Research on Some Narrations Related to the Prophet (صلی اللہ علیہ وسلم)
Author: Abu Abdullah SarimSome narrations related to the Prophet Muhammad (صلی اللہ علیہ وسلم) are commonly heard. Here is the research on these narrations:
Narration No. ➊
It is narrated from Sayyiduna Ammar bin Yasir (رضی اللہ عنہ) that the Messenger of Allah (صلی اللہ علیہ وسلم) said:"Allah has appointed an angel at my grave who has been given the ability to hear all creatures. Whoever sends blessings upon me until the Day of Judgment, that angel will convey it to me along with the name of the person and his father's name; he will say: 'So-and-so, son of so-and-so, has sent blessings upon you.'"
[Musnad Al-Bazzar: 254/4, Hadith: 1425; Al-Tarikh Al-Kabir by Al-Bukhari: 416/6; Musnad Al-Harith: 962/2, Hadith: 1063; Al-Targheeb by Abu Al-Qasim Al-Taimi: 319/2, Hadith: 1671]
The wording narrated by Abu Al-Sheikh Ibn Hayyan Asbahani [Al-Azmatu: 263/2] and Imam Al-Tabarani [Al-Mu'jam Al-Kabir, Jala Al-Afham by Ibn Al-Qayyim, p. 84; Majma' Al-Zawaid by Al-Haythami: 162/10; Al-Du'afa Al-Kabir by Al-Aqeeli: 249/3] is as follows:
"Allah has an angel who has been given the ability to hear all creatures. He will stand at my grave after my death until the Day of Judgment. Whoever from my Ummah sends blessings upon me once, that angel will convey it to me along with the name of the person and his father's name, saying: 'O Muhammad (صلی اللہ علیہ وسلم), so-and-so, son of so-and-so, has sent you such-and-such blessings.' Allah Almighty will send ten mercies upon that person in return for every single blessing."
Commentary:
This narration is severely weak because:
➊ Its narrator, Imran bin Humayri Jufi, is "unknown" in terms of his reliability. Except for Imam Ibn Hibban (رحمہ اللہ) [Al-Thiqat: 223/5], no one has authenticated him.
Regarding him:
Imam Al-Bukhari (رحمہ اللہ) states:
"He is not followed upon (this narration)."
[Al-Tarikh Al-Kabir: 416/6]
Imam Ibn Abi Hatim Razi (رحمہ اللہ) has not mentioned any criticism or authentication about him.
Allama Al-Dhahabi (رحمہ اللہ) says:
"He is an unknown narrator."
[Mizan Al-I'tidal: 236/3]
Hafiz Al-Mundhiri (رحمہ اللہ) also says the same.
[Al-Qawl Al-Badi' by Al-Sakhawi, p. 119]
Hafiz Al-Haythami, relying on Hafiz Al-Dhahabi, states:
"The author of Mizan Al-I'tidal (Allama Al-Dhahabi رحمه الله) says that this narrator is unknown."
[Majma' Al-Zawaid: 162/10]
Allama Abdul Ra'uf Al-Manawi, quoting Al-Haythami, writes:
"I did not recognize him."
[Fayd Al-Qadir: 612/2]
➋ Another narrator, Naim bin Dhamdham, is weak. About him:
Hafiz Al-Dhahabi (رحمہ اللہ) states that he is a weak narrator.
[Al-Mughni Fi Al-Du'afa: 701/2]
Allama Al-Haythami writes:
"Naim bin Dhamdham is weak."
[Majma' Al-Zawaid: 162/10]
No words of authentication have been proven about him.
Narration No. ➋
Shirwiyah bin Shahardar Al-Daylami reported: My father (Shahardar bin Shirwiyah) narrated to us: Abu Al-Fadl Al-Karabeesi (Muhammad bin Abdullah bin Hamduwa) narrated to us: Abu Al-Abbas bin Turkan narrated to us: Musa bin Sa'id (possibly Ibn Musa bin Sa'id Abu Imran Al-Hamdani) narrated to us: Ahmad bin Hammad bin Sufyan narrated to me: Muhammad bin Abdullah bin Salih Al-Marwazi narrated to us: Bakr bin Khurash narrated from Fitr bin Khalifah, from Abu Al-Tufail, from Abu Bakr Al-Siddiq who said that the Messenger of Allah (صلی اللہ علیہ وسلم) said:"Send abundant blessings upon me, for Allah has appointed an angel by my grave. When someone from my Ummah sends blessings upon me, that angel says to me: 'O Muhammad! So-and-so, son of so-and-so, has just sent blessings upon you.'"
