CIF INTERNATIONAL ASSOCIATION

العقيدة الإسلامية الصحيحة

 

 

 

 

 

 

 SAHIH MUSLIM

 

ENGLISH TRANSLATION AND GUIDE BY

 

SHAIKH MIR ASEDULLAH QUADRI

 

 

 

 VOLUME (1)

 

 

بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

 Sahih Muslim consists of the following 56 books.

 

 Introduction (المقدمة) by Imam Muslim

Narrating from the Trustworthy (وجوبُ الرواية عن الثقات)  

 (1) Book of Faith (كتاب الإيمان)

 (2) Book of Purification (كتاب الطهارة)

 (3) Book of Mensuration   (كتاب الحيض)

 (4) Book of Salah  (كتاب الصلاة)

 (5) Book of Mosques & places of Salah  (كتاب الْمَسَاجِدِ وَمَوَاضِعِ الصَّلاَةِ)

 (6) Book of Travelers' Salah  (كتاب صلاة المسافرين وقصرها)

 (7) Book of Friday  (كتاب الجمعة)

 (8) Book of Salah for two Eids  (كتاب صلاة العيدين)

 (9) Book of Salah for rain  (كتاب صلاة الاستسقاء‏)

(10) Book of Salah during eclipses   (كتاب الكسوف)

(11) Book funerals   (كتاب الجنائز)

(12) Book of Zakat  (كتاب الزكاة)

(13) Book of Fasting  (كتاب الصيام)

(14) Book  Seclusion in Mosque  (كتاب الاعتكاف)

(15) Book of Hajj (كتاب الحج)

(16) Book of Marriage (كتاب النكاح)

(17) Book of Infant suckling   (كتاب الرضاع)

(18) Book of Divorce  (كتاب الطلاق)

(19) Book of invoking curses  (كتاب اللعان)

(20) Book of emancipation of slaves  (كتاب العتق)

(21) Book of trading  (كتاب البيوع)

(22) Book of share of produce  (كتاب المساقاة)

(23) Book of Inheritance  (كتاب الفرائض)

(24) Book of Gifts  (كتاب الهبات)

(25) Book of wills  (كتاب الوصية)

(26) Book of vows   (كتاب النذر)

(27) Book of Oaths   (كتاب الأيمان)

(28) Book Book of Oaths and Blood Money  (كتاب القسامة والمحاربين والقصاص والديات)

(29) Book of limitations and punishments  (كتاب الحدود)

(30) Book of legal rulings  (كتاب الأقضية)

(31) Book of Lost property  (كتاب اللقطة)

(32) Book of Jihad and expedition  (كتاب الجهاد والسير)

(33) Book of Governance  (كتاب الإمارة)

(34) Book of Hunding, slaughter and what can be eaten   (كتاب الصيد والذبائح وما يؤكل من الحيوان)

(35) Book of sacrifices  (كتاب الأضاحى)

(36) Book of drinks  (كتاب الأشربة)

(37) Book of dress and adornment (كتاب اللباس والزينة)

(38) Book of mannerism and etiquette  (كتاب الآداب)

(39) Book of Greeting (كتاب السلام)

(40) Book of using respectable words   (كتاب الألفاظ من الأدب وغيرها

(41) Book of poetry (كتاب الشعر)

(42) Book of Dreams  (كتاب الرؤيا)

(43) Book of virtues  (كتاب الفضائل)

(44) Book of merits of Sahabah  (كتاب فضائل الصحابة رضى الله تعالى عنهم)

(45) Book of virtue,  good manners and ties of Kinship  (كتاب البر والصلة والآداب)

(46) Book of Destiny (كتاب القدر)

(47) Book of Knowledge (كتاب العلم)

(48) Book of remembrance of Allah, supplication, repentance and seeking forgiveness   (كتاب الذكر والدعاء والتوبة والاستغفار)

(49) Book affectionate traditions (كتاب الرقاق)

(50) Book of repentance  (كتاب التوبة)

