Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
AL-MAJAALIS : Jurnal Dirasat Islamiyah Volume 13 Number 1 November 2025 Email Jurnal : almajalis.
ejornal@gmail.
Website Jurnal : ejournal.
__________________________________________________________________________________________
UAF JIDDAN VS.
MAWU: A COMPARATIVE ASSESSMENT OF ADTH BY IBN
AL-JAWZ IN AL-MAWUAT AND AL-IRAQ IN AL-MUGHN AN AML ALASFAR F AL-ASFAR
Marwan MasAoud.
Imam Ghazali Said.
Mohammed Alghiffar Alwalid Universitas Islam Negeri Sunan Ampel Surabaya.
Universitas Islam Negeri Sunan Ampel Surabaya.
Universiti Islam Antarbangsa Malaysia masudmarwan14@gmail.
com, imamghazalisaid@gmail.
com, ghiffar98@gmail.
ARTICLE HISTORY
Received : 02-October-2025 Revised : 10-October-2025 Accepted : 13-October-2025 KEYWORDS:
Al-AoIraqi.
al-Mughn.
aml al-AsfAr.
Ibn al-Jawzi.
alMawsAoAt.
AI DISCLOSURE
STATEMENT
ABSTRACT
This study explores the methodological differences in uadth classification between al-IrAq and Ibn al-Jawz, prompted by the broader discourse on the authenticity of Islamic traditions.
The research primarily compares five auAdth judged as saf jiddan by al-IrAq and as maws by Ibn al-Jawz, focusing on their distinct approaches in evaluating isnAd and matn.
secondary focus lies in examining al-IrAqAos precision in takhrj and isnAd analysis versus Ibn al-JawzAos critical stance toward unreliable transmitters and implausible texts.
This qualitative, descriptive-comparative study adopts a library-based approach and deductive reasoning, relying on primary and secondary sources within the discipline of jaru wa-tadl.
The research aims to determine which scholar's assessment aligns more accurately with the standards of uadth criticism.
The findings reveal that one narration concerning the virtue of bread is more appropriately classified as saf jiddan, while the remaining four about Umar ibn al-KhaAbAos virtues, curbing desires, bringing goods from the market, and generosity are best regarded as maws.
These results highlight the richness of the uadth critical tradition and affirm that uadth authority in Islam must rest on rigorous scholarly verification, balancing both isnAd reliability and matn coherence.
The authors used ChatGP and Deepseek to improve the language and readability of this article.
All content was reviewed and verified by the authors, who take full responsibility for the integrity and originality of the work.
Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
INTRODUCTION
adth Studies represent one of the principal disciplines in Islamic scholarship, focusing on the transmission and authenticity of the sayings, actions, and approvals of the Prophet Muuammad AA.
236 The evaluation of the isnAd and matn of uadth not only determines their degree of authenticity but also shapes the application of Islamic law and the understanding of religious teachings.
237 As the discipline developed, classical scholars formulated various manAhij to assess uadth authenticity, which at times led to divergent judgments on the same report.
238 adth studies constitute a fundamental foundation within the Islamic intellectual tradition, as they determine the authenticity of the ProphetAos A Asayings and simultaneously influence the application of Islamic law and the understanding of religion.
The divergence of manAhij among scholars in assessing uadth reflects a critical dynamism that, in fact, enriches the corpus of Islamic scholarship.
Al-IrAq, in his Takhrj AuAdth IuyA Ulm al-Dn, applied a method that treated isnAd weakness with serious consideration, sometimes classifying certain reports as saf Alwi Taufik.
Juli Handoko, and Ihsan Mustofa.
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Muhammad Fawwaz Bin Muhammad Yusoff.
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Hafiz Fahad Aziz and Mr Ghulam Qasim.
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Impacts, and Interpretations,Ay Journal of Religion and Society 3, no.
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Muhammad Nawaz.
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Fakultas Ushuluddin UIN Syarif Hidayatullah Jakarta, n.
Muhamad Rozaimi Ramle and Miftachul Huda.
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Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
jiddan, denoting severe weakness but not necessarily fabrication.
239 By contrast.
Ibn al-Jawz, in his works, adopted a stricter stance, often declaring reports with significant defects as maws .
240 This divergence illustrates methodological variation in uadth criticism, particularly regarding what constitutes fatal flaws in transmission.
241 The contrasting approaches of al-IrAq and Ibn al-Jawz highlight how methodological differences shape judgments in uadth criticism, especially in defining the threshold between severe weakness and fabrication.
Such differences reflect the richness of the tradition while also presenting challenges in determining the final status of a uadth.
Al-IrAq tended toward caution by distinguishing between saf jiddan and outright fabrication, whereas Ibn al-Jawz took a more rigorous approach, classifying critically weak reports as maws.
242 These methodological differences were shaped not only by scholarly rigor but also by historical context, the evolution of legal schools, and concerns for safeguarding Islamic teachings.
Ibn al-Jawz, who lived in sixthcentury Baghdad, operated in an era marked by intense sectarian debate, the spread of fabricated reports among popular preachers, and growing anxiety about the authenticity of transmitted knowledge.
Ibn al-Jawz strict approach to declaring uadths maws reflected this polemical environment and his broader concern with protecting the Sunnah from distortion.
In contrast, al-IrAq, writing in eighth-century Mamlk Cairo, worked within a more structured academic milieu shaped by madrasah institutions and a pedagogical emphasis on precise classification rather than polemical refutation.
His moderation and nuanced distinctions between saf jiddan and maws reflect the scholarly professionalism and teaching culture of his time.
AAoan Mujibur Rohman.
AuKritik Ibn Al-Jauzi terhadap Hadis dalam Kitab Ihya Ulum ad-Din dan Pembelaan Abu al-Fadl al-Iraqi,Ay Jalsah: The Journal of Al-Quran and As-Sunnah Studies 1, no.
: 62Ae75.
Muhamad Ridwan Nurrohman.
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Nur Kholis Bin Kurdian.
Abd AAola, and Muhammad Syarifudin.
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Ay Https://Yaqeeninstitute.
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Com#ftnt22, accessed October 10, 2025.
Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
This study seeks to analyze and compare the assessments of al-IrAq and Ibn al-Jawz in their classification of reports as saf jiddan or maws, focusing on their methodological criteria in evaluating transmitters, isnAd integrity, and reliability of transmission.
understanding these differences, the research contributes to a deeper comprehension of classical evaluative standards and their implications for the use of uadth in Islamic law and These insights remain relevant for contemporary uadth scholarship, as modern researchers and jurists continue to grapple with similar questions regarding the balance between textual plausibility and chain authenticity.
Examining the approaches of earlier critics such as al-IrAq and Ibn al-Jawz offers valuable guidance for refining present-day methodologies in uadth authentication and interpretation.
Previous research includes AAn Mujibur RohmanAos AuKritik Ibn Al-Jauzi terhadap Hadis dalam Kitab Ihya Ulum ad-Din dan Pembelaan Abu al-Fadl al-IraqiAy (Criticism of Ibn al-Jawz on the adth in IuyA Ulm al-Dn and the Defense of Ab al-Fasl al-IrA.
The study finds that al-GhazAl holds a pivotal role as one of IslamAos most influential intellectuals, particularly in taawwuf.
While celebrated for his ability to guide the Muslim community through philosophy, kalAm, and other sciences, he faces criticism for employing maws uadths in IuyA Ulm al-Dn, especially in the areas of al-targhb, al-tarhb, and fasAil al- amAl.
This reflects his perceived tasAhul .
in transmission, sometimes overlooking authenticity even in matters of ualAl and uarAm.
Despite such critiques, the IuyA remains a timeless magnum opus, uniting diverse disciplines and exerting enduring influence.
