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Hadith Authenticity Of Durood As A Condition For Dua
There is a hadeeth narrated by al-Tirmidhi (hadeeth number 486) from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) who said: “Du’aa’ is suspended between heaven and earth and none of it is taken up until you send blessings upon your Prophet (peace and blessings of Allaah be upon him).”
Is this hadeeth sahih?
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Hadith Authenticity Of Durood As A Condition For Dua
updated 1 year, 3 months ago
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Replies
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This narration is weak (‘Daif‘):
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Jazak Allahu Khaira dear Umer Qureshi.
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@UmerQureshi This hadith is graded as sahih li ghayrihi by shaikh albani (rha).
Whats the difference between grading of darusalam and this link below.
https://www.abuaminaelias.com/dailyhadithonline/2021/10/27/umar-dua-salat-ala-nabi/
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This narration and all related narrations in this regard are principally weak w.r.t both their chain (sanad) and their content (matan).
(Details on Hadith Science and its Status: Discussion 66135 • Reply 66162)
Shiekh Albani has indeed categorized all the narratives touching this topic as belonging to Hassan category, when he saw all the narrations in their totality. This is not because their chain of transmission is strong but because of the fact that many unproven narrations are found on the same topic due to which he was more inclined to raise the status of these narrations to the grading of Hassan, especially the one in Al-Awsat of Tabarani. He writes:
وخلاصة القول أن الحديث بمجموع هذه الطرق والشواهد لا ينزل عن مرتبة الحسن إن شاء الله تعالى على أقل الأحوال. ثم وقفت على إسناده عند الطبراني في ” الأوسط” (٤ / ٤٤٨ – مصورة الجامعة الإسلامية) ، فإذا هو من طريق عامر بن يسار حدثنا عبد الكريم الجزري عن أبي إسحاق الهمداني عن الحارث وعاصم بن ضمرة عن علي موقوفا.
قلت: وهذا إسناد رجاله ثقات كما تقدم عن الهيثمي، لكن أبو إسحاق – وهوالسبيعي – مدلس وكان اختلط إلا أن ذلك لا يضر في الشواهد. والله أعلم.
…“In sum, the hadith, with all these sources and evidences, does not come down from the rank of Hassan, God willing, at least. Then I stood on its chain of transmission with al-Tabarani in “Al-Awsat” (4/448 – Musawurat al-Jamia al-Islamiya), If it is from the path of Amir bin Yassar, where Abd al-Karim al-Jazari told on the authority of Abu Ishaq al-Hamedani on the authority of al-Harith and Asim bin Zamra on the authority of Ali mawqufan.
I said: This is a chain of narrators whose men are Siqqa, as previously reported on the authority of Al-Haithmi, but Abu Ishaq – who is Al-Subai – is a Mudallis and mix things up, but that does not harm the evidence. God knows”…
[Silsila Ahadith e Sahiha by Shiekh Nasir ud Din Albani-5/54-58 (Number 2035)]
Another point that needs to be kept in mind is that there is also a debate among scholars whether this saying is Marfu (attributed to Prophet Muhammad) or Mauquf (Attributed to Sahabi) and the most prevalent opinion is of Mauquf. Study of all the narrations on this topic can be found in [Foot Note 1].
It must however be important to keep in mind that even if the chain of these narrations had been strong, they would still not be acceptable in their absolute sense because of their content which lies in opposition to Quran. Acceptance of this narration would effectively mean that the supplications of Muslims who do not know about this ruling will be deprived from acceptance, when Quran clearly says that …”I answer the prayer of the suppliant when he calls Me”… (Excerpt from Quran 2:186).
Then there are other Sahih narrations which contradict this stance as well, for example, the one where Prophet Muhammad advised Muaz bin Jabal when he sent him to Yemen, when he said to him: “Beware of the supplication of the oppressed, for there is no veil between it and God” (Source: https://sunnah.com/bukhari:4347).
