Ayat tentang qiraat

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aku perlukan sedikit bantuan tentang penggunaan mengamankan dalam ayat dan apa perbezaan mengamankan jika digunakan dalam konteks yang berbeza-beza?

H-Malam Lailatul Qadar sangat dinantikan umat Islam pada bulan Ramadan. Salah satu alasannya karena malam tersebut diungkapkan lebih baik daripada 1000 bulan. Untuk meraih keberkahan malam Lailatul Qadar, kita dianjurkan untuk memperbanyak amalan. Waktu pastinya malam Lailatul Qadar ini tidak dapat diketahui. Namun, sebagian besar ulama meyakini Lailatul Qadar akan turun pada 10 hari terakhir di bulan Ramadan. Orang-orang yang beribadah dan menjumpai malam Lailatul Qadar, akan mendapatkan berbagai kebaikan yang berkali lipat.
Baca artikel detiksumut, "10 Dalil, Hadist, dan Ayat Al-Qur'an Tentang Malam Lailatul Qadar" selengkapnya https://www.detik.com/sumut/berita/d-7267410/10-dalil-hadist-dan-ayat-al-quran-tentang-malam-lailatul-qadar.
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Empat menteri Kabinet Indonesia Maju menghadiri sidang sengketa hasil Pilpres 2024 untuk didengarkan keterangannya oleh majelis hakim Mahkamah Konstitusi (MK). Salah satu menteri yang memberikan keterangan adalah Menteri Keuangan (Menkeu) Sri Mulyani yang mengutip pepatah Latin dan ayat Al-Qur'an. Tiga menteri lainnya yang turut hadir adalah Menko PMK Muhadjir Effendy, Menko Perekonomian Airlangga Hartarto, dan Menteri Sosial (Mensos) Tri Rismaharini. Sri Mulyani mengaku percaya MK menjadi forum salah satu cara merawat nalar publik dengan menjelaskan APBN menjadi sarana gotong royong anak bangsa.
"Anggaran pendapatan dan belanja negara atau APBN adalah instrumen penting dan strategis serta penentu untuk mencapai cita-cita bernegara dan oleh karenanya harus dikelola dan dijalankan dengan penuh tanggung jawab dengan tata kelola yang baik transparan dan akuntabel," kata Sri Mulyani saat sidang di gedung MK, Jakarta Pusat, Jumat (5/4).
Sri Mulyani berharap di sidang MK ini menjadi forum salah satu cara merawat nalar publik dengan menjelaskan APBN menjadi sarana gotong royong anak bangsa.
Sri Mulyani mengatakan negara hadir dalam memberikan bantuan subsidi, bansos maupun jaminan sosial. Hal itu, katanya, merupakan mandat menuju kesejahteraan berkeadilan.
"Di mana yang mampu berkontribusi lebih besar dan yang tidak mampu perlu dibantu, melalui belanja publik termasuk subsidi bansos dan jaminan sosial negara hadir menjalankan mandat merawat kehidupan bersama yang diharapkan menuju kesejahteraan berkeadilan," katanya.
Kutip Pepatah Kuno Sri Mulyani sempat mengutip pepatah kuno ketika memberikan keterangan. Sri Mulyani bersyukur mampu memberikan penjelasan terkait pertanggungjawaban kementeriannya di MK.
"Berdiskursus di forum yang mulia ini, patut disyukuri forum yang mendorong diskusi sehat dan refleksi tentang awal mula Indonesia dibentuk," mata Sri.
Ia mengatakan kaum muda mampu terpanggil untuk terus kritis menyuarakan pendapatnya. Ia juga berharap progres di pemerintahan semakin baik.
"Mengundang khususnya para generasi muda agar terpanggil dan turut menghayati kehidupan publik yang baik melalui perbaikan tiada henti dan tidak kenal lelah," ujar Sri Mulyani.
Sri Mulyani kemudian mengutip pepatah Latin kuno. Ia mengatakan jika rasa persatuan terus digaungkan maka Indonesia akan semakin kuat.
"Seperti pepatah kuno mengatakan Vis unita Fortior, dengan kekuatan yang bersatu kita akan semakin kuat," imbuhnya.

luahan tentang ibu
11/10/2020. Tarikh ibu aku meninggal. Aku masih ingat waktu tu, pagi hari ahad, kelas pertama untuk haritu, kelas seni. Waktu tengah kelas, tiba-tiba salah seorang batchmate aku ketuk pintu pintu kelas dan cakap warden nak jumpa aku. Hanya allah sahaja yang tahu perasaan berdebar aku kerana malam sebelum ini, aku dapat mesej dari kakak aku "doakanibu, ibu masuk hospital dan tak sedar lagi". Aku pelik, ibu aku tak pernah sakit, Ibu aku orang yang paling sihat.tapi waktu tu aku tepus semua perasaan, sebab aku duduk di asrama, 3 jam dari rumah. Perjalanan nak pergi jumpa wardenwaktu tu aku rasa macam perjalanan yang paling lama. Sampai saja di depan pejabat, warden perempuan terus peluk bahu aku. Waktu tu aku dah taknak dengar apa apa pun warden cakap. Aku rasa nak pekakkan telinga. "Harap awak bersabar......"Aku dengar je tiga perkataan tu, aku harap dunia ni berhenti berputar.Aku dah tak dengar ayat seterusnya. Tapi aku tak boleh menangis,aku taknak menangis. Sorang warden perempuan teman aku naik asrama kemas baju. Otw, ke asrama dan sampai bilik memang aku tak menangis langsung, tapi aku termenung. Aku termenunng fikir betul ke? Betul ke aku tak mimpi ni? Sampai je kat bilik, aku kemas barang and lastly baru aku bukak almari nak ambil barang lain, waktu tu ada gambar ibu aku dukung aku waktu kecil aku lekat di pintu almari bahagian dalam. Waktu tu baru aku menangis.
Aku hanya ada 15% bateri phone dan tak ada duit cukup waktu tu nak beli tiket balik. Tapi aku bendahari kelas, aku diam-diampakai duit kelas untuk beli tiket balik. Phone aku pakai 'super saving' mode nak jimat bateri, untuk call ayah aku. OTw balik aku menangis 3 jam. 3 jam aku menangis tanpa henti. Sampai je depan rumah, ra,ai sangat tengah tunggu aku, semua tunggu aku jw sebab aku lama nak sampai. Masih dalam baju sekolah, aku menangis, aku mandikan ibu dan aku oergi kuburkan ibu. Balik rumah, aku makan ikan masak lemak, abah suapkan, masih dalam baju sekolah. 2 minggu aku cuti, tapi 2 minggu juga hari hari aku bangun pagi terus pergi check bilik ibu aku. Aku masih lagi dalam fasa denial. Aku tak boleh terima kenyataan yang ibu aku dah tak ada. Aku pergi bilik dia dengan harapan dia masih tidur atas katil dia.Bila aku naik sekolah, aku senyum dan buat macam tak ada apa-apa jadi. Aku bergurau dengan kawan-kawan aku macam biasa.Tapi dalam masa ni, aku marah, aku marah sangat dekat Allah. Aku marah sebab Allah ambilibu aku. Kenapa Allah ambil ibu aku.Aku merajuk dengan Allah. Solat aku sengaja tinggal. Kalau solat pun aku rasa terpaksa.Aku rasa Allah tu tak adil waktu tu. Tak adil sangat. Tapi siapa lah aku nak menidakkan takdir.
Beberapa minggu lepas tu, aku baru dapat tahu ibu aku meninggal disebabkan sihir. Bukan sakit sendiri, tapi sakit buatan orang.Aku berdendam sangat dengan siapa yang buat tu sampai sekarang. Aku rasa nyawa ibu aku diambil secara paksa. Aku harap siapa yang sihir ibu aku tu, allah tak terima taubat dia. Astagfirullah. Beberapa malam sebelum tu aku ada mimpi, mimpi ada benda ditanam dalam pasupokok bunga mak aku. Aku bagitahu kakak aku, dan betul sebab mimpi tu mungkin mimpi petanda.Waktu ayah aku berubat sebab tempias sihir, ustaz tu ada cakap sihir tu ditanam dalam salah satu pasu pokok ibu aku.
Aku benci siapa yang percaya sihir. Aku benci penyihir. Aku benci siapa yang syirik. Aku harap siapa yang buat sihir tak kisahlah kepada sesiapa pun, atas tujuan apa apa pun, aku harap kau dapat neraka paling dalam. Aku kenal tahu siapa yang sihir ibu aku. Mak tiri aku. Tak layak digelar seorang mak. Perangai serupa iblis. Ambil nyawa ibu aku guna bantuan iblis. Aku memang takkan maafkan perempuan sundal tu. Dia sihir ibu aku sebab nakkan ayah aku. Nak kikis harta ayah aku. Bila ibu aku dah tak ada, tak ada juga halangan dia nak mengikis. Jikalau suatu hari nanti dia nazak dan melutut minta maaf pun, aku takkan maafkan iblis bertopengkan perempuan sundal macam tu.
Aku rasa banyak juga orang yang kehilangan insan tersayang angkara sihir.

Muhammad ibn Javed said:
[Can supplications from weak hadiths be recited] Many people nowadays do not differentiate between a weak hadith and a fabricated one. They say we don’t ever use weak hadiths and throw them all away like they are the same as a fabricated lie. If one quotes a weak hadith in the Kutbah, they start thinking they are misguided, they don’t know this is a weak hadith! A weak hadith cannot be treated the same as a fabricated one because there is a possibility that a weak hadith can be true! Ibn Taymiyyah said in Majmu' al-Fatawa (1/250-251): “And that is because if an action is known to be legislated by a legislative evidence and a hadith is narrated regarding its virtue, and it is not known to be fabricated, then the reward mentioned might be true.” If something is not proven to be true one hundred percent, does that mean it's automatically considered a lie? Of course not, this is the same with a weak hadith, which people don’t understand and treat as if it's fabricated. The fact is the majority of the scholars have allowed using weak hadiths to encourage people to do good deeds. Some say that only deeds which have already been proven from authentic or sound hadiths can be encouraged using weak hadiths. Others say if a deed is not proven from an authentic or sound hadith, it can still be proven because of the weak hadith. The view that we choose and which seems more correct is the first one, that one can use weak hadiths to encourage people to do good deeds which have already been proven. We have already mentioned the three conditions by Ibn Hajar for a weak hadith to be used. If we only were to rely upon authentic and sound hadiths, then why would scholars put their time into seeing which hadith is fabricated when they can just say it's weak, this is because a weak hadith has value and this is well known among the scholars. Now to the question, can supplications from weak hadiths be recited? Firstly, we need to understand that there are two types of hadiths regarding supplications. The first is a hadith in which a specific time is mentioned to recite such a supplication, for example, before eating, after eating, after prayer, before prayer, etc. The second is a hadith in which it is not specified of a specific time, but rather the Prophet ﷺ would recite that supplication throughout the day, or he taught his companions a supplication without saying to recite it after or before a specific action (like prayer or eating, etc). So as for the second one, even if a hadith is fabricated, or very weak, or weak, it can be recited as long as what's mentioned in the supplication has a good meaning and does not go against the Shariah. This is because this is just a general supplication and it does not have to be proven from the Prophet ﷺ.
The second type of hadith is when the Prophet ﷺ tells us to recite so and so supplication after or before so and so. Many scholars permit using weak supplications as well even if they have a time prescribed in it. That’s why so many scholars wrote books of supplications, but they also included weak hadiths knowingly. Ibn Taymiyyah mentioned supplications from weak hadiths in his book called “Al-Kalim al-Tayyib.” An example of this is on (p. 74, 95).
Ibn Abi 'Asim wrote a book called “Kitab al-Sunnah” in which he mentioned weak supplications as well. An example of this is on (371) (p. 1/163). I'm mentioning only one, but there are many more.
Al-Mahamili also mentioned weak supplications in his book called “Kitab al-Du'a,” an example is mentioned on (53).
Ibn al-Sunni also mentioned weak supplications, an example of this is in his book “Amal al-Yawm wa al-Layla” (479, 480).
So did Al-Tabarani in his book “Al-Du'a” and Ibn Hajar in “Natatiq al-Afkar.”
Al-Nawawi did as well in “Al-Adhkar.” An example of this is on (545).
So did Ibn al-Qayyim in “Al-Wabil al-Sayyib,” an example of this is on (122).
Al-Shawkani also mentioned weak supplications in his book called “Tuhfat al-Dhakirin bi'Adat al-Hisn al-Hasin,” an example of this is on (209). I can go on and on, but I think the point is clear. Many people go out to those who recite: “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu)” when breaking the fast, and they tell them things like “You are ignorant!” or “This hadith is weak!”
This hadith is Mursal, no doubt, and many scholars have said this, such as Shuaib Al-Arnaout, Al-Suyuti, Ibn al-Qayyim, Al-Aini, Al-Dhahabi, Ibn Al-Mulqin, Sadr al-Din al-Manawi, Ibn Hajar al-Asqalani, and Al-Albani and many others.
But regardless of its authenticity and it being weak, scholars have mentioned this supplication in their books of supplications. If this shouldn't be read, why would they mention it?
Ibn Hajar mentioned this hadith in his book of supplications called: “Nata'ij al-afkar” (5/187) knowing that it is Mursal.
Imam Al-Nawawi did as well in “Kitab al-Adhkar.” (545) knowing that it is Mursal.
Ibn al-Qayyim also mentioned this supplication in “Kitab al-Wabil al-Sayyib” (122). Imam Al-Nawawi said: “I also rarely mention weak narrations from famous primary sources, and when I do, I clarify their weakness. My focus is mainly on authentic narrations in this regard…Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated. However, in matters such as halal (permissible) and haram (forbidden), transactions, marriage, divorce, and similar issues, only authentic or sound hadiths should be acted upon, except in cases of precaution. For example, if a weak hadith mentions the dislike of certain types of transactions or marriages, it is preferable to avoid them, but it is not obligatory. I have mentioned this chapter because this book includes hadiths that are affirmed to be authentic or sound, weak, or I remain silent about them due to their perplexity or other reasons. I wanted to establish this rule for readers of this book…The scholars, may Allah be pleased with them, have written many books about daily actions, prayers, and remembrances. These books are well-known among those who are knowledgeable. However, they are often long and filled with chains of transmission, which can be discouraging for beginners. So, I decided to make it easier for those who are interested. I've created this book as a short summary of the main points for those who care about these topics. I've left out most of the chains of transmission because my focus is on simplicity, and many people who are interested in these practices don't necessarily want to know all the details. They just want to understand the prayers and practices and how to apply them.” End quote from Kitab al-Adhkar. So one should think about it; he wrote this book for people who aren't knowledgeable but he included weak hadiths, which clearly shows that this is what has been done from the very beginning.
Even Imam al-Bukhari has mentioned weak hadiths regarding virtues of deeds in his book “Al-Adab Al-Mufrad,” the great scholar who only kept authentic hadiths in his main book. Do you think he was unable to keep authentic hadiths in his other books if he wanted? This shows that even he was okay with using weak hadiths for virtues of deeds and the like.
This is what has been happening for hundreds of years. There is nothing wrong in reciting such supplications; the Prophet ﷺ said, “Verily, Allah does not gather my Ummah (nation) upon misguidance.”
How could it be that millions of Muslims for centuries were unaware of something that people today, 1400 years later, claim to understand better than even the greatest scholars of the past? [Examples of weak hadiths from scholar’s books of supplications] Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 78): Narrated by Ibn Mas'ud who said: The Prophet ﷺ said: “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)!’ For indeed, Allah, the Mighty and Sublime, has angels on the earth who will hold it back.” Al-Haythami said in Majma' al-Zawa'id (10/135): “In it is Ma'ruf ibn Hasan, and he is weak (Da’eef).”
Al-Busiri said in Ithaf al-Khissa al-Mahra (6/123): “Its chain is weak (Isnaduhu Da’eef).”
Al-Albani said in Al-Silsilah al-Da'ifah (655): “Weak (Da’eef).”
Ibn Hajar al-Asqalani said in Al-Futuhat al-Rabbaniyah (5/150): “From the hadith of Ibn Mas'ud as well, however, he said instead, ‘Indeed, Allah has a present restrainer on the earth who restrains it.’ This hadith is strange (Gharib).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 95): Narrated Anas who said: “The Messenger of Allah x used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Al-Albani said in Irwa' al-Ghalil (1/114): “Its chain is weak (Isnaduhu Da’eef).”
Al-'Iraqi said in Takhrij al-Ihya' li al-'Iraqi (1/433): “Its chain is weak (Isnaduhu Da’eef).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 96): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” Al-Albani said in Al-Kalim al-Tayyib (234): “In its chain is someone unknown to me (majhul).” Despite being weak, Al-Nawawi, Ibn Allan and Ibn al-Sunni also mentioned it in their books of supplications. Al-Nawawi mentioned the following supplication in his book “Al-Adhkar” (271) (p. 477): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” He also mentioned in “Al-Adhkar” (270) (p. 477): Narrated Anas who said: “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” He also mentioned (p. 315): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” Many scholars deemed this hadith to be weak as we already said above. He also mentioned (p. 362): “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)’” with a slight difference in wording [from what Ibn Taymiyya mentioned], but this is also weak as we said above. Ibn al-Sunni mentioned the following hadith in his book called “Amal al-Yawm wa al-Laylah” (167) (p. 140): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” We explained above about the scholars who said its weak. He also mentioned (480) (p. 430): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” He also mentioned (165) (p. 139): “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Ibn al-Qayyim mentioned the following supplication [when breaking the fast] in his book Al-Wabil al-Sayyib (p. 122): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” There are many more, we can go on and on with many other scholars like Ibn Hajar, Al-Shawkani, Al-Tabarani, Al-Mahamili, etc, mostly of whom all mentioned these same weak supplications, I think the point is more then clear. [Leniency in chains concerning virtues of deeds] The general principle is that one can narrate a weak hadith for virtues of deeds, as we explained before in much more detail. Scholars are lenient when it comes to virtues of deeds, but strict when it comes to halal and haram and rulings. The view of the majority is that weak hadiths can be acted upon with some conditions. Ibn al-Salah said: “The first: If you see a hadith with a weak chain, you may say, ‘This is weak,’ meaning that the chain is weak. However, you should not say, ‘This is weak,’ intending that the content of the hadith is weak, based solely on the weakness of the chain. It may be narrated with another authentic chain that supports it. The permissibility of this depends on the judgment of a leading scholar of hadith, who may determine that it was not narrated with a chain that establishes it or that it is a weak hadith, explaining the reason for the criticism. If one speaks without elaboration, there is room for discussion, Allah willing. Be aware of this, as it is an area where mistakes are made, and Allah knows best.
The second: Scholars of hadith and others may allow leniency in chains of narration and the narration of weak hadiths in matters other than attributes of Allah, Sharia rulings and concerning what is permissible and impermissible. This applies to admonitions, stories, virtues of deeds, and other means of encouragement and deterrence, and other matters not directly related to legal rulings.” End quote from Muqaddimah Ibn al-Salah fi Ma'rifat Anwa' 'Ilm al-Hadith (210). Al-Jalal al-Suyuti said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports. It is also permissible to act upon them without mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful, and matters not related to creed or legal rulings.” End quote from Tadrib al-Rawi fi Sharh Taqrib al-Nawawi (1/350). Shaban al-Awda said: “The gist of the meaning is that scholars permitted leniency in weak chains of transmission, narrating anything other than fabricated reports from weak narrators, and acting upon them without explicitly mentioning their weakness.” End quote from Fath Rabb al-Bariyya fi Taysir Qira'at al-Alfiyya (p. 253). Al-Nawawi said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from the weak, and to act upon them without explicitly mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful. This includes stories, the virtues of deeds, admonishments, and other matters not related to beliefs and legal rulings. Allah knows best.” End quote from Al-Taqrib wa al-Taysir (p. 48). Al-Nawawi said: “Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated.” End quote from Al-Adhkar [Introduction]. Nur al-Din 'Atr said: “As for merely narrating weak hadiths in matters other than beliefs and legal rulings such as what is lawful and unlawful, such as narrating them in encouragement, admonishment, stories, sermons, and similar contexts, the scholars of Hadith have permitted the narration of anything other than fabricated reports and similar without emphasizing their weakness.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296). Abdullah ibn Ahmad said: “I heard my father [Ahmad ibn Hanbal] saying: ‘A weak hadith is more beloved to me than personal opinion.’” End quote from Al-Sadiq (352), Al-Ihkam (6/58), Al-Muhalla (1/86-87). Al-Nawfali said: “I heard Ahmad [Ahmad ibn Hanbal] saying: “When we narrate from the Prophet ﷺ regarding the virtues of deeds and matters that do not carry legal rulings, we do not make it difficult.” End quote from Al-Jami' li 'Ulum al-Imam Ahmad - Usul al-Fiqh by Ahmad ibn Hanbal (5/98). Meaning he was more lenient with the chains when it comes to virtues of deeds and the like, he was less strict about the authenticity of the hadiths. Imam Ahmad ibn Hanbal said: “When we narrate from the Messenger of Allah ﷺ regarding what is lawful and unlawful, the traditions (Sunnah), and legal rulings, we are stringent in the chains of transmission. But when we narrate from the Prophet ﷺ regarding the virtues of deeds or matters that do not carry legal rulings, we are lenient in the chains of transmission.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296), Al-Kifayah fi 'Ilm al-Riwayah (p. 134). Ibn Rajab al-Hanbali said: “From the actions of Imam Ahmad and his words, it becomes clear that he refrains from narrating from those accused and those who make frequent mistakes due to negligence and poor memory. Instead, he narrates from those weaker in memory out of oversight in their preservation.” End quote from Sharh 'Uyun al-Tirmidhi (1/386). Ibn Hajar al-Asqalani said: “As for non-fabricated reports, scholars have permitted leniency in their chains of transmission and narration without explicitly mentioning their weakness if they concern matters other than legal rulings and beliefs. This leniency applies to encouragement, admonishments, stories, the virtues of deeds, and similar topics. However, when it comes to matters of Shariah rulings such as what is lawful and unlawful, beliefs such as the attributes of Allah Almighty, leniency is not permitted. This stance has been affirmed by scholars such as Abdul Rahman ibn Mahdi, Ahmad ibn Hanbal, Abdullah ibn al-Mubarak, and others.” End quote from Al-Talkhis al-Habir [Dar al-'Ilmiyyah] (1/11). Ibn Hajar al-Asqalani said: “The hadith of Anas about the virtue of 'Asqalan is in the merits of deeds and the encouragement for steadfastness in the path of Allah, and it does not contain anything that contradicts the Sharia or reason, so it cannot be judged as invalid just because it is narrated by Abu 'Aqil. Imam Ahmad's method of tolerance in narrating hadiths of virtues without legal rulings is well-known.” End quote from Al-Qawl al-Musaddad fi al-Dhab 'An Musnad Ahmad (p. 27). Jalal al-Din al-Qayini said: “It is permissible among scholars of Hadith and others to be lenient in weak chains of transmission - except for fabricated ones - and to narrate them without explicitly mentioning their weakness in sermons, stories, and the virtues of deeds. However, this leniency is not permitted in matters related to the attributes of Allah Almighty and the rulings of what is lawful and unlawful. For in such cases, narrating them knowing their weakness is not permissible unless their condition is clearly stated.” End quote from Ishraqat al-Usul fi 'Ilm Hadith al-Rasul (p. 250). Al-'Iraqi said: “It is permissible among scholars of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from weak hadiths without explicitly mentioning their weakness, especially in matters unrelated to the attributes of Allah Almighty and the legal rulings of Shariah such as what is lawful and unlawful. This leniency applies to sermons, stories, the virtues of deeds, and all forms of encouragement and admonishment, as well as other matters not related to legal rulings and beliefs.” End quote from Al-Taqyid wa al-I'adah Sharh Muqaddimah Ibn al-Salah (p. 135). It is mentioned in Al-Jarh wa al-Ta'dil by Ibn Abi Hatim (2/31): “Chapter on Manners and Admonishments: It's okay to hear teachings from weak narrators. Abdul Rahman told us, my father told us from Abdah [meaning Ibn Suleiman]. He said: They told Ibn al-Mubarak that a man narrated a Hadith. Then they said, ‘This man is weak.’ He asked, ‘Is that possible?’ and continued, ‘For matters like these.’ I asked Abdah, ‘For anything else?’ He said, ‘Yes, for teachings, admonishments, asceticism, or similar matters.’ End quote. Al-Khatib al-Baghdadi said:…Muhammad ibn Ishaq ibn Rahawayh said: My father used to narrate from Abdul Rahman ibn Mahdi that he used to say: “When we narrate about rewards, punishments, and the virtues of deeds, we are lenient in chains of transmission and narrators. But when we narrate about what is lawful, unlawful, and legal rulings, we are stringent in the reliability of narrators.” End quote from Al-Jami' li Akhlaq al-Rawi wa Adab al-Sami (1267) (p. 2/91). It is mentioned in Kitab Siyar A'lam al-Nubala (8/520): Ibn Uyaynah said: “Don't pay attention to what's left of a narration, but focus on its rewards and other aspects.” I [Al-Dhahabi] said, “For this reason, most scholars emphasize strictness in hadiths of legal rulings, and grant permission sparingly. Not all permissions are granted for virtues and spiritual matters; they accept in that what has a weak chain of transmission, not what its narrators are accused of. For fabricated hadiths and severely weak hadiths, they do not pay attention to them; rather, they narrate them to warn against them and to expose their falsehood…” End quote. Zakariyya al-Anbari said: “When a report reaches us, it neither prohibits what is lawful, nor permits what is forbidden, nor necessitates a ruling. If it serves to encourage or discourage, to emphasize or relax, then it requires overlooking and leniency in its transmission.” End quote from Al-Kifayah fi 'ilm al-riwayah (p. 134) Ibn Abdul Barr said: “A weak hadith is not rejected even if it is not used as evidence, and perhaps a hadith with a weak chain may convey a correct meaning.” End quote from Al-Tamhid [Bashar] (1/197). Ibn Abdul Barr said: “Narrated Anas ibn Malik, who said: The Messenger of Allah ﷺ said, ‘Whoever fulfills the obligatory duties and teaches people goodness, his excellence is superior to the worshipper who engages in Jihad. His merit over such is like my merit over the least among you, and whoever conveys something from Allah's knowledge to others, will have a reward similar to that of the one who acts upon it, without diminishing their own reward. However, the one who conveyed it is not diminished because of that.’ Abu 'Umar said, This hadith is weak because Abu Ma'mar, Abbad ibn 'Abd al-Samad, narrated it exclusively and he abandoned the hadith. The scholars, as a consensus, take it lightly in terms of virtues and narrate it from various chains, but they become strict in hadiths concerning legal rulings.” End quote from Jame' Bayan al-'Ilm wa Fadlih (93) (p. 1/103). The Hanafi scholar, Al-Kamal ibn al-Humam said: “If it is authentic, then it is acted upon in the virtues of deeds, otherwise, weak hadiths that are not fabricated are acted upon in the virtues of deeds.” End quote from Fath al-Qadeer (1/349). The Hanafi scholar, Al-Mullah Ali al-Qari said: “…Its chain is weak. However, there is a consensus that weak hadiths are acted upon in the virtues of deeds. End quote from Fath Bab al-'Inayah bi Sharh al-Nuqayah (1/57). See also Ibn Abidin's Rad al-Muhtar (1/128). The Maliki scholar, Ahmad al-Sawi said: “His statement ‘The authenticity is not considered except in the chapter of legal rulings’ meaning, the obligation and the customary practices. As for the virtues of deeds and the etiquettes of wisdom, they are not contingent upon that. Rather, they are embraced through weak hadiths and narrations from the predecessors.” End quote from Hashiyat al-Sawi 'ala al-Sharh al-Saghir (2/533). Meaning when discussing hadiths that contain legal rulings, and the like, it is extremely important to check their authenticity and to be strict with the chains of transmission. But when it comes to virtues of deeds, wisdom, etiquettes, and the like, then weak hadiths can be accepted and acted upon, Allah Knows Best. The Maliki scholar, Ibn Abd al-Barr said: “The foundation of the Maliki school - may Allah have mercy upon him - and the view held by a group of Malikis, is that a mursal from a reliable narrator constitutes valid proof and must be acted upon, just like a musnad (hadith with a complete chain of narrators).” End quote from Al-Tamhid (1/2), Al-Hadith al-Da’eef wa Hukm al-Ihtijaj bih (p. 253). The Shafi'i scholar, Al-Nawawi said: “It has been previously mentioned that scholars unanimously agree on tolerance towards weak hadiths in the virtues of deeds and similar matters that are not legal rulings. And Allah knows best.” End quote from Al-Majmu' Sharh al-Muhadhdhab [Ta' al-Muniriyya] (8/261). The Shafi'i scholar, Ibn Hajar al-Haytami said: “The weak, mursal, munqati' (interrupted), and mu'dal (defective) hadiths, as well as the hadiths classified as mawquf, are agreed upon to be acted upon in the virtues of deeds.” End quote from Al-Fatawa al-Fiqhiyya al-Kubra (2/54). The Hanbali scholar, Shams al-Din ibn Muflih said: “[A Chapter on Acting Upon Weak Hadiths and Narrating Them, and Being Lenient Regarding Hadiths of Virtues] Without being established by legal rulings, halal (permissible) and haram (forbidden), and the necessity of the Sunnah and its existence. Because of the mentioned effects in the chapter before this, it is appropriate to point out the mention of acting upon weak hadiths, which has been affirmed by more than one scholar in the field of hadith sciences, narrating a story from the scholars that weak hadiths can be acted upon in matters that are neither permitted nor forbidden, such as virtues. This is also attributed to Imam Ahmad.” End quote from Al-Adab al-Shar'iyya wa al-Manahil al-Mur'iyya (2/301). The Hanbali scholar, Ibn Taymiyyah said: “Therefore, when a hadith is narrated regarding the virtues of certain deeds, the quantities of reward and punishment and their types, when a hadith is narrated concerning them, we do not know it to be fabricated, its narration and acting upon it is permissible. This is like a person who knows that trade brings profit, but he has been informed that it brings great profit, then if he believes it, it benefits him, and if he doesn't, it does not harm him.” End quote from Majmu' al-Fatawa (18/65-66). So one can recite a supplication from a weak hadith, as long as it is not a fabricated lie. As for reciting specific chapters of the Quran based on weak hadiths, this is a matter in which there is a difference of opinion, but what's more correct is that one should not act upon such hadiths that are not already proven from authentic or sound hadiths. For example, the weak hadith of reciting Surat Ad-Dukhan on Fridays, one cannot follow such hadiths because it is not proven from an authentic nor a sound hadith. But Surat Al-Kahf, on the other hand, has been proven to be recited on Fridays, so if one narrates a weak hadith with good meaning and little weakness to encourage people to read it on Fridays, there's nothing wrong with this as the action itself has already been proven. And Allah Knows Best. So if there is a weak hadith with little weakness and it says something like perform Fajr and you will get to Paradise, or something which has a basis in the Shariah, there's nothing wrong in this because we know that Fajr is already proven and one has to perform it. But if an act is not proven from an authentic or sound hadith, then there's a difference of opinion on following such a hadith. What seems most correct, Allah Knows Best, is that it should be proven already from an authentic or sound hadith. [Conditions for weak hadiths to be acted upon in virtues of deeds] 1.) The hadith should not be very weak. This includes hadiths that are narrated only by liars or those who are accused of lying, one can not follow such a hadith.
2.) The hadith should have a basis in the Shariah.
3.) One should not think that this action is well-founded in Islam or this has been established as true. There is a possibility of it being true and a possibility that it might not be true. So one can perform the deed and hope for some type of reward from Allah, but they should not believe that it is an established practice. Allah Knows Best.
End quote from Nur al-Qalb by Muhammad ibn Javed (1/71-84).