The study thus underscores the tension between the grandeur of al-GhazAlAos legacy and the methodological challenges it raises in uadth epistemology.
The authorAos research, entitled AuUaf Jiddan vs.
Maws: A Comparative Analysis of adth Assessment by Ibn al-Jawz in al-MawsAt and al-IrAq in al-Mughn an uaml al-asfAr f al-asfArAy, shares common ground with the aforementioned three studies, namely its focus on comparing the manhaj of uadth criticism between al-IrAq and Ibn al-Jawz.
This study seeks to address the following questions: Who are al-IrAq and Ibn al-Jawz? What are the Rohman.
AuKritik Ibn Al-Jauzi terhadap Hadis dalam Kitab Ihya Ulum ad-Din dan Pembelaan Abu alFadl al-Iraqi.
Ay Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
comparative outcomes of their assessments in classifying uadth as saf jiddan and maws? And how does critical discourse analysis apply to the examined uadths? The primary similarity lies in the examination of the diverse evaluations of classical scholars and their implications for uadth status.
However, the present study emphasizes methodological aspects in a more systematic manner, particularly by comparing the criteria and justifications employed by the two scholars in distinguishing between saf jiddan and maws.
In addition, this research highlights the historical context, al-IrAqAos moderation, and Ibn al-JawzAos rigor as key factors shaping their assessments, thereby offering a more holistic understanding of the dynamics of uadth evaluation in classical literature.
Thus, while the three previous studies provide an essential foundation concerning the diversity of uadth assessments and the evaluation of isnAd, the authorAos research contributes an added analytical dimension with a sharper focus on methodological divergence, historical context, and the practical implications for the authenticity and application of uadth in Islamic scholarship.
This study offers a new perspective in the field of uadth studies by focusing on a comparative analysis of the methodologies of uadth criticism employed by al-IrAq in al- Mughn an uaml al-asfAr f al-asfAr and Ibn al-Jawz in al-MawsAt, particularly with regard to the classification of saf jiddan and maws.
Unlike previous research, which has tended to be descriptive or limited to documenting the diversity of scholarly evaluations, this study emphasizes a systematic analysis of the criteria, justifications, and considerations applied by each scholar in assessing the reliability of transmitters and the integrity of the isnAd.
Furthermore, it highlights the historical context and personal characteristics of the scholars as significant factors influencing uadth evaluation.
The moderation of al-IrAq and the strictness of Ibn al-Jawz serve as interpretive lenses for understanding the differences in uadth Thus, this study not only addresses the formal status of uadths but also elucidates the intellectual dynamics and critical practices of uadth scholarship within the classical tradition.
Moreover, this study provides a more holistic understanding of the implications of methodological differences for the authenticity and application of uadth in religious literature and Islamic law.
By emphasizing the nuance between saf jiddan and maws, his research Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
takes a closer look at how classical scholars drew the line between serious weakness and outright fabricationAidistinctions that are often treated too simply in earlier writings.
Rather than claiming to offer something entirely new, the study aims to revisit these issues with greater attention to method and context.
By comparing the approaches of al-IrAq and Ibn alJawz within their respective historical settings, it adds to the broader discussion on how classical uadth critics balanced precision, caution, and the need to protect the prophetic METHOD This study employs a qualitative approach, namely research that focuses on understanding and explaining social phenomena from the perspective of individuals or groups.
Qualitative research originates from scholars of Anthropology and Sociology, for whom the world and its environment can be studied scientifically.
245 A library study serves as the data collection technique in this research.
The library study is characterized by four features: direct engagement with texts, the availability of ready-to-use data, freedom from spatial and temporal limitations, and its secondary nature.
This study employs both primary and secondary data as a means of data 247 The primary data refers to information obtained directly from the object of research by utilizing data collection instruments applied directly to the subject as the source of the sought information.
The primary source used in this research is al-GhazAlAos .
505 H)
IuyA Ulm al-Dn.
248 Meanwhile, secondary data refers to information acquired through second- or third-hand sources.
249 The secondary materials employed in this study include journals, contemporary studies, and classical works such as al-Mughn an uaml al-asfAr f al- asfAr by al-IrAq, al-MawsAt by Ibn al-Jawz.
Musnad al-BazzAr, al-Mujam al-Kabr by al245 Haradhan Kumar Mohajan.
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Environment and People 7, no.
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Gusti Bagus Rai Utama.
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Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
abarAn, al-Syarah by al-Ajurr, and others.
Additionally, works on the biographies of uadth transmitters, such as MzAn al-ItidAl by al-Dhahab, are also consulted.
This study employs the theories of jaru wa-tadl and critical discourse analysis.
The theory of jaru wa-tadl explains the defects .
and reliability .
of narrators through specific evaluative expressions.
Its main aim is to understand how and why al-IrAq and Ibn al-Jawz arrived at differing assessments rather than determining who was right.
To identify the rAjiu .
view, several guiding principles were applied.
The analysis employed a descriptive and deductive method, moving from general observations to specific conclusions.
Subsequently, the data are concluded through a deductive approach, in which the collected information is first analyzed in general terms and then synthesized into specific conclusions.
RESULTS AND DISCUSSION
Among the uadths in the IuyA, there are five uadths classified as daf jiddan by alAoIrAq and as maws by Ibn al-Jawz.
A comparative study between the two, by tracing the chains of transmission .
iwAyA.
and narrators .
of these five uadths, becomes highly significant in broadening the perspective of critical uadth studies.
The exposition is as First:
251AAEA
AaO AEIOA
ca a ca a e
a AI u e aIA
a AE a a acIO aO eI aC acI II a acO NEE I IA A acOA aOEN eIA
A N E OA:ACE ECOA
ca ca AE a eO acO acAO aEOOA The uadth AuHonor the BreadAy .
upplemented with uaddathan.
Al-AoIrAq stated that this uadth was narrated by al-BazzAr, al-abarAn, and Ibn QAniAo from the uadth of AoAbdullAh ibn Umm arAm, with a chain of transmission .
that is extremely weak .
af jidda.
, and it is also mentioned by Ibn al-Jawz in alMawsAt.
Theophilus Azungah.
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4 (November 2.
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Vol.
2, p.
AoAbd al-Raum ibn al-usayn Al-AoIrAq.
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Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
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a ae a a e a a a e e a a e a a a ca a a AA
ca A OA
A a eI a aI eO ac e acIAUAOE e aI a e aA sA
ca AE acO I acu aIA
ca A CAUA I acE I oAUA I acE acO I ac E ac acOA:ACE EIOA
a A aA eE aIO eE a e a aAu acIA:AEA a A aA aI eI a eE a aI eE a e a a eE a aI aNAUANEE a eE a aI aNA
a a ca a a a a a e a a ANEE aCA
AANEEA
ca A I aOEAUA I acO acEOIAUANEEA ca A e acA ca ca Al-abarAn said: AuAoAl ibn AoAbd al-AoAzz taught us, saying: KhAlid ibn YauyA taught us, saying: QAs al-Rayy narrated to us, saying: IsmAAol ibn JaAofar narrated to us, from umayd ibn AoAbd AllAh, from Ab Saknah, that the Messenger of Allah, peace be upon him, said: AoHonor the bread, for indeed Allah has honored it.
Whoever honors the bread.
Allah will honor him.