(51) Book of attributes of Hypocrites and their rulings   (كتاب صفات المنافقين وأحكامهم)

(52) Book Qiyamah, Paradise and Hell (كتاب صفة القيامة والجنة والنار)

(53) Book of Paradise, its bounties and inhabitants (كتاب الجنة وصفة نعيمها وأهلها)

(54) Book of tribulations of last hour   (كتاب الفتن وأشراط الساعة)

(55) Book of Abstinence and softening of hearts  (كتاب الزهد والرقائق)

(56) Book of Tafsir al-Quran  (كتاب التفسير)

 

 

 

المقدمة

 

INTRODUCTION

 

 

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

 

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَالْعَاقِبَةُ لِلْمُتَّقِينَ وَصَلَّى اللَّهُ عَلَى مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ وَعَلَى جَمِيعِ الأَنْبِيَاءِ وَالْمُرْسَلِينَ

 

أَمَّا بَعْدُ فَإِنَّكَ يَرْحَمُكَ اللَّهُ بِتَوْفِيقِ خَالِقِكَ ذَكَرْتَ أَنَّكَ هَمَمْتَ بِالْفَحْصِ عَنْ تَعَرُّفِ جُمْلَةِ الأَخْبَارِ الْمَأْثُورَةِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سُنَنِ الدِّينِ وَأَحْكَامِهِ وَمَا كَانَ مِنْهَا فِي الثَّوَابِ وَالْعِقَابِ وَالتَّرْغِيبِ وَالتَّرْهِيبِ وَغَيْرِ ذَلِكَ مِنْ صُنُوفِ الأَشْيَاءِ بِالأَسَانِيدِ الَّتِي بِهَا نُقِلَتْ وَتَدَاوَلَهَا أَهْلُ الْعِلْمِ فِيمَا بَيْنَهُمْ فَأَرَدْتَ- أَرْشَدَكَ اللَّهُ- أَنْ تُوَقَّفَ عَلَى جُمْلَتِهَا مُؤَلَّفَةً مُحْصَاةً وَسَأَلْتَنِي أَنْ أُلَخِّصَهَا لَكَ فِي التَّأْلِيفِ بِلاَ تَكْرَارٍ يَكْثُرُ فَإِنَّ ذَلِكَ- زَعَمْتَ- مِمَّا يَشْغَلُكَ عَمَّا لَهُ قَصَدْتَ مِنَ التَّفَهُّمِ فِيهَا وَالاِسْتِنْبَاطِ مِنْهَا. وَلِلَّذِي سَأَلْتَ- أَكْرَمَكَ اللَّهُ- حِينَ رَجَعْتُ إِلَى تَدَبُّرِهِ وَمَا تَؤُولُ بِهِ الْحَالُ إِنْ شَاءَ اللَّهُ عَاقِبَةٌ مَحْمُودَةٌ وَمَنْفَعَةٌ مَوْجُودَةٌ وَظَنَنْتُ- حِينَ سَأَلْتَنِي تَجَشُّمَ ذَلِكَ- أَنْ لَوْ عُزِمَ لِي عَلَيْهِ وَقُضِيَ لِي تَمَامُهُ كَانَ أَوَّلُ مَنْ يُصِيبُهُ نَفْعُ ذَلِكَ إِيَّايَ خَاصَّةً قَبْلَ غَيْرِي مِنَ النَّاسِ لأَسْبَابٍ كَثِيرَةٍ يَطُولُ بِذِكْرِهَا الْوَصْفُ إِلاَّ أَنَّ جُمْلَةَ ذَلِكَ أَنَّ ضَبْطَ الْقَلِيلِ مِنْ هَذَا الشَّانِ وَإِتْقَانَهُ أَيْسَرُ عَلَى الْمَرْءِ مِنْ مُعَالَجَةِ الْكَثِيرِ مِنْهُ. ولاسيما عِنْدَ مَنْ لاَ تَمْيِيزَ عِنْدَهُ مِنَ الْعَوَامِّ إِلاَّ بِأَنْ يُوَقِّفَهُ عَلَى التَّمْيِيزِ غَيْرُهُ. فَإِذَا كَانَ الأَمْرُ فِي هَذَا كَمَا وَصَفْنَا فَالْقَصْدُ مِنْهُ إِلَى الصَّحِيحِ الْقَلِيلِ أَوْلَى بِهِمْ مِنَ ازْدِيَادِ السَّقِيمِ وَإِنَّمَا يُرْجَى بَعْضُ الْمَنْفَعَةِ فِي الاِسْتِكْثَارِ مِنْ هَذَا الشَّانِ وَجَمْعِ الْمُكَرَّرَاتِ مِنْهُ لِخَاصَّةٍ مِنَ النَّاسِ مِمَّنْ رُزِقَ فِيهِ بَعْضَ التَّيَقُّظِ وَالْمَعْرِفَةِ بِأَسْبَابِهِ وَعِلَلِهِ فَذَلِكَ إِنْ شَاءَ اللَّهُ يَهْجُمُ بِمَا أُوتِيَ مِنْ ذَلِكَ عَلَى الْفَائِدَةِ فِي الاِسْتِكْثَارِ مِنْ جَمْعِهِ. فَأَمَّا عَوَامُّ النَّاسِ الَّذِينَ هُمْ بِخِلاَفِ مَعَانِي الْخَاصِّ مِنْ أَهْلِ التَّيَقُّظِ وَالْمَعْرِفَةِ فَلاَ مَعْنَى لَهُمْ فِي طَلَبِ الْكَثِيرِ وَقَدْ عَجَزُوا عَنْ مَعْرِفَةِ الْقَلِيلِ.