The correct view in this regard would be that sending blessings on Prophet Muhammad (sws) is not a requirement for acceptance of Supplication, rather it is among one of the natural etiquettes of Prayers where we express our love for the Prophet by sending blessings on him and Prophet Muhammad (sws) also taught these etiquettes to us [See: https://sunnah.com/abudawud:1481 AND https://sunnah.com/tirmidhi:3477]. Another reason that Prophet Muhammad (Sws) being the most pious would never let go of this opportunity to receive as much prayers as he can, so He encouraged Muslims to do that on different occasions. Lastly, the context of Quran 33:56 must also be kept in mind where Muslims were asked to send blessings and salutations upon Prophet Muhammad. So, this could also be a part of that arrangement where Muslims of that time were encouraged and reminded to follow this directive through different means so that schemes of hypocrites of medina could be countered (Please also see: Discussion 51672). As per Sahih ahadith, whenever Prophet Muhammad (sws) taught Muslims to send blessings upon him before their prayers, he never put any conditionality for the acceptance of Prayers and this is acceptable both in the light of Quran and logic [See: https://sunnah.com/abudawud:1481 AND https://sunnah.com/tirmidhi:3477].
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[Foot Note 1]:
1. Narration From Ali bin Abi Talib (rta):
A. Marfu Narration (Chain reaching Prophet Muhammad (sws)):
a. First variant:
علي بن أبي طالب –رضي الله عنه- قال: قال رسول الله صلى الله عليه وسلم
ما من دعاءٍ إلا وبينه وبين السماء حجاب حتى يصلى على النبي صلى الله عليه وسلم وعلى آل محمد، فإذا فعل ذلك انحرق ذلك الحجاب ودخل الدعاء، وإن لم يفعل ذلك رجع الدعاء
Ali bin Abi Talib said that Prophet Muhammad said that: “There is no supplication except that there is a veil between it and the sky unless blessings (prayers) are sent upon the Prophet, may God bless him and grant him peace, and upon the family of Muhammad (sws). If he does that, that veil is burned and the supplication enters, and if he does not do that, the supplication returns”.
Narrated in (with chain):
– Kitab al-Targheeb wal-Tarheeb by Ismael Asbahani-2/322 (Number 1677)
b. Second Variant:
علي قال قال رسول الله – صلى الله عليه وسلم -: “الدعاءُ محجوب عن الله حتى يُصلَّى على محمد وعلى ال محمد
Ali said that Prophet Muhammad said that: “Supplication is veiled from God until blessings are sent upon Muhammad (sws) and upon the family of Muhammad (sws)”.
Narrated by (with chain):
– Bayhaqi in his Shuab al-Iman – 3/136-137 (Number 1475)
Also Narrated by (without chain and with slight change in wording):
“الدُّعاءُ مَحْجُوبٌ عَن الله حَتَّى يُصَلِّي على مُحَمَّدٍ وأهْلِ بَيْتِهِ”
– Jalal-ud-din Suyuti in Kitab Jamay Al Sagheer-6747 (Number 6747) and classed weak by Shiekh Albani in Kitab Daef ul Jamay Al Sagheer-441 (Number 3002)
– Narrated through primary chain of narration:
From Abu Ishaq Al-Sabii (Umru ibn-e-Abdullah) from Haris (Ibn-e-Abdullah Al-Hamdani Al-Kahrfi Al-Aurr) from Ali bin Abi Talib
Narration is weak on account of:
i) Abu Ishaq Al-Sabii (Umru ibn-e-Abdullah): Siqqa but used to mix things and was involved in Tadlis.
[See: Ibn-e-Hajr Asqalani’s Taqreeb al-Tehzeeb-423 (Number 5065) AND Ibn-e-Hajr Asqalani’s Tehzeeb al-Tehzeeb-8/63-67 (Number 100) AND Mizan-ul-itedal by Imam Dahabi-3/270 (Number 6393) AND Kitab-ul-Majruheen by Ibn-e-Hibban-1/86 AND Abi Hatim’s Kitab-ul-ilal-2/154 (Number 279)]
ii) Haris (Ibn-e-Abdullah Al-Hamdani Al-Kahrfi Al-Aurr): Weak narrator and a liar.