Muhammad ibn Javed said:
[Can supplications from weak hadiths be recited] Many people nowadays do not differentiate between a weak hadith and a fabricated one. They say we don’t ever use weak hadiths and throw them all away like they are the same as a fabricated lie. If one quotes a weak hadith in the Kutbah, they start thinking they are misguided, they don’t know this is a weak hadith! A weak hadith cannot be treated the same as a fabricated one because there is a possibility that a weak hadith can be true! Ibn Taymiyyah said in Majmu' al-Fatawa (1/250-251): “And that is because if an action is known to be legislated by a legislative evidence and a hadith is narrated regarding its virtue, and it is not known to be fabricated, then the reward mentioned might be true.” If something is not proven to be true one hundred percent, does that mean it's automatically considered a lie? Of course not, this is the same with a weak hadith, which people don’t understand and treat as if it's fabricated. The fact is the majority of the scholars have allowed using weak hadiths to encourage people to do good deeds. Some say that only deeds which have already been proven from authentic or sound hadiths can be encouraged using weak hadiths. Others say if a deed is not proven from an authentic or sound hadith, it can still be proven because of the weak hadith. The view that we choose and which seems more correct is the first one, that one can use weak hadiths to encourage people to do good deeds which have already been proven. We have already mentioned the three conditions by Ibn Hajar for a weak hadith to be used. If we only were to rely upon authentic and sound hadiths, then why would scholars put their time into seeing which hadith is fabricated when they can just say it's weak, this is because a weak hadith has value and this is well known among the scholars. Now to the question, can supplications from weak hadiths be recited? Firstly, we need to understand that there are two types of hadiths regarding supplications. The first is a hadith in which a specific time is mentioned to recite such a supplication, for example, before eating, after eating, after prayer, before prayer, etc. The second is a hadith in which it is not specified of a specific time, but rather the Prophet ﷺ would recite that supplication throughout the day, or he taught his companions a supplication without saying to recite it after or before a specific action (like prayer or eating, etc). So as for the second one, even if a hadith is fabricated, or very weak, or weak, it can be recited as long as what's mentioned in the supplication has a good meaning and does not go against the Shariah. This is because this is just a general supplication and it does not have to be proven from the Prophet ﷺ.
The second type of hadith is when the Prophet ﷺ tells us to recite so and so supplication after or before so and so. Many scholars permit using weak supplications as well even if they have a time prescribed in it. That’s why so many scholars wrote books of supplications, but they also included weak hadiths knowingly. Ibn Taymiyyah mentioned supplications from weak hadiths in his book called “Al-Kalim al-Tayyib.” An example of this is on (p. 74, 95).
Ibn Abi 'Asim wrote a book called “Kitab al-Sunnah” in which he mentioned weak supplications as well. An example of this is on (371) (p. 1/163). I'm mentioning only one, but there are many more.
Al-Mahamili also mentioned weak supplications in his book called “Kitab al-Du'a,” an example is mentioned on (53).
Ibn al-Sunni also mentioned weak supplications, an example of this is in his book “Amal al-Yawm wa al-Layla” (479, 480).
So did Al-Tabarani in his book “Al-Du'a” and Ibn Hajar in “Natatiq al-Afkar.”
Al-Nawawi did as well in “Al-Adhkar.” An example of this is on (545).
So did Ibn al-Qayyim in “Al-Wabil al-Sayyib,” an example of this is on (122).
Al-Shawkani also mentioned weak supplications in his book called “Tuhfat al-Dhakirin bi'Adat al-Hisn al-Hasin,” an example of this is on (209). I can go on and on, but I think the point is clear. Many people go out to those who recite: “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu)” when breaking the fast, and they tell them things like “You are ignorant!” or “This hadith is weak!”
This hadith is Mursal, no doubt, and many scholars have said this, such as Shuaib Al-Arnaout, Al-Suyuti, Ibn al-Qayyim, Al-Aini, Al-Dhahabi, Ibn Al-Mulqin, Sadr al-Din al-Manawi, Ibn Hajar al-Asqalani, and Al-Albani and many others.
But regardless of its authenticity and it being weak, scholars have mentioned this supplication in their books of supplications. If this shouldn't be read, why would they mention it?
Ibn Hajar mentioned this hadith in his book of supplications called: “Nata'ij al-afkar” (5/187) knowing that it is Mursal.
Imam Al-Nawawi did as well in “Kitab al-Adhkar.” (545) knowing that it is Mursal.
Ibn al-Qayyim also mentioned this supplication in “Kitab al-Wabil al-Sayyib” (122). Imam Al-Nawawi said: “I also rarely mention weak narrations from famous primary sources, and when I do, I clarify their weakness. My focus is mainly on authentic narrations in this regard…Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated. However, in matters such as halal (permissible) and haram (forbidden), transactions, marriage, divorce, and similar issues, only authentic or sound hadiths should be acted upon, except in cases of precaution. For example, if a weak hadith mentions the dislike of certain types of transactions or marriages, it is preferable to avoid them, but it is not obligatory. I have mentioned this chapter because this book includes hadiths that are affirmed to be authentic or sound, weak, or I remain silent about them due to their perplexity or other reasons. I wanted to establish this rule for readers of this book…The scholars, may Allah be pleased with them, have written many books about daily actions, prayers, and remembrances. These books are well-known among those who are knowledgeable. However, they are often long and filled with chains of transmission, which can be discouraging for beginners. So, I decided to make it easier for those who are interested. I've created this book as a short summary of the main points for those who care about these topics. I've left out most of the chains of transmission because my focus is on simplicity, and many people who are interested in these practices don't necessarily want to know all the details. They just want to understand the prayers and practices and how to apply them.” End quote from Kitab al-Adhkar. So one should think about it; he wrote this book for people who aren't knowledgeable but he included weak hadiths, which clearly shows that this is what has been done from the very beginning.
Even Imam al-Bukhari has mentioned weak hadiths regarding virtues of deeds in his book “Al-Adab Al-Mufrad,” the great scholar who only kept authentic hadiths in his main book. Do you think he was unable to keep authentic hadiths in his other books if he wanted? This shows that even he was okay with using weak hadiths for virtues of deeds and the like.
This is what has been happening for hundreds of years. There is nothing wrong in reciting such supplications; the Prophet ﷺ said, “Verily, Allah does not gather my Ummah (nation) upon misguidance.”
How could it be that millions of Muslims for centuries were unaware of something that people today, 1400 years later, claim to understand better than even the greatest scholars of the past? [Examples of weak hadiths from scholar’s books of supplications] Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 78): Narrated by Ibn Mas'ud who said: The Prophet ﷺ said: “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)!’ For indeed, Allah, the Mighty and Sublime, has angels on the earth who will hold it back.” Al-Haythami said in Majma' al-Zawa'id (10/135): “In it is Ma'ruf ibn Hasan, and he is weak (Da’eef).”
Al-Busiri said in Ithaf al-Khissa al-Mahra (6/123): “Its chain is weak (Isnaduhu Da’eef).”
Al-Albani said in Al-Silsilah al-Da'ifah (655): “Weak (Da’eef).”
Ibn Hajar al-Asqalani said in Al-Futuhat al-Rabbaniyah (5/150): “From the hadith of Ibn Mas'ud as well, however, he said instead, ‘Indeed, Allah has a present restrainer on the earth who restrains it.’ This hadith is strange (Gharib).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 95): Narrated Anas who said: “The Messenger of Allah x used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Al-Albani said in Irwa' al-Ghalil (1/114): “Its chain is weak (Isnaduhu Da’eef).”
Al-'Iraqi said in Takhrij al-Ihya' li al-'Iraqi (1/433): “Its chain is weak (Isnaduhu Da’eef).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 96): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” Al-Albani said in Al-Kalim al-Tayyib (234): “In its chain is someone unknown to me (majhul).” Despite being weak, Al-Nawawi, Ibn Allan and Ibn al-Sunni also mentioned it in their books of supplications. Al-Nawawi mentioned the following supplication in his book “Al-Adhkar” (271) (p. 477): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” He also mentioned in “Al-Adhkar” (270) (p. 477): Narrated Anas who said: “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” He also mentioned (p. 315): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” Many scholars deemed this hadith to be weak as we already said above. He also mentioned (p. 362): “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)’” with a slight difference in wording [from what Ibn Taymiyya mentioned], but this is also weak as we said above. Ibn al-Sunni mentioned the following hadith in his book called “Amal al-Yawm wa al-Laylah” (167) (p. 140): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” We explained above about the scholars who said its weak. He also mentioned (480) (p. 430): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” He also mentioned (165) (p. 139): “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Ibn al-Qayyim mentioned the following supplication [when breaking the fast] in his book Al-Wabil al-Sayyib (p. 122): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” There are many more, we can go on and on with many other scholars like Ibn Hajar, Al-Shawkani, Al-Tabarani, Al-Mahamili, etc, mostly of whom all mentioned these same weak supplications, I think the point is more then clear. [Leniency in chains concerning virtues of deeds] The general principle is that one can narrate a weak hadith for virtues of deeds, as we explained before in much more detail. Scholars are lenient when it comes to virtues of deeds, but strict when it comes to halal and haram and rulings. The view of the majority is that weak hadiths can be acted upon with some conditions. Ibn al-Salah said: “The first: If you see a hadith with a weak chain, you may say, ‘This is weak,’ meaning that the chain is weak. However, you should not say, ‘This is weak,’ intending that the content of the hadith is weak, based solely on the weakness of the chain. It may be narrated with another authentic chain that supports it. The permissibility of this depends on the judgment of a leading scholar of hadith, who may determine that it was not narrated with a chain that establishes it or that it is a weak hadith, explaining the reason for the criticism. If one speaks without elaboration, there is room for discussion, Allah willing. Be aware of this, as it is an area where mistakes are made, and Allah knows best.
The second: Scholars of hadith and others may allow leniency in chains of narration and the narration of weak hadiths in matters other than attributes of Allah, Sharia rulings and concerning what is permissible and impermissible. This applies to admonitions, stories, virtues of deeds, and other means of encouragement and deterrence, and other matters not directly related to legal rulings.” End quote from Muqaddimah Ibn al-Salah fi Ma'rifat Anwa' 'Ilm al-Hadith (210). Al-Jalal al-Suyuti said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports. It is also permissible to act upon them without mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful, and matters not related to creed or legal rulings.” End quote from Tadrib al-Rawi fi Sharh Taqrib al-Nawawi (1/350). Shaban al-Awda said: “The gist of the meaning is that scholars permitted leniency in weak chains of transmission, narrating anything other than fabricated reports from weak narrators, and acting upon them without explicitly mentioning their weakness.” End quote from Fath Rabb al-Bariyya fi Taysir Qira'at al-Alfiyya (p. 253). Al-Nawawi said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from the weak, and to act upon them without explicitly mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful. This includes stories, the virtues of deeds, admonishments, and other matters not related to beliefs and legal rulings. Allah knows best.” End quote from Al-Taqrib wa al-Taysir (p. 48). Al-Nawawi said: “Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated.” End quote from Al-Adhkar [Introduction]. Nur al-Din 'Atr said: “As for merely narrating weak hadiths in matters other than beliefs and legal rulings such as what is lawful and unlawful, such as narrating them in encouragement, admonishment, stories, sermons, and similar contexts, the scholars of Hadith have permitted the narration of anything other than fabricated reports and similar without emphasizing their weakness.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296). Abdullah ibn Ahmad said: “I heard my father [Ahmad ibn Hanbal] saying: ‘A weak hadith is more beloved to me than personal opinion.’” End quote from Al-Sadiq (352), Al-Ihkam (6/58), Al-Muhalla (1/86-87). Al-Nawfali said: “I heard Ahmad [Ahmad ibn Hanbal] saying: “When we narrate from the Prophet ﷺ regarding the virtues of deeds and matters that do not carry legal rulings, we do not make it difficult.” End quote from Al-Jami' li 'Ulum al-Imam Ahmad - Usul al-Fiqh by Ahmad ibn Hanbal (5/98). Meaning he was more lenient with the chains when it comes to virtues of deeds and the like, he was less strict about the authenticity of the hadiths. Imam Ahmad ibn Hanbal said: “When we narrate from the Messenger of Allah ﷺ regarding what is lawful and unlawful, the traditions (Sunnah), and legal rulings, we are stringent in the chains of transmission. But when we narrate from the Prophet ﷺ regarding the virtues of deeds or matters that do not carry legal rulings, we are lenient in the chains of transmission.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296), Al-Kifayah fi 'Ilm al-Riwayah (p. 134). Ibn Rajab al-Hanbali said: “From the actions of Imam Ahmad and his words, it becomes clear that he refrains from narrating from those accused and those who make frequent mistakes due to negligence and poor memory. Instead, he narrates from those weaker in memory out of oversight in their preservation.” End quote from Sharh 'Uyun al-Tirmidhi (1/386). Ibn Hajar al-Asqalani said: “As for non-fabricated reports, scholars have permitted leniency in their chains of transmission and narration without explicitly mentioning their weakness if they concern matters other than legal rulings and beliefs. This leniency applies to encouragement, admonishments, stories, the virtues of deeds, and similar topics. However, when it comes to matters of Shariah rulings such as what is lawful and unlawful, beliefs such as the attributes of Allah Almighty, leniency is not permitted. This stance has been affirmed by scholars such as Abdul Rahman ibn Mahdi, Ahmad ibn Hanbal, Abdullah ibn al-Mubarak, and others.” End quote from Al-Talkhis al-Habir [Dar al-'Ilmiyyah] (1/11). Ibn Hajar al-Asqalani said: “The hadith of Anas about the virtue of 'Asqalan is in the merits of deeds and the encouragement for steadfastness in the path of Allah, and it does not contain anything that contradicts the Sharia or reason, so it cannot be judged as invalid just because it is narrated by Abu 'Aqil. Imam Ahmad's method of tolerance in narrating hadiths of virtues without legal rulings is well-known.” End quote from Al-Qawl al-Musaddad fi al-Dhab 'An Musnad Ahmad (p. 27). Jalal al-Din al-Qayini said: “It is permissible among scholars of Hadith and others to be lenient in weak chains of transmission - except for fabricated ones - and to narrate them without explicitly mentioning their weakness in sermons, stories, and the virtues of deeds. However, this leniency is not permitted in matters related to the attributes of Allah Almighty and the rulings of what is lawful and unlawful. For in such cases, narrating them knowing their weakness is not permissible unless their condition is clearly stated.” End quote from Ishraqat al-Usul fi 'Ilm Hadith al-Rasul (p. 250). Al-'Iraqi said: “It is permissible among scholars of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from weak hadiths without explicitly mentioning their weakness, especially in matters unrelated to the attributes of Allah Almighty and the legal rulings of Shariah such as what is lawful and unlawful. This leniency applies to sermons, stories, the virtues of deeds, and all forms of encouragement and admonishment, as well as other matters not related to legal rulings and beliefs.” End quote from Al-Taqyid wa al-I'adah Sharh Muqaddimah Ibn al-Salah (p. 135). It is mentioned in Al-Jarh wa al-Ta'dil by Ibn Abi Hatim (2/31): “Chapter on Manners and Admonishments: It's okay to hear teachings from weak narrators. Abdul Rahman told us, my father told us from Abdah [meaning Ibn Suleiman]. He said: They told Ibn al-Mubarak that a man narrated a Hadith. Then they said, ‘This man is weak.’ He asked, ‘Is that possible?’ and continued, ‘For matters like these.’ I asked Abdah, ‘For anything else?’ He said, ‘Yes, for teachings, admonishments, asceticism, or similar matters.’ End quote. Al-Khatib al-Baghdadi said:…Muhammad ibn Ishaq ibn Rahawayh said: My father used to narrate from Abdul Rahman ibn Mahdi that he used to say: “When we narrate about rewards, punishments, and the virtues of deeds, we are lenient in chains of transmission and narrators. But when we narrate about what is lawful, unlawful, and legal rulings, we are stringent in the reliability of narrators.” End quote from Al-Jami' li Akhlaq al-Rawi wa Adab al-Sami (1267) (p. 2/91). It is mentioned in Kitab Siyar A'lam al-Nubala (8/520): Ibn Uyaynah said: “Don't pay attention to what's left of a narration, but focus on its rewards and other aspects.” I [Al-Dhahabi] said, “For this reason, most scholars emphasize strictness in hadiths of legal rulings, and grant permission sparingly. Not all permissions are granted for virtues and spiritual matters; they accept in that what has a weak chain of transmission, not what its narrators are accused of. For fabricated hadiths and severely weak hadiths, they do not pay attention to them; rather, they narrate them to warn against them and to expose their falsehood…” End quote. Zakariyya al-Anbari said: “When a report reaches us, it neither prohibits what is lawful, nor permits what is forbidden, nor necessitates a ruling. If it serves to encourage or discourage, to emphasize or relax, then it requires overlooking and leniency in its transmission.” End quote from Al-Kifayah fi 'ilm al-riwayah (p. 134) Ibn Abdul Barr said: “A weak hadith is not rejected even if it is not used as evidence, and perhaps a hadith with a weak chain may convey a correct meaning.” End quote from Al-Tamhid [Bashar] (1/197). Ibn Abdul Barr said: “Narrated Anas ibn Malik, who said: The Messenger of Allah ﷺ said, ‘Whoever fulfills the obligatory duties and teaches people goodness, his excellence is superior to the worshipper who engages in Jihad. His merit over such is like my merit over the least among you, and whoever conveys something from Allah's knowledge to others, will have a reward similar to that of the one who acts upon it, without diminishing their own reward. However, the one who conveyed it is not diminished because of that.’ Abu 'Umar said, This hadith is weak because Abu Ma'mar, Abbad ibn 'Abd al-Samad, narrated it exclusively and he abandoned the hadith. The scholars, as a consensus, take it lightly in terms of virtues and narrate it from various chains, but they become strict in hadiths concerning legal rulings.” End quote from Jame' Bayan al-'Ilm wa Fadlih (93) (p. 1/103). The Hanafi scholar, Al-Kamal ibn al-Humam said: “If it is authentic, then it is acted upon in the virtues of deeds, otherwise, weak hadiths that are not fabricated are acted upon in the virtues of deeds.” End quote from Fath al-Qadeer (1/349). The Hanafi scholar, Al-Mullah Ali al-Qari said: “…Its chain is weak. However, there is a consensus that weak hadiths are acted upon in the virtues of deeds. End quote from Fath Bab al-'Inayah bi Sharh al-Nuqayah (1/57). See also Ibn Abidin's Rad al-Muhtar (1/128). The Maliki scholar, Ahmad al-Sawi said: “His statement ‘The authenticity is not considered except in the chapter of legal rulings’ meaning, the obligation and the customary practices. As for the virtues of deeds and the etiquettes of wisdom, they are not contingent upon that. Rather, they are embraced through weak hadiths and narrations from the predecessors.” End quote from Hashiyat al-Sawi 'ala al-Sharh al-Saghir (2/533). Meaning when discussing hadiths that contain legal rulings, and the like, it is extremely important to check their authenticity and to be strict with the chains of transmission. But when it comes to virtues of deeds, wisdom, etiquettes, and the like, then weak hadiths can be accepted and acted upon, Allah Knows Best. The Maliki scholar, Ibn Abd al-Barr said: “The foundation of the Maliki school - may Allah have mercy upon him - and the view held by a group of Malikis, is that a mursal from a reliable narrator constitutes valid proof and must be acted upon, just like a musnad (hadith with a complete chain of narrators).” End quote from Al-Tamhid (1/2), Al-Hadith al-Da’eef wa Hukm al-Ihtijaj bih (p. 253). The Shafi'i scholar, Al-Nawawi said: “It has been previously mentioned that scholars unanimously agree on tolerance towards weak hadiths in the virtues of deeds and similar matters that are not legal rulings. And Allah knows best.” End quote from Al-Majmu' Sharh al-Muhadhdhab [Ta' al-Muniriyya] (8/261). The Shafi'i scholar, Ibn Hajar al-Haytami said: “The weak, mursal, munqati' (interrupted), and mu'dal (defective) hadiths, as well as the hadiths classified as mawquf, are agreed upon to be acted upon in the virtues of deeds.” End quote from Al-Fatawa al-Fiqhiyya al-Kubra (2/54). The Hanbali scholar, Shams al-Din ibn Muflih said: “[A Chapter on Acting Upon Weak Hadiths and Narrating Them, and Being Lenient Regarding Hadiths of Virtues] Without being established by legal rulings, halal (permissible) and haram (forbidden), and the necessity of the Sunnah and its existence. Because of the mentioned effects in the chapter before this, it is appropriate to point out the mention of acting upon weak hadiths, which has been affirmed by more than one scholar in the field of hadith sciences, narrating a story from the scholars that weak hadiths can be acted upon in matters that are neither permitted nor forbidden, such as virtues. This is also attributed to Imam Ahmad.” End quote from Al-Adab al-Shar'iyya wa al-Manahil al-Mur'iyya (2/301). The Hanbali scholar, Ibn Taymiyyah said: “Therefore, when a hadith is narrated regarding the virtues of certain deeds, the quantities of reward and punishment and their types, when a hadith is narrated concerning them, we do not know it to be fabricated, its narration and acting upon it is permissible. This is like a person who knows that trade brings profit, but he has been informed that it brings great profit, then if he believes it, it benefits him, and if he doesn't, it does not harm him.” End quote from Majmu' al-Fatawa (18/65-66). So one can recite a supplication from a weak hadith, as long as it is not a fabricated lie. As for reciting specific chapters of the Quran based on weak hadiths, this is a matter in which there is a difference of opinion, but what's more correct is that one should not act upon such hadiths that are not already proven from authentic or sound hadiths. For example, the weak hadith of reciting Surat Ad-Dukhan on Fridays, one cannot follow such hadiths because it is not proven from an authentic nor a sound hadith. But Surat Al-Kahf, on the other hand, has been proven to be recited on Fridays, so if one narrates a weak hadith with good meaning and little weakness to encourage people to read it on Fridays, there's nothing wrong with this as the action itself has already been proven. And Allah Knows Best. So if there is a weak hadith with little weakness and it says something like perform Fajr and you will get to Paradise, or something which has a basis in the Shariah, there's nothing wrong in this because we know that Fajr is already proven and one has to perform it. But if an act is not proven from an authentic or sound hadith, then there's a difference of opinion on following such a hadith. What seems most correct, Allah Knows Best, is that it should be proven already from an authentic or sound hadith. [Conditions for weak hadiths to be acted upon in virtues of deeds] 1.) The hadith should not be very weak. This includes hadiths that are narrated only by liars or those who are accused of lying, one can not follow such a hadith.
2.) The hadith should have a basis in the Shariah.
3.) One should not think that this action is well-founded in Islam or this has been established as true. There is a possibility of it being true and a possibility that it might not be true. So one can perform the deed and hope for some type of reward from Allah, but they should not believe that it is an established practice. Allah Knows Best.
End quote from Nur al-Qalb by Muhammad ibn Javed (1/71-84).