[Al-Lali Al-Masnu'a Fi Al-Ahadith Al-Mawdu'ah by Al-Suyuti: 259/1; Al-Sahihah by Al-Albani: 1530]
Commentary:
Its chain is weak because:
➊ Its narrator, Bakr bin Khurash, is "unknown." Except for Imam Ibn Hibban (رحمہ اللہ) [Al-Thiqat: 148/8], no one has authenticated him.
➋ The biographical details of Muhammad bin Abdullah bin Salih Al-Marwazi are not found.
➌ The biographical details and authentication of Abu Al-Fadl Al-Karabeesi are also not found.
Hafiz Al-Sakhawi writes:
"Its chain is weak."
[Al-Qawl Al-Badi Fi Al-Salah Ala Al-Habib Al-Shafi, p. 161]
Thus, these two narrations are weak in terms of their chains.
Narration No. ➌
It is narrated from Sayyiduna Abdullah bin Abbas (رضی اللہ عنہما) that the Messenger of Allah (صلی اللہ علیہ وسلم) said:"There are angels of Allah who travel the earth, conveying the greetings of my Ummah to me. The Messenger of Allah (صلی اللہ علیہ وسلم) said: 'My life is better for you; you speak and I speak to you. And my death is better for you; your deeds are presented to me. What I see as good, I praise Allah for, and what I see as bad, I seek forgiveness for you.'"
[Musnad Al-Bazzar: 308/5, Hadith: 1925]
Commentary:
Its chain is weak because:
➊ Imam Sufyan Al-Thawri (رحمہ اللہ) is narrating in the form of "عن" (an). According to the principle of Muslim, if a trustworthy narrator narrates a hadith with potential words outside of Sahih Bukhari and Sahih Muslim without explicit mention of hearing, it remains weak.
➋ Abdul Majeed bin Abi Ruwwad is also a "Mudallis." Explicit mention of hearing is not present.
Furthermore, Abdul Majeed bin Abi Ruwwad is considered "weak" and criticized by the majority of scholars. He has been severely criticized by Imam Humaydi [Al-Du'afa Al-Kabir by Al-Bukhari: 307], Imam Abu Hatim Razi [Al-Jarh Wa Al-Ta'dil by Ibn Abi Hatim: 65/6], Imam Ibn Hibban [Kitab Al-Majroohin: 160/2], Imam Al-Daraqutni [Sualat Al-Burqani: 317], Imam Muhammad bin Yahya bin Abi Umar [Al-Du'afa Al-Kabir by Al-Aqeeli: 96/3, and its chain is authentic], Imam Ibn Sa'd [Al-Tabaqat Al-Kubra: 500/5], Imam Ibn Adi [Al-Kamil Fi Du'afa Al-Rijal: 346/5], Imam Abu Zur'ah [Asami Al-Du'afa: 637], among others.
Hafiz Iraqi (رحمہ اللہ) says:
"Indeed, many have weakened him."
[Al-Mughni An Hamal Al-Asfar Fi Takhrij Al-Ihya: 144/4]
Therefore, Hafiz Al-Busiri's statement that the majority has authenticated him is "incorrect."
Narration No. ➍
Dawud bin Abi Salih Al-Hijazi reported:"One day, Marwan came and found a man placing his face on the grave. Marwan said: 'Do you know what you are doing?' He turned towards him and it was Abu Ayyub (رضی اللہ عنہ). He said: 'Yes, I have come to the Messenger of Allah (صلی اللہ علیہ وسلم) and not to the stone. I heard the Messenger of Allah (صلی اللہ علیہ وسلم) say: 'Do not cry over the religion when its people are its leaders, but cry over it when others lead it.'"
[Musnad Imam Ahmad: 422/5; Al-Mustadrak Ala Al-Sahihayn by Al-Hakim: 515/4]
Commentary:
This narration's chain is "weak." About the narrator Dawud bin Abi Salih Al-Hijazi:
Hafiz Al-Dhahabi (رحمہ اللہ) writes:
"He is unknown."
[Mizan Al-I'tidal: 9/2]
Hafiz Ibn Hajar (رحمہ اللہ) says about him:
"He is unknown."
