Preface

Al-hamdu Lillaahi nastaeenahu wa nastaghfiruhu, wa naoodhu billaahi min shuroori anfusinaa wa sayiaati amaalinaa. Man yahdih Illaahu falaa mudilla lahu wa man yudlil falaa haadiya lahu. Wa ashhadu an laa ilaaha ill-Allaah wa ashhadu anna Muhammadan abduhu wa rasooluhu Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger. Yaa ayyuhalladheena aamanu-ttaquLlaaha haqqa tuqaatihi wa laa tamootunna illaa wa antum muslimoon O you who believe! Fear Allaah as He should be feared and die not except in a state of Islam (as Muslims) with complete submission to Allaah.) [Aal Imraan 3:102], Yaa ayyuhan-naas uttaqu rabbakum alladhi khalaqakum min nafsin waahidatin wa khalaqa minhaa zawjahaa wa baththa minhumaa rijaalan katheeran wa nisaaan wattaqu-Llaah alladhi tasaaaloona bihi wal-arhaama inna Allaaha kaana alaykum raqeeban O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women, and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) Surely, Allaah is Ever an All-Watcher over you. [al-Nisaa 4:1], Yaa ayyahulladheena aamanu-ttaquLlaaha wa qooloo qawlan sadeedan O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth. [al-Ahzaab 33:70]. The best of speech is the Book of Allah, and the best of guidance is the guidance sent with Mohammad - peace be upon him. The worst of matters are Bid'ahs (innovations in the religion), every Bid'ah is a Dhalalah [misguidance], and every Dhalalah is in the Hellfire. This work has only been possible by the help of Allah Az Zawajal and the book "Fasting in Ramadan as observed by the Prophet salla Allahu alaihi wa sallam" by Shaikh Ali al-Halabi and Shaikh Salim al-Hilali. This book is one of the best books written so far on the topic especially that it contains all ayaat and authentic ahadith relevant to fasting and to Ramadan. Most of the work have been taken from "Silsilat Al Ahadith Addaeefa" the series of weak narrations written by eminent scholar Muhadith Al Akbar Sheikh Albani (Rahima Ulla Hu Taala), this book contains four Volumes that consists of about 2,000 weak Ahadith. Every Hadith's weakness is explained in details. I have not included the Arabic phrases and

verses from the Quran, please refer to the Arabic Text from Quran and Ahadeeth as all references have been provided. I am Glad to put this work together by the help of authentic material and as I have mentioned earlier by the help of Sheikh Ali Al Halabis Book. I would also like to thank my Wife Umm Ibrahim and My Akhi Abu Abdillah Rachwaan Al Lubnaani who has been great mentor for me in search for the right path; rather we both have helped each other in a way by the grace of Allah Almighty. I am very happy for where I am now and it is so true that Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. Few years ago I met Abu Abdilllah and shared a book of the noble Sheikh Alamma Nasirudin Albaani (Rahima Ulla Hu Taala), Prophet Mohammad S.A.W Prayers and from thereon we started coming across the work of Great Salaf and the path became easier and the journey to Islam became straightforward. Umm Ibrahim have always been there for me she has helped me in getting my work together, she has been with me all the time even when I am going through worst time, she is always there to council me. I am also grateful to my In-laws for there great support and help they have provided during this journey, some names I would like to highlight here is Faisal Irfan and Mohammad Irfan. I would not do justice if I dont mention my sheikh who I have never seen but have loved him and felt him every single day of my life Sheikh Mohammad Salih Al Uthaymeen (Rahima Ulla Hu Taala), Ya Az Zawajal make Ibrahim from the likes of Ibn Uthaymeen (Rahima Ulla Hu Taala). I thank my parents and make dua for them for there constant prayers they have been doing for me without there mentor and support. May Allah always keep them in his mercy. Ameen

Introduction
Unfortunately, many Muslim individuals, groups and organisations use quotations of weak Ahadith to support an argument or a position. There are sincere Muslims who due to ignorance, choose unchecked Hadith and feel so proud and so confident that the prophet (PBUH) has supported their arguments. There are also many sincere Muslims who refrain from employing weak narrations once they are made aware of the seriousness of attributing a lie to the Prophet.