AoAy253 a a ae e a e a a a A I u e aNAUA a ac a aI a e aI a e aI aEO eE a ac aA:ACE I CIA AOI e acI acOA A I acu acNAUAA A I aO E a acAUAOI e aI aI a acI ac e acI a e a aA ca ca ca s a ca ca Aa U a a a a ac e a a a a a EA aUA aA eE aIO eE a eA:AEA e ca A a a eO a a aEO a eA:AEA a AacEE eE acC e aE a eOI aA aCA a Aa e aE a aCA ca ca A AEO I OA:A ACEAUAacEE acI acI sI acEA ca ca ca ca a e a a a ca a a a ca a a ca ca a a AeE eA a A OA ca AA acuI acEE EN EIOA Ibn QAniAo said: Aumad ibn Al al-KhazzAz taught us, saying: IbrAhm ibn Muuammad ibn Ararah taught us, saying: Ab al-AbbAs narrated to us, from IbrAhm ibn Ab Ablah, who said: AuI saw with Abd AllAh ibn Umm arAm a blanket.
Then he said: AoI once prayed with the Messenger of Allah, peace be upon him, facing two qiblahs.
Ao Then he said: AoHonor the bread, for indeed Allah has subjected to it the heavens and the AoAy 254
a a A a acI a aI I EA I ICE IA:A CEAUA a acI aI aI I aO eEOA:A CEAUA a acI EOI I O EA:ACE EA
a a a AeEA
A INO EO EOI C EI OAEC EA:A aI O aN aO AN CEAUAA
A IAUAOIA
Al-BazzAr said: AuAl-usayn ibn Ab Kabshah taught us, saying: Muuammad ibn YaAolA taught us, saying: AoUmar ibn al-ubu from MuqAtil ibn ayyAn taught us, from alAAoraj, from Ab Hurayrah, in a marfAo report, who said: The mahr for the al-ur al-Aon is a handful of dates and a piece of bread.
Ay255
a aa ea a a ae aea
a a a e a aea
aa ea
AA I aI e aI a e aI IAA
AO e aI e aI a I aI a acE acO e aI e aI a e acI EO II eE acEA
A II IONA:ACE I EOOA
a e a a a ca a e a e a e a a a a ca a a a e a a ca a a a a a a e ca a a a e a a AO acIO acO I acO I acO IO OA ca AI NEE I II ac acI acO I I acuC I IIO I EOacEA a a a ca a ca ca a a e a e ea ca AA a AE aCA a AaCA e a a ca AE aI aOA AA aOE a ac aO aOE a aC a aO e aI a aIA ca A AE ac aIO E A acuI acEE a a EN a aEA:AE a aOE NEE A ca A OeEA Ibn al-Jawz said: AuMawhb ibn Aumad taught us, saying: Al ibn Aumad ibn al-Busr taught us, saying: al-Mukhalli taught us, saying: Aumad ibn Nar informed us, saying:
Abd AllAh ibn Muuammad ibn Ab UsAmah taught us, saying: IsuAq narrated to us, saying: Numayr ibn al-Wald taught us, saying: My father narrated to me from my grandfather, from Ab MsA, who said: The Messenger of AllAh A Asaid: AuHonor bread.
A AUA EIO I uIOEAUAI EIOA1143A Nand A AuE AO uIA,A IIO I O IAUAEIOA AAy IE C EIOA,AEA000, no.
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Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
for verily AllAh has placed upon it the blessings of the heavens and the earth, of iron, cattle, and the offspring of Adam.
Ay256 a a a e a a a a e a a a e a Aac a a e a a a e a ac ac OA a e aa ea AA a ac aI E a acO acO a ac aI aO a eO sA A I aI a e a E acE acC e aI a e ac EAI ac II I EIC ac II eE acEA:ACE I EOOA a ca a e a a a a a ca a ca a a e ea a AE aCA a A a eI a eE a a a eI a eO aI NEE e aI a aeO a a a eI a acON aCA A AE ac aIOA:AE a aOE NEE A A EOA s AEE acO I O acNA ca ae a a a a a a a a e a a a ca a a a a e a a a e a a ca ca a a e a e a s A O EN EAUA acII EI acA s A A acuI acEE IE acuEO acN EAUAEA ca A acII eEA Ibn al-Jawz said: AuAbd al-KhAliq ibn Abd al-amad taught us, saying: Ibn al-Naqqr taught us, saying: al-Mukhalli taught us, saying: al-Baghaw taught us, saying: Ab Ru al-Balad taught us, saying: Ab ShihAb al-KhayyA taught us, from aluah, from Thawr, from Abd AllAh ibn Buraydah, from his father, who said: The Messenger of AllAh A Asaid: AoHonor bread, for verily AllAh has sent down upon it blessings from the heavens, and has brought forth blessings for it from the earth.
Ay257
ca AEaEI e aI a e eE aOA
ca A II EII e aI aI a acI s a eI a a aI a e aI a e aI aEO eI a s a eI a a aI a e aA:ACE I EOOA
ANA
ca ca ca ca ca ca ca a a a a ca a e a e a e ca a a a ca a Ae a a ac a a a a a ac a a a a e a a e a a e a a a ac a a a a ac a e a a e a ac OA aA eIA AEC ac O CeE I I EOII I I I II I A s E ac s I acEO I E ac I acOA a a a e a a ca a a a e ea a ea a a a a e a A aCA:AA acO aO aCO aEA A AE acIOA:AE a aOE NEE A AOI e aI O E a acIA Aacu acNOI I acu acNA ca A NEE I acI sI eEIA a a a a ca a a a a a a ca a a ca ca a a e a e a ca A EIOA ca AE A acuI acEE EN EA ca A OeEA Ibn al-Jawz said: AuAbd al-RaumAn ibn Muuammad taught us, saying: Aumad ibn Al ibn ThAbit taught us, saying: Abd al-SalAm ibn Abd al-WahhAb al-Qurash taught us, both of them saying: SulaimAn ibn Aumad taught us, saying: Muuammad ibn Jafar alRAz taught us, saying: Al ibn al-Jad taught us, saying: GhiyAth ibn IbrAhm taught us, from IbrAhm ibn Ab Ablah, who said: I heard Abd AllAh ibn Umm arAm alAnAr say: The Messenger of AllAh A Asaid: AoHonor bread, for verily AllAh has placed upon it the blessings of the heavens and the earth.
Ay258 Al-AoIrAq ruled that this hadith is extremely weak .
aAof jidda.
, whereas Ibn al-Jawz judged it as fabricated .
and included it in his book al-MawsAoAt.
In al-abrAnAos chain of transmission, there is a narrator named Humayd ibn Abd AllAh, who was considered extremely weak by early critics such as al-BukhAr, al-NasAAo, and YaAoqb ibn Ab Shaybah, but they did not explicitly accuse him of fabrication.
Some reported that he had AustolenAy hadith, and several scholars even accused him of lying, including Ab ZurAoah.
IsuAq al-Kusaj.
AoAbd al-RaumAn ibn AoAl Ibn al-Jawz.
Al-MawsAoAt, 1st ed.
, ed.
AoAbd al-RaumAn Muuammad AoUthmAn .
l-Madnah al-Munawwarah: Muuammad AoAbd al-Muusin.
Auib al-Maktabah al-Salafyah, 1.
Vol.
2, p.
Ibn al-Jawz.
Al-MawsAoAt.
Vol.
2, p.
Ibn al-Jawz.
Al-MawsAoAt.
Vol.
2, p.
Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
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Ibn Jazrah, and Ibn KharrAsh.
259 Although some critics labeled him a liar, the stronger view is that his narrations are to be regarded as matrk .
This position rests on three First, the evaluations of leading authorities consistently portray umayd as unreliable, which in the science of jaru wa-tadl generally warrants the AuabandonedAy classification.
Second, the detailed criticisms .
aru mufassa.
preserved in the biographical works describe specific faults in his transmission, namely alteration of isnAds and confusion of texts, indicating serious weakness even if not deliberate fabrication.
