Tirmidhi

Commentary:
Note:
(In the chain of narration, "Layth ibn Abi Sulaym" is a weak narrator.)

Takhrij:
«ضعيف»
It has been narrated by Tirmidhi [1995], who said: “This hadith is hasan ghareeb; we know it only through this chain.”
Al-Albani declared it weak in “Da‘if al-Tirmidhi” [341] and “Da‘if al-Jami‘” [6274].

Vocabulary:
«لاتُمار . مارَي يُمَارِي مُمَاراةً و مِرَاءً» is from the baab mufā‘alah in the prohibitive form, from the root “m-r-y”—do not dispute.
«فَتُخْلِفَه» is a present tense verb from the baab if‘āl; it is in the accusative because it is in response to «لَا تَعِدْهُ» (the prohibition), and the letter fa has entered upon it. After this fa, a naasibah (accusative particle) is implied,

Benefits:
➊ What is the status of this hadith’s chain?
The chain of this hadith is weak because there is a narrator, Layth ibn Abi Sulaym.
In “Taqrib” it is stated: «صدق اختلط اخيرا ولم يتميز حديثه فترك» He is truthful, but towards the end (of his life) he became confused, and his narrations could not be distinguished, so he was abandoned.

➋ Why did Tirmidhi call it hasan ghareeb?
He called it ghareeb because it has only one chain, and despite the narrator being weak, he called it hasan because its meaning is supported by other verses and hadiths.

➌ Is it permissible to narrate a weak hadith?
It is not permissible to narrate a weak hadith, unless it is stated alongside that it is weak, as the author has clarified here. This is correct, because knowledge of a hadith’s weakness is itself a great science, so that people may avoid it. However, if its meaning is supported by other hadiths or by the Noble Qur’an, then it may be cited as evidence, but the condition is that its weakness is made clear, so that the actual evidence is from the overall meaning, and not based solely on a word from a weak hadith.

➍ It is forbidden to dispute with a Muslim:
The reality of impermissible “mirā’” (disputation) is that you keep objecting to another person’s statement without any need or purpose, and keep finding faults in it, with the sole aim of belittling, humiliating, and proving your superiority over him. [سبل السلام]
Unnecessary disputation is condemned in authentic hadiths from the Messenger of Allah sallallahu alayhi wa sallam. He sallallahu alayhi wa sallam said:
«ان ابغض الرجال الي الله الالد الخصم» [صحيح مسلم ، العلم 2 ]
“Among people, the most hated by Allah is the most quarrelsome, obstinate disputant.”
Allah, the Exalted, condemned the disbelievers, saying:
«مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًا ۚ بَلْ هُمْ قَوْمٌ خَصِمُونَ» [43-الزخرف:58 ]
“They present (the example of the son of Mary) to you only for the sake of argument. Rather, they are a quarrelsome people.”

➎ Is every kind of disputation forbidden?
Disputation whose purpose is to discover the truth or to establish the truth with evidence, if done in a good manner, is permissible—rather, it is necessary. Allah, the Exalted, has commanded it, saying:
«وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ» [16-النحل:125]
“And argue with them in the best manner.”
Debate (munāzara), argument (mujādala), if done well, is the practice of the Prophets. Ibrahim alayhis salam was the leader of debaters. See how he refuted Nimrod’s claim to divinity and left him dumbfounded. He silenced the worshippers of stars, the moon, and the sun with the evidence of «لَا أُحِبُّ الْآفِلِينَ». He said to the idol-worshippers: “Ask these broken gods—this is all the work of their chief.” He forced them to reflect that the real fault was their own.
However, one thing must be kept in mind: the method should be refined, and the speech should not only be good (hasan) but the best (ahsan). Even when debating with the People of the Book, this has been emphasized:
«وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ» [29-العنكبوت:46]
“Do not argue with the People of the Book except in the best manner.”
So, when debating with your Muslim brother, you should adopt an even better approach.

➏ What kind of jesting is forbidden?
That jesting whose purpose is to belittle a Muslim brother, to humiliate him, or to mock him is forbidden. At its root is self-conceit, arrogance, and the desire to prove one’s superiority, and it breeds enmity in hearts. Allah, the Exalted, said:
«يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ» [49-الحجرات:11]
“O you who have believed, let not a people ridicule another people; perhaps they may be better than them. Nor let women ridicule other women; perhaps they may be better than them.”

➐ What is the permissible form of jesting?
When jesting is only for the sake of cheerfulness, and nothing wrong or contrary to fact is said, and the person being joked with suffers no loss of honor—rather, he himself enjoys it and is pleased—then such jesting is permissible. In fact, it is the sunnah of the Messenger of Allah sallallahu alayhi wa sallam. However, it requires great intelligence to ensure that no friend’s feelings are hurt.
“Consideration for the feelings of friends is always necessary,
Lest the crystal vessels be chipped.”
Abu Hurayrah radi Allahu anhu narrates that people said: “O Messenger of Allah! «انك تداعينا» You joke with us.” He replied: «اني لا اقول الا حقا» “I do not say anything but the truth.” [صحيح الترمذي 1621 ]
Many incidents of the Prophet’s sallallahu alayhi wa sallam cheerfulness are mentioned in the books of hadith. For example, only one incident is mentioned here: Anas radi Allahu anhu reports that a man came to the Prophet sallallahu alayhi wa sallam and said, “O Messenger of Allah! Give me a mount.” The Prophet sallallahu alayhi wa sallam said, “We will give you the offspring of a she-camel to ride.” He said, “What will I do with the offspring of a she-camel?” The Prophet sallallahu alayhi wa sallam replied, “A camel is only the offspring of she-camels.” [ابوداؤد ماجاء فى المزاح اور ديكهئے صحيح ابي داؤد 4998]

➑ Breach of promise:
For details regarding breach of promise, see the hadith in Bulugh al-Maram (1400/6).

Takhrij:
«أخرجه الترمذي، البر والصلة، باب ما جاء في المراء ، حديث:1995.* فيه ليث بن أبي سليم ضعيف.»©Explanation:
The aforementioned narration, although weak in its chain of transmission, in the light of other evidences from the Qur’an and Sunnah, disputing and making such jokes that cause harm to someone are prohibited.

Imam Nawawi rahimahullah writes regarding jesting: “That jesting is prohibited in which there is excess and which is done habitually, because jesting leads to laughter and hardness of the heart, causes heedlessness from the remembrance of Allah, and diverts attention from the true matters of religion. In fact, most of the time, such jokes become a cause of harm and lead to much hatred and malice, and a person’s dignity, awe, and respect are lost. However, jesting that is free from these dangers is permissible, and such jesting was sometimes done by the Messenger of Allah sallallahu alayhi wa sallam, by which the heart of the addressee would be gladdened and his love would increase. Therefore, such jesting is recommended.”

Likewise, from other evidences of the Qur’an and Sunnah, the prohibition of breaking promises is also established. Therefore, it is necessary to avoid these reprehensible actions.