The Ahadith are classified as Sahih (Authentic), Hasan (Acceptable), Daeef (Weak) and Mawdoo (Fabricated). Fabricated traditions (Mawdoo') are not considered to be Hadith. An ordinary Muslim very rarely, if at all, reads a compilation of the Tradition. Therefore, he or she accepts as true the claim by religious leaders that the Tradition is actually a collection of the Messenger of Allah without any check-over. Even the religious Scholars, for the most, do not read these compilations at first hand. In reality, therefore, they support and defend something about which they have no information. Their initial response to a questionable piece of Tradition is to deny its existence. Then, even after having read it themselves, they keep quiet or refuse to alter their stance. Such inflexibility cannot be justified logically and rationally. Generally in Islamic law only the authentic (Sahih) and good (Hasan) Ahadith are used in deriving the rules. The weak (da'if) Ahadith have no value for the purpose of Shari'ah. However, the scholars of Hadith sometimes differ among themselves in the determination of some Ahadith whether they are weak or not weak. The 'Ulama have sometimes used weak Ahadith for moral and spiritual (fada'il) matters. It is important that when one uses a weak Hadith for any reason then one should explain it to the people that this is weak Hadith and it is being used for this particular reason. We must also keep in mind that according to the scholars of Hadith (Muhadditheen) the Ahadith are counted according to the number of the chain of narrators (Isnad) and not according to the text (matn) of the Hadith. Thus one text of a Hadith is often found reported through many chains of reporters. Normally the authenticity or weakness of the Hadith is checked ,not on the basis of its text (matn), but on the basis of its chain (Isnad)only. The weakness in a Hadith could be due the lack of continuity in the chain of transmitters or due to the lack of integrity ('adalah) of its narrators. There are various categories of Weak Ahadith depending on what part of the chain of transmitters was interrupted and what lack of integrity is detected in a transmitter or transmitters of that particular Hadith. No Muslim should accept everything and anything presented as the Messenger of Allahs word. I do not reject an utterance of the Messenger of Allah. If I do it, I will not remain a Muslim. All I say is that a given report is not acceptable as the Messenger of Allahs utterance, because the Quran testifies that he never followed anything but the Quran. This

is not Rejection of Hadith. However, to attribute something anti-Quranic to the Messenger of Allah is a grave offense. Shaikh Nasir ul-Dean Al Albani (RH) wrote a series of books called "Silsilat Al Ahadith Addaeefa" the series of weak narrations. These four volume books contain about 2,000 weak Ahadith. Every Hadith's weakness is explained in details. When one goes through, one will be amazed and astonished to realize that how Muslims have unwittingly used so many weak narrations in the past to support an argument or a wrong practice. The scholars differed concerning acting upon weak ahaadeeth which encourage righteous deeds. Some of them were of the view that it is permissible to act upon them, subject to certain conditions, and others were of the view that it is not permissible to act upon them. Al-Haafiz ibn Hajar (may Allaah have mercy on him) summed up the conditions for it to be permissible to act upon a saheeh hadeeth, which are as follows: 1. It should not be very weak, and one should not act upon a hadeeth which was narrated only by one of the liars or those who are accused of lying, or whose mistakes are serious. 2. It should mention a good deed for which there is a basis in shareeah. 3. When acting upon it one should not believe that the action is well-founded, rather he should do it on the basis of erring on the side of caution. Acting upon a weak hadeeth does not mean that we believe it is mustahabb to do an act of worship simply because a daeef hadeeth has been narrated concerning it. None of the scholars has said such a thing as we shall see from the words of Shaykh al-Islam Ibn Taymiyah, below rather what it means is that if it is proven that a certain act of worship is mustahabb because there is sound (saheeh) shari evidence as in the case of qiyaam al-layl (supererogatory prayers at night), for example then we find a daeef hadeeth which speaks of the virtue of qiyaam al-layl, then there is nothing wrong with acting upon this weak hadeeth in that case. What is meant by acting upon it is narrating it in order to encourage people to do this act of worship, in the hope that the one who does it will earn the reward mentioned in the daeef hadeeth, because acting on the weak hadeeth in this case will not lead to doing something that is forbidden in shareeah, such as saying that an act of worship is mustahabb that is not proven in shareeah. Rather, if he earns this reward all well and good, otherwise no harm is done. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo alFataawa, 1/250: It is not permissible in Islam to rely on weak ahaadeeth that are neither saheeh nor hasan, but Ahmad ibn Hanbal and other scholars regarded it is permissible to narrate reports concerning righteous deeds which are not known to be proven, so long as they are not known to be lies, on the basis that if an action is known to be prescribed in Islam from shari evidence, and there is a hadeeth which is not known to be a lie, it is possible that the reward referred to in that weak hadeeth may be true. None of the imams said that it is permissible to regard something as obligatory or mustahabb on the basis of a weak hadeeth; whoever says that is going against scholarly consensus. It is permissible to narrate reports that are