Third, the variation and inconsistency found in the reports transmitted through him further support the conclusion that his narrations cannot be relied upon.
That said, it must be acknowledged that some critics did use stronger terms, and the difference between describing a narrator as matrk or kadhdhAb often reflects the scholarAos broader methodological approach.
In this study, the choice to follow the matrk assessment reflects a preference for the wording supported by the majority of early authorities and by explicit, detailed criticism, while recognizing that other interpretations remain valid within the bounds of uadth scholarship.
The chain of transmission of Ibn QAniAo, there is a narrator named Ab al-AbbAs Abd al-Malik ibn Abd al-RaumAn al-DhamAr al-anAoAn, who was judged extremely weak .
aAof jidda.
by al-BukhAr and Ab ZurAoah, and weak .
aAo.
by Amr ibn Al and Ab Atim.
the chain of al-BazzAr, there are narrators named Muuammad ibn YaAolA and Umar ibn alubh.
As for Muuammad ibn YaAolA, he was considered extremely weak .
aAof jidda.
by alBukhAr and Ab Atim.
As for Umar ibn al-ubh, he was judged extremely weak .
aAof jidda.
by Ab Atim, al-Darqth, and others.
According to the book al-MawsAoAt, this hadith has three chains of transmission.
The first chain is the hadith of Ab MsA al-AshAoar, whose chain includes Abd AllAh ibn Muuammad ibn Ab UsAmah, who was considered a liar by Ibn ibbAn and whose status in the science of Jaru wa TaAodl is mutasAuil .
ermissible with caution in authenticatio.
261 The Muuammad ibn Aumad Al-Dhahab.
MzAn Al-IAotidAl F Naqd al-RijAl, 1st ed.
, ed.
AoAl Muuammad al-BajAw (Beirut.
Lebanon: DAr al-MaAorifah lil-ibAAoah wa al-Nashr, 1.
Vol.
3, p.
Al-Dhahab.
MzAn Al-IAotidAl F Naqd al-RijAl.
Vol.
4, p.
Al-Dhahab.
MzAn Al-IAotidAl F Naqd al-RijAl.
Vol.
2, p.
AoAbd al-RaumAn ibn AoAl Ibn al-Jawz.
Al-UuAoAfAAo Wa al-Matrkn, 1st ed.
, ed.
AoAbd AllAh al-QAs (Beirut: DAr al-Kutub al-AoIlmiyyah, 1.
Vol.
Uaf Jiddan Vs.
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second chain is the hadith of Buraydah, in which the chain includes aluah al-Khadhar, who was judged extremely weak .
aAof jidda.
Ai from Aumad and al-NasAAo, who considered him matrk .
Ibn MAAon, who regarded him as insignificant, and Ibn ibbAn, who did not approve of his narration.
The third chain is the hadith of Ibn Umm arAm al-AnAr, whose chain includes GhiyAth ibn IbrAhm and Abd al-Malik ibn Abd al-RaumAn.
As for GhiyAth ibn IbrAhm, he was judged matrk .
xtremely wea.
by Aumad, al-BukhAr, al-NasAAo, and al-Darqthn, while Ibn MAAon.
Ibn ibbAn, and al-SaAod considered him a liar.
However, the strongest opinion .
is that GhiyAth ibn IbrAhm is matrk .
xtremely wea.
because the majority of critics from the muAotadiln .
school judged him as such.
263 As for Abd al-Malik ibn Abd al-RaumAn, al-BukhAr judged him as munkar .
xtremely wea.
, whereas al-FallAs and Ibn al-Jawz considered him a liar.
However, the strongest opinion .
follows al-BukhAr, who takes a more muAotadil .
approach, judging him as munkar .
xtremely wea.
Thus, the difference between al-AoIrAq, who judged this hadith as saAof jiddan .
xtremely wea.
, and Ibn al-Jawz, who judged it as fabricated .
, is a reasonable one based on concrete data.
This is because the hadith has multiple chains of transmission, some of which are fabricated while others are extremely weak.
As for the text .
, the hadith can be considered fabricated .
This contrast between Al-IrAq and Ibn al-Jawz illustrates a clear methodological Al-IrAq distinguished between extreme weakness and deliberate invention, emphasizing caution in declaring fabrication, whereas Ibn al-Jawz prioritized the protection of the Sunnah even at the risk of over-exclusion.
Second:
e AEOE eA e AE EO eOE EON EaEIA a AACA 264aEI a aEO IO IA AaOA ca ca ca ca IbrAhm ibn Muuammad Sibt Ibn al-AoAjam.
Al-Kashf al-athth AoammA Rumiya Bi-WasAo al-adth, 1st , ed.
ubu al-SAmarrAAo (Beirut: AoAlam al-Kutub.
Maktabat al-Nahsah al-AoArabyah, 1.
Vol.
1, p.
Ibn al-Jawz.
Al-MawsAoAt.
Vol.
2, p.
Al-Dhahab.
MzAn Al-IAotidAl F Naqd al-RijAl.
Vol.
3, p.
al-GhazAl.
IuyA Ulm Al-Dn.
Vol.
4, p.
Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
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ca A N a aO E e aO AO EA:ACE ECOA a AO II aO O I aE e a aIA a AEA A acOA aOEN eIA ca ca ca ca ca AE a eOO AO aEOOA ca ca The hadith.
AuJibrl Aoalayhi al-salAm said to me: AoI embraced IslAm at the time of UmarAos death.
AoAy Al-AoIrAq said: It was narrated by Ab Bakr al-Ajr in al-SyarAoah from the hadith of Abay ibn KaAob with a very weak chain .
aAof jidda.
, and it is also mentioned by Ibn al-Jawz in al-MawsAoAt.
ca e a e a a a a ca a a a ca
a a a e ca A a ac a aI a aO a eE a e aA:ACE eEOA
a AacEE eE aE eE aO a acI acO aCA
A a ac aIA:AEA A acO CA
ca A I aI acI I ac acCA:AEA ca
ca AacEE I I acI s EOA
a e a a ca a a a ae e
a AO e aI aOA
a a ca
A I acO acIAUAO acI aE acO acA
ANA
AIA
AIA
AOA
AIA
AEA
AeEA
AIA
AIA
AacEEA
AIA
AEA
ACA
AOA
ca A I acAUAA ca ca ca ca ca ca ca ca ca ca Aa e a a a a a a aEA a AAEA aA aE a aI a aO aI aE aN eIA a A e aE e EO aUAOEA eA aO A:AOE aO aE aIO a aI a a aI au aA aC eE aA eAI A :AacEE A ca ca ca ca ca A CE OA:AE s CEA ca ca ca ca ca aa a a e a a a a e aa ea a aa ca a AO AO aC eOIN aI a aE e a a aA aO aE aO eE aO acI e e aaE aI a e a aI eO aE OAUA aE a aI aA U A aIA A EO E IE acIE I EA:AacEE ACE acEOA ca ca ca ca ca ca ca ca ca a e e a a a e a a a a ca a a AA ca AII EO IO ac I acI EA Al-Ajr said: AuAb Bakr Abd AllAh ibn Muuammad al-WAsi taught us, saying:
Muuammad ibn Rizq AllAh al-KalwazAn taught us, saying: abb ibn Ab abb taught us, saying: Abd AllAh ibn Amir al-Aslam taught us, from Ibn ShihAb, from Sad ibn al-Musayyib, from Ubayy ibn Kab, who said: The Messenger of AllAh A Asaid: AoJibrl frequently reminded me about Umar.
So I said: AuO Jibrl, mention to me the virtues of Umar and his status with AllAh.
Ay Jibrl replied: AuEven if I were to sit with you throughout your lifetime as long as Nu remained among his people.
I would still not be able to enumerate all the virtues of Umar.