[See: Kitab-ul-Majruheen by Ibn-e-Hibban-1/264-265 (Number 200) AND Abul Hajjaj Jamal-ud-Din Mizzi, Tahdib-ul-Kamal-5/244-253 (Number 1025)]
B. Mauquf Narration (Chain reaching to Ali bin Abi Talib as his saying):
عن علي بن أبي طالب قال : كل دعاء محجوب عن السماء حتى يصلى على محمد وعلى آل محمد – صلى الله عليه وسلم
On the authority of Ali bin Abi Talib, he said: “Every supplication is veiled from the sky until blessings are sent upon Muhammad and upon the family of Muhammad – may God bless him and grant him peace.”
Narrated in (with chain):
– Shuab al-Iman by Bahaqi-3/135-136 (Number 1474)
– Al-Muajjam al Awsat by Tabarani-1/220 (Number 721)
Classed Sahih by:
-Munzari:
رَوَاهُ الطَّبَرَانِيّ فِي الْأَوْسَط مَوْقُوفا وَرُوَاته ثِقَات وَرَفعه بَعضهم وَالْمَوْقُوف أصح
“It was narrated by al-Tabarani in Awsat mauqufan, and its narrators are Siqqa, and some graded it high (as marfu hadith), but the correct view is that it is mauquf”.
[Kitab al-Targheeb wal-Tarheeb-2/330 and classed Sahih li-ghairihi by Shiekh Albani in Kitab Sahih al-Targheeb wal-Tarheeb-2/297 (Number 1675)]
-Haithmi:
رَوَاهُ الطَّبَرَانِيُّ فِي الْأَوْسَطِ، وَرِجَالُهُ ثِقَاتٌ
“It was narrated by al-Tabarani in Awsat, and its narrators are Siqqa”.
[Kitab Majma-tuz-zawaid-10/160 (Number 17278)]
Narrated in (without chain and with slight change of wording):
“كل دعاء محجوب حتى يصلى على النبي صلى الله عليه وسلم”
– Kitab Jamay Al Sagheer by Jalal-ud-din Suyuti-8652 (Number 8652) and classed Hassan by Shiekh Albani in Kitab Sahih ul Jamay Al Sagheer-2/832 (Number 4523)
– Kitab ul Firdous by Daylami-3/255 (Number 4754)
مَا من دُعَاء إِلَّا بَينه وَبَين السَّمَاء حجاب حَتَّى يُصَلِّي على النَّبِي صلى الله عَلَيْهِ وَسلم فَإِذا فعل ذَلِك انخرق ذَلِك الْحجاب وَدخل الدُّعَاء وَإِذا لم يفعل ذَلِك رَجَعَ الدُّعَاء
– Kitab ul Firdous by Daylami-4/47 (Number 6148)
– Through Primary chain of narration from:
Amir bin Yassaf (chain of Bayhaqi) / Amir bin Saiyyar (from chain of Tabarani) from Abdul Karim bin abdul karim Ibn-e-Abdul Rehman Al-Bajli Al-Kufi Kharraz from Abu Ishaq Al-Sabii (Umru ibn-e-Abdullah) from Haris (Ibn-e-Abdullah Al-Hamdani Al-Kahrfi Al-Aurr) AND Asim bin Zamra from Ali bin Talib
Narration is weak on account of:
i) a) Amir bin Yassaf (chain of Bayhaqi):
Siqqa according to: Abi Hatim, Ibn-e-Hibban, Ibn-e-Moen AND Abu Daud
[See: Kitab Jarah wa Tadeel by Abi Hatim-6/329 (Number 1833) AND Kitab ul Thiqat by Ibn-e-Hibban-8/501 AND Lisan ul Mizan ibn-e-hajr Asqalani-3/224]
Weak according to: Ibn-e-Adi AND Al-Ajli
[See: Lisan ul Mizan by ibn-e-hajr Asqalani-3/224 AND Al-Kamil fi duafa ur rijal by Ibn-e-Adi-6/158-159 (Number 1262)]
i) b) Amir bin Saiyyar (from chain of Tabarani):
Siqqa according to: Ibn-e-Hibban (but with doubts).
[See: Kitab ul Thiqat by Ibn-e-Hibban-8/502]
Weak according to: Abi Hatim.