not known to be lies in order to encourage and warn people, but only with regard to matters where it is known that Allaah has encouraged or warned against them on the basis of other evidence the status of whose narrators is not unknown. End quote. Abu Bakr ibn al-Arabi said that it is not permissible to act on the basis of a weak hadeeth at all, whether with regard to virtuous deeds or otherwise See Tadreeb al-Raawi, 1/252. This is the view favoured by al-Albaani (may Allaah have mercy on him). See the introduction to Saheeh al-Targheeb wal-Tarheeb, 1/47-67. The saheeh proven reports from the Prophet (peace and blessings of Allaah be upon him) offer us sufficient evidence that we have no need to act on the basis of weak hadeeths. The Muslim must strive to find out which ahaadeeth are sound (saheeh) and which are weak (daeef), and be content to act on the basis of the sound reports.

Great article by our Noble Sheikh Al Abdali which explains weak Hadeeth in detail and also highlights it use:
Sheikh Bandar b. Nyif al-`Abdal, professor at al-Qasm University The Qur'an and the Sunnah of the Prophet (peace be upon him) are the primary sources from which Islamic beliefs and teachings are taken. The Sunnah of the Prophet (peace be upon him) are preserved for us in the hadith the Prophet's reported statements, actios, and tacit approvals which have been narrated and preserved in writing. It is a condition that the authenticity of a hadth must be established for that hadith to be valid as evidence for matters relating to Islamic beliefs or Islamic Law. The authenticity of the hadith is determined by a rigorous study of its chain of transmission and its text. Among the conditions of authenticity are that there must be no break in the chain of narration, all of the narrators must be reliable, and the text of a given narration of a particular hadith text must correlate with other narrations of the same text. Hadith that conform to the conditions of authenticity are graded as sahh (authentic) or hasan (good), depending on the strength of their transmission. Hadith that do not conform to the conditions of authenticity are classified as da`if (weak), munkar (deounced) or mawd` (fabricated). A hadith is declared as weak for a number of reasons, for instance if there is a problem with one of the narrator's memory or if there is a break in the chain of transmission. A hadith may be mildly weak if the only problem is that a narrator of confirmed honesty is known to make unintentional mistakes in relating from memory on occasion. A more serious weakness is where the reputation of a narrator is not established. A hadith is seriously weak if there are actual gaps in the transmission. A hadith is declared munkar when there is strong evidence to show that the Prophet (peace be upon him) did not make the statement. A hadith is declared as fabricated if a narrator is known to have been a liar. Scholars agree that only authentic hadith may be used to establish matters of creed and matters of creed and that hadith which are denounced or fabricated are never to be used for any purpose. Scholars disagree as to whether mildly weak hadith can be used for establishing the virtues of good deeds; for instance, hadth that encourage prayer, charity, and other matters already established in Islam. There views run the gamut from general acceptance to wholesale rejection, and can be summarized as three positions:

1. Mildly weak hadith can be freely used to establish the virtues of deeds. This is widely regarded to be the majority opinion on the matter. The famous hadith scholar and jurist, al-Nawaw writes in the introduction to his Forty Hadith: "Scholars agree that weak hadith which speak merely about the virtues of deeds can be cited." Scholars who hold this view argue that when the content of a hadith text has no implications for matters of religious doctrine or law, the level of rigor in determining its authenticity is not as severe. When a hadith is merely speaking about the blessings received by doing an already established good deed like prayer or fasting or kindness to neighbors, then it is introducing nothing new to the religion, but merely encouraging wholesome religious practices. Such hadith do not declare things lawful or unlawful, but rather affirm what is already established by the faith. 2. Mildly weak hadith cannot be used for anything. This is the opinion of Imam Muslim, the compiler of Sahh Muslim, the second most reliable hadith compilation. He writes in his introduction to that work: "It is imperative for everyone to distinguish authentic narrations from those which are uauthentic, and reliable narrators from those who are questionable. This is to avoid narrating anything other than what is authentically established from its sources." This opinion has been attributed to Imam Ahmad b. Hanbal. The Hanbali scholar Ibn Muflih writes: "It is attributed to Imam Ahmad that he would never use a weak hadith for establishing the virtues of good deeds or meritorious acts." [al-db al-Shar`iyyah (2/304)] This is also the view adopted by Ibn Hazm.