[Taqrib Al-Tahdhib: 1792]
Thus, Imam Al-Hakim's authentication of the chain of this narration and Hafiz Al-Dhahabi's agreement is incorrect. Matters of religion will be accepted from trustworthy people, not unknown and missing individuals.
Benefit:
This narration, without mentioning the grave, is also found in Al-Mu'jam Al-Kabir by Al-Tabarani [189/4, Hadith: 3999] and Al-Mu'jam Al-Awsat by Al-Tabarani [94/1, Hadith: 284], but its chain is weak due to the following reasons:
➊ Sufyan bin Bishr Al-Kufi is unknown and not well-known.
Hafiz Al-Haythami (رحمہ اللہ) says about him:
"I did not recognize him."
[Majma' Al-Zawaid: 130/9]
➋ The narrator, Matlib bin Abdullah bin Hantab, is "Mudallis" and is narrating in the form of "عن" (an). Explicit mention of hearing is not found.
➌ Matlib bin Abdullah's hearing from Sayyiduna Abu Ayyub (رضی اللہ عنہ) is also not proven.
➍ This narration includes two teachers of Imam Al-Tabarani. One is Harun bin Sulaiman Abu Dhar, who is unknown, and the other is Ahmad bin Muhammad bin Hajjaj bin Rashdeen, who is "weak." About him:
Imam Ibn Abi Hatim Razi (رحمہ اللہ) says:
"I heard from him in Egypt, but I do not narrate from him because the scholars criticized him."
[Al-Jarh Wa Al-Ta'dil: 75/2]
Imam Ibn Adi (رحمہ اللہ) says:
"He had many narrations, many of which were deemed unacceptable by the scholars. His narrations will be written down despite his weakness (in secondary and supportive roles)."
[Al-Kamil Fi Du'afa Al-Rijal: 198/1]
Hafiz Al-Haythami also declared Ahmad bin Muhammad bin Hajjaj bin Rashdeen as "weak."
[Majma' Al-Zawaid: 25/5, 694/6]
Narration No. ➎
Ibn Asakir said: Abu Muhammad bin Al-Akfany informed us: Abdul Aziz bin Ahmad narrated to us: Tamam bin Muhammad narrated to us: Muhammad bin Sulaiman narrated to us: Muhammad bin Al-Fayd narrated to us: Abu Ishaq Ibrahim bin Muhammad bin Sulaiman bin Bilal bin Abi Al-Darda narrated to me from his father Muhammad bin Sulaiman from his father Sulaiman bin Bilal, from Umm Al-Darda, from Abu Al-Darda who said: Bilal saw the Prophet (صلی اللہ علیہ وسلم) in his dream saying to him:"What is this estrangement, O Bilal! Has not the time come for you to visit me, O Bilal?" He awoke in sorrow, fear, and anxiety, mounted his ride, and headed towards Medina. He reached the Prophet's grave, started crying, and rubbed his face on it. Al-Hasan and Al-Husayn approached, and Bilal embraced and kissed them. They said to him: "O Bilal! We desire to hear the adhan you used to say for the Messenger of Allah (صلی اللہ علیہ وسلم) in the early morning." So, he ascended the mosque's roof, stood in the place he used to stand, and when he said: "Allahu Akbar, Allahu Akbar," the city trembled. When he said: "Ashhadu an la ilaha illa Allah," the commotion increased, and when he said:
"Ashhadu anna Muhammadan Rasul Allah," the maidens came out of their quarters, asking: "Has the Messenger of Allah (صلی اللہ علیہ وسلم) been resurrected?" It was the most crying day in Medina, men and women, after the Messenger of Allah (صلی اللہ علیہ وسلم).
[Tarikh Dimashq by Ibn Asakir: 137/7]
Commentary:
This narration is fabricated.
Hafiz Ibn Hajar (رحمہ اللہ) says:
"This story is clearly fabricated."
[Lisan Al-Mizan: 108/1]
Allama Ibn Abdul Hadi (رحمہ اللہ) states:
"This narration attributed to Bilal is not correct."
[Al-Sarim Al-Munki Fi Al-Radd Ala Al-Subki, p. 314]
Hafiz Al-Dhahabi (رحمہ اللہ) states:
"Its chain is weak, and it is a rejected narration."
