Sheikh Al Albani has mentioned Hadith of Anas in his book Adh-Dha`ifah (1) and said: "Its chain is dark as I could not find biography of those narrators who are after Ibn `Oyeynah except Al `Azim. Al Hafiz Ibn Hajar mentioned him in his compilation Lisan Al Mizan. The problem of this narration is hidden in Al `Azim or in his Sheikh or other narrators of this Hadith. In addition, the second passage of this narration is very Munkar (denounced).” Afterwards, Sheikh Al Albani quoted the statement of Ibn Al Qayyim about diminution of blacks as was mentioned before. (2)
Then Al Albani added: "I have traced another chain for the first sentence of this Hadith that has been narrated in brief by Adh-Dhiya’ in his book Al Mukhtarh (223/2) by Tammam Ar-Razi on the authority of Abu `Abdur-Rahman Dahhak ibn Yazid As-Saksaki, from(Bayt Lehi’a),(3) from Muhammad ibn `Abdul-Malik , from Sufyan ibn `Oyeynah: “Choose for your semen.” However, this chain is weak and Adh-Dhahhak is unknown. Ibn `Asakir mentioned him in “The History of Damascus” (8/230) (4) and said: “He narrates from Warizah ibn Muhammad (5) and Abu Zar`ah Ad-Dimashqi, while Tammam ibn Muhammad and `Abdur-Rahman ibn `Umar ibn Nasr narrate from Adh-Dhahhak who died in the year 347 A.H. and Ibn `Asakir did not mention neither authentication nor weakening."
Then Al Albani said: "I didn't know about his master Muhammad ibn `Abdul- Malik, but it is likely to be Ibn Abu Ash-Shawarib Al Umawi Al Basari. And Allah knows best." (6) End of quote.
Anyway, the possibility mentioned by Sheikh Al Albani is far; because Ibn Abu Ash-Shawarib died during the year 224 A.H. (7) thus between his death and the death of Al Saksaki was a period of one hundred and three years, otherwise there is a break in its chain. And Allah knows best.
Third: The Marfu`a Hadith of Anas narrated with the following words: "Marry the good lap ...”.
Fourth: The Marfu`a Hadith of Ibn `Umar with the following words: "And see in which place you are putting your child ...”
Fifth: The Marfu`a Hadith of Abu Sa`id stated with the following words: "Beware of greenery growing over a sewer….." (A beautiful girl raised on bad manner is like the greenery that grows on the garbage wastes).
These last three narrations are very weak; the detail about them comes immediately thereafter.
These are the witnesses (Ash-Shawahid) and follow-ups (Mutab`a’t) for this Hadith that I found. Anyway, it has become clear through the exegesis that the inferred words were simply the authentic ones mentioned under (a), (b), and (c).
Nevertheless, I did not find the word of Hadith mentioned under (d) but in the exegesis of Al `Iraqi About Hadith in Ihya’ Uloom Ad-Din (8) and Al `Iraqi weakened it .While the word of Hadith mentioned under (e) was referred by As-Sakhawi in his book Al Maqasid after mentioning the word of Hadith under (a) that begins with the word: "Choose ...or the Arabic word Utlubu” (9) and was graded by him as weak.
(1) – As-Silsilah Adh-Dha`ifah(2/159, 730).
(2) – The detail has been given under the follow-up of Harith ibn `Imran on the authority of Hisham ibn `Urwah.
(3) - (Bayt Lehya) was a village at Ghoutah of Damascus. See: Mu`ajam Al Buldan (Dictionary of Countries) (1/522).
(4) –Tarikh Dimashq(History of Damascus) – a photo copy of library of Ad-Dar (8/359).
(5) – The word should be pronounced as Warizah. See: Al Ikmal (7/391) and Tawdhih Al Mushtabah (9/184).
(6) - As-Silsilah Adh-Dha`ifah (2/160,730).
(7) - Tahdhib At-Tahdhib (9/281).
(8) –Al Mughni `An Hamlil Asfar,(An exegesis of Ahadith mentioned and inferred in the book of Ihya’ `Uloom Ad-Din, printed with Al Ihya’(2/41) and the word of Al Ihya’ is as follows: "Fa Innal A`raqa Nazza`a...” While another version of this Hadith contains the word “Dassas” instead of “Nazza`a” (Nevertheless, in both cases the meaning is same) as was mentioned under third and fourth witnesses.
(9) – Al Maqasid Al Hasanah(p. 169 , 323).
