنْبَارِيُّ الْمَعْنَى ، حَدَّثَنَا وَكِيعٌ ، عَنْ إِسْرَائِيلَ ، عَنْ أَبِي إِسْحَاقَ ، عَنْ أَبِي الْأَحْوَصِ ، وَأَبِي عُبَيْدَةَ ، عَنْ عَبْدِ اللَّهِ ، قَالَ : " عَلَّمَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خُطْبَةَ الْحَاجَةِ أَنْ الْحَمْدُ لِلَّهِ نَسْتَعِينُهُ وَنَسْتَغْفِرُهُ وَنَعُوذُ بِهِ مِنْ شُرُورِ أَنْفُسِنَا ، مَنْ يَهْدِ اللَّهُ فَلَا مُضِلَّ لَهُ وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ، يَأَيُّهَا الَّذِينَ آمَنُوا وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا سورة النساء آية 1 ، يَأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ سورة آل عمران آية 102 ، يَأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلا سَدِيدًا { 70 } يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا { 71 } سورة الأحزاب آية 70-71 " ، لَمْ يَقُلْ مُحَمَّدُ بْنُ سُلَيْمَانَ أَنْ .
Narrated Abdullah ibn Masud: The Messenger of Allah ﷺ taught us the address in case of some need: Praise be to Allah from Whom we ask help and pardon, and in Whom we take refuge from the evils within ourselves. He whom Allah guides has no one who can lead him astray, and he whom He leads astray has no one to guide him. I testify that there is no god but Allah, and I testify that Muhammad is His servant and Messenger. "You who believe, . . . fear Allah by Whom you ask your mutual rights, and reverence the wombs. Allah has been watching you. ". . . "you who believe, fear Allah as He should be feared, and die only as Muslims". . . . "you who believe, fear Allah as He should be feared, and die only as Muslims". . . . . "you who believe, fear Allah and say what is true. He will make your deeds sound, and forgive your sins. He who obeys Allah and His Messenger has achieved a mighty success. " The narrator, Muhammad ibn Sulayman, did mention the word "inna" (verily).
Hadith Reference سنن ابي داود / كتاب النكاح / 2118
Hadith Grading الألبانی: صحيح  |  زبیر علی زئی: ضعيف, إسناده ضعيف, ترمذي (1105) نسائي (1405،3279) ابن ماجه (1892), أبو عبيدة عن ابن مسعود منقطع, وأبو إسحاق السبيعي مدلس وعنعن, ورواه شعبة عن أبي إسحاق عن أبي الأحوص عند أحمد (1/ 393) مبترًا سنده فالسند معلول, انوار الصحيفه، صفحه نمبر 80
Hadith Takhrij « سنن الترمذی/النکاح 17 (1105)، سنن النسائی/الجمعة 24 (1405)، والنکاح 39 (3279)، سنن ابن ماجہ/النکاح 19 (1892)، مسند احمد (1/392، 408، 413، 418، 423، 437)، سنن الدارمی/النکاح 20 (2248)، ( تحفة الأشراف: 9506، 9618) (صحیح) »
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ It is recommended and Sunnah to recite this sermon before discussing communal matters, especially at the time of the marriage contract, as it is included among the etiquettes of marriage. However, it is not a pillar of the marriage ceremony itself. For marriage, only offer and acceptance (ijab wa qubul) are necessary conditions. The most comprehensive and authentic text of this sermon has been compiled by Allamah al-Albani rahimahullah in "Khutbat al-Hajah."

➋ (Sharur al-nafs) — The evils of the soul refer to moral vices and base habits, whether individual or collective. Therefore, neither any individual nor society should be deceived about themselves; rather, they should always seek forgiveness from Allah Ta'ala. The snares of Shaytan are very severe.