Muhammad ibn Javed said:
[Can supplications from weak hadiths be recited] Many people nowadays do not differentiate between a weak hadith and a fabricated one. They say we don’t ever use weak hadiths and throw them all away like they are the same as a fabricated lie. If one quotes a weak hadith in the Kutbah, they start thinking they are misguided, they don’t know this is a weak hadith! A weak hadith cannot be treated the same as a fabricated one because there is a possibility that a weak hadith can be true! Ibn Taymiyyah said in Majmu' al-Fatawa (1/250-251): “And that is because if an action is known to be legislated by a legislative evidence and a hadith is narrated regarding its virtue, and it is not known to be fabricated, then the reward mentioned might be true.” If something is not proven to be true one hundred percent, does that mean it's automatically considered a lie? Of course not, this is the same with a weak hadith, which people don’t understand and treat as if it's fabricated. The fact is the majority of the scholars have allowed using weak hadiths to encourage people to do good deeds. Some say that only deeds which have already been proven from authentic or sound hadiths can be encouraged using weak hadiths. Others say if a deed is not proven from an authentic or sound hadith, it can still be proven because of the weak hadith. The view that we choose and which seems more correct is the first one, that one can use weak hadiths to encourage people to do good deeds which have already been proven. We have already mentioned the three conditions by Ibn Hajar for a weak hadith to be used. If we only were to rely upon authentic and sound hadiths, then why would scholars put their time into seeing which hadith is fabricated when they can just say it's weak, this is because a weak hadith has value and this is well known among the scholars. Now to the question, can supplications from weak hadiths be recited? Firstly, we need to understand that there are two types of hadiths regarding supplications. The first is a hadith in which a specific time is mentioned to recite such a supplication, for example, before eating, after eating, after prayer, before prayer, etc. The second is a hadith in which it is not specified of a specific time, but rather the Prophet ﷺ would recite that supplication throughout the day, or he taught his companions a supplication without saying to recite it after or before a specific action (like prayer or eating, etc). So as for the second one, even if a hadith is fabricated, or very weak, or weak, it can be recited as long as what's mentioned in the supplication has a good meaning and does not go against the Shariah. This is because this is just a general supplication and it does not have to be proven from the Prophet ﷺ.
The second type of hadith is when the Prophet ﷺ tells us to recite so and so supplication after or before so and so. Many scholars permit using weak supplications as well even if they have a time prescribed in it. That’s why so many scholars wrote books of supplications, but they also included weak hadiths knowingly. Ibn Taymiyyah mentioned supplications from weak hadiths in his book called “Al-Kalim al-Tayyib.” An example of this is on (p. 74, 95).
Ibn Abi 'Asim wrote a book called “Kitab al-Sunnah” in which he mentioned weak supplications as well. An example of this is on (371) (p. 1/163). I'm mentioning only one, but there are many more.
Al-Mahamili also mentioned weak supplications in his book called “Kitab al-Du'a,” an example is mentioned on (53).
Ibn al-Sunni also mentioned weak supplications, an example of this is in his book “Amal al-Yawm wa al-Layla” (479, 480).
So did Al-Tabarani in his book “Al-Du'a” and Ibn Hajar in “Natatiq al-Afkar.”
Al-Nawawi did as well in “Al-Adhkar.” An example of this is on (545).
So did Ibn al-Qayyim in “Al-Wabil al-Sayyib,” an example of this is on (122).
Al-Shawkani also mentioned weak supplications in his book called “Tuhfat al-Dhakirin bi'Adat al-Hisn al-Hasin,” an example of this is on (209). I can go on and on, but I think the point is clear. Many people go out to those who recite: “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu)” when breaking the fast, and they tell them things like “You are ignorant!” or “This hadith is weak!”
This hadith is Mursal, no doubt, and many scholars have said this, such as Shuaib Al-Arnaout, Al-Suyuti, Ibn al-Qayyim, Al-Aini, Al-Dhahabi, Ibn Al-Mulqin, Sadr al-Din al-Manawi, Ibn Hajar al-Asqalani, and Al-Albani and many others.
But regardless of its authenticity and it being weak, scholars have mentioned this supplication in their books of supplications. If this shouldn't be read, why would they mention it?
Ibn Hajar mentioned this hadith in his book of supplications called: “Nata'ij al-afkar” (5/187) knowing that it is Mursal.
Imam Al-Nawawi did as well in “Kitab al-Adhkar.” (545) knowing that it is Mursal.
Ibn al-Qayyim also mentioned this supplication in “Kitab al-Wabil al-Sayyib” (122). Imam Al-Nawawi said: “I also rarely mention weak narrations from famous primary sources, and when I do, I clarify their weakness. My focus is mainly on authentic narrations in this regard…Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated. However, in matters such as halal (permissible) and haram (forbidden), transactions, marriage, divorce, and similar issues, only authentic or sound hadiths should be acted upon, except in cases of precaution. For example, if a weak hadith mentions the dislike of certain types of transactions or marriages, it is preferable to avoid them, but it is not obligatory. I have mentioned this chapter because this book includes hadiths that are affirmed to be authentic or sound, weak, or I remain silent about them due to their perplexity or other reasons. I wanted to establish this rule for readers of this book…The scholars, may Allah be pleased with them, have written many books about daily actions, prayers, and remembrances. These books are well-known among those who are knowledgeable. However, they are often long and filled with chains of transmission, which can be discouraging for beginners. So, I decided to make it easier for those who are interested. I've created this book as a short summary of the main points for those who care about these topics. I've left out most of the chains of transmission because my focus is on simplicity, and many people who are interested in these practices don't necessarily want to know all the details. They just want to understand the prayers and practices and how to apply them.” End quote from Kitab al-Adhkar. So one should think about it; he wrote this book for people who aren't knowledgeable but he included weak hadiths, which clearly shows that this is what has been done from the very beginning.
Even Imam al-Bukhari has mentioned weak hadiths regarding virtues of deeds in his book “Al-Adab Al-Mufrad,” the great scholar who only kept authentic hadiths in his main book. Do you think he was unable to keep authentic hadiths in his other books if he wanted? This shows that even he was okay with using weak hadiths for virtues of deeds and the like.
This is what has been happening for hundreds of years. There is nothing wrong in reciting such supplications; the Prophet ﷺ said, “Verily, Allah does not gather my Ummah (nation) upon misguidance.”
How could it be that millions of Muslims for centuries were unaware of something that people today, 1400 years later, claim to understand better than even the greatest scholars of the past? [Examples of weak hadiths from scholar’s books of supplications] Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 78): Narrated by Ibn Mas'ud who said: The Prophet ﷺ said: “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)!’ For indeed, Allah, the Mighty and Sublime, has angels on the earth who will hold it back.” Al-Haythami said in Majma' al-Zawa'id (10/135): “In it is Ma'ruf ibn Hasan, and he is weak (Da’eef).”
Al-Busiri said in Ithaf al-Khissa al-Mahra (6/123): “Its chain is weak (Isnaduhu Da’eef).”
Al-Albani said in Al-Silsilah al-Da'ifah (655): “Weak (Da’eef).”
Ibn Hajar al-Asqalani said in Al-Futuhat al-Rabbaniyah (5/150): “From the hadith of Ibn Mas'ud as well, however, he said instead, ‘Indeed, Allah has a present restrainer on the earth who restrains it.’ This hadith is strange (Gharib).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 95): Narrated Anas who said: “The Messenger of Allah x used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Al-Albani said in Irwa' al-Ghalil (1/114): “Its chain is weak (Isnaduhu Da’eef).”
Al-'Iraqi said in Takhrij al-Ihya' li al-'Iraqi (1/433): “Its chain is weak (Isnaduhu Da’eef).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 96): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” Al-Albani said in Al-Kalim al-Tayyib (234): “In its chain is someone unknown to me (majhul).” Despite being weak, Al-Nawawi, Ibn Allan and Ibn al-Sunni also mentioned it in their books of supplications. Al-Nawawi mentioned the following supplication in his book “Al-Adhkar” (271) (p. 477): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” He also mentioned in “Al-Adhkar” (270) (p. 477): Narrated Anas who said: “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” He also mentioned (p. 315): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” Many scholars deemed this hadith to be weak as we already said above. He also mentioned (p. 362): “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)’” with a slight difference in wording [from what Ibn Taymiyya mentioned], but this is also weak as we said above. Ibn al-Sunni mentioned the following hadith in his book called “Amal al-Yawm wa al-Laylah” (167) (p. 140): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” We explained above about the scholars who said its weak. He also mentioned (480) (p. 430): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” He also mentioned (165) (p. 139): “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Ibn al-Qayyim mentioned the following supplication [when breaking the fast] in his book Al-Wabil al-Sayyib (p. 122): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” There are many more, we can go on and on with many other scholars like Ibn Hajar, Al-Shawkani, Al-Tabarani, Al-Mahamili, etc, mostly of whom all mentioned these same weak supplications, I think the point is more then clear. [Leniency in chains concerning virtues of deeds] The general principle is that one can narrate a weak hadith for virtues of deeds, as we explained before in much more detail. Scholars are lenient when it comes to virtues of deeds, but strict when it comes to halal and haram and rulings. The view of the majority is that weak hadiths can be acted upon with some conditions. Ibn al-Salah said: “The first: If you see a hadith with a weak chain, you may say, ‘This is weak,’ meaning that the chain is weak. However, you should not say, ‘This is weak,’ intending that the content of the hadith is weak, based solely on the weakness of the chain. It may be narrated with another authentic chain that supports it. The permissibility of this depends on the judgment of a leading scholar of hadith, who may determine that it was not narrated with a chain that establishes it or that it is a weak hadith, explaining the reason for the criticism. If one speaks without elaboration, there is room for discussion, Allah willing. Be aware of this, as it is an area where mistakes are made, and Allah knows best.
The second: Scholars of hadith and others may allow leniency in chains of narration and the narration of weak hadiths in matters other than attributes of Allah, Sharia rulings and concerning what is permissible and impermissible. This applies to admonitions, stories, virtues of deeds, and other means of encouragement and deterrence, and other matters not directly related to legal rulings.” End quote from Muqaddimah Ibn al-Salah fi Ma'rifat Anwa' 'Ilm al-Hadith (210). Al-Jalal al-Suyuti said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports. It is also permissible to act upon them without mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful, and matters not related to creed or legal rulings.” End quote from Tadrib al-Rawi fi Sharh Taqrib al-Nawawi (1/350). Shaban al-Awda said: “The gist of the meaning is that scholars permitted leniency in weak chains of transmission, narrating anything other than fabricated reports from weak narrators, and acting upon them without explicitly mentioning their weakness.” End quote from Fath Rabb al-Bariyya fi Taysir Qira'at al-Alfiyya (p. 253). Al-Nawawi said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from the weak, and to act upon them without explicitly mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful. This includes stories, the virtues of deeds, admonishments, and other matters not related to beliefs and legal rulings. Allah knows best.” End quote from Al-Taqrib wa al-Taysir (p. 48). Al-Nawawi said: “Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated.” End quote from Al-Adhkar [Introduction]. Nur al-Din 'Atr said: “As for merely narrating weak hadiths in matters other than beliefs and legal rulings such as what is lawful and unlawful, such as narrating them in encouragement, admonishment, stories, sermons, and similar contexts, the scholars of Hadith have permitted the narration of anything other than fabricated reports and similar without emphasizing their weakness.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296). Abdullah ibn Ahmad said: “I heard my father [Ahmad ibn Hanbal] saying: ‘A weak hadith is more beloved to me than personal opinion.’” End quote from Al-Sadiq (352), Al-Ihkam (6/58), Al-Muhalla (1/86-87). Al-Nawfali said: “I heard Ahmad [Ahmad ibn Hanbal] saying: “When we narrate from the Prophet ﷺ regarding the virtues of deeds and matters that do not carry legal rulings, we do not make it difficult.” End quote from Al-Jami' li 'Ulum al-Imam Ahmad - Usul al-Fiqh by Ahmad ibn Hanbal (5/98). Meaning he was more lenient with the chains when it comes to virtues of deeds and the like, he was less strict about the authenticity of the hadiths. Imam Ahmad ibn Hanbal said: “When we narrate from the Messenger of Allah ﷺ regarding what is lawful and unlawful, the traditions (Sunnah), and legal rulings, we are stringent in the chains of transmission. But when we narrate from the Prophet ﷺ regarding the virtues of deeds or matters that do not carry legal rulings, we are lenient in the chains of transmission.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296), Al-Kifayah fi 'Ilm al-Riwayah (p. 134). Ibn Rajab al-Hanbali said: “From the actions of Imam Ahmad and his words, it becomes clear that he refrains from narrating from those accused and those who make frequent mistakes due to negligence and poor memory. Instead, he narrates from those weaker in memory out of oversight in their preservation.” End quote from Sharh 'Uyun al-Tirmidhi (1/386). Ibn Hajar al-Asqalani said: “As for non-fabricated reports, scholars have permitted leniency in their chains of transmission and narration without explicitly mentioning their weakness if they concern matters other than legal rulings and beliefs. This leniency applies to encouragement, admonishments, stories, the virtues of deeds, and similar topics. However, when it comes to matters of Shariah rulings such as what is lawful and unlawful, beliefs such as the attributes of Allah Almighty, leniency is not permitted. This stance has been affirmed by scholars such as Abdul Rahman ibn Mahdi, Ahmad ibn Hanbal, Abdullah ibn al-Mubarak, and others.” End quote from Al-Talkhis al-Habir [Dar al-'Ilmiyyah] (1/11). Ibn Hajar al-Asqalani said: “The hadith of Anas about the virtue of 'Asqalan is in the merits of deeds and the encouragement for steadfastness in the path of Allah, and it does not contain anything that contradicts the Sharia or reason, so it cannot be judged as invalid just because it is narrated by Abu 'Aqil. Imam Ahmad's method of tolerance in narrating hadiths of virtues without legal rulings is well-known.” End quote from Al-Qawl al-Musaddad fi al-Dhab 'An Musnad Ahmad (p. 27). Jalal al-Din al-Qayini said: “It is permissible among scholars of Hadith and others to be lenient in weak chains of transmission - except for fabricated ones - and to narrate them without explicitly mentioning their weakness in sermons, stories, and the virtues of deeds. However, this leniency is not permitted in matters related to the attributes of Allah Almighty and the rulings of what is lawful and unlawful. For in such cases, narrating them knowing their weakness is not permissible unless their condition is clearly stated.” End quote from Ishraqat al-Usul fi 'Ilm Hadith al-Rasul (p. 250). Al-'Iraqi said: “It is permissible among scholars of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from weak hadiths without explicitly mentioning their weakness, especially in matters unrelated to the attributes of Allah Almighty and the legal rulings of Shariah such as what is lawful and unlawful. This leniency applies to sermons, stories, the virtues of deeds, and all forms of encouragement and admonishment, as well as other matters not related to legal rulings and beliefs.” End quote from Al-Taqyid wa al-I'adah Sharh Muqaddimah Ibn al-Salah (p. 135). It is mentioned in Al-Jarh wa al-Ta'dil by Ibn Abi Hatim (2/31): “Chapter on Manners and Admonishments: It's okay to hear teachings from weak narrators. Abdul Rahman told us, my father told us from Abdah [meaning Ibn Suleiman]. He said: They told Ibn al-Mubarak that a man narrated a Hadith. Then they said, ‘This man is weak.’ He asked, ‘Is that possible?’ and continued, ‘For matters like these.’ I asked Abdah, ‘For anything else?’ He said, ‘Yes, for teachings, admonishments, asceticism, or similar matters.’ End quote. Al-Khatib al-Baghdadi said:…Muhammad ibn Ishaq ibn Rahawayh said: My father used to narrate from Abdul Rahman ibn Mahdi that he used to say: “When we narrate about rewards, punishments, and the virtues of deeds, we are lenient in chains of transmission and narrators. But when we narrate about what is lawful, unlawful, and legal rulings, we are stringent in the reliability of narrators.” End quote from Al-Jami' li Akhlaq al-Rawi wa Adab al-Sami (1267) (p. 2/91). It is mentioned in Kitab Siyar A'lam al-Nubala (8/520): Ibn Uyaynah said: “Don't pay attention to what's left of a narration, but focus on its rewards and other aspects.” I [Al-Dhahabi] said, “For this reason, most scholars emphasize strictness in hadiths of legal rulings, and grant permission sparingly. Not all permissions are granted for virtues and spiritual matters; they accept in that what has a weak chain of transmission, not what its narrators are accused of. For fabricated hadiths and severely weak hadiths, they do not pay attention to them; rather, they narrate them to warn against them and to expose their falsehood…” End quote. Zakariyya al-Anbari said: “When a report reaches us, it neither prohibits what is lawful, nor permits what is forbidden, nor necessitates a ruling. If it serves to encourage or discourage, to emphasize or relax, then it requires overlooking and leniency in its transmission.” End quote from Al-Kifayah fi 'ilm al-riwayah (p. 134) Ibn Abdul Barr said: “A weak hadith is not rejected even if it is not used as evidence, and perhaps a hadith with a weak chain may convey a correct meaning.” End quote from Al-Tamhid [Bashar] (1/197). Ibn Abdul Barr said: “Narrated Anas ibn Malik, who said: The Messenger of Allah ﷺ said, ‘Whoever fulfills the obligatory duties and teaches people goodness, his excellence is superior to the worshipper who engages in Jihad. His merit over such is like my merit over the least among you, and whoever conveys something from Allah's knowledge to others, will have a reward similar to that of the one who acts upon it, without diminishing their own reward. However, the one who conveyed it is not diminished because of that.’ Abu 'Umar said, This hadith is weak because Abu Ma'mar, Abbad ibn 'Abd al-Samad, narrated it exclusively and he abandoned the hadith. The scholars, as a consensus, take it lightly in terms of virtues and narrate it from various chains, but they become strict in hadiths concerning legal rulings.” End quote from Jame' Bayan al-'Ilm wa Fadlih (93) (p. 1/103). The Hanafi scholar, Al-Kamal ibn al-Humam said: “If it is authentic, then it is acted upon in the virtues of deeds, otherwise, weak hadiths that are not fabricated are acted upon in the virtues of deeds.” End quote from Fath al-Qadeer (1/349). The Hanafi scholar, Al-Mullah Ali al-Qari said: “…Its chain is weak. However, there is a consensus that weak hadiths are acted upon in the virtues of deeds. End quote from Fath Bab al-'Inayah bi Sharh al-Nuqayah (1/57). See also Ibn Abidin's Rad al-Muhtar (1/128). The Maliki scholar, Ahmad al-Sawi said: “His statement ‘The authenticity is not considered except in the chapter of legal rulings’ meaning, the obligation and the customary practices. As for the virtues of deeds and the etiquettes of wisdom, they are not contingent upon that. Rather, they are embraced through weak hadiths and narrations from the predecessors.” End quote from Hashiyat al-Sawi 'ala al-Sharh al-Saghir (2/533). Meaning when discussing hadiths that contain legal rulings, and the like, it is extremely important to check their authenticity and to be strict with the chains of transmission. But when it comes to virtues of deeds, wisdom, etiquettes, and the like, then weak hadiths can be accepted and acted upon, Allah Knows Best. The Maliki scholar, Ibn Abd al-Barr said: “The foundation of the Maliki school - may Allah have mercy upon him - and the view held by a group of Malikis, is that a mursal from a reliable narrator constitutes valid proof and must be acted upon, just like a musnad (hadith with a complete chain of narrators).” End quote from Al-Tamhid (1/2), Al-Hadith al-Da’eef wa Hukm al-Ihtijaj bih (p. 253). The Shafi'i scholar, Al-Nawawi said: “It has been previously mentioned that scholars unanimously agree on tolerance towards weak hadiths in the virtues of deeds and similar matters that are not legal rulings. And Allah knows best.” End quote from Al-Majmu' Sharh al-Muhadhdhab [Ta' al-Muniriyya] (8/261). The Shafi'i scholar, Ibn Hajar al-Haytami said: “The weak, mursal, munqati' (interrupted), and mu'dal (defective) hadiths, as well as the hadiths classified as mawquf, are agreed upon to be acted upon in the virtues of deeds.” End quote from Al-Fatawa al-Fiqhiyya al-Kubra (2/54). The Hanbali scholar, Shams al-Din ibn Muflih said: “[A Chapter on Acting Upon Weak Hadiths and Narrating Them, and Being Lenient Regarding Hadiths of Virtues] Without being established by legal rulings, halal (permissible) and haram (forbidden), and the necessity of the Sunnah and its existence. Because of the mentioned effects in the chapter before this, it is appropriate to point out the mention of acting upon weak hadiths, which has been affirmed by more than one scholar in the field of hadith sciences, narrating a story from the scholars that weak hadiths can be acted upon in matters that are neither permitted nor forbidden, such as virtues. This is also attributed to Imam Ahmad.” End quote from Al-Adab al-Shar'iyya wa al-Manahil al-Mur'iyya (2/301). The Hanbali scholar, Ibn Taymiyyah said: “Therefore, when a hadith is narrated regarding the virtues of certain deeds, the quantities of reward and punishment and their types, when a hadith is narrated concerning them, we do not know it to be fabricated, its narration and acting upon it is permissible. This is like a person who knows that trade brings profit, but he has been informed that it brings great profit, then if he believes it, it benefits him, and if he doesn't, it does not harm him.” End quote from Majmu' al-Fatawa (18/65-66). So one can recite a supplication from a weak hadith, as long as it is not a fabricated lie. As for reciting specific chapters of the Quran based on weak hadiths, this is a matter in which there is a difference of opinion, but what's more correct is that one should not act upon such hadiths that are not already proven from authentic or sound hadiths. For example, the weak hadith of reciting Surat Ad-Dukhan on Fridays, one cannot follow such hadiths because it is not proven from an authentic nor a sound hadith. But Surat Al-Kahf, on the other hand, has been proven to be recited on Fridays, so if one narrates a weak hadith with good meaning and little weakness to encourage people to read it on Fridays, there's nothing wrong with this as the action itself has already been proven. And Allah Knows Best. So if there is a weak hadith with little weakness and it says something like perform Fajr and you will get to Paradise, or something which has a basis in the Shariah, there's nothing wrong in this because we know that Fajr is already proven and one has to perform it. But if an act is not proven from an authentic or sound hadith, then there's a difference of opinion on following such a hadith. What seems most correct, Allah Knows Best, is that it should be proven already from an authentic or sound hadith. [Conditions for weak hadiths to be acted upon in virtues of deeds] 1.) The hadith should not be very weak. This includes hadiths that are narrated only by liars or those who are accused of lying, one can not follow such a hadith.
2.) The hadith should have a basis in the Shariah.
3.) One should not think that this action is well-founded in Islam or this has been established as true. There is a possibility of it being true and a possibility that it might not be true. So one can perform the deed and hope for some type of reward from Allah, but they should not believe that it is an established practice. Allah Knows Best.
End quote from Nur al-Qalb by Muhammad ibn Javed (1/71-84).