Episode 38: The Genetic Impact of Mother and Preference of Choosing (Good Mate) for Semen (3C-4)
And Hadith of `A’ishah is dependent on transmitters who are weak, unknown or abandoned except Al Hakam ibn Hisham. (1) And its witnesses (Ash-Shawahid) are weaker and lower in status than the original narration itself. That is why earlier scholars that have been referred by me weakened it giving no value at all. Those scholars include the following: Abu Zar`ah and Abu Hatim who said: "This Hadith is not authentic.” (2) And Abu Hatim once said: "This Hadith has no basis." (3) and he said again: "This Hadith is Munkar (denounced).” (Munkar is a Hadith narrated by a sole narrator, with a text that is not known through any other chain of transmission.) (4) And he said at another context: "This narration is false." (5)
In addition to that, Ibn Hibban said: "In fact, this Hadith is Mursal(a Hadith lacking the first transmitter or Sahabi) and its chain to the Prophet could not be established so this narration is false." (6)
Al Khatib said -after relating its numerous chains- :"And all of its ways are useless." (7)
Furthermore, he referred to the Mursal Hadith of Hisham ibn Ziyad and said: "It is more likely to be right." (8).
And Ibn Al Jawzi mentioned this Hadith and its witnesses he then concluded by saying: "These Ahadith are not true." (9).
The later scholars who talked about this Hadith include the following: Ash-Shawkani who mentioned it in his book Al Fawa’id Al Majmu`ah. (10).
And those scholars who have accepted it include the following:
Al Hakim who has graded it as authentic but he was criticized by Adh-Dhahabi as was stated above.
And Al Hafiz Ibn Hajar who graded it as Hasan in his book At-Talkhis and concluded saying: "It is dependent on narrators who are weak, they have narrated it from Hisham, the best among the narrators of this Hadith are Saleh ibn Musa At-Talhi and Al Harith ibn `Imran Al J`afari. Nevertheless, this Hadith is good." (11).
Perhaps Al Hafiz ibn Hajar forgot positions of these two narrators. He himself said about Saleh ibn Musa: "Abandoned” and he said about Al Harith ibn `Imran:"Weak”. And Ibn Hibban accused Al Harith of fabrication, as was stated above.
In addition, Ibn Hajar strengthened in his book Fath Al Bary this Hadith by the above mentioned narration of `Umar, and said: " It has been narrated by Abu Nu`aym, though there is some criticism in its chain, but one chain strengthens the other." (12) End of quote.
Actually, it is a mistake by Al Hafiz ibn Hajar as this chain contains Sulayman Al Qurashi that was described by Al Bukhari and Abu Zar`ah as Munkar Al Hadith(Who has denounced narration) and their conclusion was held as authority in At-Taqrib.
As-Sakhawi has quoted the words of Al Hafiz without attributing it to him. Perhaps he has adopted his opinion. (13).
While, As-Suyuti indicated to the soundness of this Hadith.(14).
Al Albani has graded it as authentic in the light of its whole follow-ups and different chains including the Hadith of `Umar, as he stated by saying: "This Hadith with its follow-ups and other chains collectively including the Hadith of `Umar is undoubtedly authentic." (15).
Perhaps Sheikh Al Albani relied simply on the words of Al Hafiz ibn Hajar without thinking well in his conclusion as I have explained above the weak points hidden in the narration of `Umar.
On the other hand, Sheikh Al Albani relied on the follow-up of Al Hakam ibn Hisham. (16) Anyway, its chain is merely good as he said, and the Hadith is good through this chain only, and could never be graded as authentic as was claimed by Sheikh Al Albani.
(1) - See the follow-ups of Harith ibn `Imran, on the authority of Hisham ibn `Urwah.
(2) - Al `Ilal by Ibn Abu Hatim (1/407).
(3) – The previous source (1/403, 404).
(4) - The previous source (1/403, 404).
(5) - The previous source (1/403, 404).
(6) – Kitab Al Majruhin (1/225).
(7) –Tarikh Baghdad (History of Baghdad) (1/264).
(8) - The previous source (1/264).
(9) - Al `Ilal Al Mutanahiyah Fil Ahadith Al Wahiyah (2/124).
(10) - Al Fawa’id Al Majmu`ah Fil Ahadith Al Mawdhu`ah (p. 130, 363).
(11) – At-Talkhis Al Habir (3/146).
(12) – Fath Al Bary(9/125).
(13) - Al Maqasid Al Hasanah (p. 169,323).
(14) – Al Jame`a As-Saghir with its commentary entitled Faidhul Qadir (3/237 Hadith No. 3268).
(15) - As-Silsilah As-Sahihah (3/56, 57 Hadith No. 1067).
(16) – It is under the follow-ups of Harith ibn `Imran, on the authority of Hisham ibn `Urwah.