3. Mildly weak hadth can be used for encouraging good deeds if certain conditions are met. These conditions are enumerated by Ibn Hajar al-`Asqalni as follows: 1. The hadith should not be seriously weak. It should not be the narration of someone known to make many or very serious mistakes in narration. It should certainly not be the narration of someone who is accused of making deliberate falsifications. 2. The hadith must be addressing something which is already firmly and generally established in Islamic Law. It cannot in any way establish something new. 3. Those ho act upon the hadith should not cultivate a firm belief in their hearts that what the hadith says is true. They should be aware of the possibility that the Prophet (peace be upon him) may not have said those words, and they should be wary of attributing to the Prophet something that he did not say.

Ibn Taymiyah points out an important clarification to the second condition when he says: "If the weak hadith speaking about the virtues of a good deed introduces any quantitative statement or any specification, then it is impermissible to use it. For example, this would be the case if the hadith specifies a particular time for reciting the Qur'an or a specific chapter or verse, or if it gives a particular way of performing an act." [Majm` al-Fatw (18/67)] It remains to say that what is authentically established to be from the Prophet (peace be upon him) is more than enough for us never to need mentioning any weak hadith. We should be wary of the many dubious statements circulating these days on the Internet that are being attributed to the Prophet (peace be upon him) and to our faith.

Some Oft-Quoted Weak Ahaadeeth about Ramadan

From, "Fasting in Ramadaan as observed by the Prophet" by Shaikh Saleem al-Hilaalee and Shaikh Alee Hassan Allaah, the One free of all imperfections and Most High, has appointed for the Sunnah of the Prophet (sallalalhu alaihi wa-sallam) trustworthy bearers who expel from it the alterations of the people of falsehood, the misinterpretations of those going beyond bounds, and uncovering the false accretions added to it by those who try to adulterate it. Throughout the ages many accretions have been mixed with it, either weak ahaadeeth, lies or fabrications and the like and this has been fully explained and made clear by the scholars throughout the ages. One who looks today into the works of writers and speeches of admonition will see that they do not give the slightest attention to this matter except those upon whom is Allaahs Mercy. Even though scholarly reference works, which explain which ahadeeth are authentic and uncover the weak narrations, are readily available. In explaining this matter and its evil consequences upon the knowledge and the people, we do not intend to rebuke or accuse anyone. We will just quote some examples of narrations which have been introduced and become well known amongst the people, to the point that you will hardly read an article or hear an admonition except that the weak ahaadeeth have a prominent place in it. So acting upon his (sallalalhu alaihi wa-sallam) saying: Convey from me even if it is only a single Aayah... [Reported by al-Bukhaaree (6/361)] And his (sallalalhu alaihi wa-sallam) saying: The Deen is sincerity and sincere advising. [Reported by Muslim (no. 55)] So we say: The weak ahaadeeth, which have become widespread amongst the people, at every level, are very many, to the point that very few manage to mention anything authentic - despite its being plentiful also. May Allaah have mercy upon the Imaam Abdullaah lbn al-Mubaarak who said: There is sufficiency in the authentic ahaadeeth so there is no need for what is weak. So let this imam be our example. And let us stick to the authentic and pure knowledge. From the weak ahaadeeth which people commonly quote concerning Ramadaan are: 1. If the servants knew how great Ramadaan was, then they would wish that Ramadaan lasted all year. Indeed, Paradise is decorated for Ramadaan from the start of the year till the next year... and it is a long hadeeth. This hadeeth is reported by Ibn Khuzaimah (no. 1886), Ibn al-Jawzee in KitaabulMawdooaat (2/188-189) and Aboo Yalaa in his Musnad as occurs in al-Mataalibul-Aaliyah (46/a-b manuscript) by way of Jareer ibn Ayyoob al Bajalee: from ash-Shabee: from Naafi ibn Burdah: from Aboo Masood al Ghifaaree.