Muhammad ibn Javed said:
[Can supplications from weak hadiths be recited] Many people nowadays do not differentiate between a weak hadith and a fabricated one. They say we don’t ever use weak hadiths and throw them all away like they are the same as a fabricated lie. If one quotes a weak hadith in the Kutbah, they start thinking they are misguided, they don’t know this is a weak hadith! A weak hadith cannot be treated the same as a fabricated one because there is a possibility that a weak hadith can be true! Ibn Taymiyyah said in Majmu' al-Fatawa (1/250-251): “And that is because if an action is known to be legislated by a legislative evidence and a hadith is narrated regarding its virtue, and it is not known to be fabricated, then the reward mentioned might be true.” If something is not proven to be true one hundred percent, does that mean it's automatically considered a lie? Of course not, this is the same with a weak hadith, which people don’t understand and treat as if it's fabricated. The fact is the majority of the scholars have allowed using weak hadiths to encourage people to do good deeds. Some say that only deeds which have already been proven from authentic or sound hadiths can be encouraged using weak hadiths. Others say if a deed is not proven from an authentic or sound hadith, it can still be proven because of the weak hadith. The view that we choose and which seems more correct is the first one, that one can use weak hadiths to encourage people to do good deeds which have already been proven. We have already mentioned the three conditions by Ibn Hajar for a weak hadith to be used. If we only were to rely upon authentic and sound hadiths, then why would scholars put their time into seeing which hadith is fabricated when they can just say it's weak, this is because a weak hadith has value and this is well known among the scholars. Now to the question, can supplications from weak hadiths be recited? Firstly, we need to understand that there are two types of hadiths regarding supplications. The first is a hadith in which a specific time is mentioned to recite such a supplication, for example, before eating, after eating, after prayer, before prayer, etc. The second is a hadith in which it is not specified of a specific time, but rather the Prophet ﷺ would recite that supplication throughout the day, or he taught his companions a supplication without saying to recite it after or before a specific action (like prayer or eating, etc). So as for the second one, even if a hadith is fabricated, or very weak, or weak, it can be recited as long as what's mentioned in the supplication has a good meaning and does not go against the Shariah. This is because this is just a general supplication and it does not have to be proven from the Prophet ﷺ.
The second type of hadith is when the Prophet ﷺ tells us to recite so and so supplication after or before so and so. Many scholars permit using weak supplications as well even if they have a time prescribed in it. That’s why so many scholars wrote books of supplications, but they also included weak hadiths knowingly. Ibn Taymiyyah mentioned supplications from weak hadiths in his book called “Al-Kalim al-Tayyib.” An example of this is on (p. 74, 95).
Ibn Abi 'Asim wrote a book called “Kitab al-Sunnah” in which he mentioned weak supplications as well. An example of this is on (371) (p. 1/163). I'm mentioning only one, but there are many more.
Al-Mahamili also mentioned weak supplications in his book called “Kitab al-Du'a,” an example is mentioned on (53).
Ibn al-Sunni also mentioned weak supplications, an example of this is in his book “Amal al-Yawm wa al-Layla” (479, 480).
So did Al-Tabarani in his book “Al-Du'a” and Ibn Hajar in “Natatiq al-Afkar.”
Al-Nawawi did as well in “Al-Adhkar.” An example of this is on (545).
So did Ibn al-Qayyim in “Al-Wabil al-Sayyib,” an example of this is on (122).
Al-Shawkani also mentioned weak supplications in his book called “Tuhfat al-Dhakirin bi'Adat al-Hisn al-Hasin,” an example of this is on (209). I can go on and on, but I think the point is clear. Many people go out to those who recite: “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu)” when breaking the fast, and they tell them things like “You are ignorant!” or “This hadith is weak!”
This hadith is Mursal, no doubt, and many scholars have said this, such as Shuaib Al-Arnaout, Al-Suyuti, Ibn al-Qayyim, Al-Aini, Al-Dhahabi, Ibn Al-Mulqin, Sadr al-Din al-Manawi, Ibn Hajar al-Asqalani, and Al-Albani and many others.
But regardless of its authenticity and it being weak, scholars have mentioned this supplication in their books of supplications. If this shouldn't be read, why would they mention it?
Ibn Hajar mentioned this hadith in his book of supplications called: “Nata'ij al-afkar” (5/187) knowing that it is Mursal.
Imam Al-Nawawi did as well in “Kitab al-Adhkar.” (545) knowing that it is Mursal.
Ibn al-Qayyim also mentioned this supplication in “Kitab al-Wabil al-Sayyib” (122). Imam Al-Nawawi said: “I also rarely mention weak narrations from famous primary sources, and when I do, I clarify their weakness. My focus is mainly on authentic narrations in this regard…Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated. However, in matters such as halal (permissible) and haram (forbidden), transactions, marriage, divorce, and similar issues, only authentic or sound hadiths should be acted upon, except in cases of precaution. For example, if a weak hadith mentions the dislike of certain types of transactions or marriages, it is preferable to avoid them, but it is not obligatory. I have mentioned this chapter because this book includes hadiths that are affirmed to be authentic or sound, weak, or I remain silent about them due to their perplexity or other reasons. I wanted to establish this rule for readers of this book…The scholars, may Allah be pleased with them, have written many books about daily actions, prayers, and remembrances. These books are well-known among those who are knowledgeable. However, they are often long and filled with chains of transmission, which can be discouraging for beginners. So, I decided to make it easier for those who are interested. I've created this book as a short summary of the main points for those who care about these topics. I've left out most of the chains of transmission because my focus is on simplicity, and many people who are interested in these practices don't necessarily want to know all the details. They just want to understand the prayers and practices and how to apply them.” End quote from Kitab al-Adhkar. So one should think about it; he wrote this book for people who aren't knowledgeable but he included weak hadiths, which clearly shows that this is what has been done from the very beginning.
Even Imam al-Bukhari has mentioned weak hadiths regarding virtues of deeds in his book “Al-Adab Al-Mufrad,” the great scholar who only kept authentic hadiths in his main book. Do you think he was unable to keep authentic hadiths in his other books if he wanted? This shows that even he was okay with using weak hadiths for virtues of deeds and the like.
This is what has been happening for hundreds of years. There is nothing wrong in reciting such supplications; the Prophet ﷺ said, “Verily, Allah does not gather my Ummah (nation) upon misguidance.”
How could it be that millions of Muslims for centuries were unaware of something that people today, 1400 years later, claim to understand better than even the greatest scholars of the past? [Examples of weak hadiths from scholar’s books of supplications] Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 78): Narrated by Ibn Mas'ud who said: The Prophet ﷺ said: “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)!’ For indeed, Allah, the Mighty and Sublime, has angels on the earth who will hold it back.” Al-Haythami said in Majma' al-Zawa'id (10/135): “In it is Ma'ruf ibn Hasan, and he is weak (Da’eef).”
Al-Busiri said in Ithaf al-Khissa al-Mahra (6/123): “Its chain is weak (Isnaduhu Da’eef).”
Al-Albani said in Al-Silsilah al-Da'ifah (655): “Weak (Da’eef).”
Ibn Hajar al-Asqalani said in Al-Futuhat al-Rabbaniyah (5/150): “From the hadith of Ibn Mas'ud as well, however, he said instead, ‘Indeed, Allah has a present restrainer on the earth who restrains it.’ This hadith is strange (Gharib).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 95): Narrated Anas who said: “The Messenger of Allah x used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Al-Albani said in Irwa' al-Ghalil (1/114): “Its chain is weak (Isnaduhu Da’eef).”
Al-'Iraqi said in Takhrij al-Ihya' li al-'Iraqi (1/433): “Its chain is weak (Isnaduhu Da’eef).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 96): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” Al-Albani said in Al-Kalim al-Tayyib (234): “In its chain is someone unknown to me (majhul).” Despite being weak, Al-Nawawi, Ibn Allan and Ibn al-Sunni also mentioned it in their books of supplications. Al-Nawawi mentioned the following supplication in his book “Al-Adhkar” (271) (p. 477): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” He also mentioned in “Al-Adhkar” (270) (p. 477): Narrated Anas who said: “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” He also mentioned (p. 315): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” Many scholars deemed this hadith to be weak as we already said above. He also mentioned (p. 362): “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)’” with a slight difference in wording [from what Ibn Taymiyya mentioned], but this is also weak as we said above. Ibn al-Sunni mentioned the following hadith in his book called “Amal al-Yawm wa al-Laylah” (167) (p. 140): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” We explained above about the scholars who said its weak. He also mentioned (480) (p. 430): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” He also mentioned (165) (p. 139): “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Ibn al-Qayyim mentioned the following supplication [when breaking the fast] in his book Al-Wabil al-Sayyib (p. 122): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” There are many more, we can go on and on with many other scholars like Ibn Hajar, Al-Shawkani, Al-Tabarani, Al-Mahamili, etc, mostly of whom all mentioned these same weak supplications, I think the point is more then clear. [Leniency in chains concerning virtues of deeds] The general principle is that one can narrate a weak hadith for virtues of deeds, as we explained before in much more detail. Scholars are lenient when it comes to virtues of deeds, but strict when it comes to halal and haram and rulings. The view of the majority is that weak hadiths can be acted upon with some conditions. Ibn al-Salah said: “The first: If you see a hadith with a weak chain, you may say, ‘This is weak,’ meaning that the chain is weak. However, you should not say, ‘This is weak,’ intending that the content of the hadith is weak, based solely on the weakness of the chain. It may be narrated with another authentic chain that supports it. The permissibility of this depends on the judgment of a leading scholar of hadith, who may determine that it was not narrated with a chain that establishes it or that it is a weak hadith, explaining the reason for the criticism. If one speaks without elaboration, there is room for discussion, Allah willing. Be aware of this, as it is an area where mistakes are made, and Allah knows best.
The second: Scholars of hadith and others may allow leniency in chains of narration and the narration of weak hadiths in matters other than attributes of Allah, Sharia rulings and concerning what is permissible and impermissible. This applies to admonitions, stories, virtues of deeds, and other means of encouragement and deterrence, and other matters not directly related to legal rulings.” End quote from Muqaddimah Ibn al-Salah fi Ma'rifat Anwa' 'Ilm al-Hadith (210). Al-Jalal al-Suyuti said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports. It is also permissible to act upon them without mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful, and matters not related to creed or legal rulings.” End quote from Tadrib al-Rawi fi Sharh Taqrib al-Nawawi (1/350). Shaban al-Awda said: “The gist of the meaning is that scholars permitted leniency in weak chains of transmission, narrating anything other than fabricated reports from weak narrators, and acting upon them without explicitly mentioning their weakness.” End quote from Fath Rabb al-Bariyya fi Taysir Qira'at al-Alfiyya (p. 253). Al-Nawawi said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from the weak, and to act upon them without explicitly mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful. This includes stories, the virtues of deeds, admonishments, and other matters not related to beliefs and legal rulings. Allah knows best.” End quote from Al-Taqrib wa al-Taysir (p. 48). Al-Nawawi said: “Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated.” End quote from Al-Adhkar [Introduction]. Nur al-Din 'Atr said: “As for merely narrating weak hadiths in matters other than beliefs and legal rulings such as what is lawful and unlawful, such as narrating them in encouragement, admonishment, stories, sermons, and similar contexts, the scholars of Hadith have permitted the narration of anything other than fabricated reports and similar without emphasizing their weakness.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296). Abdullah ibn Ahmad said: “I heard my father [Ahmad ibn Hanbal] saying: ‘A weak hadith is more beloved to me than personal opinion.’” End quote from Al-Sadiq (352), Al-Ihkam (6/58), Al-Muhalla (1/86-87). Al-Nawfali said: “I heard Ahmad [Ahmad ibn Hanbal] saying: “When we narrate from the Prophet ﷺ regarding the virtues of deeds and matters that do not carry legal rulings, we do not make it difficult.” End quote from Al-Jami' li 'Ulum al-Imam Ahmad - Usul al-Fiqh by Ahmad ibn Hanbal (5/98). Meaning he was more lenient with the chains when it comes to virtues of deeds and the like, he was less strict about the authenticity of the hadiths. Imam Ahmad ibn Hanbal said: “When we narrate from the Messenger of Allah ﷺ regarding what is lawful and unlawful, the traditions (Sunnah), and legal rulings, we are stringent in the chains of transmission. But when we narrate from the Prophet ﷺ regarding the virtues of deeds or matters that do not carry legal rulings, we are lenient in the chains of transmission.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296), Al-Kifayah fi 'Ilm al-Riwayah (p. 134). Ibn Rajab al-Hanbali said: “From the actions of Imam Ahmad and his words, it becomes clear that he refrains from narrating from those accused and those who make frequent mistakes due to negligence and poor memory. Instead, he narrates from those weaker in memory out of oversight in their preservation.” End quote from Sharh 'Uyun al-Tirmidhi (1/386). Ibn Hajar al-Asqalani said: “As for non-fabricated reports, scholars have permitted leniency in their chains of transmission and narration without explicitly mentioning their weakness if they concern matters other than legal rulings and beliefs. This leniency applies to encouragement, admonishments, stories, the virtues of deeds, and similar topics. However, when it comes to matters of Shariah rulings such as what is lawful and unlawful, beliefs such as the attributes of Allah Almighty, leniency is not permitted. This stance has been affirmed by scholars such as Abdul Rahman ibn Mahdi, Ahmad ibn Hanbal, Abdullah ibn al-Mubarak, and others.” End quote from Al-Talkhis al-Habir [Dar al-'Ilmiyyah] (1/11). Ibn Hajar al-Asqalani said: “The hadith of Anas about the virtue of 'Asqalan is in the merits of deeds and the encouragement for steadfastness in the path of Allah, and it does not contain anything that contradicts the Sharia or reason, so it cannot be judged as invalid just because it is narrated by Abu 'Aqil. Imam Ahmad's method of tolerance in narrating hadiths of virtues without legal rulings is well-known.” End quote from Al-Qawl al-Musaddad fi al-Dhab 'An Musnad Ahmad (p. 27). Jalal al-Din al-Qayini said: “It is permissible among scholars of Hadith and others to be lenient in weak chains of transmission - except for fabricated ones - and to narrate them without explicitly mentioning their weakness in sermons, stories, and the virtues of deeds. However, this leniency is not permitted in matters related to the attributes of Allah Almighty and the rulings of what is lawful and unlawful. For in such cases, narrating them knowing their weakness is not permissible unless their condition is clearly stated.” End quote from Ishraqat al-Usul fi 'Ilm Hadith al-Rasul (p. 250). Al-'Iraqi said: “It is permissible among scholars of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from weak hadiths without explicitly mentioning their weakness, especially in matters unrelated to the attributes of Allah Almighty and the legal rulings of Shariah such as what is lawful and unlawful. This leniency applies to sermons, stories, the virtues of deeds, and all forms of encouragement and admonishment, as well as other matters not related to legal rulings and beliefs.” End quote from Al-Taqyid wa al-I'adah Sharh Muqaddimah Ibn al-Salah (p. 135). It is mentioned in Al-Jarh wa al-Ta'dil by Ibn Abi Hatim (2/31): “Chapter on Manners and Admonishments: It's okay to hear teachings from weak narrators. Abdul Rahman told us, my father told us from Abdah [meaning Ibn Suleiman]. He said: They told Ibn al-Mubarak that a man narrated a Hadith. Then they said, ‘This man is weak.’ He asked, ‘Is that possible?’ and continued, ‘For matters like these.’ I asked Abdah, ‘For anything else?’ He said, ‘Yes, for teachings, admonishments, asceticism, or similar matters.’ End quote. Al-Khatib al-Baghdadi said:…Muhammad ibn Ishaq ibn Rahawayh said: My father used to narrate from Abdul Rahman ibn Mahdi that he used to say: “When we narrate about rewards, punishments, and the virtues of deeds, we are lenient in chains of transmission and narrators. But when we narrate about what is lawful, unlawful, and legal rulings, we are stringent in the reliability of narrators.” End quote from Al-Jami' li Akhlaq al-Rawi wa Adab al-Sami (1267) (p. 2/91). It is mentioned in Kitab Siyar A'lam al-Nubala (8/520): Ibn Uyaynah said: “Don't pay attention to what's left of a narration, but focus on its rewards and other aspects.” I [Al-Dhahabi] said, “For this reason, most scholars emphasize strictness in hadiths of legal rulings, and grant permission sparingly. Not all permissions are granted for virtues and spiritual matters; they accept in that what has a weak chain of transmission, not what its narrators are accused of. For fabricated hadiths and severely weak hadiths, they do not pay attention to them; rather, they narrate them to warn against them and to expose their falsehood…” End quote. Zakariyya al-Anbari said: “When a report reaches us, it neither prohibits what is lawful, nor permits what is forbidden, nor necessitates a ruling. If it serves to encourage or discourage, to emphasize or relax, then it requires overlooking and leniency in its transmission.” End quote from Al-Kifayah fi 'ilm al-riwayah (p. 134) Ibn Abdul Barr said: “A weak hadith is not rejected even if it is not used as evidence, and perhaps a hadith with a weak chain may convey a correct meaning.” End quote from Al-Tamhid [Bashar] (1/197). Ibn Abdul Barr said: “Narrated Anas ibn Malik, who said: The Messenger of Allah ﷺ said, ‘Whoever fulfills the obligatory duties and teaches people goodness, his excellence is superior to the worshipper who engages in Jihad. His merit over such is like my merit over the least among you, and whoever conveys something from Allah's knowledge to others, will have a reward similar to that of the one who acts upon it, without diminishing their own reward. However, the one who conveyed it is not diminished because of that.’ Abu 'Umar said, This hadith is weak because Abu Ma'mar, Abbad ibn 'Abd al-Samad, narrated it exclusively and he abandoned the hadith. The scholars, as a consensus, take it lightly in terms of virtues and narrate it from various chains, but they become strict in hadiths concerning legal rulings.” End quote from Jame' Bayan al-'Ilm wa Fadlih (93) (p. 1/103). The Hanafi scholar, Al-Kamal ibn al-Humam said: “If it is authentic, then it is acted upon in the virtues of deeds, otherwise, weak hadiths that are not fabricated are acted upon in the virtues of deeds.” End quote from Fath al-Qadeer (1/349). The Hanafi scholar, Al-Mullah Ali al-Qari said: “…Its chain is weak. However, there is a consensus that weak hadiths are acted upon in the virtues of deeds. End quote from Fath Bab al-'Inayah bi Sharh al-Nuqayah (1/57). See also Ibn Abidin's Rad al-Muhtar (1/128). The Maliki scholar, Ahmad al-Sawi said: “His statement ‘The authenticity is not considered except in the chapter of legal rulings’ meaning, the obligation and the customary practices. As for the virtues of deeds and the etiquettes of wisdom, they are not contingent upon that. Rather, they are embraced through weak hadiths and narrations from the predecessors.” End quote from Hashiyat al-Sawi 'ala al-Sharh al-Saghir (2/533). Meaning when discussing hadiths that contain legal rulings, and the like, it is extremely important to check their authenticity and to be strict with the chains of transmission. But when it comes to virtues of deeds, wisdom, etiquettes, and the like, then weak hadiths can be accepted and acted upon, Allah Knows Best. The Maliki scholar, Ibn Abd al-Barr said: “The foundation of the Maliki school - may Allah have mercy upon him - and the view held by a group of Malikis, is that a mursal from a reliable narrator constitutes valid proof and must be acted upon, just like a musnad (hadith with a complete chain of narrators).” End quote from Al-Tamhid (1/2), Al-Hadith al-Da’eef wa Hukm al-Ihtijaj bih (p. 253). The Shafi'i scholar, Al-Nawawi said: “It has been previously mentioned that scholars unanimously agree on tolerance towards weak hadiths in the virtues of deeds and similar matters that are not legal rulings. And Allah knows best.” End quote from Al-Majmu' Sharh al-Muhadhdhab [Ta' al-Muniriyya] (8/261). The Shafi'i scholar, Ibn Hajar al-Haytami said: “The weak, mursal, munqati' (interrupted), and mu'dal (defective) hadiths, as well as the hadiths classified as mawquf, are agreed upon to be acted upon in the virtues of deeds.” End quote from Al-Fatawa al-Fiqhiyya al-Kubra (2/54). The Hanbali scholar, Shams al-Din ibn Muflih said: “[A Chapter on Acting Upon Weak Hadiths and Narrating Them, and Being Lenient Regarding Hadiths of Virtues] Without being established by legal rulings, halal (permissible) and haram (forbidden), and the necessity of the Sunnah and its existence. Because of the mentioned effects in the chapter before this, it is appropriate to point out the mention of acting upon weak hadiths, which has been affirmed by more than one scholar in the field of hadith sciences, narrating a story from the scholars that weak hadiths can be acted upon in matters that are neither permitted nor forbidden, such as virtues. This is also attributed to Imam Ahmad.” End quote from Al-Adab al-Shar'iyya wa al-Manahil al-Mur'iyya (2/301). The Hanbali scholar, Ibn Taymiyyah said: “Therefore, when a hadith is narrated regarding the virtues of certain deeds, the quantities of reward and punishment and their types, when a hadith is narrated concerning them, we do not know it to be fabricated, its narration and acting upon it is permissible. This is like a person who knows that trade brings profit, but he has been informed that it brings great profit, then if he believes it, it benefits him, and if he doesn't, it does not harm him.” End quote from Majmu' al-Fatawa (18/65-66). So one can recite a supplication from a weak hadith, as long as it is not a fabricated lie. As for reciting specific chapters of the Quran based on weak hadiths, this is a matter in which there is a difference of opinion, but what's more correct is that one should not act upon such hadiths that are not already proven from authentic or sound hadiths. For example, the weak hadith of reciting Surat Ad-Dukhan on Fridays, one cannot follow such hadiths because it is not proven from an authentic nor a sound hadith. But Surat Al-Kahf, on the other hand, has been proven to be recited on Fridays, so if one narrates a weak hadith with good meaning and little weakness to encourage people to read it on Fridays, there's nothing wrong with this as the action itself has already been proven. And Allah Knows Best. So if there is a weak hadith with little weakness and it says something like perform Fajr and you will get to Paradise, or something which has a basis in the Shariah, there's nothing wrong in this because we know that Fajr is already proven and one has to perform it. But if an act is not proven from an authentic or sound hadith, then there's a difference of opinion on following such a hadith. What seems most correct, Allah Knows Best, is that it should be proven already from an authentic or sound hadith. [Conditions for weak hadiths to be acted upon in virtues of deeds] 1.) The hadith should not be very weak. This includes hadiths that are narrated only by liars or those who are accused of lying, one can not follow such a hadith.
2.) The hadith should have a basis in the Shariah.
3.) One should not think that this action is well-founded in Islam or this has been established as true. There is a possibility of it being true and a possibility that it might not be true. So one can perform the deed and hope for some type of reward from Allah, but they should not believe that it is an established practice. Allah Knows Best.
End quote from Nur al-Qalb by Muhammad ibn Javed (1/71-84).