➌ In the context of the hadith: {اتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا} is not a verse of the Noble Qur'an; its meaning and purport can be said to be that which appears at the beginning of Surah al-Nisa: {يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا} (al-Nisa: 1). In other narrations, this noble verse has appeared in its complete form in this way.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2118
Hafiz Zubair Ali Zai
The Khutbat al-Hajah as the Marriage Sermon
Note: In Sunan Abi Dawud (2118), Sunan al-Tirmidhi (1105), Sunan al-Nasa’i (1405), and Sunan Ibn Majah (1892), the Khutbat al-Hajah is mentioned as the marriage sermon (khutbat al-nikah), in which the recitation of three verses is also mentioned: (al-Nisa 1), (Al Imran 102), and (al-Ahzab 70–71).

There are two chains of transmission for this sermon:
«شعبه وغيره عن أبى إسحاق عن أبى عبيدة عن عبدالله بن مسعود رضي الله عنه»
This chain is disconnected (munqati‘).

➋ Narrators other than Shu‘bah:
«عن أبى إسحاق السبيعي عن أبى الأحوص عن عبدالله بن مسعود رضي الله عنه»
This chain is weak due to the tadlis (concealment of the source) of Abu Ishaq the Mudallis, i.e., because of the use of ‘an (from).

In Musnad Ahmad [1/ 393 ح 3721], there is a mursal (cut-off, incomplete in chain and text) narration from Shu‘bah through Abu Ishaq from Abu al-Ahwas, but after Abu al-Ahwas, the rest of the chain is not mentioned; therefore, this narration is disconnected (munqati‘).

Imam al-Bayhaqi [7/ 146] narrated from Shu‘bah with a sound chain: «عن أبى إسحاق عن أبى عبيدة قال: و أراه عن أبى الأحوص عن عبدالله عن النبى صلى الله عليه وسلم» It is thus clear that this chain is doubtful, i.e., weak, due to «أراه».

From the Messenger of Allah sallallahu alayhi wa sallam, it is established to recite the first verse of Surah al-Nisa and the eighteenth (18th) verse of Surah al-Hashr in the sermon.

. . . For the original article, see . . .
Monthly al-Hadith, issue 75, page 17, and ‘Ilmi Maqalat, volume 3, page 157
Source: Research and Scholarly Articles by Shaykh Zubair Ali Zai, Page: 157
Hafiz Muhammad Ameen
1405. Commentary:

➊ The aforementioned narration is disconnected (munqati‘) in terms of its chain of transmission. The researcher of the book has also declared it weak in terms of its chain, whereas other scholars have deemed it authentic based on supporting evidences. According to the evidences, the preferred and correct opinion is that the mentioned narration is actionable and authoritative due to supporting witnesses. And Allah knows best. For further details, see: [خطبة الحاجة لشیخ ناصر الدین الألباني ، وذخیرة العقبیٰ ، شرح سنن النسائي : 238 ، 237/16]

➋ In the relevant hadith, only Abu ‘Ubaydah is mentioned. The other two individuals have been mentioned by implication, because all three elders share the fact that they did not hear anything from their fathers. The fathers of all three are Companions (sahabah).

➌ “At the time of need”—that is, whenever there is a need for a sermon (khutbah), whether it is an admonition, a marriage (nikah), or something else. For this reason, Imam al-Nasa’i rahimahullah has included this narration in the context of the Friday sermon (khutbah al-jumu‘ah), because that too is a need and necessity. Some scholars, in view of the relevant verses, have taken the need for marriage (nikah) as intended here. My respected teacher, al-Hafiz Muhammad Gondalwi, the hadith scholar rahimahullah, used to recite this very sermon at the beginning of his lessons on Sahih al-Bukhari. In these verses, the command for taqwa (God-consciousness) is given, and taqwa is necessary in every matter, not just in marriage. And Allah knows best.