This hadeeth is fabricated (mawdoo), the cause being Jareer ibn Ayyoob. lbn Hajr quotes his biography in Lisaanul-Meezaan (2/101) and says: Famous for his weakness. Then he quotes the saying of Aboo Nuaim about him: He used to fabricate ahaadeeth, from alBukhaaree: Munkar in narrating hadeeth, and from an-Nasaaee: Abandoned! Ibn al-jawzee declared it to be fabricated, and Ibn Khuzaimah said after relating it: If the narration is authentic, since there is some doubt in the heart about Jareer Ibn Ayyoob alBajalee. 2. 0 people a very great month has come upon you, a month containing a night better than a thousand months. Allaah has made it an obligation to fast in it, and standing in prayer in its night is a supererogatory action. Whoever seeks nearness to Him with a good deed in it will be like one performing an obligatory action in other months... It is a month the beginning of which is a mercy, the middle is forgiveness, and its end is a granting of freedom from the Fire... It is also a long hadeeth and we have quoted the most wellknown parts of it. This hadeeth is also reported by Ibn Khuzaimah (No. 1887), al-Mahaamulee in his Amaalee (No. 293), and al-Asbahaanee in at-Targheeb (Q/178, B-manuscript) by way of Alee ibn Zayd ibn Judaan: from Saeed ibn al-Musaayib: from Salmaan. This isnaad is doeef due to the weakness of Ale ibn Zayd. Ibn Sad says about him, He is somewhat weak, he is not used as a proof Ahmad ibn Hanbal said: He is not strong. Ibn Maeen said: He is weak. Ibn Abee Khaithumah said: Weak in everything. Ibn Khuzaimah said: I do not accept him as a proof due to his weak memory. - as occurs in at-Tahdheeb (7/322-323). Ibn Khuzaimah said after quoting his narration: If the narration is authentic. Ibn Hajr says in al-Atraaf: It is narrated by Ale ibn Zayd ibn Judaan alone and he is weak as AsSuyootee quotes from him in Jamul Jawaami (No. 24,714). lbn Abee Haatim reports from his father in llalul-Hadeeth (1/249) that he said: The hadeeth is munkar! 3. Fast and you will be healthy. It is part of a hadeeth reported by Ibn Adiyy in al-Kaamil (7/2521) by way of Nahshal ibn Saeed: from ad-Dahhaak: from Ibn Abbaas. At-Tabaraanee reports it in ol-Awsat (I/Q, 69 Amanuscript of Majmo ul-Bahrain) and Aboo Nuaim in at-Tibbun-Nawawee as occurs in Takhreejul-Ihyaa (7/401) by way of Muhammad ibn Sulaimaan ibn Abee Daawood: from Zuhair ibn Muhammad: Suhail lbn Abee Saalih: from Aboo Hurairah. Its isnaad is weak. Aboo Bakr al-Athrum said: I heard Ahmad say - and he mentioned the narration of the people of Shaam from Zuhair ibn Muhammad, he said: They report ahaadeeth from him which are munkar Aboo Haatim said: There is some weakness in his memory, his ahaadeeth narrated in Iraaq are better than his hadeeth narrated in Shaam due to his weak memory. Al-Alee said:

These ahaadeeth which the people of Shaam narrate from him do not please me, as occurs in Tahdheebul-Kamaal (9/417). Muhammad Ibn Sulaimaan is from Shaam and has a biography in Taareekh Dimishq (15 Q,386 - manuscript) - so his narrations from Zuhair, as the scholars have stated, are munkar and this hadeeth is one of them! 4. He who abandons fasting during a day of Ramadaan without a valid excuse, or illness then even if he were to fast for ever it would not make up for it. This hadeeth is quoted in disconnected form by al-Bukhaaree in his Saheeh (Fathul-Baaree. 4/160) without an isnaad. It is connected by Ibn Khuzaimah in his Saheeh (No. 1987), atTirmidhee (No.723) Aboo Daawood (No.2397). lbn Maajah (No. 1672), an-Nasaaee in alKubraa as occurs in Tahfatul Ashraaf (10/373), al-Baihaqee (4/228) and Ibn -Iajr in Taghleequt-Toleeq (3/170) by way of Abul-Mutawwas: from his father: from Aboo Hurairah. Ibn Hajr says in Fathul-Baaree (4/161): They disagree greatly in their narration from Habeeb ibn Abee Thaabit, it has three weaknesses: (i) contradiction of its narrators, (ii) the condition of Abul-Mutawwas is unknown, (ii) doubt about whether his father met Aboo Hurairah or not. Ibn Khuzaimah says after reporting it: If the narration is authentic, since I do not know Abul Mutawwas or his father. So this hadeeth is also weak. These are four ahaadeeth which have been declared weak and unreliable by the scholars, yet we still hear them and see them every day in the blessed month of Ramadaan in particular, and at other times. It is apparent that some of these ahadeeth contain parts whose meaning is correct and established in our Shareeah in the Book or the Sunnah. However, this on its own does not allow us to attribute to Allah's Messenger (sallalalhu alaihi wa-sallam) that which is not established authentically from him, particularly since this Ummah alone - to the exception of all previous nations has been particularized by Allaah, the One free of all imperfections, with the use of isnaads (chains of narration). Through them we can ascertain what is acceptable and what has been invented, and what authentic (saheeh) is from that which is not. It is a very precise branch of knowledge, and he indeed spoke well who described it as: The study of what is narrated and the measure for the authenticity of narrations.

Non Authentic Narrations Of Fasting and Ramadan

Sheikh Mohammad Nasiruddin Albani Compiled & Translated Abu Yusuf, Saagheer Ibn Abdir Rashid Al Kashmeeri 1. The month of Ramadhan is suspended between the sky and the earth and it is not raised up to Allah except with the Zakaat-ul-Fitr. As-Suyootee ascribed in Al-Jaami-As-Sagheer to Ibn Shaaheen in At-Targheeb and to AdDiyaa from Jareer. Daeef (weak) due to the narrator Muhammad Bin Ubaid Al-Basree who is unknown - AdDaeefah No. 43. 2. Fast and be in good health. Reported by Tabarani in Al-Awsat (2/225/1/8477) and Abu Naeem in At-Tibb (Qaaf 24/1, 2) from Abu Hurayrah. Daeef (weak) due to the narrator Zuhair Bin Muhammad who is weak in his narrations from the people of Shaam - Ad-Daeefah No. 253. 3. Indeed, Allah does not leave any one from the Muslims on the morning of the first day of the month of Ramadhan, except that He forgives him. Narrated by Al-Khateeb (5/91) and from him Ibn-ul-Jawzee in Al-Mawdooaat (2/190) from Anas. Mawdoo (Fabricated) due to the narrators Salaam At-ta'wil, who was accused of lying and fabricating, and his Shaykh Ziyaad Bin Maymoon who was a fabricator by his own admission - Ad-Daeefah No. 296. 4. When it is the first night of the month of Ramadhan, Allah, The Mighty and The Majestic, looks at his creation. And when Allah, The Mighty and The Majestic, looks at His slave, never will He punish Him. And Allah, The Mighty and The Majestic frees a million (people) from the fire every night. Narrated by Ibn Fanjawayh in Majlis Min-al-Amaalee Fee Fadli Ramadhan and it is the last Hadith in it, Abul-Qaasim Al-Asbahaanee in At-Targheeb. (Qaaf 1/180), Ad-Diyaa AlMaqdasee in Al-Mukhtaarah (1/100/10) and Ibn-ul-Jawzee in Al- Mawdooaat (2/190) from Abu Hurayrah Mawdoo (Fabricated) due to Uthmaan Bin Abdillah Ash-Shaamee who was accused of fabricating - Ad-Daeefah No. 299.

5. The one who fasts in Ramadhan whilst on a journey is like the one who breaks the fast whilst being resident. Narrated by Ibn Maajah (1/511), Al-Haytham Bin Kalb in Al-Musnad (2/22) and Ad-Diyaa in Al-Mukhtaarah (1/305) from Abdur-Rahmaan Bin Awf. Munkar (Wrong). The chain of narration has two hidden defects. Firstly, there is a break in the chain because the narrator Abu Salamah did not hear from his father (Abdur-Rahmaan Bin Awf) as in Al-Fath. Secondly, the narrator Usaamah Bin Zayd had weakness in his memory and he opposed a reliable narrator (who narrated to the contrary of this). - AdDaeefah No. 498. 6. The fasting person is in (a state of) worship even if he is lying on his bed. Narrated by Tamaam (18/172-173) from Salmaan Bin Aamir Ad-Dabee.