[Siyar A'lam Al-Nubala: 358/1]
Ibn Iraq Al-Kinani says:
"This story is clearly fabricated."
[Tanzih Al-Sharia: 59]
The chain of this narration has many defects. The details are as follows:
➊ About Abu Ishaq Ibrahim bin Muhammad bin Sulaiman bin Bilal, Hafiz Al-Dhahabi (رحمہ اللہ) writes that he is unknown.
[Tarikh Al-Islam: 67/17]
He also says:
"He is unknown."
[Mizan Al-I'tidal: 64/1, T: 205]
Hafiz Ibn Abdul Hadi (رحمہ اللہ) says:
"This is a narrator whose trustworthiness, reliability, and accuracy are not known. He is unknown in the transmission of narrations and not famous for narrating. No one except Muhammad bin Al-Fayd has narrated from him, and he narrated this rejected story."
[Al-Sarim Al-Munki, p. 314]
➋ The other narrator, Sulaiman bin Bilal bin Abi Al-Darda, is also "unknown in state." Hafiz Ibn Abdul Hadi (رحمہ اللہ) says:
"This is an unknown individual, and to our knowledge, no scholar has considered him reliable."
[Al-Sarim Al-Munki Fi Al-Radd Ala Al-Subki, p. 314]
➌ The hearing of Sulaiman bin Bilal from Sayyida Umm Al-Darda (رضی اللہ عنہا) is also not proven, thus making the narration disconnected.
Hafiz Ibn Abdul Hadi (رحمہ اللہ) says:
"His hearing from Umm Al-Darda is not known."
[Ibid]
Hafiz Ibn Abdul Hadi (رحمہ اللہ) concludes about this narration:
"This narration is strange and rejected; its chain is unknown, and it is disconnected."
[Ibid]
Note:
Hafiz Al-Dhahabi (رحمہ اللہ) states:
"Its chain is good, and there is no weak narrator in it, but this Ibrahim is unknown."
[Tarikh Al-Islam: 373/5, edited by Bashar, and in another version: 67/17]
This is an oversight by Allama Al-Dhahabi (رحمہ اللہ). A narration whose chain includes two unknown narrators and is also disconnected cannot be considered good. Furthermore, he himself declared the chain weak and the narration "rejected" in his other book, [Siyar A'lam Al-Nubala: 358/1], as we have already mentioned.
Regarding this, the statement of Hafiz Ibn Hajar and others is correct that this story is fabricated and made up. This is the work of those unknown narrators. And Allah knows best!
Narration No. ➏
Muhammad bin Munkadir narrates:"I saw Sayyiduna Jabir (رضی اللہ عنہ) crying at the grave of the Messenger of Allah (صلی اللہ علیہ وسلم), and he was saying: 'This is the place where tears are to be shed. I heard the Messenger of Allah (صلی اللہ علیہ وسلم) say: ‘The area between my grave and my pulpit is one of the gardens of Paradise.’”
[Shu'ab Al-Iman by Al-Bayhaqi: 3866]
Commentary:
The chain of this narration is extremely "weak" because:
➊ The teacher of Imam Al-Bayhaqi (رحمہ اللہ), Muhammad bin Hussain Abu Abdul Rahman Salmi, is "weak."
- Hafiz Al-Dhahabi (رحمہ اللہ) states about him:
"He was criticized by the scholars, and he was not reliable."
[Mizan Al-I'tidal Fi Naqd Al-Rijal: 523/3]
He also called him "weak."
[Tadhkirat Al-Huffaz: 166/3] - Hafiz Ibn Hajar (رحمہ اللہ) also criticized him.
[Al-Isabah Fi Tamyiz Al-Sahabah: 252/2] - Muhammad bin Yusuf Al-Qattan Al-Nishapuri says:
"He is not trustworthy and used to fabricate narrations for the Sufis."
[Tarikh Baghdad by Al-Khatib: 247/2, and its chain is authentic]
- Imam Ibn Adi (رحمہ اللہ) states:
"He was accused of fabricating and stealing hadiths."
[Al-Kamil Fi Du'afa Al-Rijal: 292/6] - Imam Ibn Hibban (رحمہ اللہ) says:
"He used to fabricate hadiths and attribute them to reliable narrators, and he possibly fabricated more than a thousand hadiths."
[Kitab Al-Majroohin: 313/2] - Imam Al-Daraqutni (رحمہ اللہ) declared him 'abandoned.'