Indeed.
IslAm will mourn the death of Umar ibn al-KhaAb after your passing.
O Muuammad.
Ay 266 a a e a U a a a ca a ca a e a a a a e a a e a a a ca a e ca a e a e ca a AOA A I acAUA I I I O aE acEOA:ACE EIOA ca A acI EN ac acO I acAUA I I acO EN ac acOAUAO E ac a aI acE sEA a a a A aCA:AEA ea a e a A aCAU A a eI a aO eI aE eAUAeI eaEa aOA A AeE eaE aI aEO aI eO ac a aI aA ca AE aOEA ca ca ca A acEO acEA:A ACE acEO ac acOEA:ANEE A ca ca ca Al-abarAn said: AuAumad ibn DAwd al-Makk narrated to us, saying: abb, the scribe .
Ati.
of MAlik, narrated to us, saying: Ibn Akh al-Zuhr narrated to us, from al-Zuhr, from Sad ibn al-Musayyib, from Ubayy ibn Kab, who said: The Messenger of AllAh A Asaid: AoJibrl said to me: IslAm should mourn the death of Umar.
Ay 267
a A a ac a aI a aE eO aIA:ACE O IOI eEANIOA
a AO aE a a aI acE sE aCA
a A aCAUA I a e aI a e aI a aO a eaEa acE acOA:AEA a A aCAUAI e aI a e aI aA
U A I aA:AEA :AEA ca
a a e
e ca a e ca
a a a A aCA:AEA a e a a a a A aCAUA a eI a aO eI aE eAUAO eI eaEa aOA
a AE EO eA
:AOEA
ca AE aOEA ca ca ca ca ca A ACA:ANEE A ca ca ca ca A I acAUA acI EN ac acOAUAI I acO EN ac acOA a a a a a a a a e a aa a a e e ea AANEE aEO a eI aNA AeEaEI EO IO ac I ac OA ca AacEO acEA Al-AoIrAq.
Al-Mughn Auan aml al-AsfAr F al-AsfAr.
F Takhrij MA F al-IuyAAy Min al-AkhbAr, 1859.
AuAA.
Ay AuAA.
Ay Uaf Jiddan Vs.
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November 2025
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Ab Nuaym al-AbahAn said: AuSulaimAn ibn Aumad narrated to us, saying: Aumad ibn DAwd al-Makk narrated to us, saying: abb, the scribe .
Ati.
of MAlik, narrated to us, saying: Ibn Akh al-Zuhr narrated to us, from al-Zuhr, from Sad ibn alMusayyib, from Ubayy ibn Kab, who said: The Messenger of AllAh A Asaid: AoJibrl said to me: IslAm should mourn the death of Umar Ai rasiya AllAhu taAlA anhu.
Ay 268 This hadith is a narration of Ubay ibn KaAob and is recorded by Ab Bakr al-Ajr in al- SyarAoah, al-abarAn in al-MuAojam al-Kabr, and Ab NuAoaym in ilyat al-AwliyAAo.
In its chain of transmission, there is abb ibn Ab ubayb, a scribe of Imam MAlik, who was judged as a liar by the majority of scholars, including Ab DAwd.
Ibn Ad, and Ab Atim,269 Aumad and Ibn MAAon, on the other hand, judged him as extremely weak .
aAof jidda.
Furthermore, in the chain reported by Ibn al-Jawz in al-MawsAoAt, there is a narrator named Abd AllAh ibn Amir al-Aslam, who was judged extremely weak .
aAof jidda.
by Ibn MAAon and Ibn alMadn.
Ibn ibbAn even stated that he had distorted both the text .
and the chain .
This case shows how differently both scholars approached weak reports.
Al-IrAq saw the hadithAos problem as lying mainly in its extremely weak transmitters but found no proof of fabrication, so he stopped at calling it saf jiddan.
Ibn al-Jawz, however, viewed the same flawsAialong with the reportAos exaggerated toneAias signs of invention and placed it among the mawsAt.
In the end, their disagreement reflects two ways of protecting the Sunnah: alIrAq by carefully separating degrees of weakness, and Ibn al-Jawz by cutting off anything that looked suspicious.
Third:
a a a a e a ca UAI aIO ANO a aI aE O aA eEI aE aN eaEa ac aOI ac aAEI aOA
AI O EA
ca A I I I EA:A acO I acAA
a A AO aE aN NI aOIAA AOO OIE u aE eO acN a aEO OA aA aC aI aE a aEO eE a aA aCAUAaO aE aA
A EANA:AE EEaEIA
aa e a a a a e a a a aa a a aea
e a a ca a a aA a aeONA
A AEE NEE C NON II E OE AEI IN AEI ONA:AE E aN EaEIA
A ACAUAOAN OAN acuEO acNA
a ea a a a e A aUANI aOIa
ca AE EaEIA
a AI CA
a A ACAUAIINA
a AII aI e acONA
ca UA EAN OAN uE eO acNA:AEA A NE EE I NIA:AEE acEA
a A a aN NI aO aA
e A II a:AEA a A aA aCAUA C a eON NI ON acI eI aNA:AEA a AN aO a aO aN AON aOI aO a eO acN aO aCA
a AOEN aCA
:AEA
AuAA.
Ay Al-Dhahab.
MzAn Al-IAotidAl F Naqd al-RijAl.
Vol.
1, p.
Al-Dhahab.
MzAn Al-IAotidAl F Naqd al-RijAl.
Vol.
2, p.
Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
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a a a e a ea aa a A A acu acIO a acI a aOE NEE aO aCOE AO aI eI ac a aNO eN aO A eN aONAUAE e aNIA ca AEAN OAN acuE eO acN OeE acIINA a AOA 271AAN a aEO aIAN A NEE E aNA ca ca A N a aOA:ACE ECOA a AE aO u e aIA a AE eO eIA A acOA aO a aO aN eI E a eO acO acAOA AI acAO EA ca ca AaEOOA The hadith from NAfiAo: that Ibn Umar once fell ill and greatly desired to eat fresh fish.
Fish was sought for him in Madnah, but none was found.
After some time, a fish was finally obtained and purchased for him at the price of one and a half dirhams.
The fish was then grilled and brought to him along with a piece of bread.
Suddenly, a beggar appeared at the door, and Ibn Umar said to his servant: AuWrap the fish with the bread and give it to him.
Ay The servant said to him: AuMay AllAh improve your condition.
have long desired it, but we could not find any.
When we finally obtained it, we bought it for one and a half dirhams.
Shall we just give him the price instead?Ay Ibn Umar replied: AuWrap it and give it to him.
Ay Then the servant said to the beggar: AuWould you accept just one dirham and leave it .
he fis.
?Ay The beggar replied: AuYes.
Ay The servant gave him one dirham, and the beggar returned the fish.
The servant then placed it before Ibn Umar and said: AuI have given him one dirham and taken it from him.
Ay Ibn Umar said: AuWrap it and give it to him, and do not take the dirham from him.
Indeed.
I heard the Messenger of AllAh A Asay: AoWhoever has a desire for something, yet restrains it and prioritizes others over himself.
AllAh will forgive him.
AoAy Al-AoIrAq said: This hadith is narrated by Ab al-Shaykh Ibn ibbAn in al-ThawAb with a very weak chain .
aAof jidda.
, and it is also narrated by Ibn al-Jawz in al-MawsAoAt.
A CE OE NEEA:A CEAUA I I IAUA I IAAUA I O I O AUA OC OO IO I EA:ACE I IA
a a a a a a a a U a AA A acO aI aI e acE sI a aNO eN aO A a ac eN aO aN aO a aEO I eA ac acN acA a ENA:AA Ibn ibbAn said: Amr ibn KhAlid narrated from abb ibn Ab ThAbit, from NAfi, from Ibn Umar, who said: The Messenger of AllAh A Asaid: AuEvery Muslim who has a desire for something, yet restrains it and gives preference to others over himself, his sins will be forgiven.