➍ “Whom He leads astray”—Allah ta‘ala does not misguide anyone from Himself; rather, the meaning of Allah ta‘ala leading someone astray is that Allah ta‘ala does not forcibly prevent the misguided person from misguidance, but lets him go wherever he wishes, because Allah ta‘ala is the Creator of everything. Therefore, its attribution is also made to Him. Otherwise, in reality, it is due to the person’s own will and choice, with which Allah ta‘ala has endowed man as a test.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1405
Hafiz Muhammad Ameen
(1) "I bear witness": Since testimony cannot be given on behalf of someone else, therefore, the singular form is appropriate here, whereas help, forgiveness, and refuge can be sought for others as well, so in the earlier sentences, the plural forms are suitable.

(2) "Three verses": And these three verses are well-known. After them, you would then state your intended purpose.

(3) The discussion regarding the weakening and authentication of the hadith has already passed earlier in the Book of Jumu'ah. See, Hadith: 1405.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3279
Shaykh Umar Farooq Saeedi
1097. Commentary:
On this subject, the treatise "Khutbatul-Hajah" by the muhaddith al-Albani rahimahullah is worthy of study.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1097
Maulana Ataullah Sajid
Benefits and Issues:

➊ In the text of the hadith, these verses are mentioned briefly. In our translation, we have mentioned the complete verses.

➋ The meaning of "am‘āl al-khayr" is such good deeds, each of which, by influencing different aspects of life, sets them on the correct path. The same meaning is intended by "fawātiḥ al-khayr" (the initial acts of goodness). By "the final things or words of goodness," it is meant those actions or words through which a person can reach the highest of high ranks in goodness. And Allah knows best.

➌ "Khuṭbah" refers to an address or speech. In the context of prayer, "khuṭbah" refers to those supplications through which a servant addresses his Lord.

➍ "Khuṭbat al-ḥājah" refers to those words which the Messenger of Allah (sallallahu alayhi wa sallam) would recite at the beginning whenever he addressed people on important occasions. These words are also recited in the Friday sermon.

➎ Nikah (marriage) is an important turning point in life; therefore, at this significant occasion, these words and verses should be recited before conducting the offer and acceptance (ijab wa qubul).

➏ In these verses, there are indications of fundamental guidance regarding family life. The scholars should briefly admonish and advise the attendees in accordance with this context.

➐ From this, it is understood that the sermon (khuṭbah) and the offer and acceptance (ijab wa qubul) should be conducted afterwards.

➑ According to some hadith scholars (muhaddithin), this narration is authentic (sahih).
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1892
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه أبوداود، النكاح، باب في خطبة النكاح، حديث:2118، والترمذي، النكاح، حديث:1105، والنسائي، الجمعة، حديث:1405، وابن ماجه، النكاح، حديث:1892، وأحمد:1 /393، والحاكم:2 /182.* أبو عبيدة عن أبيه منقطع، وأبو إسحاق عنعن في السند الموصول، فالسند معلل، ولم أجد طريق شعبة عن أبي إسحاق عن أبي الأحوص عن ابن مسعود.....، والله أعلم.»©Explanation:
➊ The aforementioned narration has been declared weak in its chain of transmission (isnad) by our esteemed researcher, whereas other scholars have deemed it authentic due to supporting evidences (shawahid), and in terms of proofs, their opinion appears closer to correctness.
Therefore, despite the aforementioned narration being weak in its chain, it is, on the basis of supporting evidences, actionable and authoritative.
And Allah knows best.
For further details, see: (Al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 6/263, 264)

➋ This sermon (khutbah) is not only for the marriage sermon (khutbat al-nikah), but the Messenger of Allah (sallallahu alayhi wa sallam) taught it for every need and necessity.
‘Allamah Yamani has even stated that the one contracting marriage should himself recite this sermon.
However, this Sunnah has now been abandoned.

➌ The three verses mentioned in the hadith are: Surah Al ‘Imran, verse 102; Surah Al-Nisa’, verse 1; Surah Al-Ahzab, verses 70 and 71.

➍ The literalists (Ahl al-Zawahir) consider this sermon obligatory, and among the Shafi‘is, Abu ‘Awanah has also declared it obligatory; however, according to the majority of the scholars of the Ummah, it is a Sunnah and a recommended (mustahabb) act.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 829