❀ Ruling on the Narration of the Prophet Leading Congregational Prayer at Home ❀
Taken from: Fatāwā ʿIlmiyyah, Vol. 1, Kitāb al-Ṣalāh, p. 258
There is a narration which states that the Messenger of Allah ﷺ, upon returning from the outskirts of Madinah, found that the people had already offered their congregational prayer. He then went home, gathered his family, and prayed with them.
Is this narration authentic?
Praise be to Allah, and peace and blessings upon the Messenger of Allah ﷺ. To proceed:
This narration is neither ṣaḥīḥ (authentic) nor ḥasan (reliable).
The narration is found in:
➤ al-Kāmil by Ḥāfiẓ Ibn ʿAdī (Vol. 6, p. 2398)
➤ al-Muʿjam al-Awsaṭ by Imām al-Ṭabarānī (Vol. 5, p. 304, ḥadīth 4598)
The chain of narration is:
al-Walīd ibn Muslim → Abū Muṭīʿ Muʿāwiyah ibn Yaḥyā → Khālid al-Ḥadhdhāʾ → ʿAbd al-Raḥmān ibn Abī Bakrah → his father
Some scholars like Shaykh al-Albānī رحمه الله declared the narration ḥasan based on the comment of al-Haythamī, who said:
"Its narrators are trustworthy (رجاله ثقات)"
(Majmaʿ al-Zawāʾid, Vol. 2, p. 45)
However, this grading is not sufficient for establishing authenticity under the principles of hadith criticism, because:
1. Possibility of Disconnected Chain (عدم الاتصال)
The key narrator al-Walīd ibn Muslim—though thiqah (trustworthy)—was known to practice tadlīs al-taswiyah (a severe form of concealment in isnād).
Shaykh al-Albānī himself admits:
"Al-Walīd ibn Muslim, though trustworthy, used to commit tadlīs al-taswiyah."
(al-Silsilah al-Ḍaʿīfah, Vol. 2, p. 81, ḥadīth 213)
2. No Clear Declaration of Hearing (عدم التصريح بالسماع)
As per the methodology of major hadith scholars, any narration by a mudallis like al-Walīd ibn Muslim is unacceptable unless it is clearly stated with terms of direct narration like ḥaddathanā or samiʿtu.
Shaykh al-Albānī writes:
“Researchers do not accept narrations from al-Walīd unless they are linked with explicit terms of transmission or listening.”
(al-Silsilah al-Ḍaʿīfah, Vol. 3, pp. 409–410, ḥadīth 1253)
Since this narration lacks such clarity, it cannot be used as valid evidence.
❖ This narration is weak (ḍaʿīf) due to the tadlīs of al-Walīd ibn Muslim and the lack of explicit hearing (samaʿ) in the chain.
❖ Declaring it ḥasan contradicts the principles of hadith authentication adopted by the muhaddithūn (hadith critics).
❖ Therefore, no Sharʿī ruling or practice can be based on this narration.
❖ Only authentic (ṣaḥīḥ) reports are acceptable as evidence in Islamic law.
وَاللهُ أَعْلَمُ بِالصَّوَابِ
And Allah knows best what is correct.
Taken from: Fatāwā ʿIlmiyyah, Vol. 1, Kitāb al-Ṣalāh, p. 258
❖ Question:
There is a narration which states that the Messenger of Allah ﷺ, upon returning from the outskirts of Madinah, found that the people had already offered their congregational prayer. He then went home, gathered his family, and prayed with them.
Is this narration authentic?
❖ Answer:
Praise be to Allah, and peace and blessings upon the Messenger of Allah ﷺ. To proceed:
✿ Authenticity of the Narration
This narration is neither ṣaḥīḥ (authentic) nor ḥasan (reliable).
✿ Sources of the Narration
The narration is found in:
➤ al-Kāmil by Ḥāfiẓ Ibn ʿAdī (Vol. 6, p. 2398)
➤ al-Muʿjam al-Awsaṭ by Imām al-Ṭabarānī (Vol. 5, p. 304, ḥadīth 4598)
The chain of narration is:
al-Walīd ibn Muslim → Abū Muṭīʿ Muʿāwiyah ibn Yaḥyā → Khālid al-Ḥadhdhāʾ → ʿAbd al-Raḥmān ibn Abī Bakrah → his father
✿ Scholarly Evaluation
Some scholars like Shaykh al-Albānī رحمه الله declared the narration ḥasan based on the comment of al-Haythamī, who said:
"Its narrators are trustworthy (رجاله ثقات)"
(Majmaʿ al-Zawāʾid, Vol. 2, p. 45)
However, this grading is not sufficient for establishing authenticity under the principles of hadith criticism, because:
✿ Reasons for Weakness
1. Possibility of Disconnected Chain (عدم الاتصال)
The key narrator al-Walīd ibn Muslim—though thiqah (trustworthy)—was known to practice tadlīs al-taswiyah (a severe form of concealment in isnād).
Shaykh al-Albānī himself admits:
"Al-Walīd ibn Muslim, though trustworthy, used to commit tadlīs al-taswiyah."
(al-Silsilah al-Ḍaʿīfah, Vol. 2, p. 81, ḥadīth 213)
2. No Clear Declaration of Hearing (عدم التصريح بالسماع)
As per the methodology of major hadith scholars, any narration by a mudallis like al-Walīd ibn Muslim is unacceptable unless it is clearly stated with terms of direct narration like ḥaddathanā or samiʿtu.
Shaykh al-Albānī writes:
“Researchers do not accept narrations from al-Walīd unless they are linked with explicit terms of transmission or listening.”
(al-Silsilah al-Ḍaʿīfah, Vol. 3, pp. 409–410, ḥadīth 1253)
Since this narration lacks such clarity, it cannot be used as valid evidence.
✔ Conclusion
❖ This narration is weak (ḍaʿīf) due to the tadlīs of al-Walīd ibn Muslim and the lack of explicit hearing (samaʿ) in the chain.
❖ Declaring it ḥasan contradicts the principles of hadith authentication adopted by the muhaddithūn (hadith critics).
❖ Therefore, no Sharʿī ruling or practice can be based on this narration.
❖ Only authentic (ṣaḥīḥ) reports are acceptable as evidence in Islamic law.
وَاللهُ أَعْلَمُ بِالصَّوَابِ
And Allah knows best what is correct.