Ay 273
a a a a a ea e
a a ca AI aIA
ca AI aI aI a acI I ae eI a eO aOI a eI a a aI a e aA
AECIO a ac aI aOA
AEA aI ac I aEIOI A A A:ACE I EOOA
a AeE e aO a a ac a aI aA
eAO e aI aeO aIA
a Aa a e aI a e aI aI a acI s E aO acO aI aE acO eI a e aI EI eI aIA
AO OA
ca ca ca ca ca eAa eIO eI aE s a eI aO eI O s I IA I eI aI a AIN aO a aIE acO ac eNI OIAA UA AN a acEAUa ca ca s ca ca ca ca ca ca ca ca ca ca ca ca s ca ca ca a a aA a A OCAUAA ac aC aN E eO acNA A acO aI eI ac s NO eNO A a eNON O aN EO IA ac acN acA aA:AacEE OCOEA ca A acI aOEA:AEA ca AAE aNA Ibn al-Jawz said: Muuammad ibn Abd al-Malik ibn Khayrn narrated to us, saying:
Abd al-amad ibn al-MaAomn narrated to us, saying: al-Daraqutn narrated to us, al-GhazAl.
IuyA Ulm Al-Dn.
Vol.
3, p.
Al-AoIrAq.
Al-Mughn Auan aml al-AsfAr F al-AsfAr.
F Takhrij MA F al-IuyAAy Min al-AkhbAr, 978.
AuAA.
Ay Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
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saying: Ab Dharr.
Aumad ibn Muuammad al-WAsi, narrated to us, saying: Al ibn arb narrated to us, saying: al-asan ibn MsA al-Ashyab narrated to us, saying: Sad ibn Zayd narrated from Amr ibn KhAlid from abb ibn Ab ThAbit, from NAfi, from Ibn Umar, that: AuHe purchased a fresh fish for one and a half dirhams.
A beggar came to him, so he gave it to him in charity, and he said: AoI heard the Messenger of AllAh AA say: Whoever desires something, restrains his desire, and gives preference to others over himself, his sins will be forgiven.
AoAy 274 e e a AE aA a AE a eI a a aI aE acO e aI a e aI a EI aCA a A a eI a a aI EO I O NEE aCA:ACE I EOOA AI NEE e aI aI a acI s E aE a ac acOA ca ca e a e a a a a ca a a a ca a a a a a AE a ac a aI a aO a eE aI a acI a e aI eE a a eOI aCA ae a AaCA AacEEA A acO CA ca AE I aI acI I ac acCA ca AE I I acI I EIO EOA ca a a a a a a a a a ca a a a ae a e a AeE e aEI acO aI eI aNA AO e acI aE a acO ac aI OA AE a ac aI NEE e aI a acI sA AO e aI acO ac s CA ACE I acA ca A I acA s ca ca ca ca ca a AOE E e EO AA a a a AE CA a A aO eA:A A aCE aAUAOE aO acE aacIO eI a a aI aA a AeI aE e aCA a AI eA A ac aE a aI a aO aI E aN ac eI aA ca AE aOEA ca ca ca ca ca A AEA:AacEE A a a a a e a a a a e a a e a a a a ca aEI a e a aI eO aE aO aI a acIA a AO AO aC eOIN aI a aE e a a eA aE a aI a aO aE aO eE aO acI eEA U A aIA A EO E IE acIE I EA:A ACEAUAacEEA ca ca ca ca ca ca ca ca aEO IA Ibn al-Jawz said: Muuammad ibn Abd al-Malik ibn Khayrn reported to us, saying:
Abd al-amad ibn al-Mamn reported to us, saying: al-DAraqutn reported to us, saying: Ab Dharr Aumad ibn Muuammad al-WAsi narrated to us, saying: Al ibn arb narrated to us, saying: al-asan ibn MsA al-Ashyab narrated to us, saying: Sad ibn Zayd narrated to us, from Amr ibn KhAlid, from abb ibn Ab ThAbit, from NAfi, from Ibn Umar: AuIndeed, he purchased a fresh fish for one and a half dirhams.
Then a beggar came to him, so he gave it to him in charity.
He then said: I heard the Messenger of AllAh A Asay: Whoever desires something, yet restrains his desire and gives preference to others over himself, his sins will be forgiven.
Ay275 This hadith is a narration of Ibn Umar, recorded by Ibn ibbAn in al-DhuAoafAAo and by Ibn al-Jawz.
In its chain of transmission, there is a narrator named Amr ibn KhAlid al-WAsi, who was judged a liar by the majority of scholars, including Wak.
Ibn Ad.
Aumad.
Ibn MAAon, al-Darqthn,276 Ibn ibbAn, and Ibn al-Jawz.
277 As for al-NasAAo and al-AoIrAq, they judged him as extremely weak .
aAof jidda.
Even though al-IrAq identified serious weaknesses in the chain and chose to classify the report as saf jiddan, the stronger view .
lrAji.
appears to follow Ibn al-JawzAos assessment that the uadth is maws .
This conclusion is supported by the presence of transmitters accused of deliberate alteration and by thematic inconsistencies that align more closely with the criteria Ibn alJawz employed in identifying fabricated reports.
This difference shows how the two scholars approached hadith evaluation.
Al-IrAq tends to be more cautious, preferring to call a hadith Ibn al-Jawz.
Al-MawsAoAt.
Vol.
3, p.
Ibn al-Jawz.
Al-MawsAoAt.
Vol.
3, p.
Al-Dhahab.
MzAn Al-IAotidAl F Naqd al-RijAl.
Vol.
3, p.
Ibn al-Jawz.
Al-MawsAoAt.
Vol.
3, p.
Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
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saf jiddan rather than rush to declare it maws, unless the evidence of fabrication is clear.
Ibn al-Jawz, on the other hand, is quicker to label a hadith maws, driven by his strong desire to protect the authenticity of the Sunnah.
Fourth:
ca ca ca ca ca e e a aa ae A acOA:A OCE I EO acOA.
A ON I O acAO EE acIEAUA N EO acI acOA A:ACE ECOA
a AaI eOA
AOA
a AEOC uEO aOEN aA aE acI aI IE uE eONIA ca AA IIA 278a a aCA AaO I AII IEA The uadth of Anas states: AuWhoever brings something .
ven a small ite.
from the marketplace for his family, it is as if he has brought charity to them.
Ay Al-IrAq said: This uadth was narrated by al-KharAAoi with a very weak .
af jidda.
chain of transmission, and it was also narrated by Ibn Ad in al-KAmil.
Ibn al-Jawz deemed it a maws .
A I I IOA:A CE Eo I IOIA:A OCOEAUA I EIOA:A OCOEAUA I II I IIOA:ACE I IA A I OOAUA I ONAUA ONO EO OO I NEE I ac I IOA:A CE O IA.
A EO OA:AEIAOO CEA
a AEOC uEO aO aE aEA a AI aE aIEA a :A CE OE NEE A:A CEAUA I I I IEEAUAEC OA ca A aA acI aIA e AAII a aI aEA AA aC a acOA ca ca ca a a a ae a e a a ca a e a a e a a ca ca A aOI eIAU AI E aI eI aEO acII aO ac NEEA A OII C eEIO EAUAA ca A AuI NEE aC acEuEIAUAOA ca A acOE aO e eEIAUAaO aN acAONIA ca A CE EEA a a a a a a a Aa aEO I eI aA AA aOI eI A ac a IO A ac a NEE aO eO aI E a acIAUAO ac NEE acA a E aNA ca Ibn ibbAn said: AuI heard Muuammad ibn Maumd say: I heard al-DArim say: I asked YauyA ibn Man about ammAd ibn Amr al-Nab.