[See: Kitab Jarah wa Tadeel by Abi Hatim-6/322 (Number 1799)]
ii) Abdul Karim bin abdul karim Ibn-e-Abdul Rehman Al-Bajli Al-Kufi Kharraz
Siqqa according to: Ibn-e-Hibban, Ibn-e-Maja (has narrated from him), Ibn-e-Hajr Asqalani (He is Acceptable).
[See: Kitab ul Thiqat by Ibn-e-Hibban-8/423 AND Abul Hajjaj Jamal-ud-Din Mizzi, Tahdib-ul-Kamal-18/251-252 (Number 3503) AND Ibn-e-Hajr Asqalani in Taqreeb al-Tehzeeb-361 (Number 4153)]
Weak according to: Abi Hatim (Do not know him and his Hadith indicates lies), Jamal-ud-din Mizzi (not sure whether the one narrating from the chain of Abu Ishaq and Amir bin Yassaf is this same person or someone else).
[See: Lisan ul Mizan by ibn-e-hajr Asqalani-4/50 AND Abul Hajjaj Jamal-ud-Din Mizzi, Tahdib-ul-Kamal-18/251-252 (Number 3503)]
iii) Abu Ishaq Al-Sabii (Umru ibn-e-Abdullah): [Already Explained in the discussion on Marfu narration from Ali bin Abi Talib]
iv) a) Haris (Ibn-e-Abdullah Al-Hamdani Al-Kahrfi Al-Aurr): [Already Explained in the discussion on Marfu narration from Ali bin Abi Talib]
iv) b) Asim bin Zamra:
Siqqa according to: Abi Hatim, Nisai, Ibn-e-Moen, Madini
[See: Kitab Jarah wa Tadeel by Abi Hatim-6/345 (Number 1910) AND Mizan-ul-itedal by Imam Dahabi-2/352-353 (Number 4052)]
Weak according to: Ibn-e-Hibban (Poor memorization, Vulgar narrations and shia tendencies), Ibn-e-Adi (expresses shia tendencies)
[See: Kitab-ul-Majruheen by Ibn-e-Hibban-2/107 (Number 715) AND Al-Kamil fi duafa ur rijal by Ibn-e-Adi-6/386-387 (Number 1380)]
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2. Narration From Muaz bin Jabal (rta):
معاذ بن جبل، قال: قال رسول الله – صلى الله عليه وسلم -: “الدُّعَاءُ مَحْجُوبٌ حَتَى يُصَلَّى عَلَى النَّبِيِّ” – صلى الله عليه وسلم
Muaz bin Jabal said that Prophet Muhammad said that: “Supplication stays behind the veil until blessings are sent upon Prophet Muhammad (sws)”.
Narrated in:
Kitab-ul-Majruheen by Ibn-e-Hibban-1/111 (Number 26)
– Weakness of narrator Ibrahim bin Ishaq al-wasti who quotes inconsistently against reliable quotations of siqqa narrators (refer Kitab-ul-Majruheen)
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3. Narration From Abdullah bin Basar (rta):
عبد الله بن بسر يقول: قال رسول الله, صلى الله عليه وآله وسلم: الدعاء كله محجوب حتى يكون أوله ثناء على الله وصلاة على رسول الله -صلى الله عليه وآله وسلم- ثم يدعو فيستجاب لدعائه
Abdullah bin Basar said that Prophet Muhammad said that: “All supplication is veiled until it begins with praise to God and with prayers upon the Messenger of Allah – may God’s prayers and peace be upon him and his family – then he supplicates and his supplication is answered”.
Narrated in:
– Kitab Jala-ul-Afham by Ibn-e-Qaiyam-377
Classed as Munkar Narration by Imam Dahabi in Tazkara tul Huffaz-3/153-154 [(Number 955) (28/13/1)]
Through primary chain of narration from:
Muhammad bin Hafs (Al-Wasabi) from Al-Jarah bin Yahya (bin Malih) from Umar bin Umru from Abdullah bin Basar
Weakness relates to one narrator primarily i.e. Muhammad bin Hafs (Al-Wasabi)
[See: Kitab Jarah wa Tadeel by Abi Hatim-7/237 (Number 1298)]
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4. Narration From Anas Bin Malik (rta):
With primary narrator of the chain i.e. Muhammad bin Abdul Azir Dainwari
Mentioned in:
– Kitab Faiz ul Qadir by Al-Manawi-5/19 (Number 6303)
Muhammad bin Abdul Azir Dainwari being Munkir-e-hadith and a weak narrator.