[Sualat Al-Hakim: 173]
He also said:
"Al-Kadimi was accused of fabricating hadiths."
[Sualat Al-Sahmi: 74] - When Imam Abu Hatim Razi (رحمہ اللہ) was presented with a narration of his, he said:
"This is not a hadith from a truthful person."
[Al-Jarh Wa Al-Ta'dil by Ibn Abi Hatim: 122/8] - Hafiz Al-Dhahabi (رحمہ اللہ) says:
"One of the abandoned narrators."
[Mizan Al-I'tidal Fi Naqd Al-Rijal: 74/4, T: 8353] - Hafiz Ibn Hajar (رحمہ اللہ) also declared him "weak."
[Taqrib Al-Tahdhib: 6419]
Nafi' Al-Tabi'i (رحمہ اللہ) narrates about his teacher, the noble companion:
"Ibn Umar disliked touching the grave of the Prophet (صلی اللہ علیہ وسلم)."
[Part of Muhammad bin Asim Al-Thaqafi, p. 106, Hadith: 27; Siyar A'lam Al-Nubala by Al-Dhahabi: 378/12, and its chain is authentic]
Abu Hamid Muhammad bin Muhammad Al-Tusi, known as Imam Al-Ghazali (450-505 AH), states regarding touching and kissing graves:
"This is the practice of Christians and Jews."
[Ihya Ulum Al-Din: 244/1]
Hafiz Al-Nawawi (رحمہ اللہ) (631-676 AH) says about kissing and resting one's forehead on the Prophet’s (صلی اللہ علیہ وسلم) grave:
"It is not permissible to circumambulate the Prophet's grave, and it is disliked to press one's belly and back against the grave's wall, as said by Al-Halimi and others. Touching and kissing the grave is disliked. The proper etiquette is to keep a distance from it, just as one would keep a distance if present in his (صلی اللہ علیہ وسلم) lifetime. This is the correct approach, which the scholars have stated and agreed upon. One should not be deceived by the actions of many common people who go against these guidelines, for adherence is to the statements of the scholars, and the innovations and ignorances of common people are to be ignored. The noble Sayyid Abu Ali Al-Fudayl bin Iyad (رحمہ اللہ) rightly said:
'Follow the paths of guidance, even if few walk it, and beware of the paths of misguidance, and do not be deceived by the multitude of those who perish.' Whoever believes that touching the grave with the hand or similar acts bring more blessing is out of ignorance and heedlessness, for blessings come only through following the Shariah and the sayings of scholars. Seeking virtue in opposing the truth is not possible."
[Al-Idah Fi Manasik Al-Hajj Wa Al-Umrah, p. 456]
Shaykh Al-Islam Ibn Taymiyyah (رحمہ اللہ) (661-728 AH) states:
"As for touching the grave or praying near it, or intending to make supplication at it, believing that supplication there is better than elsewhere, or making vows to it and the like, these acts are not from the religion of Muslims. Rather, they are among the detestable innovations that are akin to forms of shirk. And Allah knows best and is the Most Wise."
[Majmu' Al-Fatawa: 321/24]
He also says:
"Touching any grave, whether of the Prophets or others, kissing it, and rubbing one's cheek against it is unanimously forbidden among Muslims. Even if this is done at the graves of the Prophets, it is the same. None of the pious predecessors or the imams of the religion did such acts; rather, these acts are forms of shirk, as Allah says: 'And they said: Do not abandon your gods; do not abandon Wadd, nor Suwa', nor Yaghuth, nor Ya'uq, nor Nasr. And they have led many astray, and do not increase the wrongdoers except in misguidance.' [Surah Nuh 71:23]. These names were of righteous men from the people of Noah, and they used to stay by their graves for a while, then when a long time passed, they sculpted their images, especially when combined with supplication to the deceased and seeking help from him..."
[Majmu' Al-Fatawa: 91/27-92]
He further adds:
"The pious predecessors unanimously agreed that touching the graves, whether of the Prophets or others, is not permissible, nor is kissing them, nor is praying by them or visiting them for supplication at or through them, because these acts were among the reasons for shirk and idol worship."
