Majmu' al-FatawaIbn Taimiya

like You, nor will anyone like You ever be asked. And I ask You by the right of Muhammad, Your Prophet; Abraham, Your close friend; Moses, Your confidant; and Jesus, Your spirit and Your word, honoured in Your sight.’” He then cited the remainder of the supplication.

This Mūsā ibn ‘Abd al-Rahmān is among the liars. Abū Ahmad ibn ‘Adī said of him:

“He narrates rejected hadith.”

Abū Hātim ibn Hibbān said:

“He is an impostor who fabricates hadith. He fabricated a book of Quran commentary, falsely attributing it to Ibn Jurayj, from ‘Atā’, from Ibn ‘Abbās, compiling it from the statements of al-Kalbī and Muqātil.”

Something similar—without the fasting—is transmitted from Ibn Mas‘ūd through Mūsā ibn Ibrāhīm al-Marwazī, who said: “Wakī‘ narrated to us, from ‘Ubayda, from Shaqīq, from Ibn Mas‘ūd.” Yahyā ibn Ma‘īn said of this Mūsā ibn Ibrāhīm: “A liar.” Al-Dāraqutnī said: “His narrations are abandoned.” Ibn Hibbān said: “He was heedless: he would accept what was prompted to him, and thus deserved to have his narrations abandoned.” This is also transmitted from ‘Umar ibn ‘Abd al-‘Azīz, from Mujāhid ibn Jabr, from Ibn Mas‘ūd, through a chain weaker than the first.

Abū al-Shaykh al-Asbahānī transmitted it through Ahmad ibn Ishāq al-Jawharī, who said: “Abū al-Ash‘ath narrated to us; Zuhayr ibn al-‘Alā’ al-‘Utbī narrated to us; Yūsuf ibn Yazīd narrated to us, from al-Zuhrī.” He traced the hadith back to the Prophet, who was reported to have said:

“Whoever wishes to retain what he learns should fast for seven days, and let him break his fast at the end of the seven days with these words.”

I say: These chains of transmission are obscure; nothing can be established through them. Abū Mūsā al-Madīnī transmitted it in his dictated collections, as did Abū ‘Abd Allāh al-Maqdisī, following the practice of scholars like them who transmit whatever is reported on a subject, whether authentic or weak. This is also the customary practice of most later hadith scholars: they transmit reports concerning virtues and place responsibility

مِثْلُك وَلَا يُسْأَلُ وَأَسْأَلُك بِحَقِّ مُحَمَّدٍ نَبِيِّك وَإِبْرَاهِيمَ خَلِيلِك وَمُوسَى نَجِيِّك وَعِيسَى رُوحِك وَكَلِمَتِك وَوَجِيهِك} وَذَكَرَ تَمَامَ الدُّعَاءِ. وَمُوسَى بْنُ عَبْدِ الرَّحْمَنِ هَذَا مِنْ الْكَذَّابِينَ قَالَ أَبُو أَحْمَدَ بْنُ عَدِيٍّ فِيهِ: مُنْكَرُ الْحَدِيثِ. وَقَالَ أَبُو حَاتِمِ بْنُ حِبَّانَ: دَجَّالٌ يَضَعُ الْحَدِيثَ وَضَعَ عَلَى ابْنِ جريج عَنْ عَطَاءٍ عَنْ ابْنِ عَبَّاسٍ كِتَابًا فِي التَّفْسِيرِ جَمَعَهُ مِنْ كَلَامِ الْكَلْبِيِّ وَمُقَاتِلٍ وَيُرْوَى نَحْوُ هَذَا - دُونَ الصَّوْمِ - عَنْ ابْنِ مَسْعُودٍ مِنْ طَرِيقِ مُوسَى بْنِ إبْرَاهِيمَ الْمَرْوَزِي حَدَّثَنَا وَكِيعٌ عَنْ عُبَيْدَةَ عَنْ شَقِيقٍ عَنْ ابْنِ مَسْعُودٍ وَمُوسَى بْنُ إبْرَاهِيمَ هَذَا قَالَ فِيهِ يَحْيَى بْنُ مَعِينٍ: كَذَّابٌ وَقَالَ الدارقطني: مَتْرُوكٌ وَقَالَ ابْنُ حِبَّانَ: كَانَ مُغَفَّلًا يُلَقَّنُ فَيَتَلَقَّنُ فَاسْتَحَقَّ التَّرْكَ. وَيُرْوَى هَذَا عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُجَاهِدِ بْنِ جَبْرٍ عَنْ ابْنِ مَسْعُودٍ بِطَرِيقِ أَضْعَفَ مِنْ الْأَوَّلِ. وَرَوَاهُ أَبُو الشَّيْخِ الأصبهاني مِنْ حَدِيثِ أَحْمَدَ بْنِ إسْحَاقَ الْجَوْهَرِيِّ: حَدَّثَنَا أَبُو الْأَشْعَثِ حَدَّثَنَا زُهَيْرُ بْنُ الْعَلَاءِ العتبي حَدَّثَنَا يُوسُفُ بْنُ يَزِيدَ عَنْ الزُّهْرِيِّ وَرَفَعَ الْحَدِيثَ قَالَ {مَنْ سَرَّهُ أَنْ يَحْفَظَ فَلْيَصُمْ سَبْعَةَ أَيَّامٍ وَلْيَكُنْ إفْطَارُهُ فِي آخِرِ الْأَيَّامِ السَّبْعَةِ عَلَى هَؤُلَاءِ الْكَلِمَاتِ} . قُلْت: وَهَذِهِ أَسَانِيدُ مُظْلِمَةٌ لَا يَثْبُتُ بِهَا شَيْءٌ. وَقَدْ رَوَاهُ أَبُو مُوسَى الْمَدِينِيُّ فِي أَمَالِيهِ وَأَبُو عَبْدِ اللَّهِ المقدسي عَلَى عَادَةِ أَمْثَالِهِمْ فِي رِوَايَةِ مَا يُرْوَى فِي الْبَابِ سَوَاءٌ كَانَ صَحِيحًا أَوْ ضَعِيفًا كَمَا اعْتَادَهُ أَكْثَرُ الْمُتَأَخِّرِينَ مِنْ الْمُحَدِّثِينَ أَنَّهُمْ يَرْوُونَ مَا رَوَى بِهِ الْفَضَائِلَ وَيَجْعَلُونَ الْعُهْدَةَ

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