[See: Kitab Deewan ud Duafa by Imam Dahabi-363 (Number 3852) AND Kitab ul Mughanni fid Duafa by Imam Dahabi-2/609 (Number 5771)]
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5. Narration From Umar bin Khattab (rta):
A. Marfu Narration (No chain available):
عمر بن الخطاب – رضي الله عنه -: أنَّ رسولَ الله – صلى الله عليه وسلم- قال: الدُّعَاء مَوْقُوفٌ بَينَ السَّماءِ والأرض، لا يَصعَدُ حتى يَصَلَّى عَلَيَّ، فلا تَجْعَلُوني كَغُمْرِ الرَّاكِبِ، صَلوا عَلَيَّ، أوَّلَ الدُّعَاءِ، وأَوسَطَهُ، وآخِرَهُ
Umar Ibn Al-Khattab – may God be pleased with him -: The Messenger of God – may God’s prayers and peace be upon him – said: “Supplication is suspended between the heavens and the earth, and it does not ascend until one sends blessings upon me. So do not make me like the rider’s immersion, invoke blessings upon me, the beginning of supplication, the middle of it, and the end of it.”
هذه الرواية ذكرها رزين
“This narration was mentioned by Razin“.
Narrated in:
– Kitab Jamay Al-Asul by Ibn-e-Asir-4/155 (Number 2121)
B. Mauquf Narration:
عُمَرَ بْنِ الْخَطَّابِ، قَالَ إِنَّ الدُّعَاءَ مَوْقُوفٌ بَيْنَ السَّمَاءِ وَالأَرْضِ لاَ يَصْعَدُ مِنْهُ شَيْءٌ حَتَّى تُصَلِّيَ عَلَى نَبِيِّكَ صلى الله عليه وسلم
Umar bin Al-Khattab narrated:
“Indeed, the supplication stops between the heavens and the earth. Nothing of it is raised up until you send Salat upon your Prophet.”
Narrated in:
– Jami At Tirmidhi-2/356 (Number 486) (https://sunnah.com/tirmidhi:486)
– Classed Hassan by Shiekh Albani in Sahih Sunan At Tirmidhi-1/274-275 (Number 486) with reference to Silsila Ahadith e Sahiha (when seen in totality) AND classed Sahih li-ghairihi by Shiekh Albani in Kitab Sahih al-Targheeb wal-Tarheeb-2/298 (Number 1676)]
– Classed weak by Shiekh Albani (when seen in Isolation):
ضعيف موقوف
أخرجه الترمذى (٢/٣٥٦) من طريق أبى قرة الأسدى عن سعيد بن المسيب عن عمر بن الخطاب قال: إن الدعاء … إلخ.
قلت: وهذا إسناد ضعيف , علته أبو قرة الأسدى
…“Weak mauquf narration.
It was included by Al-Tirmidhi (2/356) via Abu Qurra Al-Asadi on the authority of Saed bin Al-Musayyib on the authority of Umar bin Al-Khattab. He said: The supplication … etc.
I said: This is a weak chain of narration, attributed to Abu Qurra Al-Asadi”…
[Kitab irwa al ghalil by Shiekh Albani-2/177 (Number 432)]
Abu Qurra Al-Asadi has been declared Majhul (unknown) by both Imam Dahabi and Ibn-e-Hajr Asqalani.
[See: Kitab ul Mughanni fid Duafa by Imam Dahabi-2/803 (Number 7677) AND Mizan-ul-itedal by Imam Dahabi-4/564 (Number 10531) AND Lisan ul Mizan by ibn-e-hajr Asqalani-7/479 (Number 5629) AND Taqreeb al-Tehzeeb by Ibn-e-Hajr Asqalani-666 (Number 8314)]
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Jazakallahu khairaa !! @UmerQureshi for such a detailed answer and analysis of the question.
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