[Majmu' Al-Fatawa: 31/27]
- Allama Ibn Al-Hajj (d. 737 AH), discussing the grave of the Prophet (صلی اللہ علیہ وسلم), states:
"You will see the ignorant circumambulating the noble grave as they circumambulate the Sacred Ka'bah, touching and kissing it in seeking blessings, throwing their cloths and garments on it; all these are innovations, for blessing is in following him (صلی اللہ علیہ وسلم) alone. The reason for idol worship in the pre-Islamic era was from this very practice."
[Al-Madkhal: 263/1] - Ahmed Al-Wanshari (d. 914 AH) writes:
"Among these acts is kissing the grave of a righteous person or a scholar, as all these are innovations."
[Al-Mi'yar Al-Mu'rib: 490/2]
Narration No. ➐
Hatim bin Wardaan narrates:"Umar bin Abdul Aziz would send a messenger with letters to Madinah so that he would convey his greetings to the Prophet (صلی اللہ علیہ وسلم)."
[Shu'ab Al-Iman by Al-Bayhaqi: 3869]
Commentary:
The chain of this narration is "weak" and invalid because:
➊ Its narrator, Ibrahim bin Firas, has not been authenticated.
➋ His teacher, Ahmad bin Sahib Al-Razi, is also "unknown."
Narration No. ➑
Yazid bin Abu Saeed Al-Muqbari narrates:"I went to Umar bin Abdul Aziz when he was the Caliph in Syria. When I bid him farewell, he said: 'I have a request for you. When you go to Madinah and visit the grave of the Prophet (صلی اللہ علیہ وسلم), convey my greetings to him on my behalf.'"
[Shu'ab Al-Iman by Al-Bayhaqi: 3870; Tarikh Dimashq by Ibn Asakir: 203/65]
Commentary:
The chain of this saying is "weak."
Its narrator, Rabah bin Bashir, is "unknown."
- Imam Abu Hatim Razi (رحمہ اللہ) declared him "unknown."
[Al-Jarh Wa Al-Ta'dil by Ibn Abi Hatim: 490/3]
Narration No. ➒
Abu Ishaq Al-Qurashi says:"There was a man in Madinah who, when he saw a wrongdoing that he couldn't change, he would come to the grave and say: 'O grave of the Prophet (صلی اللہ علیہ وسلم) and his two companions… Alas, our help, if you know us.'"
[Shu'ab Al-Iman by Al-Bayhaqi: 3879]
Commentary:
In the chain of this narration, who is Abu Ishaq Al-Qurashi? His identification is required, and his authentication is also needed.
Narration No. ➓
Sulaiman bin Suhaim narrates:"I saw the Prophet (صلی اللہ علیہ وسلم) in a dream, and I asked: 'O Messenger of Allah! Do you understand the greetings of those who come and greet you?' He replied: 'Yes, I respond to them.'"
[Shu'ab Al-Iman by Al-Bayhaqi: 3868]
Commentary:
Its chain is "weak."
The hearing of Ibn Abu Rijal from Sulaiman bin Suhaim is not proven.
Narration No. ⓫
It is narrated from Nabih bin Wahb that Ka'b Al-Ahbar (رحمہ اللہ) came to Sayyidah Aisha (رضی اللہ عنہا). Sayyidah Aisha (رضی اللہ عنہا) mentioned the Prophet (صلی اللہ علیہ وسلم). Ka'b said: "Whenever the day rises, seventy thousand angels descend, surround the grave of the Prophet (صلی اللہ علیہ وسلم), spread their wings over the grave, and send blessings upon him."[Al-Zuhd by Imam Abdullah bin Al-Mubarak: 1600; Musnad Al-Darimi: 47/1, Hadith: 194; Fadl Al-Salah Ala Al-Nabi by Ismail bin Ishaq Al-Qadi: 102; Hilyat Al-Awliya by Abu Nu'aym Al-Asbahani: 390/5]
Commentary:
In this narration, Nabih bin Wahb narrates from Ka'b Al-Ahbar, and their meeting and hearing from Ka'b Al-Ahbar is not proven. Thus, this chain is "disconnected."
- Imam Al-Tahawi Al-Hanafi (رحمہ اللہ) (238-321 AH) writes about a "disconnected" narration:
"This hadith falls into the category of disconnected narrations which are not considered as evidence by the scholars of hadith."
[Sharh Mushkil Al-Athar by Al-Tahawi: 326/10, Hadith: 4140]
May Allah grant us the ability to act upon only the authentic hadiths. Ameen!