Daeef (weak) because Shaykh Al-Albaanee did not find anyone (from the scholars) who has made mention of the narrators Yahyah Az-Zujaaj and Muhammad Bin Haaroon - AdDaeefah No. 653. 7. Ramadhan in Madeenah is better than a thousand Ramadhans in other than it from the lands, and Jumah in Madeenah is better than a thousand Jumahs in other than it from the lands. Narrated by Tabarani (1/111/2) and Ibn Asaakir (8/510/2) from Bilaal Bin Haarith. Baatil (False) because of the narrator Abdullah Bin Kathir who was considered weak - AdDaeefah No. 831. 8. Whosoever catches Ramadhan in Makkah and fasts and stands (in the prayer) from it in what is easy for him, Allah will write (the reward of) a thousand months of Ramadhan in other than it (Makkah). And for every day (of fasting) Allah will write for him (the reward of) freeing a slave, and for every night (of prayer) [the reward of] freeing a slave. And every day (will have the reward of the one who has) a horse which carries loads in the path of Allah. And on every day there is a good deed (written for him) and in every night there is a good deed (written for him). Narrated by Ibn Maajah (No. 3117) from Ibn Abbaas. Mawdoo (Fabricated) due to the narrator Abdur-Raheem Bin Zayd Al-Ameee who was a liar and rejected in his narrations - Ad-Daeefah No. 832. 9. Whosoever catches Ramadhan and there is upon him something (i.e. fasts) which he has not made up, it will not be accepted from him. And whosoever fasts voluntary fasts and there is upon him something (i.e. fasts) from Ramadhan which he has not made up, then indeed it will not be accepted from him until he fasts it (that which he missed).

Reported by Ahmed (2/352) and the first part has been reported by Tabarani in Al-Awsat (2/99) from Abu Hurayrah. Daeef (Weak) because of the narrator Ibn Laheeah who had a bad memory and who got confused with respect to its chain of narration and its text. - Ad-Daeefah No. 838. 10. He (Sallallaahu `alayhi wa sallam) used to love to break his fast with three dates or something which had not been touched by the fire. Narrated by Al-Uqaylee in Ad-Duafaah (page 251), Abu Yalah in his Musnad (1/163) and the wording is his, and from him Ad-Diyah in Al-Mukhtaarah (1/49) from Anas. Daeef Jidn (Extremely weak) because of the narrator Abdul-Waahid Bin Thaabit who was considered weak and by Bukhari as someone who had been accused (of lying) - Ad-Daeefah No. 996. 11. Whosoever performs Itikaaf for ten days in Ramadhan, it is like(performing) two Hajjs and two Umrahs . Narrated by Al-Baihaqee in Ash-Shuab from Al-Hussain Bin Ali. Mawdoo (Fabricated) due to the narrators Muhammad Bin Zaadaan who was abandoned, and Anbasah Bin Abdir-Rahmaan who used to fabricate ahaadeeth - Ad-Daeefah No. 518. 12. Indeed, Paradise is beautified for Ramadhan at the beginning of the year until the (next) year. So, when it is the first night of Ramadhan, a wind blows from underneath the Throne (of Allah) and the leaves of Paradise hit the virgin women of Paradise and they say: O Lord, place for us from your slaves husbands by whom our eyes will be cooled, and through us will their eyes be cooled. Reported by Tabarani in Al-Mujam Al-Awsat (No. 6943), Tamaam in Al- Fawaaid (Vol.1 No.34) and Ibn Asaakir in Fadl Ramadhan (Qaaf/171-2) from Ibn Umar. Munkar (Wrong) due to the narrator Al-Waleed Bin Al-Waleed who was abandoned - AdDaeefah No. 1325. 13. Whosoever fasts for a day which does not cause him hardship, ten good deeds will be written for him. Reported by Tabarani in Al-Awsat (No. 7653 with the numbering of Shaykh al-Albaanee) from Al-Baraa Bin Aazib. Daeef (Weak) due to the narrator Abu Janaab Al-Kalbee Yahyah Bin Abi Hayyah who was weak and a Mudallis - Ad-Daeefah No. 1327.

