Narrator: Abu Umamah (r.a.), via al-Qasim
Numbering: Dar al-Kutub al-‘Ilmiyyah print
أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ مِهْرَانَ، ثنا هِشَامُ بْنُ عَمَّارٍ، ثنا الْوَلِيدُ بْنُ مُسْلِمٍ، ثنا عَبْدُ اللَّهِ بْنُ الْعَلَاءِ قَالَ: سَمِعْتُ الْقَاسِمَ يُحَدِّثُ، عَنْ أَبِي أُمَامَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ اسْمَ اللَّهِ الْأَعْظَمَ فِي ثَلَاثِ سُوَرٍ مِنَ الْقُرْآنِ، فِي سُورَةِ الْبَقَرَةِ، وَآلِ عِمْرَانَ، وَطَهَ». قَالَ الْقَاسِمُ: «فَالْتَمَسْتُهَا: إِنَّهُ الْحَيُّ الْقَيُّومُ».
The Prophet (peace be upon him) said: “Allah’s greatest name is in three surahs of the Quran: in Surah al-Baqarah, Ali ‘Imran, and Taha.” Al-Qasim said: “I sought it out — it is al-Hayy al-Qayyum (the Living, the Sustainer).”
Grade
Narrated by al-Hakim; al-Dhahabi gave no comment
Sheikh Redwan Muhammad Redwan
Himpunan Risalah, footnote no. 81
Qawiy has not checked al-Dhahabi’s Talkhis al-Mustadrak directly; this statement is reported from Sheikh Redwan.
Acting on a weak report in fada’il al-a‘mal
Imam al-Nawawi writes in al-Adhkar: “The scholars among the hadith specialists, the jurists and others have said: it is permitted and encouraged to act, in matters of merit and of encouragement and warning, upon a weak hadith — so long as it is not fabricated (mawdu‘).” As for rulings such as the lawful and unlawful, sale, marriage and divorce, these may rest only on a sahih or hasan report.
The conditions Ibn ‘Allan states in al-Futuhat al-Rabbaniyya (1/84): (1) the report is neither fabricated nor severely weak; (2) it falls under an established general principle; and (3) when acting on it one does not hold it to be established from the Prophet (peace be upon him), but acts out of precaution.
Al-Adhkar, al-Nawawi — section on acting upon a weak hadith
Notes
Note the chain: the companion narrating it is Abu Umamah (r.a.). Al-Qasim (ibn ‘Abd al-Rahman) is the successor who narrated from him and who then searched for the name. Sheikh Redwan’s Malay citation mentions only al-Qasim.
Some scholars transmit the second part as al-Qasim’s own words (maqtu‘) rather than part of the Prophet’s saying.
This is the basis for two Ma’thurat passages: Ali ‘Imran 1–2 and Taha 111–112 — alongside Ayat al-Kursi, which already has its own card.