Muhammad ibn Javed said:
[Can supplications from weak hadiths be recited] Many people nowadays do not differentiate between a weak hadith and a fabricated one. They say we don’t ever use weak hadiths and throw them all away like they are the same as a fabricated lie. If one quotes a weak hadith in the Kutbah, they start thinking they are misguided, they don’t know this is a weak hadith! A weak hadith cannot be treated the same as a fabricated one because there is a possibility that a weak hadith can be true! Ibn Taymiyyah said in Majmu' al-Fatawa (1/250-251): “And that is because if an action is known to be legislated by a legislative evidence and a hadith is narrated regarding its virtue, and it is not known to be fabricated, then the reward mentioned might be true.” If something is not proven to be true one hundred percent, does that mean it's automatically considered a lie? Of course not, this is the same with a weak hadith, which people don’t understand and treat as if it's fabricated. The fact is the majority of the scholars have allowed using weak hadiths to encourage people to do good deeds. Some say that only deeds which have already been proven from authentic or sound hadiths can be encouraged using weak hadiths. Others say if a deed is not proven from an authentic or sound hadith, it can still be proven because of the weak hadith. The view that we choose and which seems more correct is the first one, that one can use weak hadiths to encourage people to do good deeds which have already been proven. We have already mentioned the three conditions by Ibn Hajar for a weak hadith to be used. If we only were to rely upon authentic and sound hadiths, then why would scholars put their time into seeing which hadith is fabricated when they can just say it's weak, this is because a weak hadith has value and this is well known among the scholars. Now to the question, can supplications from weak hadiths be recited? Firstly, we need to understand that there are two types of hadiths regarding supplications. The first is a hadith in which a specific time is mentioned to recite such a supplication, for example, before eating, after eating, after prayer, before prayer, etc. The second is a hadith in which it is not specified of a specific time, but rather the Prophet ﷺ would recite that supplication throughout the day, or he taught his companions a supplication without saying to recite it after or before a specific action (like prayer or eating, etc). So as for the second one, even if a hadith is fabricated, or very weak, or weak, it can be recited as long as what's mentioned in the supplication has a good meaning and does not go against the Shariah. This is because this is just a general supplication and it does not have to be proven from the Prophet ﷺ.
The second type of hadith is when the Prophet ﷺ tells us to recite so and so supplication after or before so and so. Many scholars permit using weak supplications as well even if they have a time prescribed in it. That’s why so many scholars wrote books of supplications, but they also included weak hadiths knowingly. Ibn Taymiyyah mentioned supplications from weak hadiths in his book called “Al-Kalim al-Tayyib.” An example of this is on (p. 74, 95).
Ibn Abi 'Asim wrote a book called “Kitab al-Sunnah” in which he mentioned weak supplications as well. An example of this is on (371) (p. 1/163). I'm mentioning only one, but there are many more.
Al-Mahamili also mentioned weak supplications in his book called “Kitab al-Du'a,” an example is mentioned on (53).
Ibn al-Sunni also mentioned weak supplications, an example of this is in his book “Amal al-Yawm wa al-Layla” (479, 480).
So did Al-Tabarani in his book “Al-Du'a” and Ibn Hajar in “Natatiq al-Afkar.”
Al-Nawawi did as well in “Al-Adhkar.” An example of this is on (545).
So did Ibn al-Qayyim in “Al-Wabil al-Sayyib,” an example of this is on (122).
Al-Shawkani also mentioned weak supplications in his book called “Tuhfat al-Dhakirin bi'Adat al-Hisn al-Hasin,” an example of this is on (209). I can go on and on, but I think the point is clear. Many people go out to those who recite: “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu)” when breaking the fast, and they tell them things like “You are ignorant!” or “This hadith is weak!”
This hadith is Mursal, no doubt, and many scholars have said this, such as Shuaib Al-Arnaout, Al-Suyuti, Ibn al-Qayyim, Al-Aini, Al-Dhahabi, Ibn Al-Mulqin, Sadr al-Din al-Manawi, Ibn Hajar al-Asqalani, and Al-Albani and many others.
But regardless of its authenticity and it being weak, scholars have mentioned this supplication in their books of supplications. If this shouldn't be read, why would they mention it?
Ibn Hajar mentioned this hadith in his book of supplications called: “Nata'ij al-afkar” (5/187) knowing that it is Mursal.
Imam Al-Nawawi did as well in “Kitab al-Adhkar.” (545) knowing that it is Mursal.
Ibn al-Qayyim also mentioned this supplication in “Kitab al-Wabil al-Sayyib” (122). Imam Al-Nawawi said: “I also rarely mention weak narrations from famous primary sources, and when I do, I clarify their weakness. My focus is mainly on authentic narrations in this regard…Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated. However, in matters such as halal (permissible) and haram (forbidden), transactions, marriage, divorce, and similar issues, only authentic or sound hadiths should be acted upon, except in cases of precaution. For example, if a weak hadith mentions the dislike of certain types of transactions or marriages, it is preferable to avoid them, but it is not obligatory. I have mentioned this chapter because this book includes hadiths that are affirmed to be authentic or sound, weak, or I remain silent about them due to their perplexity or other reasons. I wanted to establish this rule for readers of this book…The scholars, may Allah be pleased with them, have written many books about daily actions, prayers, and remembrances. These books are well-known among those who are knowledgeable. However, they are often long and filled with chains of transmission, which can be discouraging for beginners. So, I decided to make it easier for those who are interested. I've created this book as a short summary of the main points for those who care about these topics. I've left out most of the chains of transmission because my focus is on simplicity, and many people who are interested in these practices don't necessarily want to know all the details. They just want to understand the prayers and practices and how to apply them.” End quote from Kitab al-Adhkar. So one should think about it; he wrote this book for people who aren't knowledgeable but he included weak hadiths, which clearly shows that this is what has been done from the very beginning.
Even Imam al-Bukhari has mentioned weak hadiths regarding virtues of deeds in his book “Al-Adab Al-Mufrad,” the great scholar who only kept authentic hadiths in his main book. Do you think he was unable to keep authentic hadiths in his other books if he wanted? This shows that even he was okay with using weak hadiths for virtues of deeds and the like.
This is what has been happening for hundreds of years. There is nothing wrong in reciting such supplications; the Prophet ﷺ said, “Verily, Allah does not gather my Ummah (nation) upon misguidance.”
How could it be that millions of Muslims for centuries were unaware of something that people today, 1400 years later, claim to understand better than even the greatest scholars of the past? [Examples of weak hadiths from scholar’s books of supplications] Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 78): Narrated by Ibn Mas'ud who said: The Prophet ﷺ said: “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)!’ For indeed, Allah, the Mighty and Sublime, has angels on the earth who will hold it back.” Al-Haythami said in Majma' al-Zawa'id (10/135): “In it is Ma'ruf ibn Hasan, and he is weak (Da’eef).”
Al-Busiri said in Ithaf al-Khissa al-Mahra (6/123): “Its chain is weak (Isnaduhu Da’eef).”
Al-Albani said in Al-Silsilah al-Da'ifah (655): “Weak (Da’eef).”
Ibn Hajar al-Asqalani said in Al-Futuhat al-Rabbaniyah (5/150): “From the hadith of Ibn Mas'ud as well, however, he said instead, ‘Indeed, Allah has a present restrainer on the earth who restrains it.’ This hadith is strange (Gharib).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 95): Narrated Anas who said: “The Messenger of Allah x used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Al-Albani said in Irwa' al-Ghalil (1/114): “Its chain is weak (Isnaduhu Da’eef).”
Al-'Iraqi said in Takhrij al-Ihya' li al-'Iraqi (1/433): “Its chain is weak (Isnaduhu Da’eef).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 96): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” Al-Albani said in Al-Kalim al-Tayyib (234): “In its chain is someone unknown to me (majhul).” Despite being weak, Al-Nawawi, Ibn Allan and Ibn al-Sunni also mentioned it in their books of supplications. Al-Nawawi mentioned the following supplication in his book “Al-Adhkar” (271) (p. 477): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” He also mentioned in “Al-Adhkar” (270) (p. 477): Narrated Anas who said: “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” He also mentioned (p. 315): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” Many scholars deemed this hadith to be weak as we already said above. He also mentioned (p. 362): “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)’” with a slight difference in wording [from what Ibn Taymiyya mentioned], but this is also weak as we said above. Ibn al-Sunni mentioned the following hadith in his book called “Amal al-Yawm wa al-Laylah” (167) (p. 140): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” We explained above about the scholars who said its weak. He also mentioned (480) (p. 430): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” He also mentioned (165) (p. 139): “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Ibn al-Qayyim mentioned the following supplication [when breaking the fast] in his book Al-Wabil al-Sayyib (p. 122): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” There are many more, we can go on and on with many other scholars like Ibn Hajar, Al-Shawkani, Al-Tabarani, Al-Mahamili, etc, mostly of whom all mentioned these same weak supplications, I think the point is more then clear. [Leniency in chains concerning virtues of deeds] The general principle is that one can narrate a weak hadith for virtues of deeds, as we explained before in much more detail. Scholars are lenient when it comes to virtues of deeds, but strict when it comes to halal and haram and rulings. The view of the majority is that weak hadiths can be acted upon with some conditions. Ibn al-Salah said: “The first: If you see a hadith with a weak chain, you may say, ‘This is weak,’ meaning that the chain is weak. However, you should not say, ‘This is weak,’ intending that the content of the hadith is weak, based solely on the weakness of the chain. It may be narrated with another authentic chain that supports it. The permissibility of this depends on the judgment of a leading scholar of hadith, who may determine that it was not narrated with a chain that establishes it or that it is a weak hadith, explaining the reason for the criticism. If one speaks without elaboration, there is room for discussion, Allah willing. Be aware of this, as it is an area where mistakes are made, and Allah knows best.
The second: Scholars of hadith and others may allow leniency in chains of narration and the narration of weak hadiths in matters other than attributes of Allah, Sharia rulings and concerning what is permissible and impermissible. This applies to admonitions, stories, virtues of deeds, and other means of encouragement and deterrence, and other matters not directly related to legal rulings.” End quote from Muqaddimah Ibn al-Salah fi Ma'rifat Anwa' 'Ilm al-Hadith (210). Al-Jalal al-Suyuti said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports. It is also permissible to act upon them without mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful, and matters not related to creed or legal rulings.” End quote from Tadrib al-Rawi fi Sharh Taqrib al-Nawawi (1/350). Shaban al-Awda said: “The gist of the meaning is that scholars permitted leniency in weak chains of transmission, narrating anything other than fabricated reports from weak narrators, and acting upon them without explicitly mentioning their weakness.” End quote from Fath Rabb al-Bariyya fi Taysir Qira'at al-Alfiyya (p. 253). Al-Nawawi said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from the weak, and to act upon them without explicitly mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful. This includes stories, the virtues of deeds, admonishments, and other matters not related to beliefs and legal rulings. Allah knows best.” End quote from Al-Taqrib wa al-Taysir (p. 48). Al-Nawawi said: “Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated.” End quote from Al-Adhkar [Introduction]. Nur al-Din 'Atr said: “As for merely narrating weak hadiths in matters other than beliefs and legal rulings such as what is lawful and unlawful, such as narrating them in encouragement, admonishment, stories, sermons, and similar contexts, the scholars of Hadith have permitted the narration of anything other than fabricated reports and similar without emphasizing their weakness.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296). Abdullah ibn Ahmad said: “I heard my father [Ahmad ibn Hanbal] saying: ‘A weak hadith is more beloved to me than personal opinion.’” End quote from Al-Sadiq (352), Al-Ihkam (6/58), Al-Muhalla (1/86-87). Al-Nawfali said: “I heard Ahmad [Ahmad ibn Hanbal] saying: “When we narrate from the Prophet ﷺ regarding the virtues of deeds and matters that do not carry legal rulings, we do not make it difficult.” End quote from Al-Jami' li 'Ulum al-Imam Ahmad - Usul al-Fiqh by Ahmad ibn Hanbal (5/98). Meaning he was more lenient with the chains when it comes to virtues of deeds and the like, he was less strict about the authenticity of the hadiths. Imam Ahmad ibn Hanbal said: “When we narrate from the Messenger of Allah ﷺ regarding what is lawful and unlawful, the traditions (Sunnah), and legal rulings, we are stringent in the chains of transmission. But when we narrate from the Prophet ﷺ regarding the virtues of deeds or matters that do not carry legal rulings, we are lenient in the chains of transmission.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296), Al-Kifayah fi 'Ilm al-Riwayah (p. 134). Ibn Rajab al-Hanbali said: “From the actions of Imam Ahmad and his words, it becomes clear that he refrains from narrating from those accused and those who make frequent mistakes due to negligence and poor memory. Instead, he narrates from those weaker in memory out of oversight in their preservation.” End quote from Sharh 'Uyun al-Tirmidhi (1/386). Ibn Hajar al-Asqalani said: “As for non-fabricated reports, scholars have permitted leniency in their chains of transmission and narration without explicitly mentioning their weakness if they concern matters other than legal rulings and beliefs. This leniency applies to encouragement, admonishments, stories, the virtues of deeds, and similar topics. However, when it comes to matters of Shariah rulings such as what is lawful and unlawful, beliefs such as the attributes of Allah Almighty, leniency is not permitted. This stance has been affirmed by scholars such as Abdul Rahman ibn Mahdi, Ahmad ibn Hanbal, Abdullah ibn al-Mubarak, and others.” End quote from Al-Talkhis al-Habir [Dar al-'Ilmiyyah] (1/11). Ibn Hajar al-Asqalani said: “The hadith of Anas about the virtue of 'Asqalan is in the merits of deeds and the encouragement for steadfastness in the path of Allah, and it does not contain anything that contradicts the Sharia or reason, so it cannot be judged as invalid just because it is narrated by Abu 'Aqil. Imam Ahmad's method of tolerance in narrating hadiths of virtues without legal rulings is well-known.” End quote from Al-Qawl al-Musaddad fi al-Dhab 'An Musnad Ahmad (p. 27). Jalal al-Din al-Qayini said: “It is permissible among scholars of Hadith and others to be lenient in weak chains of transmission - except for fabricated ones - and to narrate them without explicitly mentioning their weakness in sermons, stories, and the virtues of deeds. However, this leniency is not permitted in matters related to the attributes of Allah Almighty and the rulings of what is lawful and unlawful. For in such cases, narrating them knowing their weakness is not permissible unless their condition is clearly stated.” End quote from Ishraqat al-Usul fi 'Ilm Hadith al-Rasul (p. 250). Al-'Iraqi said: “It is permissible among scholars of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from weak hadiths without explicitly mentioning their weakness, especially in matters unrelated to the attributes of Allah Almighty and the legal rulings of Shariah such as what is lawful and unlawful. This leniency applies to sermons, stories, the virtues of deeds, and all forms of encouragement and admonishment, as well as other matters not related to legal rulings and beliefs.” End quote from Al-Taqyid wa al-I'adah Sharh Muqaddimah Ibn al-Salah (p. 135). It is mentioned in Al-Jarh wa al-Ta'dil by Ibn Abi Hatim (2/31): “Chapter on Manners and Admonishments: It's okay to hear teachings from weak narrators. Abdul Rahman told us, my father told us from Abdah [meaning Ibn Suleiman]. He said: They told Ibn al-Mubarak that a man narrated a Hadith. Then they said, ‘This man is weak.’ He asked, ‘Is that possible?’ and continued, ‘For matters like these.’ I asked Abdah, ‘For anything else?’ He said, ‘Yes, for teachings, admonishments, asceticism, or similar matters.’ End quote. Al-Khatib al-Baghdadi said:…Muhammad ibn Ishaq ibn Rahawayh said: My father used to narrate from Abdul Rahman ibn Mahdi that he used to say: “When we narrate about rewards, punishments, and the virtues of deeds, we are lenient in chains of transmission and narrators. But when we narrate about what is lawful, unlawful, and legal rulings, we are stringent in the reliability of narrators.” End quote from Al-Jami' li Akhlaq al-Rawi wa Adab al-Sami (1267) (p. 2/91). It is mentioned in Kitab Siyar A'lam al-Nubala (8/520): Ibn Uyaynah said: “Don't pay attention to what's left of a narration, but focus on its rewards and other aspects.” I [Al-Dhahabi] said, “For this reason, most scholars emphasize strictness in hadiths of legal rulings, and grant permission sparingly. Not all permissions are granted for virtues and spiritual matters; they accept in that what has a weak chain of transmission, not what its narrators are accused of. For fabricated hadiths and severely weak hadiths, they do not pay attention to them; rather, they narrate them to warn against them and to expose their falsehood…” End quote. Zakariyya al-Anbari said: “When a report reaches us, it neither prohibits what is lawful, nor permits what is forbidden, nor necessitates a ruling. If it serves to encourage or discourage, to emphasize or relax, then it requires overlooking and leniency in its transmission.” End quote from Al-Kifayah fi 'ilm al-riwayah (p. 134) Ibn Abdul Barr said: “A weak hadith is not rejected even if it is not used as evidence, and perhaps a hadith with a weak chain may convey a correct meaning.” End quote from Al-Tamhid [Bashar] (1/197). Ibn Abdul Barr said: “Narrated Anas ibn Malik, who said: The Messenger of Allah ﷺ said, ‘Whoever fulfills the obligatory duties and teaches people goodness, his excellence is superior to the worshipper who engages in Jihad. His merit over such is like my merit over the least among you, and whoever conveys something from Allah's knowledge to others, will have a reward similar to that of the one who acts upon it, without diminishing their own reward. However, the one who conveyed it is not diminished because of that.’ Abu 'Umar said, This hadith is weak because Abu Ma'mar, Abbad ibn 'Abd al-Samad, narrated it exclusively and he abandoned the hadith. The scholars, as a consensus, take it lightly in terms of virtues and narrate it from various chains, but they become strict in hadiths concerning legal rulings.” End quote from Jame' Bayan al-'Ilm wa Fadlih (93) (p. 1/103). The Hanafi scholar, Al-Kamal ibn al-Humam said: “If it is authentic, then it is acted upon in the virtues of deeds, otherwise, weak hadiths that are not fabricated are acted upon in the virtues of deeds.” End quote from Fath al-Qadeer (1/349). The Hanafi scholar, Al-Mullah Ali al-Qari said: “…Its chain is weak. However, there is a consensus that weak hadiths are acted upon in the virtues of deeds. End quote from Fath Bab al-'Inayah bi Sharh al-Nuqayah (1/57). See also Ibn Abidin's Rad al-Muhtar (1/128). The Maliki scholar, Ahmad al-Sawi said: “His statement ‘The authenticity is not considered except in the chapter of legal rulings’ meaning, the obligation and the customary practices. As for the virtues of deeds and the etiquettes of wisdom, they are not contingent upon that. Rather, they are embraced through weak hadiths and narrations from the predecessors.” End quote from Hashiyat al-Sawi 'ala al-Sharh al-Saghir (2/533). Meaning when discussing hadiths that contain legal rulings, and the like, it is extremely important to check their authenticity and to be strict with the chains of transmission. But when it comes to virtues of deeds, wisdom, etiquettes, and the like, then weak hadiths can be accepted and acted upon, Allah Knows Best. The Maliki scholar, Ibn Abd al-Barr said: “The foundation of the Maliki school - may Allah have mercy upon him - and the view held by a group of Malikis, is that a mursal from a reliable narrator constitutes valid proof and must be acted upon, just like a musnad (hadith with a complete chain of narrators).” End quote from Al-Tamhid (1/2), Al-Hadith al-Da’eef wa Hukm al-Ihtijaj bih (p. 253). The Shafi'i scholar, Al-Nawawi said: “It has been previously mentioned that scholars unanimously agree on tolerance towards weak hadiths in the virtues of deeds and similar matters that are not legal rulings. And Allah knows best.” End quote from Al-Majmu' Sharh al-Muhadhdhab [Ta' al-Muniriyya] (8/261). The Shafi'i scholar, Ibn Hajar al-Haytami said: “The weak, mursal, munqati' (interrupted), and mu'dal (defective) hadiths, as well as the hadiths classified as mawquf, are agreed upon to be acted upon in the virtues of deeds.” End quote from Al-Fatawa al-Fiqhiyya al-Kubra (2/54). The Hanbali scholar, Shams al-Din ibn Muflih said: “[A Chapter on Acting Upon Weak Hadiths and Narrating Them, and Being Lenient Regarding Hadiths of Virtues] Without being established by legal rulings, halal (permissible) and haram (forbidden), and the necessity of the Sunnah and its existence. Because of the mentioned effects in the chapter before this, it is appropriate to point out the mention of acting upon weak hadiths, which has been affirmed by more than one scholar in the field of hadith sciences, narrating a story from the scholars that weak hadiths can be acted upon in matters that are neither permitted nor forbidden, such as virtues. This is also attributed to Imam Ahmad.” End quote from Al-Adab al-Shar'iyya wa al-Manahil al-Mur'iyya (2/301). The Hanbali scholar, Ibn Taymiyyah said: “Therefore, when a hadith is narrated regarding the virtues of certain deeds, the quantities of reward and punishment and their types, when a hadith is narrated concerning them, we do not know it to be fabricated, its narration and acting upon it is permissible. This is like a person who knows that trade brings profit, but he has been informed that it brings great profit, then if he believes it, it benefits him, and if he doesn't, it does not harm him.” End quote from Majmu' al-Fatawa (18/65-66). So one can recite a supplication from a weak hadith, as long as it is not a fabricated lie. As for reciting specific chapters of the Quran based on weak hadiths, this is a matter in which there is a difference of opinion, but what's more correct is that one should not act upon such hadiths that are not already proven from authentic or sound hadiths. For example, the weak hadith of reciting Surat Ad-Dukhan on Fridays, one cannot follow such hadiths because it is not proven from an authentic nor a sound hadith. But Surat Al-Kahf, on the other hand, has been proven to be recited on Fridays, so if one narrates a weak hadith with good meaning and little weakness to encourage people to read it on Fridays, there's nothing wrong with this as the action itself has already been proven. And Allah Knows Best. So if there is a weak hadith with little weakness and it says something like perform Fajr and you will get to Paradise, or something which has a basis in the Shariah, there's nothing wrong in this because we know that Fajr is already proven and one has to perform it. But if an act is not proven from an authentic or sound hadith, then there's a difference of opinion on following such a hadith. What seems most correct, Allah Knows Best, is that it should be proven already from an authentic or sound hadith. [Conditions for weak hadiths to be acted upon in virtues of deeds] 1.) The hadith should not be very weak. This includes hadiths that are narrated only by liars or those who are accused of lying, one can not follow such a hadith.
2.) The hadith should have a basis in the Shariah.
3.) One should not think that this action is well-founded in Islam or this has been established as true. There is a possibility of it being true and a possibility that it might not be true. So one can perform the deed and hope for some type of reward from Allah, but they should not believe that it is an established practice. Allah Knows Best.
End quote from Nur al-Qalb by Muhammad ibn Javed (1/71-84).

