Benefits & Rulings:

➊ This narration is extremely weak.

The last sentence of this narration is contradicted by a widely narrated (mutawatir) hadith reported by the ten companions given glad tidings of Paradise (Ashara Mubashsharah), in which the Messenger of Allah (peace be upon him) said:

"Whoever deliberately attributes a false statement to me, let him prepare his place in Hell (he is indeed destined for Hell).” (Sahih al-Bukhari, Book of Knowledge, Chapter: The sin of one who lies about the Prophet (peace be upon him), Hadith: 110)

Therefore, attributing to the Prophet (peace be upon him) something he did not say is not permissible, even if the statement itself seems good. However, the first part of this hadith is supported by the first and second hadiths in this chapter (Hadith numbers 12 and 13).

➋ A weak (da'if) hadith is one in which the conditions of sahih (authentic) and hasan (good) hadith are not fulfilled.

There are three opinions among scholars regarding acting upon weak hadiths:

➊ The majority of hadith scholars, researchers, and cautious scholars do not consider weak hadiths to be a valid proof or acceptable for practice—whether related to legal rulings or to virtues of deeds.

➋ Some hadith scholars and scholars of Islam accept weak hadiths in matters of virtues of deeds (fadail al-a‘maal), encouragements, and warnings (targhib wa tarhib).

➌ There are also scholars who accept weak hadiths in virtues of deeds but only under certain conditions, such as:

(1) The weak hadith should not be severely weak.

(2) The hadith should fall under a general principle or be supported by a broader rule.

(3) When acting upon such a hadith, one should not have firm conviction that it is proven from the Prophet (peace be upon him), so that nothing is falsely attributed to him.

However, it is very difficult to adhere strictly to these conditions. Therefore, honesty and caution demand that weak hadiths not be accepted or acted upon.