ثُمَّ إِنَّا إِنْ شَاءَ اللَّهُ مُبْتَدِئُونَ فِي تَخْرِيجِ مَا سَأَلْتَ وَتَأْلِيفِهِ عَلَى شَرِيطَةٍ سَوْفَ أَذْكُرُهَا لَكَ وَهُوَ إِنَّا نَعْمِدُ إِلَى جُمْلَةِ مَا أُسْنِدَ مِنَ الأَخْبَارِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَقْسِمُهَا عَلَى ثَلاَثَةِ أَقْسَامٍ وَثَلاَثِ طَبَقَاتٍ مِنَ النَّاسِ عَلَى غَيْرِ تَكْرَارٍ. إِلاَّ أَنْ يَأْتِيَ مَوْضِعٌ لاَ يُسْتَغْنَى فِيهِ عَنْ تَرْدَادِ حَدِيثٍ فِيهِ زِيَادَةُ مَعْنًى أَوْ إِسْنَادٌ يَقَعُ إِلَى جَنْبِ إِسْنَادٍ لِعِلَّةٍ تَكُونُ هُنَاكَ لأَنَّ الْمَعْنَى الزَّائِدَ فِي الْحَدِيثِ الْمُحْتَاجَ إِلَيْهِ يَقُومُ مَقَامَ حَدِيثٍ تَامٍّ فلابد مِنْ إِعَادَةِ الْحَدِيثِ الَّذِي فِيهِ مَا وَصَفْنَا مِنَ الزِّيَادَةِ أَوْ أَنْ يُفَصَّلَ ذَلِكَ الْمَعْنَى مِنْ جُمْلَةِ الْحَدِيثِ عَلَى اخْتِصَارِهِ إِذَا أَمْكَنَ. وَلَكِنْ تَفْصِيلُهُ رُبَّمَا عَسُرَ مِنْ جُمْلَتِهِ فَإِعَادَتُهُ بِهَيْئَتِهِ إِذَا ضَاقَ ذَلِكَ أَسْلَمُ