Muhammad ibn Javed said:
[Can supplications from weak hadiths be recited] Many people nowadays do not differentiate between a weak hadith and a fabricated one. They say we don’t ever use weak hadiths and throw them all away like they are the same as a fabricated lie. If one quotes a weak hadith in the Kutbah, they start thinking they are misguided, they don’t know this is a weak hadith! A weak hadith cannot be treated the same as a fabricated one because there is a possibility that a weak hadith can be true! Ibn Taymiyyah said in Majmu' al-Fatawa (1/250-251): “And that is because if an action is known to be legislated by a legislative evidence and a hadith is narrated regarding its virtue, and it is not known to be fabricated, then the reward mentioned might be true.” If something is not proven to be true one hundred percent, does that mean it's automatically considered a lie? Of course not, this is the same with a weak hadith, which people don’t understand and treat as if it's fabricated. The fact is the majority of the scholars have allowed using weak hadiths to encourage people to do good deeds. Some say that only deeds which have already been proven from authentic or sound hadiths can be encouraged using weak hadiths. Others say if a deed is not proven from an authentic or sound hadith, it can still be proven because of the weak hadith. The view that we choose and which seems more correct is the first one, that one can use weak hadiths to encourage people to do good deeds which have already been proven. We have already mentioned the three conditions by Ibn Hajar for a weak hadith to be used. If we only were to rely upon authentic and sound hadiths, then why would scholars put their time into seeing which hadith is fabricated when they can just say it's weak, this is because a weak hadith has value and this is well known among the scholars. Now to the question, can supplications from weak hadiths be recited? Firstly, we need to understand that there are two types of hadiths regarding supplications. The first is a hadith in which a specific time is mentioned to recite such a supplication, for example, before eating, after eating, after prayer, before prayer, etc. The second is a hadith in which it is not specified of a specific time, but rather the Prophet ﷺ would recite that supplication throughout the day, or he taught his companions a supplication without saying to recite it after or before a specific action (like prayer or eating, etc). So as for the second one, even if a hadith is fabricated, or very weak, or weak, it can be recited as long as what's mentioned in the supplication has a good meaning and does not go against the Shariah. This is because this is just a general supplication and it does not have to be proven from the Prophet ﷺ.
The second type of hadith is when the Prophet ﷺ tells us to recite so and so supplication after or before so and so. Many scholars permit using weak supplications as well even if they have a time prescribed in it. That’s why so many scholars wrote books of supplications, but they also included weak hadiths knowingly. Ibn Taymiyyah mentioned supplications from weak hadiths in his book called “Al-Kalim al-Tayyib.” An example of this is on (p. 74, 95).
Ibn Abi 'Asim wrote a book called “Kitab al-Sunnah” in which he mentioned weak supplications as well. An example of this is on (371) (p. 1/163). I'm mentioning only one, but there are many more.
Al-Mahamili also mentioned weak supplications in his book called “Kitab al-Du'a,” an example is mentioned on (53).
Ibn al-Sunni also mentioned weak supplications, an example of this is in his book “Amal al-Yawm wa al-Layla” (479, 480).
So did Al-Tabarani in his book “Al-Du'a” and Ibn Hajar in “Natatiq al-Afkar.”
Al-Nawawi did as well in “Al-Adhkar.” An example of this is on (545).
So did Ibn al-Qayyim in “Al-Wabil al-Sayyib,” an example of this is on (122).
Al-Shawkani also mentioned weak supplications in his book called “Tuhfat al-Dhakirin bi'Adat al-Hisn al-Hasin,” an example of this is on (209). I can go on and on, but I think the point is clear. Many people go out to those who recite: “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu)” when breaking the fast, and they tell them things like “You are ignorant!” or “This hadith is weak!”
This hadith is Mursal, no doubt, and many scholars have said this, such as Shuaib Al-Arnaout, Al-Suyuti, Ibn al-Qayyim, Al-Aini, Al-Dhahabi, Ibn Al-Mulqin, Sadr al-Din al-Manawi, Ibn Hajar al-Asqalani, and Al-Albani and many others.
But regardless of its authenticity and it being weak, scholars have mentioned this supplication in their books of supplications. If this shouldn't be read, why would they mention it?
Ibn Hajar mentioned this hadith in his book of supplications called: “Nata'ij al-afkar” (5/187) knowing that it is Mursal.
Imam Al-Nawawi did as well in “Kitab al-Adhkar.” (545) knowing that it is Mursal.
Ibn al-Qayyim also mentioned this supplication in “Kitab al-Wabil al-Sayyib” (122). Imam Al-Nawawi said: “I also rarely mention weak narrations from famous primary sources, and when I do, I clarify their weakness. My focus is mainly on authentic narrations in this regard…Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated. However, in matters such as halal (permissible) and haram (forbidden), transactions, marriage, divorce, and similar issues, only authentic or sound hadiths should be acted upon, except in cases of precaution. For example, if a weak hadith mentions the dislike of certain types of transactions or marriages, it is preferable to avoid them, but it is not obligatory. I have mentioned this chapter because this book includes hadiths that are affirmed to be authentic or sound, weak, or I remain silent about them due to their perplexity or other reasons. I wanted to establish this rule for readers of this book…The scholars, may Allah be pleased with them, have written many books about daily actions, prayers, and remembrances. These books are well-known among those who are knowledgeable. However, they are often long and filled with chains of transmission, which can be discouraging for beginners. So, I decided to make it easier for those who are interested. I've created this book as a short summary of the main points for those who care about these topics. I've left out most of the chains of transmission because my focus is on simplicity, and many people who are interested in these practices don't necessarily want to know all the details. They just want to understand the prayers and practices and how to apply them.” End quote from Kitab al-Adhkar. So one should think about it; he wrote this book for people who aren't knowledgeable but he included weak hadiths, which clearly shows that this is what has been done from the very beginning.
Even Imam al-Bukhari has mentioned weak hadiths regarding virtues of deeds in his book “Al-Adab Al-Mufrad,” the great scholar who only kept authentic hadiths in his main book. Do you think he was unable to keep authentic hadiths in his other books if he wanted? This shows that even he was okay with using weak hadiths for virtues of deeds and the like.
This is what has been happening for hundreds of years. There is nothing wrong in reciting such supplications; the Prophet ﷺ said, “Verily, Allah does not gather my Ummah (nation) upon misguidance.”
How could it be that millions of Muslims for centuries were unaware of something that people today, 1400 years later, claim to understand better than even the greatest scholars of the past? [Examples of weak hadiths from scholar’s books of supplications] Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 78): Narrated by Ibn Mas'ud who said: The Prophet ﷺ said: “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)!’ For indeed, Allah, the Mighty and Sublime, has angels on the earth who will hold it back.” Al-Haythami said in Majma' al-Zawa'id (10/135): “In it is Ma'ruf ibn Hasan, and he is weak (Da’eef).”
Al-Busiri said in Ithaf al-Khissa al-Mahra (6/123): “Its chain is weak (Isnaduhu Da’eef).”
Al-Albani said in Al-Silsilah al-Da'ifah (655): “Weak (Da’eef).”
Ibn Hajar al-Asqalani said in Al-Futuhat al-Rabbaniyah (5/150): “From the hadith of Ibn Mas'ud as well, however, he said instead, ‘Indeed, Allah has a present restrainer on the earth who restrains it.’ This hadith is strange (Gharib).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 95): Narrated Anas who said: “The Messenger of Allah x used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Al-Albani said in Irwa' al-Ghalil (1/114): “Its chain is weak (Isnaduhu Da’eef).”
Al-'Iraqi said in Takhrij al-Ihya' li al-'Iraqi (1/433): “Its chain is weak (Isnaduhu Da’eef).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 96): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” Al-Albani said in Al-Kalim al-Tayyib (234): “In its chain is someone unknown to me (majhul).” Despite being weak, Al-Nawawi, Ibn Allan and Ibn al-Sunni also mentioned it in their books of supplications. Al-Nawawi mentioned the following supplication in his book “Al-Adhkar” (271) (p. 477): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” He also mentioned in “Al-Adhkar” (270) (p. 477): Narrated Anas who said: “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” He also mentioned (p. 315): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” Many scholars deemed this hadith to be weak as we already said above. He also mentioned (p. 362): “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)’” with a slight difference in wording [from what Ibn Taymiyya mentioned], but this is also weak as we said above. Ibn al-Sunni mentioned the following hadith in his book called “Amal al-Yawm wa al-Laylah” (167) (p. 140): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” We explained above about the scholars who said its weak. He also mentioned (480) (p. 430): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” He also mentioned (165) (p. 139): “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Ibn al-Qayyim mentioned the following supplication [when breaking the fast] in his book Al-Wabil al-Sayyib (p. 122): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” There are many more, we can go on and on with many other scholars like Ibn Hajar, Al-Shawkani, Al-Tabarani, Al-Mahamili, etc, mostly of whom all mentioned these same weak supplications, I think the point is more then clear. [Leniency in chains concerning virtues of deeds] The general principle is that one can narrate a weak hadith for virtues of deeds, as we explained before in much more detail. Scholars are lenient when it comes to virtues of deeds, but strict when it comes to halal and haram and rulings. The view of the majority is that weak hadiths can be acted upon with some conditions. Ibn al-Salah said: “The first: If you see a hadith with a weak chain, you may say, ‘This is weak,’ meaning that the chain is weak. However, you should not say, ‘This is weak,’ intending that the content of the hadith is weak, based solely on the weakness of the chain. It may be narrated with another authentic chain that supports it. The permissibility of this depends on the judgment of a leading scholar of hadith, who may determine that it was not narrated with a chain that establishes it or that it is a weak hadith, explaining the reason for the criticism. If one speaks without elaboration, there is room for discussion, Allah willing. Be aware of this, as it is an area where mistakes are made, and Allah knows best.
The second: Scholars of hadith and others may allow leniency in chains of narration and the narration of weak hadiths in matters other than attributes of Allah, Sharia rulings and concerning what is permissible and impermissible. This applies to admonitions, stories, virtues of deeds, and other means of encouragement and deterrence, and other matters not directly related to legal rulings.” End quote from Muqaddimah Ibn al-Salah fi Ma'rifat Anwa' 'Ilm al-Hadith (210). Al-Jalal al-Suyuti said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports. It is also permissible to act upon them without mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful, and matters not related to creed or legal rulings.” End quote from Tadrib al-Rawi fi Sharh Taqrib al-Nawawi (1/350). Shaban al-Awda said: “The gist of the meaning is that scholars permitted leniency in weak chains of transmission, narrating anything other than fabricated reports from weak narrators, and acting upon them without explicitly mentioning their weakness.” End quote from Fath Rabb al-Bariyya fi Taysir Qira'at al-Alfiyya (p. 253). Al-Nawawi said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from the weak, and to act upon them without explicitly mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful. This includes stories, the virtues of deeds, admonishments, and other matters not related to beliefs and legal rulings. Allah knows best.” End quote from Al-Taqrib wa al-Taysir (p. 48). Al-Nawawi said: “Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated.” End quote from Al-Adhkar [Introduction]. Nur al-Din 'Atr said: “As for merely narrating weak hadiths in matters other than beliefs and legal rulings such as what is lawful and unlawful, such as narrating them in encouragement, admonishment, stories, sermons, and similar contexts, the scholars of Hadith have permitted the narration of anything other than fabricated reports and similar without emphasizing their weakness.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296). Abdullah ibn Ahmad said: “I heard my father [Ahmad ibn Hanbal] saying: ‘A weak hadith is more beloved to me than personal opinion.’” End quote from Al-Sadiq (352), Al-Ihkam (6/58), Al-Muhalla (1/86-87). Al-Nawfali said: “I heard Ahmad [Ahmad ibn Hanbal] saying: “When we narrate from the Prophet ﷺ regarding the virtues of deeds and matters that do not carry legal rulings, we do not make it difficult.” End quote from Al-Jami' li 'Ulum al-Imam Ahmad - Usul al-Fiqh by Ahmad ibn Hanbal (5/98). Meaning he was more lenient with the chains when it comes to virtues of deeds and the like, he was less strict about the authenticity of the hadiths. Imam Ahmad ibn Hanbal said: “When we narrate from the Messenger of Allah ﷺ regarding what is lawful and unlawful, the traditions (Sunnah), and legal rulings, we are stringent in the chains of transmission. But when we narrate from the Prophet ﷺ regarding the virtues of deeds or matters that do not carry legal rulings, we are lenient in the chains of transmission.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296), Al-Kifayah fi 'Ilm al-Riwayah (p. 134). Ibn Rajab al-Hanbali said: “From the actions of Imam Ahmad and his words, it becomes clear that he refrains from narrating from those accused and those who make frequent mistakes due to negligence and poor memory. Instead, he narrates from those weaker in memory out of oversight in their preservation.” End quote from Sharh 'Uyun al-Tirmidhi (1/386). Ibn Hajar al-Asqalani said: “As for non-fabricated reports, scholars have permitted leniency in their chains of transmission and narration without explicitly mentioning their weakness if they concern matters other than legal rulings and beliefs. This leniency applies to encouragement, admonishments, stories, the virtues of deeds, and similar topics. However, when it comes to matters of Shariah rulings such as what is lawful and unlawful, beliefs such as the attributes of Allah Almighty, leniency is not permitted. This stance has been affirmed by scholars such as Abdul Rahman ibn Mahdi, Ahmad ibn Hanbal, Abdullah ibn al-Mubarak, and others.” End quote from Al-Talkhis al-Habir [Dar al-'Ilmiyyah] (1/11). Ibn Hajar al-Asqalani said: “The hadith of Anas about the virtue of 'Asqalan is in the merits of deeds and the encouragement for steadfastness in the path of Allah, and it does not contain anything that contradicts the Sharia or reason, so it cannot be judged as invalid just because it is narrated by Abu 'Aqil. Imam Ahmad's method of tolerance in narrating hadiths of virtues without legal rulings is well-known.” End quote from Al-Qawl al-Musaddad fi al-Dhab 'An Musnad Ahmad (p. 27). Jalal al-Din al-Qayini said: “It is permissible among scholars of Hadith and others to be lenient in weak chains of transmission - except for fabricated ones - and to narrate them without explicitly mentioning their weakness in sermons, stories, and the virtues of deeds. However, this leniency is not permitted in matters related to the attributes of Allah Almighty and the rulings of what is lawful and unlawful. For in such cases, narrating them knowing their weakness is not permissible unless their condition is clearly stated.” End quote from Ishraqat al-Usul fi 'Ilm Hadith al-Rasul (p. 250). Al-'Iraqi said: “It is permissible among scholars of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from weak hadiths without explicitly mentioning their weakness, especially in matters unrelated to the attributes of Allah Almighty and the legal rulings of Shariah such as what is lawful and unlawful. This leniency applies to sermons, stories, the virtues of deeds, and all forms of encouragement and admonishment, as well as other matters not related to legal rulings and beliefs.” End quote from Al-Taqyid wa al-I'adah Sharh Muqaddimah Ibn al-Salah (p. 135). It is mentioned in Al-Jarh wa al-Ta'dil by Ibn Abi Hatim (2/31): “Chapter on Manners and Admonishments: It's okay to hear teachings from weak narrators. Abdul Rahman told us, my father told us from Abdah [meaning Ibn Suleiman]. He said: They told Ibn al-Mubarak that a man narrated a Hadith. Then they said, ‘This man is weak.’ He asked, ‘Is that possible?’ and continued, ‘For matters like these.’ I asked Abdah, ‘For anything else?’ He said, ‘Yes, for teachings, admonishments, asceticism, or similar matters.’ End quote. Al-Khatib al-Baghdadi said:…Muhammad ibn Ishaq ibn Rahawayh said: My father used to narrate from Abdul Rahman ibn Mahdi that he used to say: “When we narrate about rewards, punishments, and the virtues of deeds, we are lenient in chains of transmission and narrators. But when we narrate about what is lawful, unlawful, and legal rulings, we are stringent in the reliability of narrators.” End quote from Al-Jami' li Akhlaq al-Rawi wa Adab al-Sami (1267) (p. 2/91). It is mentioned in Kitab Siyar A'lam al-Nubala (8/520): Ibn Uyaynah said: “Don't pay attention to what's left of a narration, but focus on its rewards and other aspects.” I [Al-Dhahabi] said, “For this reason, most scholars emphasize strictness in hadiths of legal rulings, and grant permission sparingly. Not all permissions are granted for virtues and spiritual matters; they accept in that what has a weak chain of transmission, not what its narrators are accused of. For fabricated hadiths and severely weak hadiths, they do not pay attention to them; rather, they narrate them to warn against them and to expose their falsehood…” End quote. Zakariyya al-Anbari said: “When a report reaches us, it neither prohibits what is lawful, nor permits what is forbidden, nor necessitates a ruling. If it serves to encourage or discourage, to emphasize or relax, then it requires overlooking and leniency in its transmission.” End quote from Al-Kifayah fi 'ilm al-riwayah (p. 134) Ibn Abdul Barr said: “A weak hadith is not rejected even if it is not used as evidence, and perhaps a hadith with a weak chain may convey a correct meaning.” End quote from Al-Tamhid [Bashar] (1/197). Ibn Abdul Barr said: “Narrated Anas ibn Malik, who said: The Messenger of Allah ﷺ said, ‘Whoever fulfills the obligatory duties and teaches people goodness, his excellence is superior to the worshipper who engages in Jihad. His merit over such is like my merit over the least among you, and whoever conveys something from Allah's knowledge to others, will have a reward similar to that of the one who acts upon it, without diminishing their own reward. However, the one who conveyed it is not diminished because of that.’ Abu 'Umar said, This hadith is weak because Abu Ma'mar, Abbad ibn 'Abd al-Samad, narrated it exclusively and he abandoned the hadith. The scholars, as a consensus, take it lightly in terms of virtues and narrate it from various chains, but they become strict in hadiths concerning legal rulings.” End quote from Jame' Bayan al-'Ilm wa Fadlih (93) (p. 1/103). The Hanafi scholar, Al-Kamal ibn al-Humam said: “If it is authentic, then it is acted upon in the virtues of deeds, otherwise, weak hadiths that are not fabricated are acted upon in the virtues of deeds.” End quote from Fath al-Qadeer (1/349). The Hanafi scholar, Al-Mullah Ali al-Qari said: “…Its chain is weak. However, there is a consensus that weak hadiths are acted upon in the virtues of deeds. End quote from Fath Bab al-'Inayah bi Sharh al-Nuqayah (1/57). See also Ibn Abidin's Rad al-Muhtar (1/128). The Maliki scholar, Ahmad al-Sawi said: “His statement ‘The authenticity is not considered except in the chapter of legal rulings’ meaning, the obligation and the customary practices. As for the virtues of deeds and the etiquettes of wisdom, they are not contingent upon that. Rather, they are embraced through weak hadiths and narrations from the predecessors.” End quote from Hashiyat al-Sawi 'ala al-Sharh al-Saghir (2/533). Meaning when discussing hadiths that contain legal rulings, and the like, it is extremely important to check their authenticity and to be strict with the chains of transmission. But when it comes to virtues of deeds, wisdom, etiquettes, and the like, then weak hadiths can be accepted and acted upon, Allah Knows Best. The Maliki scholar, Ibn Abd al-Barr said: “The foundation of the Maliki school - may Allah have mercy upon him - and the view held by a group of Malikis, is that a mursal from a reliable narrator constitutes valid proof and must be acted upon, just like a musnad (hadith with a complete chain of narrators).” End quote from Al-Tamhid (1/2), Al-Hadith al-Da’eef wa Hukm al-Ihtijaj bih (p. 253). The Shafi'i scholar, Al-Nawawi said: “It has been previously mentioned that scholars unanimously agree on tolerance towards weak hadiths in the virtues of deeds and similar matters that are not legal rulings. And Allah knows best.” End quote from Al-Majmu' Sharh al-Muhadhdhab [Ta' al-Muniriyya] (8/261). The Shafi'i scholar, Ibn Hajar al-Haytami said: “The weak, mursal, munqati' (interrupted), and mu'dal (defective) hadiths, as well as the hadiths classified as mawquf, are agreed upon to be acted upon in the virtues of deeds.” End quote from Al-Fatawa al-Fiqhiyya al-Kubra (2/54). The Hanbali scholar, Shams al-Din ibn Muflih said: “[A Chapter on Acting Upon Weak Hadiths and Narrating Them, and Being Lenient Regarding Hadiths of Virtues] Without being established by legal rulings, halal (permissible) and haram (forbidden), and the necessity of the Sunnah and its existence. Because of the mentioned effects in the chapter before this, it is appropriate to point out the mention of acting upon weak hadiths, which has been affirmed by more than one scholar in the field of hadith sciences, narrating a story from the scholars that weak hadiths can be acted upon in matters that are neither permitted nor forbidden, such as virtues. This is also attributed to Imam Ahmad.” End quote from Al-Adab al-Shar'iyya wa al-Manahil al-Mur'iyya (2/301). The Hanbali scholar, Ibn Taymiyyah said: “Therefore, when a hadith is narrated regarding the virtues of certain deeds, the quantities of reward and punishment and their types, when a hadith is narrated concerning them, we do not know it to be fabricated, its narration and acting upon it is permissible. This is like a person who knows that trade brings profit, but he has been informed that it brings great profit, then if he believes it, it benefits him, and if he doesn't, it does not harm him.” End quote from Majmu' al-Fatawa (18/65-66).
[Conditions for weak hadiths to be acted upon in virtues of deeds] 1.) The hadith should not be very weak. This includes hadiths that are narrated only by liars or those who are accused of lying, one can not follow such a hadith.
2.) The hadith should have a basis in the Shariah.
3.) One should not think that this action is well-founded in Islam or this has been established as true. There is a possibility of it being true and a possibility that it might not be true. So one can perform the deed and hope for some type of reward from Allah, but they should not believe that it is an established practice. Allah Knows Best.
End quote from Nur al-Qalb by Muhammad ibn Javed (1/71-84).