He replied: AoHe is nothing .
of no value/rejecte.
Ao Ab Atim said: He is the one who narrates from Abd AllAh ibn UirAr ibn Amr, from his father, from Yazd al-RaqAsh, from Anas ibn MAlik, who said: The Messenger of AllAh A Asaid:AoWhoever brings something from the marketplace for his family, it is like the one who brings charity until he places it before them.
Let him begin with the daughters before the sons, for indeed AllAh shows gentleness toward daughters.
Whoever shows gentleness toward a daughter, it is as though he wept out of fear of AllAh.
And whoever weeps out of fear of AllAh, his sins will be And whoever brings joy to a daughter.
AllAh will bring joy to him on the Day of Grief .
he Day of Resurrectio.
AoAy a a A a acI I IAUA a acI aO eOO e aI aI aI e acI OAUA a ac aI e aI a e aI aI aI e acI aE eO sE EOA:ACE I OA
a a aa
ca a a ca a ca
A CE a aO aEA:A CEAUA aI IAUA a eI ac acON ac a ac e acI a eIO a eI aO ac aO e acI aIAUAacEE e aI ac a sA
ca A I AUA eIO EI acA acO acOA
aae a Ua aa
a e a ca
a Aa a ac ac a a acCA
a e a a aa a ca a U a e a a a a e a A aOI eI aC eEIOAUAA
AacEEA
AIA
AuA
a AA
AIA
AeEA
AOA
ca AEuEIA ca ca ca caa ca AacEE II IE A acII EO acC acuEO OE ac acN EI acEE acI acE AC OA ca a ca A aOI eI aA ac a eI aO aA ac a aNAUAacEE aE aNA a ca A aOI eI a aEO I eI a e aO acacEE a aA aAUa aE a acI aI a aEO I eI a e aO acacEEA AacEE aO eO aI E a a acIA ca ca ca ca ca ca al-GhazAl.
IuyA Ulm Al-Dn.
Vol.
2, p.
Al-AoIrAq.
Al-Mughn Auan aml al-AsfAr F al-AsfAr.
F Takhrij MA F al-IuyAAy Min al-AkhbAr, 493.
Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
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A ON EO EE uIEN II I I a eIO EIAOO eE II a NEE I eEI I I a eIOA:ACE EOA
AC N EEA AOII O EOA
Ibn Ad said: AuAumad ibn Muuammad ibn Bulayl al-Tustar narrated to us, he said:
YauyA ibn Muuammad ibn Shabb narrated to us, he said: ammAd ibn Amr al-Nab narrated to us, he said: Abd AllAh ibn UirAr narrated to us, from his father UirAr ibn Amr, from Yazd ibn AbAn, from Anas, who said: The Messenger of AllAh A Asaid:
AoWhoever brings something from the marketplace for his family, then for the one who brings it, it is .
as charity.
Begin .
y givin.
to the daughters, for indeed AllAh shows gentleness toward daughters.
Whoever shows gentleness to a daughter, it is as though he wept out of fear of AllAh.
And whoever weeps out of fear of AllAh, then AllAh will forgive him.
And whoever brings joy to a daughter.
AllAh will bring joy to him on the Day of Grief .
he Day of Resurrectio.
Ao Al-Shaykh said: This uadth seems to derive its denouncement .
from ammAd ibn Amr al-Nab, not from Abd AllAh ibn UirAr, for indeed ammAd ibn Amr was deemed by the Salaf to be a fabricator of uadth.
ca a e a ca a e a a a a a a a a a U a a a ca a a ca a e a a a e a a e a a a ca a A a eIAUAacEE e acI ac a sA
ca A I e acAUAacEEA
ca A I A ac EI OCE EN OAUA I I I O acO EA:ACE EOA
a aa e a a :AE a aO aE acacEE A ca AAI eI a aI aE eA acI aIA
a A aCA:AEA a A aCAUA a eI a aI eI aI acE sEAUAI eI aO a acOA
AEO acC acuEO ac aO acE acNA
ca ca
ca ca A I AUA ac acONA
aa a a ea a a ca a e a a e e a e a e a e
a A a acO aOAUAA a aC UA
a a aE a acI aI a aI aE u aE eON eIA
a A aA
AOu A acu acI aN aI eI A ac a IO AE acI aI aEO acI eIA
AOA
AEA
AOA
AIA
AONA
a AA
ANA
ca AeEIA ca ca A CE EEA ca ca ca ca ca a a a a a a a ca a ca a ca a e a e a a e a a ca a e a ca acEEu I acEE IN EO EI acA ca A OII EO acII O acAUAacEEA ca AO acA Al-KharAAoi said: SadAn ibn Yazd al-BazzAr narrated to us.
he said: one of our companions, whose name was Ubayd AllAh, narrated to us, from Abd AllAh ibn UirAr, from his father, from AbAn ibn Ab AyyAsh, from Anas ibn MAlik, who said: The Messenger of Allah A Asaid: AuWhoever brings something from the marketplace for his family, it is as though he has brought them charity until he places it before them.
And let him begin with the daughters before the sons.
Indeed, whoever brings joy to a daughter, it is as though he weeps out of fear of Allah.
And whoever weeps out of fear of Allah.
Allah will forbid his body from the Fire.
Ay 281 a a a aa ea a a a a e aa e a aea a a a e a a e aea aa a AI eIA AOA I aI e aI a ac sO A A II aI a acI I ae II I I II I I OA:ACE I EOOA a AI aI a acI I a eE aE a ac a aI aO e aOO e aI aI a acI eI aO a ac a aI a acI a e aI a eIO EIAOO aA AI NEE e aI ac a ac e acIA s ca ca ca a e a ea a ca a a e a ca Aa e a e a a a a a a aEA aAEOC u aEO aO aEN aEIA ca A AII a aI aE a e aA U acI aIA:AacEE A ca A CE CE OA s AI sO I ac acON I O acO EC ac acO I IA ca ca AuAA.
Ay AuAA.
Ay Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
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P-ISSN: 2339-2630
E-ISSN: 2477-8001
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a a a a e a ca a e a a a aa
e a a ca
UAI E aI eI aEO acI eI aO ac NEE OEA
A OII C eEIO EAUAA
AEIEA
ca A O eEI A acuI NEE OE aC acE acuEIAUAACA ca a e a e a a e a a AA aO aI eI A IO AN NEE OE aO eO aI E a e acIAUAacEE aA a E aNA ca AOII EO acII O acA Ibn al-Jawz said: Muuammad ibn Abd al-Malik informed us, he said: Ibn Masadah informed us, he said: amzah ibn Ysuf informed us, he said: Ibn Ad informed us, he said: Aumad ibn Muuammad ibn Bulbul narrated to us, he said: YauyA ibn Muuammad ibn Shabb narrated to us, he said: ammAd ibn Amr al-Nab narrated to us, he said:
Abd AllAh ibn UirAr ibn Amr narrated to us, from his father, from Yazd al-RaqAsh, from Anas, who said: The Messenger of Allah A Asaid: AuWhoever brings something from the marketplace for his child, it is as though he has brought charity.
And begin .
with the daughters before the sons, for indeed Allah has tenderness towards daughters.
Whoever shows gentleness towards a daughter, it is as though he weeps out of fear of Allah.
And whoever weeps out of fear of Allah.
Allah will forgive him.
And whoever brings joy to a daughter.
Allah will bring him joy on the Day of Distress .
he Day of Resurrectio.