14. Whosoever fasted a day seeking the Face of Allah The Most High, Allah The Mighty and The Majestic will remove him far away from the Hell-Fire, like the distance of the crow which flies whilst it is a chick, up until it dies from old age. Reported by Ahmed (2/526) from Abu Hurayrah Daeef (Weak) because the Shaykh of Abu Abdillah Laheeah has not been mentioned (i.e. unknown)- Ad-Daeefah No. 1330. 15. Do you know O Bilaal, that the fasting persons bones glorify Allah and the Angels ask for his forgiveness because of what is eaten next to him (by others when he is fasting). Reported by Ibn Maajah (1749), Al- Baihaqee in Shuab-ul-Eemaan and by way of him Ibn Asaakir in Taareekh Dimishq (3/232/2 and 10/330 Taa) from Buraidah. Mawdoo (Fabricated) due to the narrator Muhammad Bin Abdir-Rahmaan Al-Qushayree who was a liar and used to invent ahaadeeth - Ad-Daeefah No. 1331. 16. Indeed, if the fasting person has something eaten next to him, the Angels send prayers upon him until they (the people eating) finish. And perhaps he (sallallaahu `alayhi wa sallam) said: until they (the people eating) finish their food. Narrated by Tirmidhi (1/150), An-Nasaaee in As-sunnan Al-Kubrah (Qaaf 2/62), Ad-Daarimee (2/17), Ibn Khuzaymah in his sahih (2138-2140), Ibn Maajah (1748) and many others from Umm Amaarah Bint Kab. Daeef (weak) because the narrator Layla, the free slave of Habeeb Bin Zayd Al-Ansaaree, is unknown - Ad-Daeefah No. 1332. 17. Whosoever breaks the fast of the fasting person (by giving him food) in Ramadhan from lawful earnings, the Angels send prayers upon him during all of the nights of Ramadhan and (the Angel) Jibreel shakes hands with him. And whomsoever Jibreel shakes hands with, his heart becomes tender and his tears become many. A man said: O Messenger of Allah, and if he (the person) doesnt have that with him (to feed the person with)? He said: (Then even) a handful of food. He (the man) said: What do you think about the one who doesnt (even) have that with him? He said: Then (even) half a piece of bread. He (the man) said: What do you think about if he doesnt have that with him? He said: Then (even) a sip of milk mixed with water. He (the man) said: What do you think about the one who doesnt (even) have that with him? He said: Then (even) a sip of water. Reported by Ibn Adee in Al-Kaamil (Qaaf 2/69) from Salmaan Al-Faarisee. Daeef (weak) because of the narrators Ali Bin Zayd - and he is Ibn Jadaan - who was weak

due to his bad memory, and Hakeem Bin Khidhaam who was abandoned in Hadith and considered by Bukhari as someone who had been accused (of lying) - Ad-Daeefah No. 1333. 18. The first part of the month of Ramadhan is mercy, the middle of it is forgiveness and the end of it is freedom from the Fire. Reported by Al-Uqaylee in Ad-Duafaah (172), Ibn Adee (1/165), Al-Khateeb in Al-Muwadih (2/77), Ad-Daylamee (1/1/10-11) and Ibn Asaakir (8/506/1) from Abu Hurayrah. Munkar (Wrong) due to the narrators Salaam Bin Sulaymaan Bin Siwaar who was weak, and Maslamah Bin As-Salt who was abandoned in haadeeth - Ad-Daeefah No. 1569. 19. Five (things) break the fast of the fasting person and nullify the ablution (wudu): Lying, backbiting, tale carrying, looking with desire and the false oath. Narrated by Abul-Qaasim Al-Kharaqee in Ashar Majaalis Min-Al-Amaalee (2/224) from Anas. Mawdoo (Fabricated) due to the narrator Muhammad Bin Al-Hajjaaj Al-Himsee who fabricated it, and whose ahaadeeth were not written down (by the scholars) -Ad-Daeefah No. 1708. 20. The fasting person is in (a state of) worship as long as he doesnt backbite. Reported by Ibn Adee (1/302) from Abu Hurayrah. Munkar (Wrong) because of the narrator Abdur-Raheem Bin Haaroon who was very weak and accused of lying by Ad-Daraaqutnee - Ad-Daeefah No. 1829.