Muhammad ibn Javed said:
[Can supplications from weak hadiths be recited] Many people nowadays do not differentiate between a weak hadith and a fabricated one. They say we don’t ever use weak hadiths and throw them all away like they are the same as a fabricated lie. If one quotes a weak hadith in the Kutbah, they start thinking they are misguided, they don’t know this is a weak hadith! A weak hadith cannot be treated the same as a fabricated one because there is a possibility that a weak hadith can be true! Ibn Taymiyyah said in Majmu' al-Fatawa (1/250-251): “And that is because if an action is known to be legislated by a legislative evidence and a hadith is narrated regarding its virtue, and it is not known to be fabricated, then the reward mentioned might be true.” If something is not proven to be true one hundred percent, does that mean it's automatically considered a lie? Of course not, this is the same with a weak hadith, which people don’t understand and treat as if it's fabricated. The fact is the majority of the scholars have allowed using weak hadiths to encourage people to do good deeds. Some say that only deeds which have already been proven from authentic or sound hadiths can be encouraged using weak hadiths. Others say if a deed is not proven from an authentic or sound hadith, it can still be proven because of the weak hadith. The view that we choose and which seems more correct is the first one, that one can use weak hadiths to encourage people to do good deeds which have already been proven. We have already mentioned the three conditions by Ibn Hajar for a weak hadith to be used. If we only were to rely upon authentic and sound hadiths, then why would scholars put their time into seeing which hadith is fabricated when they can just say it's weak, this is because a weak hadith has value and this is well known among the scholars. Now to the question, can supplications from weak hadiths be recited? Firstly, we need to understand that there are two types of hadiths regarding supplications. The first is a hadith in which a specific time is mentioned to recite such a supplication, for example, before eating, after eating, after prayer, before prayer, etc. The second is a hadith in which it is not specified of a specific time, but rather the Prophet ﷺ would recite that supplication throughout the day, or he taught his companions a supplication without saying to recite it after or before a specific action (like prayer or eating, etc). So as for the second one, even if a hadith is fabricated, or very weak, or weak, it can be recited as long as what's mentioned in the supplication has a good meaning and does not go against the Shariah. This is because this is just a general supplication and it does not have to be proven from the Prophet ﷺ.
The second type of hadith is when the Prophet ﷺ tells us to recite so and so supplication after or before so and so. Many scholars permit using weak supplications as well even if they have a time prescribed in it. That’s why so many scholars wrote books of supplications, but they also included weak hadiths knowingly. Ibn Taymiyyah mentioned supplications from weak hadiths in his book called “Al-Kalim al-Tayyib.” An example of this is on (p. 74, 95).
Ibn Abi 'Asim wrote a book called “Kitab al-Sunnah” in which he mentioned weak supplications as well. An example of this is on (371) (p. 1/163). I'm mentioning only one, but there are many more.
Al-Mahamili also mentioned weak supplications in his book called “Kitab al-Du'a,” an example is mentioned on (53).
Ibn al-Sunni also mentioned weak supplications, an example of this is in his book “Amal al-Yawm wa al-Layla” (479, 480).
So did Al-Tabarani in his book “Al-Du'a” and Ibn Hajar in “Natatiq al-Afkar.”
Al-Nawawi did as well in “Al-Adhkar.” An example of this is on (545).
So did Ibn al-Qayyim in “Al-Wabil al-Sayyib,” an example of this is on (122).
Al-Shawkani also mentioned weak supplications in his book called “Tuhfat al-Dhakirin bi'Adat al-Hisn al-Hasin,” an example of this is on (209). I can go on and on, but I think the point is clear. Many people go out to those who recite: “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu)” when breaking the fast, and they tell them things like “You are ignorant!” or “This hadith is weak!”
This hadith is Mursal, no doubt, and many scholars have said this, such as Shuaib Al-Arnaout, Al-Suyuti, Ibn al-Qayyim, Al-Aini, Al-Dhahabi, Ibn Al-Mulqin, Sadr al-Din al-Manawi, Ibn Hajar al-Asqalani, and Al-Albani and many others.
But regardless of its authenticity and it being weak, scholars have mentioned this supplication in their books of supplications. If this shouldn't be read, why would they mention it?
Ibn Hajar mentioned this hadith in his book of supplications called: “Nata'ij al-afkar” (5/187) knowing that it is Mursal.
Imam Al-Nawawi did as well in “Kitab al-Adhkar.” (545) knowing that it is Mursal.
Ibn al-Qayyim also mentioned this supplication in “Kitab al-Wabil al-Sayyib” (122). Imam Al-Nawawi said: “I also rarely mention weak narrations from famous primary sources, and when I do, I clarify their weakness. My focus is mainly on authentic narrations in this regard…Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated. However, in matters such as halal (permissible) and haram (forbidden), transactions, marriage, divorce, and similar issues, only authentic or sound hadiths should be acted upon, except in cases of precaution. For example, if a weak hadith mentions the dislike of certain types of transactions or marriages, it is preferable to avoid them, but it is not obligatory. I have mentioned this chapter because this book includes hadiths that are affirmed to be authentic or sound, weak, or I remain silent about them due to their perplexity or other reasons. I wanted to establish this rule for readers of this book…The scholars, may Allah be pleased with them, have written many books about daily actions, prayers, and remembrances. These books are well-known among those who are knowledgeable. However, they are often long and filled with chains of transmission, which can be discouraging for beginners. So, I decided to make it easier for those who are interested. I've created this book as a short summary of the main points for those who care about these topics. I've left out most of the chains of transmission because my focus is on simplicity, and many people who are interested in these practices don't necessarily want to know all the details. They just want to understand the prayers and practices and how to apply them.” End quote from Kitab al-Adhkar. So one should think about it; he wrote this book for people who aren't knowledgeable but he included weak hadiths, which clearly shows that this is what has been done from the very beginning.
Even Imam al-Bukhari has mentioned weak hadiths regarding virtues of deeds in his book “Al-Adab Al-Mufrad,” the great scholar who only kept authentic hadiths in his main book. Do you think he was unable to keep authentic hadiths in his other books if he wanted? This shows that even he was okay with using weak hadiths for virtues of deeds and the like.
This is what has been happening for hundreds of years. There is nothing wrong in reciting such supplications; the Prophet ﷺ said, “Verily, Allah does not gather my Ummah (nation) upon misguidance.”
How could it be that millions of Muslims for centuries were unaware of something that people today, 1400 years later, claim to understand better than even the greatest scholars of the past? [Examples of weak hadiths from scholar’s books of supplications] Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 78): Narrated by Ibn Mas'ud who said: The Prophet ﷺ said: “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)!’ For indeed, Allah, the Mighty and Sublime, has angels on the earth who will hold it back.” Al-Haythami said in Majma' al-Zawa'id (10/135): “In it is Ma'ruf ibn Hasan, and he is weak (Da’eef).”
Al-Busiri said in Ithaf al-Khissa al-Mahra (6/123): “Its chain is weak (Isnaduhu Da’eef).”
Al-Albani said in Al-Silsilah al-Da'ifah (655): “Weak (Da’eef).”
Ibn Hajar al-Asqalani said in Al-Futuhat al-Rabbaniyah (5/150): “From the hadith of Ibn Mas'ud as well, however, he said instead, ‘Indeed, Allah has a present restrainer on the earth who restrains it.’ This hadith is strange (Gharib).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 95): Narrated Anas who said: “The Messenger of Allah x used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Al-Albani said in Irwa' al-Ghalil (1/114): “Its chain is weak (Isnaduhu Da’eef).”
Al-'Iraqi said in Takhrij al-Ihya' li al-'Iraqi (1/433): “Its chain is weak (Isnaduhu Da’eef).” Ibn Taymiyyah mentioned the following supplication in his book “Al-Kalim al-Tayyib” (p. 96): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” Al-Albani said in Al-Kalim al-Tayyib (234): “In its chain is someone unknown to me (majhul).” Despite being weak, Al-Nawawi, Ibn Allan and Ibn al-Sunni also mentioned it in their books of supplications. Al-Nawawi mentioned the following supplication in his book “Al-Adhkar” (271) (p. 477): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” He also mentioned in “Al-Adhkar” (270) (p. 477): Narrated Anas who said: “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” He also mentioned (p. 315): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” Many scholars deemed this hadith to be weak as we already said above. He also mentioned (p. 362): “If one of you loses his mount in a wilderness, let him call out: ‘O servants of Allah, hold it back (Ya 'ibad Allah ahibisoo)’” with a slight difference in wording [from what Ibn Taymiyya mentioned], but this is also weak as we said above. Ibn al-Sunni mentioned the following hadith in his book called “Amal al-Yawm wa al-Laylah” (167) (p. 140): Narrated Ali who said: The Messenger of Allah ﷺ said: “Whoever recites Ayat al-Kursi during cupping, it will benefit him in his cupping.” We explained above about the scholars who said its weak. He also mentioned (480) (p. 430): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” He also mentioned (165) (p. 139): “The Messenger of Allah ﷺ used to say when he looked at his face in the mirror: ‘Praise be to Allah, Who has fashioned my creation and given it proportion; Who has honored the image of my face and made it beautiful, and made me among the Muslims (Alhamdulillah alladhi sawwa khalqi fa 'adlah, wa karama surata wajhi fa hasanaha, waja'alani min al-muslimin).’” Ibn al-Qayyim mentioned the following supplication [when breaking the fast] in his book Al-Wabil al-Sayyib (p. 122): “O Allah, for You I have fasted, and with Your provision I have broken my fast (Allahumma laka sumtu wa 'ala rizqika aftartu).” There are many more, we can go on and on with many other scholars like Ibn Hajar, Al-Shawkani, Al-Tabarani, Al-Mahamili, etc, mostly of whom all mentioned these same weak supplications, I think the point is more then clear. [Leniency in chains concerning virtues of deeds] The general principle is that one can narrate a weak hadith for virtues of deeds, as we explained before in much more detail. Scholars are lenient when it comes to virtues of deeds, but strict when it comes to halal and haram and rulings. The view of the majority is that weak hadiths can be acted upon with some conditions. Ibn al-Salah said: “The first: If you see a hadith with a weak chain, you may say, ‘This is weak,’ meaning that the chain is weak. However, you should not say, ‘This is weak,’ intending that the content of the hadith is weak, based solely on the weakness of the chain. It may be narrated with another authentic chain that supports it. The permissibility of this depends on the judgment of a leading scholar of hadith, who may determine that it was not narrated with a chain that establishes it or that it is a weak hadith, explaining the reason for the criticism. If one speaks without elaboration, there is room for discussion, Allah willing. Be aware of this, as it is an area where mistakes are made, and Allah knows best.
The second: Scholars of hadith and others may allow leniency in chains of narration and the narration of weak hadiths in matters other than attributes of Allah, Sharia rulings and concerning what is permissible and impermissible. This applies to admonitions, stories, virtues of deeds, and other means of encouragement and deterrence, and other matters not directly related to legal rulings.” End quote from Muqaddimah Ibn al-Salah fi Ma'rifat Anwa' 'Ilm al-Hadith (210). Al-Jalal al-Suyuti said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports. It is also permissible to act upon them without mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful, and matters not related to creed or legal rulings.” End quote from Tadrib al-Rawi fi Sharh Taqrib al-Nawawi (1/350). Shaban al-Awda said: “The gist of the meaning is that scholars permitted leniency in weak chains of transmission, narrating anything other than fabricated reports from weak narrators, and acting upon them without explicitly mentioning their weakness.” End quote from Fath Rabb al-Bariyya fi Taysir Qira'at al-Alfiyya (p. 253). Al-Nawawi said: “It is permissible according to the people of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from the weak, and to act upon them without explicitly mentioning their weakness, except in matters related to Allah's attributes and legal rulings such as what is lawful and unlawful. This includes stories, the virtues of deeds, admonishments, and other matters not related to beliefs and legal rulings. Allah knows best.” End quote from Al-Taqrib wa al-Taysir (p. 48). Al-Nawawi said: “Scholars among the hadith experts, jurists, and others have stated: It is permissible and recommended to act upon weak hadiths in matters of virtues, encouragement, and deterrence, as long as they are not fabricated.” End quote from Al-Adhkar [Introduction]. Nur al-Din 'Atr said: “As for merely narrating weak hadiths in matters other than beliefs and legal rulings such as what is lawful and unlawful, such as narrating them in encouragement, admonishment, stories, sermons, and similar contexts, the scholars of Hadith have permitted the narration of anything other than fabricated reports and similar without emphasizing their weakness.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296). Abdullah ibn Ahmad said: “I heard my father [Ahmad ibn Hanbal] saying: ‘A weak hadith is more beloved to me than personal opinion.’” End quote from Al-Sadiq (352), Al-Ihkam (6/58), Al-Muhalla (1/86-87). Al-Nawfali said: “I heard Ahmad [Ahmad ibn Hanbal] saying: “When we narrate from the Prophet ﷺ regarding the virtues of deeds and matters that do not carry legal rulings, we do not make it difficult.” End quote from Al-Jami' li 'Ulum al-Imam Ahmad - Usul al-Fiqh by Ahmad ibn Hanbal (5/98). Meaning he was more lenient with the chains when it comes to virtues of deeds and the like, he was less strict about the authenticity of the hadiths. Imam Ahmad ibn Hanbal said: “When we narrate from the Messenger of Allah ﷺ regarding what is lawful and unlawful, the traditions (Sunnah), and legal rulings, we are stringent in the chains of transmission. But when we narrate from the Prophet ﷺ regarding the virtues of deeds or matters that do not carry legal rulings, we are lenient in the chains of transmission.” End quote from Manhaj al-Naqd fi 'Ulum al-Hadith (p. 296), Al-Kifayah fi 'Ilm al-Riwayah (p. 134). Ibn Rajab al-Hanbali said: “From the actions of Imam Ahmad and his words, it becomes clear that he refrains from narrating from those accused and those who make frequent mistakes due to negligence and poor memory. Instead, he narrates from those weaker in memory out of oversight in their preservation.” End quote from Sharh 'Uyun al-Tirmidhi (1/386). Ibn Hajar al-Asqalani said: “As for non-fabricated reports, scholars have permitted leniency in their chains of transmission and narration without explicitly mentioning their weakness if they concern matters other than legal rulings and beliefs. This leniency applies to encouragement, admonishments, stories, the virtues of deeds, and similar topics. However, when it comes to matters of Shariah rulings such as what is lawful and unlawful, beliefs such as the attributes of Allah Almighty, leniency is not permitted. This stance has been affirmed by scholars such as Abdul Rahman ibn Mahdi, Ahmad ibn Hanbal, Abdullah ibn al-Mubarak, and others.” End quote from Al-Talkhis al-Habir [Dar al-'Ilmiyyah] (1/11). Ibn Hajar al-Asqalani said: “The hadith of Anas about the virtue of 'Asqalan is in the merits of deeds and the encouragement for steadfastness in the path of Allah, and it does not contain anything that contradicts the Sharia or reason, so it cannot be judged as invalid just because it is narrated by Abu 'Aqil. Imam Ahmad's method of tolerance in narrating hadiths of virtues without legal rulings is well-known.” End quote from Al-Qawl al-Musaddad fi al-Dhab 'An Musnad Ahmad (p. 27). Jalal al-Din al-Qayini said: “It is permissible among scholars of Hadith and others to be lenient in weak chains of transmission - except for fabricated ones - and to narrate them without explicitly mentioning their weakness in sermons, stories, and the virtues of deeds. However, this leniency is not permitted in matters related to the attributes of Allah Almighty and the rulings of what is lawful and unlawful. For in such cases, narrating them knowing their weakness is not permissible unless their condition is clearly stated.” End quote from Ishraqat al-Usul fi 'Ilm Hadith al-Rasul (p. 250). Al-'Iraqi said: “It is permissible among scholars of Hadith and others to be lenient in chains of transmission and to narrate anything other than fabricated reports from weak hadiths without explicitly mentioning their weakness, especially in matters unrelated to the attributes of Allah Almighty and the legal rulings of Shariah such as what is lawful and unlawful. This leniency applies to sermons, stories, the virtues of deeds, and all forms of encouragement and admonishment, as well as other matters not related to legal rulings and beliefs.” End quote from Al-Taqyid wa al-I'adah Sharh Muqaddimah Ibn al-Salah (p. 135). It is mentioned in Al-Jarh wa al-Ta'dil by Ibn Abi Hatim (2/31): “Chapter on Manners and Admonishments: It's okay to hear teachings from weak narrators. Abdul Rahman told us, my father told us from Abdah [meaning Ibn Suleiman]. He said: They told Ibn al-Mubarak that a man narrated a Hadith. Then they said, ‘This man is weak.’ He asked, ‘Is that possible?’ and continued, ‘For matters like these.’ I asked Abdah, ‘For anything else?’ He said, ‘Yes, for teachings, admonishments, asceticism, or similar matters.’ End quote. Al-Khatib al-Baghdadi said:…Muhammad ibn Ishaq ibn Rahawayh said: My father used to narrate from Abdul Rahman ibn Mahdi that he used to say: “When we narrate about rewards, punishments, and the virtues of deeds, we are lenient in chains of transmission and narrators. But when we narrate about what is lawful, unlawful, and legal rulings, we are stringent in the reliability of narrators.” End quote from Al-Jami' li Akhlaq al-Rawi wa Adab al-Sami (1267) (p. 2/91). It is mentioned in Kitab Siyar A'lam al-Nubala (8/520): Ibn Uyaynah said: “Don't pay attention to what's left of a narration, but focus on its rewards and other aspects.” I [Al-Dhahabi] said, “For this reason, most scholars emphasize strictness in hadiths of legal rulings, and grant permission sparingly. Not all permissions are granted for virtues and spiritual matters; they accept in that what has a weak chain of transmission, not what its narrators are accused of. For fabricated hadiths and severely weak hadiths, they do not pay attention to them; rather, they narrate them to warn against them and to expose their falsehood…” End quote. Zakariyya al-Anbari said: “When a report reaches us, it neither prohibits what is lawful, nor permits what is forbidden, nor necessitates a ruling. If it serves to encourage or discourage, to emphasize or relax, then it requires overlooking and leniency in its transmission.” End quote from Al-Kifayah fi 'ilm al-riwayah (p. 134) Ibn Abdul Barr said: “A weak hadith is not rejected even if it is not used as evidence, and perhaps a hadith with a weak chain may convey a correct meaning.” End quote from Al-Tamhid [Bashar] (1/197). Ibn Abdul Barr said: “Narrated Anas ibn Malik, who said: The Messenger of Allah ﷺ said, ‘Whoever fulfills the obligatory duties and teaches people goodness, his excellence is superior to the worshipper who engages in Jihad. His merit over such is like my merit over the least among you, and whoever conveys something from Allah's knowledge to others, will have a reward similar to that of the one who acts upon it, without diminishing their own reward. However, the one who conveyed it is not diminished because of that.’ Abu 'Umar said, This hadith is weak because Abu Ma'mar, Abbad ibn 'Abd al-Samad, narrated it exclusively and he abandoned the hadith. The scholars, as a consensus, take it lightly in terms of virtues and narrate it from various chains, but they become strict in hadiths concerning legal rulings.” End quote from Jame' Bayan al-'Ilm wa Fadlih (93) (p. 1/103). The Hanafi scholar, Al-Kamal ibn al-Humam said: “If it is authentic, then it is acted upon in the virtues of deeds, otherwise, weak hadiths that are not fabricated are acted upon in the virtues of deeds.” End quote from Fath al-Qadeer (1/349). The Hanafi scholar, Al-Mullah Ali al-Qari said: “…Its chain is weak. However, there is a consensus that weak hadiths are acted upon in the virtues of deeds. End quote from Fath Bab al-'Inayah bi Sharh al-Nuqayah (1/57). See also Ibn Abidin's Rad al-Muhtar (1/128). The Maliki scholar, Ahmad al-Sawi said: “His statement ‘The authenticity is not considered except in the chapter of legal rulings’ meaning, the obligation and the customary practices. As for the virtues of deeds and the etiquettes of wisdom, they are not contingent upon that. Rather, they are embraced through weak hadiths and narrations from the predecessors.” End quote from Hashiyat al-Sawi 'ala al-Sharh al-Saghir (2/533). Meaning when discussing hadiths that contain legal rulings, and the like, it is extremely important to check their authenticity and to be strict with the chains of transmission. But when it comes to virtues of deeds, wisdom, etiquettes, and the like, then weak hadiths can be accepted and acted upon, Allah Knows Best. The Maliki scholar, Ibn Abd al-Barr said: “The foundation of the Maliki school - may Allah have mercy upon him - and the view held by a group of Malikis, is that a mursal from a reliable narrator constitutes valid proof and must be acted upon, just like a musnad (hadith with a complete chain of narrators).” End quote from Al-Tamhid (1/2), Al-Hadith al-Da’eef wa Hukm al-Ihtijaj bih (p. 253). The Shafi'i scholar, Al-Nawawi said: “It has been previously mentioned that scholars unanimously agree on tolerance towards weak hadiths in the virtues of deeds and similar matters that are not legal rulings. And Allah knows best.” End quote from Al-Majmu' Sharh al-Muhadhdhab [Ta' al-Muniriyya] (8/261). The Shafi'i scholar, Ibn Hajar al-Haytami said: “The weak, mursal, munqati' (interrupted), and mu'dal (defective) hadiths, as well as the hadiths classified as mawquf, are agreed upon to be acted upon in the virtues of deeds.” End quote from Al-Fatawa al-Fiqhiyya al-Kubra (2/54). The Hanbali scholar, Shams al-Din ibn Muflih said: “[A Chapter on Acting Upon Weak Hadiths and Narrating Them, and Being Lenient Regarding Hadiths of Virtues] Without being established by legal rulings, halal (permissible) and haram (forbidden), and the necessity of the Sunnah and its existence. Because of the mentioned effects in the chapter before this, it is appropriate to point out the mention of acting upon weak hadiths, which has been affirmed by more than one scholar in the field of hadith sciences, narrating a story from the scholars that weak hadiths can be acted upon in matters that are neither permitted nor forbidden, such as virtues. This is also attributed to Imam Ahmad.” End quote from Al-Adab al-Shar'iyya wa al-Manahil al-Mur'iyya (2/301). The Hanbali scholar, Ibn Taymiyyah said: “Therefore, when a hadith is narrated regarding the virtues of certain deeds, the quantities of reward and punishment and their types, when a hadith is narrated concerning them, we do not know it to be fabricated, its narration and acting upon it is permissible. This is like a person who knows that trade brings profit, but he has been informed that it brings great profit, then if he believes it, it benefits him, and if he doesn't, it does not harm him.” End quote from Majmu' al-Fatawa (18/65-66). So one can recite a supplication from a weak hadith, as long as it is not a fabricated lie. As for reciting specific chapters of the Quran based on weak hadiths, this is a matter in which there is a difference of opinion, but what's more correct is that one should not act upon such hadiths that are not already proven from authentic or sound hadiths. For example, the weak hadith of reciting Surat Ad-Dukhan on Fridays, one cannot follow such hadiths because it is not proven from an authentic nor a sound hadith. But Surat Al-Kahf, on the other hand, has been proven to be recited on Fridays, so if one narrates a weak hadith with good meaning and little weakness to encourage people to read it on Fridays, there's nothing wrong with this as the action itself has already been proven. And Allah Knows Best. So if there is a weak hadith with little weakness and it says something like perform Fajr and you will get to Paradise, or something which has a basis in the Shariah, there's nothing wrong in this because we know that Fajr is already proven and one has to perform it. But if an act is not proven from an authentic or sound hadith, then there's a difference of opinion on following such a hadith. What seems most correct, Allah Knows Best, is that it should be proven already from an authentic or sound hadith. [Conditions for weak hadiths to be acted upon in virtues of deeds] 1.) The hadith should not be very weak. This includes hadiths that are narrated only by liars or those who are accused of lying, one can not follow such a hadith.
2.) The hadith should have a basis in the Shariah.
3.) One should not think that this action is well-founded in Islam or this has been established as true. There is a possibility of it being true and a possibility that it might not be true. So one can perform the deed and hope for some type of reward from Allah, but they should not believe that it is an established practice. Allah Knows Best.
End quote from Nur al-Qalb by Muhammad ibn Javed (1/71-84).