Ay 282 This uadth is narrated from Anas ibn MAlik and was transmitted by Ibn ibbAn in alUuafA.
Ibn Ad in al-KAmil, al-KharAih in MakArim al-AkhlAq, and Ibn al-Jawz in alMawsAt.
This uadth is deemed fabricated .
because in its chain of transmission appears ammAd ibn Amr al-Nab.
Some scholars considered him a liar, such as Ibn ibbAn, al-JzajAn,283 and Ibn al-Jawz.
This hadith again shows the same pattern.
Al-IrAq pointed out major weaknesses in the chain but didnAot see clear proof of fabrication.
He preferred to record it as saf jiddan and move on.
Ibn al-Jawz, though, lived in a time when moral stories and AuvirtueAy narrations were often invented for preaching, so he took a firmer line and called it maws.
Fifth:
e a a ca
A N EC acIO acAO aE OI COEN AOI EECA acI acOA OII acOCN I EO acO acAOA:ACE ECOA
ae a ca AeE eO aO aIA
a AaEOO aOEN aNN EaO a eI O II aO aO aC acO aI aOA
AE eN acO aIA
AOA I O EA IA
ca ca ca ca ca ca ca a a a ae a A oA OA AUAA AO I acA ca a AaO a aA 284aI E NEE OEO E aN u aceE a aEO E aOI eCA The uadth of Aishah: AuAllah does not appoint a wal .
riend and all.
for Himself except that he possesses generosity and good character.
Ay Al-IrAq said: This uadth was transmitted by al-DAraqun in al-MustajAd without the additional wording Auand good characterAy with a weak isnAd.
Through this same transmission.
Ibn al-Jawz also narrated it in al-MawsAt.
As for the version with the additional wording, it was cited by Ibn Ad from the narration of Baqiyyah, from Ibn al-Jawz.
Al-MawsAoAt.
Vol.
2, p.
Al-Dhahab.
MzAn Al-IAotidAl F Naqd al-RijAl.
Vol.
1, p.
al-GhazAl.
IuyA Ulm Al-Dn.
Vol.
3, p.
Al-AoIrAq.
Al-Mughn Auan aml al-AsfAr F al-AsfAr.
F Takhrij MA F al-IuyAAy Min al-AkhbAr, 1148.
Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
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Ysuf ibn Ab al-Safar, from al-AwzA, from al-Zuhr, from Urwah, from Aishah.
However.
Ysuf has been judged to be very weak .
af jidda.
ca A a eI a a aI e aI a eO aOI a eI a a aI eE a eO aN acO aIA:ACE I EOOA
e AE a aOO a aO a acI a eI a acC acO a a eI aO eE a a AE a aC eIO aCA
AOA
ca ca
a a a e a a ae a e a a a a ca ca a a a a a a a ea
a a ca AA eIA
AacEEA
AOOA
ca A AI acE O acEOA:AEA ac acI eEO ac acO acI EN ac acO I O I ac acI EI ac acO CEA ca a a e e a a a ca a a acueE EO E ac O acI EE acCA Ibn al-Jawz said: Ibn Khayrn informed us, al-Jawhar informed us, from al-DAraqun, who said: Ab AmmAr narrated from Baqiyyah, from Ab al-Fays Ysuf ibn al-Safar, from al-AwzA, from al-Zuhr, from Urwah, from Aishah, from the Prophet AA, who said: AuNo wal of Allah is ever created except that he is generous and possesses noble Ay 286 A II I I O NEE EIA O eEIIO IC I EOI I EOO EIOOA:ACE I EA AOO IN EO EEIO I O II I eAIO I O II EEIO II O NEE II I IA AEIA O eEIIO C EON I O NEE EOI I EOO I O NEE I aECO I II I OA AI EOII I EII I OOA I EA I eEOO I ENO I O I CE CEA AOE NEE I E OEO NEE ueE EO E OI EECA Ibn AsAkir said: Muuammad ibn Umar Ab AbdillAh al-im al-AnmA narrated in Damascus from al-usayn ibn KhAlawayh al-Nauw.
From him.
Abd al-Azz alKattAn narrated.
Ab Muuammad ibn al-AkfAn informed us, he said: Ab Muuammad al-KattAn narrated to us, he said: Ab AbdillAh Muuammad ibn Umar al-im alAnmA narrated to us by way of reading before him, he said: Ab AbdillAh al-usayn ibn KhAlawayh narrated to us, he said: Ab AbdillAh ibn al-Mubaq narrated to us, he said: Muuammad ibn Azz ibn SulaimAn ibn SalmAn narrated to us, he said: Ysuf ibn al-Safar from al-AwzA narrated to us, from al-Zuhr, from Urwah, from Aishah, who said: The Messenger of Allah A Asaid: AuNo wal of Allah is ever created except that he is generous and possesses noble character.
Ay 287 Apart from the narrations mentioned by al-IrAq, this uadth was also transmitted by Ibn AsAkir in TArkh Dimashq.
Within this uadth there is a transmitter named Ysuf ibn Ab Safar, who was deemed a liar by al-DAraqun, al-Bayhaq, and Ibn al-Jawz.
However, some scholars considered him extremely weak, such as al-BukhAr,288 al-NasA.
Ab Zurah, and alIrAq.
What is more correct .
l-rAji.
is that Ysuf was indeed a liar and that his uadth is Ibn al-Jawz.
Al-MawsAoAt.
Vol.
2, p.
AuAA.
Ay Muuammad ibn IsmAAol Al-BukhAr.
Al-TArkh al-Kabr, 1st ed.
, ed.
Muuammad ibn Aliu ibn Muuammad al-DabbAs and Markaz ShadhA lil-Buuth under the supervision of Maumd ibn AoAbd al-FattAu alNauuAl (Riyadh: Al-NAshir al-Mutamayyiz lil-ibAAoah wa al-Nashr wa al-TawzAo, 2.
Uaf Jiddan Vs.
Maws: A Comparative Assessment Of adth By Ibn Al-Jawz Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
This is because of the explicit criticism .
aru mufassa.
of Ibn Ad, who stated that he transmitted false reports, and this assessment was further corroborated.
In this study, tarju .
is determined based on two criteria: first, the specificity and explicitness of jaru mufassar .
etailed criticis.
and second, the corroboration of that judgment by multiple authoritative critics from early generations.
According to these principles, the assessment that Ysuf was a liar and that his reports are maws .
is more convincing, since Ibn AdAos statement that he Autransmitted false reportsAy is explicit and corroborated by later authorities.
In this last example, both scholars kept to their familiar tendencies.
Al-IrAq noted that the chain was extremely weak but avoided calling it a fabrication, keeping his consistent distinction between AuweakAy and Aufalse.
Ay Ibn alJawz, true to his reforming spirit, had no hesitation in classifying it as maws.
CONCLUSION
Five uadths were classified as saf jiddan by al-IrAq and as maws by Ibn al-Jawz.
Al-IrAq tended to be more cautious, preferring to label reports as saf jiddan rather than fabricated, while Ibn al-Jawz adopted a stricter stance, often declaring similar reports maws when transmission flaws were severe.
This difference reflects their distinct priorities: al-IrAq focused on assessing transmitters and isnAd reliability, whereas Ibn al-Jawz emphasized protecting the uadth corpus from dubious material.
After careful comparison, the stronger view .
l-rAji.
holds that the uadth on the virtue of bread is saf jiddan, while four others on the virtues of Umar ibn al-KhaAb, restraining desire, bringing goods from the market, and generosity are maws.
Both scholars made lasting contributions to uadth criticism: al-IrAq with his precision and extensive takhrj works, and Ibn al-Jawz with his prolific authorship and rigorous critique.
REFERENCES