Ini ialah wasiat yang ditulis oleh Hussam Aslim iaitu anggota Pasukan Pejuang Palestin yang gugur bertempur dengan IDF di Nablus minggu lepas
Ia didedahkan kerana hari ini sepatutnya hari lahirnya yang ke 24 tahun
Saya (Hussam Aslim) menawarkan kasih sayang saya kepada Pasukan Pejuang, kepada adik saya yang dipenjarakan Iman, suami kakak saya yang dipenjarakan Karim Qadous dan banduan Karam Rizk. Moga Allah melepaskan kamu dari rantai yang dibelenggu oleh penjajah dan kekejaman mereka.
1) Saya berharap agar semua rakan rakan dan mereka yang mengenali saya memaafkan saya jika saya melukakan hati mereka. Bagi saya bukan mudah untuk semua org kecewa dengan saya. Saya meletakkan keutamaan maaf ini kepada org yang saya tak kenali sebelum sahabat saya
2) Wahai keluarga saya. Saya berharap kamu redha dengan saya. Sebab kerana Allah. Saya tidak melakukan apa apa yang membuatkan Allah murka sebelum kamu marah saya. Saya mahu kamu berbangga dengan saya dan menjulang tinggi saya kerana saya berjalan di jalan yang ikhlas dan jujur Demi Allah Maha Agung. Saya meminta agar kamu melawat kubur saya seminggu sekali dan membacakan Surah Al Fatihah dan ayat Suci Al Quran
Saya sayang kamu dan kalian sangat sangat. Tetapi tidak mudah untuk saya berdiam diri melihat keganasan penjajah menyerang rakyat. Ah betapa indahnya dapat bertemu Allah. Wahai ibu bapaku. Kerjakan lah Umrah dan lawatilah Masjid Al Aqsa mewakili saya. Jangan pernah lupa kakak saya dan anak anaknya kerana ia adalah tanggungjawabmu dan saya percaya kepada kamu berdua.
3) Kepada yang gagal dan menyerah diri kepada Pihak Berkuasa Palestin(PA) dan menjual diri kepada musuh kerana harta benda dunia. Jagalah semula rakyat kamu kerana PA takkan wujud lagi selepas ini. Jangan terus menanam kebencian ke atas anak anak kamu dan rakyat kamu. Kamu tidak mewakili kami dan perjuangan kami. Tahniah atas nikmat dunia sahaja yang kamu dapati. Tahniah kepada kami yang mendapat nikmat syurga dan betapa indahnya bertemu Allah
4) Wahai anak anak negara agung ini. Kita berada di tanah air yang penuh dengan kekentalan dan perjuangan di mana barisan hadapan sedang dilindungi. Saya bersumpah dengan semua orang bahawa Pasukan Pejuang sedang mengangkat senjata menentang musuh agama dan penceroboh serta penjajah. Tahniah atas ganjaran syurga. Senjata yang digunakan mereka adalah sangat terhormat
Saya bersumpah bahawa musuh sedang tersembam muka di hadapan pejuang. Mereka sangat takut dan gerun dan sejarah akan tertulis tentang seorang lelaki yang berjuang di Jalan Allah . Mereka takut kepada Allah sebagaimana ketakutan musuh
5) Jangan lupakan darah para syuhada kita [Mohammed] Al-Azizi, [Aboud] Soboh, Wadie [Al-Houh], [Mohammed] Al-Dakhil, [Adham Mabrouka] Al-Shishani, [Ibrahim] Al-Nabulsi, [Bassem Abu Sariya] Gaddafi, [Fadi] Al-Qafishah, dan semua yang dibunuh penjajah. Teruskan jalan ini selepas kami dan jangan menyerah kalah. Saya menyeru kepada kamu Dengan Nama Allah. Jangan letakkan senjata selepas kami tiada. Maafkan saya dan bacalah Al Fatihah kepada saya dan mereka yang gugur
Allah Menjadi Saksi Kesatuan Kita dan Kita adalah Saudara Dalam Perjuangan Dan Syuhada
Saudara Kamu. Hussam Aslim

first of all, sorry for the long ass thread, gak punya kenalan yang bisa ditanyain begini/paham property, should i post this to finansial instead (because property is closely tied to finance?)
dan banyak jawaban di thread A yang berlawanan dengan jawaban dari thread B atau artikel di internet atau sebaliknya
so far berikut Thread/Artikel yang udah gua baca, so all my knowledge are based on these :

• Buying an apartment medium term (~10 years) then buying a house, or langsung beli rumah aja?
• Tentang kepemilikan apartemen di Indonesia
• Developer Tier List (2023)
• [ASK] Apartemen di Jakarta dengan status HGB Murni?
• Kenali HGB di Atas HPL, Wajib Paham Sebelum Beli Apartemen
• Arti Sertifikat Hak Guna Bangunan (HGB) dan Sertifikat Hak Milik (SHM)
• 3 Jenis Sertifikat Apartemen yang Perlu Diketahui Beserta Contohnya
• Update
• HGB Apartemen: Sistem, Jangka Waktu & Cara Perpanjangan
• Peraturan Pemerintah (PP) Nomor 18 Tahun 2021
• Apartemen status SHMSRS akan menjadi milik kita selamanya?
• Strata Title: Pengertian, Cakupan & Cara Memperpanjang
• Ini Dia Perbedaan AJB dan SHM, Jangan Sampai Salah!

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first thing first, yang gua pahamin ini bener gak?

1. Developer -> itu yang punya bangunan
2. HGB diatas HPL -> Pemilik Bangunan Developer, Tanah bukan punya developer (developer sewa dari instansi lain)
3. HGB Murni -> Pemilik Bangunan dan Tanah sama
4. SHMSRS -> Sertifikat punya penghuni bukti lu punya unit dalam bangunan dan bagian tanah?
5. SHKRS -> Sertifikat punya developer bahwa mereka buat bangunan di tanah sendiri?
6. HGB Murni dan HGB diatas HPL itu sama aja tapi yang buat ribet adalah kalau diatas HPL harus Perbarui HGB dan HPL (MAHAL BANGET) sedangakan kalau Murni hanya perbaru HGB?
7. CMIIW setelah baca baca lagi Peraturan Pemerintah (PP) Nomor 18 Tahun 2021 Pasal 37 Ayat 1basically, HGB murni itu:
   1. 30 tahun
   2. setelah 30 tahun, diperpanjang 20 tahun
   3. Setelah 20 tahun (50 tahun total), Diperbarui, reset jadi 30 tahun lagi
   4. setelah 30 tahun (80 tahun total), diperpanjang 20 tahun
   5. setelah 20 tahun (100 tahun total), Diperbarui, reset jadi 30 tahun lagi
   6. rinse and repeat
   7. kalau gagal perpanjang/perbarui bakal jadi tanah negara

next pertanyaan gua:

1. Saat beli unti di Apart HGB Murni, kita juga punya tanahnya? misal ada Apartemen dengan 10 unit, 5 unit sudah dibeli dengan 5 orang yang berbeda, apakah tanah itu jadi milik developer + 5 orang tersebut? dan jika semua 10 unit sudah terjual apa tanahnya jadi milik developer + 10 orang tersebut?
2. saat perbarui HGB siapa yang bayar? apakah semua penghuni saja atau developer ikut bayar?
3. Simplified alur prosesnya gimana sih dari awal sampai akhir? apa yang didapat?example: cek unit -> QnA tentang unit -> Negosiasi harga -> Pastikan Kontrak oke -> unit is mine dan dapat Sertifkat SHMSRS dan HGB?
4. Saat semua sudah selesai, unit milik kita, apa bisa kita renov sendiri? apa harus menggunakan Jasa/Service developer atau bisa jasa renovasi lain?
5. Last but not least, rencana beli unit di Tokyo Riverside atau City Home MOI, are these good?City Home MOI pernah sewa disana selama beberapa minggu, I kinda liked it, need some renovation if i want to move there
6. SHMSRS apa harus diperbarui/perpanjang terpisah atau otomatis saat HGB diperpanjang/diperbarui atau emang gak perlu diperpanjang (infinite)?
7. Ada yang jual unit dengan sertifikat AJB saja apa kita harus/bisa ubah itu jadi SHMSRS?
8. dan sebaliknya apakah beli Unit sertifikat SHMSRS dapat AJB?

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once again sorry for the long ass newbie question, gak tau harus tanya kemana

Hanya ingin agar merasa dalam canda dalam tawa dalam tangisnya dan rasa perih di lukanya menggapai adanya seberkas cahaya yang memang ada meski di terpejamnya mata dan siapa yang menjaganya dan begitu juga tentang adanya mimpi mimpinya,,,? jangan sesali semua yang telah terjadi bahwa memang semuanya adalah cerminan diri agar melangkah lebih berarti dan lebih memahami bukan hanya memikirkan diri sendiri tapi yang sebenarnya semuanya itu memang berarti walau hanya dalam bayangan yang menemani,,,ketika apa yang terlihat dilautan pada gelapnya malam maka lihatlah bulan itu sepertinya ada dipermuka’an dan bersinaran dilautan tapi ketika dengan mendekatinya yang ada dipermuka’an itu hanyalah bayangan dalam kefatamorgana’an,,, tapi apakah semuanya mengenai sinaran bulan apakah meski bisa menggapai bulan apakah tetap saja semuanya hanyalah juga seperti bayangan tanpa adanya kepuasan,,,? bahkan kenyata’an tak akan dipandang karena memang semuanya diselimuti tanpa adanya keyakinan bahkan bila memang bisa menjangkau bulan,,,? lalu apa yang membuat semuanya dalam kedamaian yang menyatakan,,,?maka lihatlah ketika dilangit itu menurunkan hujan bukankah bisa dilihat tumbuh tumbuhan muncul bertebaran dan menghidupkan tentang adanya air yang mengalirkan dan ada juga yang dalam berbentuk yang memang diciptakan yang menghidupkan,,,?? Apakah semuanya sebelumnya hampir dalam keputusasa’an dan tanah kering itu menjadi suatu yang menghidupkan tentang adanya tumbuh tumbuhan dan kalaupun memang tentang yang diciptakan dari suatu aliran yang menghidupkan,,,??.maka apakah memang benar semua ada dalam putarannya dan semua itu ada dalam pandanganya dan semua ada dalam penghitunganya karena memang tidak adalah langit itu retakan disana….? Adanya putaran dalam penghitungan tak akan bisa ditemukan ujung dalam penghitungan karena masih berpikir dalam menghitung,,,,lihatlah yang ada pada langit yang tidak ada suatu retakan dan semua ada dalam sinaran meski gelap menjelang bahkan sekalipun bila dimalam bulan dan bintang tak kelihatan maka masih adalah sinaran terang dan semua perbuatan ada dalam penghitungan walau melakukan dalam bayangan kegelapan,,,??
Bias bayang memudar menghilang,, Bertemankan kesunyian dan kegelapan,, Menerawang dihantamkan kembali dinding batasan,,Menghimpun bintang menghadapkan wajah rembulan Yang ternyata ada dalam kehampaan,,Seekor ular meliuk tergugah gaung kehampaan berdesis menjulurkan lidahnya yang panjang,,Lambat laun tanpa disadarinya kehampaan melingkupi dirinya ketika ada didalamnya dan menjadikan merasakan seperti adanya ruang hampa akhirnya menjadi sama seperti yang ada didalamnya sepertinya menyadarinya melihatnya tapi tak bisa menyadarinya terbangun menjadi nyata,,?? Tidak hidup juga tak mati dan terus ada dalam api seperti mimpi yang tak akan terbangun lagi,,?? Tidakkah disadarinya siapakah yang menciptakan yang menentukan lalu menunjukkan dan yang menetapkan dan meneguhkan dalam keindahan dan yang menurunkan titik air berjatuhan dalam penghidupan dan yang menumbuhkan tanaman lalu dijadikan ia kering tak berkesan…apakah tak disadarinya ketika mata ada dalam suatu kedipan bahkan terpejam maka apakah bisa menghindar menghilang dari sang pandangan,,?langkah ada dalam kenyataan dan terbelah berserakan tinggalah lubang bertopengkan dari apa yang diimpikan hasil dari apa yang diharapkan dan tinggalah ia menganga tak lagi merasakan dosa apakah kiranya mengapa semua berulang dan terus ada berbuat kerusakan tanpa disadari bukan kah kita sendiri yang melakukan,,,?
Makhluk yang paling buruk adalah seperti layaknya binatang atau hewannya yang jika kita memanggil atau menghalaunya mereka tetap akan mengulurkan lidahnya dan setiap mereka mengadakan suatu perjanjiannya mereka akan selalu mengingkarinya mendustakannya menghianatinya di setiap kalinya dan mereka tidak takut dengan akibatnya karena mereka mengira semua kesalahan atau dosa bisa ditebusnya bahkan mereka menggunakan sumpah atas namanya sang Maha pencipta apakah itu sama saja mereka mengolok-olok atas namanya ataupun ayat ayatnya yang mereka menukarnya dengan harga yang rendahnya sedikitnya atau murah menukar dengan dirinya ataupun bagian-bagian dari dirinya dan menjadi terhina setelahnya bukanlah mereka menganiaya siapapun juga tapi mereka menganiaya sendiri dirinya tapi tak di sadarinya yang bukan juga mereka tak menyadarinya tapi hawa nafsunya sudah menguasai dirinya dan jadilah mereka pekak tuli buta seperti hewannya walaupun bisa melihat dan mendengarnya tapi tak memahaminya tentang adanya kebenaran dari apa yang bisa dilihat dan didengarnya..?
Dan jawaban mereka dari lidahnya adalah mereka mengatakan kami hanyalah bersenda gurau bermain-main saja dan memang kehidupan di dunia memanglah layaknya sebuah permainan dan bersenda gurau saja tapi mencampur adukkan kebenaran dengan suatu kesalahannya adalah sama saja dengan mengada adakan kebohongannya dan tidak ada yang lebih zalim daripada orang yang mengada adakan kebohongannya layaknya sebuah makanan yang disajikan di meja apakah salah atau benarnya dalam menyajikannya di meja apakah makanannya yang salah atau cara masaknya yang salah ataukah campur aduknya bumbu yang di gunakan di dalamnya..?? maka janganlah mencampur adukkan kebenarannya dengan hanya sedikit kesalahannya..?? Atau Seperti halnya mereka menyebut namanya bahkan sekalipun bila itu utusannya tapi mereka memanggilnya menyebut namanya dalam suatu permainannya bersenda gurau mengikuti suatu bisikan di dalam dadanya sambil menduga-duga dari tempat yang jauhnya dan yang sebenarnya mereka sendiri tidak tau pasti apa yang sedang dikerjakannya..? dan mereka menzhalimi diri mereka sendiri atau membuat kesalahan sendiri sedang mereka tak menyadari tapi yang sebenarnya mereka bukan tidak menyadari tapi mereka melakukan kesia-sia'an perbuatan dalam kehidupan dunia ini,,sedangkan mereka mengira telah berbuat sebaik-baiknya bahkan mereka lalai dari mengingati sang maha pencipta serta terlewat batas menuruti hawa nafsunya, kemukakanlah setiap alasan dengan terang dan tidak ada yang lebih zhalim daripada orang yang mengada-ada kebohongan..
Makhluk yang paling buruk adalah seperti layaknya binatang atau hewannya yang jika kita memanggil atau menghalaunya bahkan membiarkannya mereka tetap akan mengulurkan lidahnya dan setiap mereka mengadakan suatu perjanjiannya mereka akan selalu mengingkarinya mendustakannya menghianatinya di setiap kalinya dan mereka tidak takut dengan akibatnya karena mereka mengira semua kesalahan atau dosa bisa ditebusnya jaminan penebusan atas dosanya ataupun bisa ditanggungkan lain orangnya sebagai penebus dosanya apalagi bila itu dengan harta bendanya dan yang sebenarnya setiap kesalahan atau dosa meskipun itu hanya setitik perbuatan buruk gelapnya akan ada balasannya atau tidak akan dibalas melainkan sama persis seperti apa yang dilakukannya atau akan kembali pada dirinya dan setitik perbuatan baiknya yang terlihat terangnya atau akan tampak terlihat dikalikan terangnya dan hanya daripadanyalah dikembalikan semuanya sang Maha pencipta dan setiap dosa kesalahan tidak ada yang menanggungnya kecuali dirinya sendiri yang menebusnya menanggungnya ataupun juga akan kembali pada dirinya apalagi menebus dengan harta bendanya sekalipun harta bendanya seluruh dunia bahkan anak anaknya istrinya saudaranya keluarganya pengikutnya ataupun orang diatas bumi seluruhnya semua menebus dosanya tidak akan bisa diterimanya..?
Bahkan mereka menggunakan sumpah atas namanya sang Maha pencipta apakah itu sama saja mereka mengolok-olok atas namanya ataupun ayat ayatnya yang mereka menukarnya dengan harga yang rendahnya sedikitnya atau murah menukar dengan dirinya ataupun bagian-bagian dari dirinya dan menjadi terhina setelahnya bukanlah mereka menganiaya siapapun juga tapi mereka menganiaya sendiri dirinya tapi tak di sadarinya yang bukan juga mereka tak menyadarinya tapi hawa nafsunya sudah menguasai dirinya dan jadilah mereka pekak tuli buta seperti hewannya walaupun bisa melihat dan mendengarnya tapi tak memahaminya tentang adanya kebenaran dari apa yang bisa dilihat dan didengarnya..?
Dan jawaban mereka dari lidahnya adalah mereka mengatakan kami hanyalah bersenda gurau bercanda bermain-main saja dan memang kehidupan di dunia memang hanyalah seperti sebuah permainannya dan bersenda gurau saja tapi mencampur adukkan kebenaran dengan suatu kesalahannya adalah sama saja dengan mengada adakan kebohongannya dan tidak ada yang lebih zalim daripada orang yang mengada adakan kebohongannya,, Perumpamaannya seperti sebuah makanan yang disajikan di meja apakah salah atau benarnya dalam menyajikannya di meja apakah makanannya yang salah atau cara masaknya yang salah ataukah campur aduknya bumbu yang di gunakan di dalamnya yang menjadikan adanya beragam rasa dan dengan begitu bagaimana kita bisa membedakan mana yang benar atau salahnya bahkan sekalipun makanannya salah atau benar adanya bagaimana lidah mereka akan tetap merasakan sebuah rasa dan mereka akan tetap melahapnya meskipun bilapun itu makanan yang salahnya dan rasa dilidah memang tak akan pernah bisa salah ataupun suatu kesalahan yang tak akan bisa disalahkannya..?? maka janganlah mencampur adukkan kebenarannya dengan hanya sedikit taburan kesalahannya..?? Atau Seperti halnya mereka menyebut namanya bahkan sekalipun bila itu utusannya tapi mereka memanggilnya menyebut namanya dalam suatu permainannya bersenda gurau mengikuti suara bisikannya yang merasuk di dalam dadanya sambil menduga-duga dari tempat yang jauhnya dan yang sebenarnya mereka sendiri tidak tau pasti apa yang sedang dikerjakannya..? dan mereka menzhalimi diri mereka sendiri atau membuat kesalahan sendiri sedang mereka tak menyadari tapi yang sebenarnya mereka bukan tidak menyadari tapi mereka melakukan kesia-sia'an perbuatan dalam kehidupan dunia ini,,sedangkan mereka mengira telah berbuat sebaik-baik perbuatannya bahkan mereka lalai dari mengingati sang maha pencipta serta terlewat batas menuruti hawa nafsunya, kemukakanlah setiap alasan dengan terang dan tidak ada yang lebih zhalim daripada orang yang mengada-ada kebohongan..
Layaknya suara gonggongan dengan lidah yang dijulurkan dan seperti juga binatang melata dengan suara desisan serta menjulurkan lidahnya yang panjang lagipula bercabang dan Apapun yang mereka kerjakan lidah akan tetap mereka julurkan berdesisan..? Dan bagaimana kita mendapatkan suatu kebenaran dari adanya suara lenguhan ataupun lolongan suara kegelapan atau suara gema samar bayangan lagipula lidah dijulurkan berdesisan..?maka lihatlah jejak likunya bukan dari adanya suara pada suatu desisnya ataupun suara apa yang dijulurkan pada lidahnya ataupun ketika ia mengeluarkan suara berbicara mendesisnya..?
Terdiam langkah di dalam kebisingannya hiruk pikuk nestapa bermandikan lambaian putaran fatamorgana yang ada dalam pendakian berlikunya maka berpesanlah dalam kesabaran dan kebenaran itu memanglah ada dalam pesannya sekalipun bila memang wajah ada dalam diludahinya….?fajar pagi menyingsing lembut nan indah pastilah ada dimana waktunya senja dan di dalamnya diantaranya sepertinya menggeliat bagaikan liukan ular yang berbisa pabila terpedaya maka lihatlah jejak likunya yang bukan pada suara pada suatu lidah yang bercabang dua dijulurkannya hingga kita mendengarkannya berdesis menjerat memperdaya jadilah kita terlena terasa hampa lemah tak berdaya setelah tergigit termakan oleh suaranya yang mendesisnya meracuni bisanya maka jauhilah jangan mendekatinya apalagi menyentuhnya….? Hanya lihatlah jejak likunya apakah dengan sendirinya kita akan mengetahuinya...?suara malam seperti pada rajutan sulam benang tak malukah pada seutas benang dalamnya rajutan…suara siang dalam pencarian penghidupan dalam terang tak malukah bila tak berbagi ketika setitik terang diterbitkan menerangi kegelapan….sudahkah ditetapkan dan diteguhkan hati yg meredam lalu kenapa masih juga tak merasakan…apakah menunggu layaknya kehampaan yang tiada berawan sekalipun bila menitikkan tangisan apa masihkah merasakan dan apakah malah terbuai manisnya kefatamorganaan hingga ketika sepertinya menyadari apa yang dilakukan oleh kedua tangan tanpa enggan mengerjakan yang dilakukan….?
Seorang manusia bukanlah seseorang yang berteriak menggonggong memanggil menyebut namamu dari luar rumahmu atau juga dari depan gerbang pintu sepertinya mereka memanggilmu dan juga sepertinya mereka sangat mengenalmu bahkan menjagamu tapi yang sebenarnya itu hanyalah suara gonggongan di dalam bias samar angin yang berlalu yang seolah-olah mengenalmu memahamimu menjagamu layaknya suara bisikan di dalam dadamu..?dan yang sebenarnya apakah ia malah berpaling dan berbalik menghianatimu mendustakanmu..? dan tetaplah ia terhina di depan pintumu ataupun berada di luar rumahmu...
Maka apakah sama keadaannya dengan seekor hewan yang berputus asa mengunjurkan kedua lengannya menyerah kalah di depan pintu gua ataukah sama keadaannya dengan suatu kaum yang dijanjikan sebuah kemenangannya melalui pintu gerbangnya dan di janjikan kemenangannya tapi mereka takut dengan adanya jalan yang benarnya...?
Dan dengan jalan yang benarnya ataupun terangnya melalui pintu gerbangnya sudah pasti akan dimenangkannya maka masukilah rumah itu dari pintunya dan ketuklah sebelumnya ataupun agar seseorang yang dirumah mengetahui apa yang ada di luar rumahnya..