فَأَمَّا مَا وَجَدْنَا بُدًّا مِنْ إِعَادَتِهِ بِجُمْلَتِهِ مِنْ غَيْرِ حَاجَةٍ مِنَّا إِلَيْهِ فَلاَ نَتَوَلَّى فِعْلَهُ إِنْ شَاءَ اللَّهُ تَعَالَى. فَأَمَّا الْقِسْمُ الأَوَّلُ فَإِنَّا نَتَوَخَّى أَنْ نُقَدِّمَ الأَخْبَارَ الَّتِي هِيَ أَسْلَمُ مِنَ الْعُيُوبِ مِنْ غَيْرِهَا وَأَنْقَى مِنْ أَنْ يَكُونَ نَاقِلُوهَا أَهْلَ اسْتِقَامَةٍ فِي الْحَدِيثِ وَإِتْقَانٍ لِمَا نَقَلُوا لَمْ يُوجَدْ فِي رِوَايَتِهِمِ اخْتِلاَفٌ شَدِيدٌ وَلاَ تَخْلِيطٌ فَاحِشٌ كَمَا قَدْ عُثِرَ فِيهِ عَلَى كَثِيرٍ مِنَ الْمُحَدِّثِينَ وَبَانَ ذَلِكَ فِي حَدِيثِهِمْ.

فَإِذَا نَحْنُ تَقَصَّيْنَا أَخْبَارَ هَذَا الصِّنْفِ مِنَ النَّاسِ أَتْبَعْنَاهَا أَخْبَارًا يَقَعُ فِي أَسَانِيدِهَا بَعْضُ مَنْ لَيْسَ بِالْمَوْصُوفِ بِالْحِفْظِ وَالإِتْقَانِ كَالصِّنْفِ الْمُقَدَّمِ قَبْلَهُمْ عَلَى أَنَّهُمْ وَإِنْ كَانُوا فِيمَا وَصَفْنَا دُونَهُمْ فَإِنَّ اسْمَ السِّتْرِ وَالصِّدْقِ وَتَعَاطِي الْعِلْمِ يَشْمَلُهُمْ كَعَطَاءِ بْنِ السَّائِبِ وَيَزِيدَ بْنِ أَبِي زِيَادٍ وَلَيْثِ بْنِ أَبِي سُلَيْمٍ وَأَضْرَابِهِمْ مِنْ حُمَّالِ الآثَارِ وَنُقَّالِ الأَخْبَارِ.

فَهُمْ وَإِنْ كَانُوا بِمَا وَصَفْنَا مِنَ الْعِلْمِ وَالسِّتْرِ عِنْدَ أَهْلِ الْعِلْمِ مَعْرُوفِينَ فَغَيْرُهُمْ مِنْ أَقْرَانِهِمْ مِمَّنْ عِنْدَهُمْ مَا ذَكَرْنَا مِنَ الإِتْقَانِ وَالاِسْتِقَامَةِ فِي الرِّوَايَةِ يَفْضُلُونَهُمْ فِي الْحَالِ وَالْمَرْتَبَةِ لأَنَّ هَذَا عِنْدَ أَهْلِ الْعِلْمِ دَرَجَةٌ رَفِيعَةٌ وَخَصْلَةٌ سَنِيَّةٌ.

أَلاَ تَرَى أَنَّكَ إِذَا وَازَنْتَ هَؤُلاَءِ الثَّلاَثَةَ الَّذِينَ سَمَّيْنَاهُمْ عَطَاءً وَيَزِيدَ وَلَيْثًا بِمَنْصُورِ بْنِ الْمُعْتَمِرِ وَسُلَيْمَانَ الأَعْمَشِ وَإِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ فِي إِتْقَانِ الْحَدِيثِ وَالاِسْتِقَامَةِ فِيهِ وَجَدْتَهُمْ مُبَايِنِينَ لَهُمْ لاَ يُدَانُونَهُمْ لاَ شَكَّ عِنْدَ أَهْلِ الْعِلْمِ بِالْحَدِيثِ فِي ذَلِكَ لِلَّذِي اسْتَفَاضَ عِنْدَهُمْ مِنْ صِحَّةِ حِفْظِ مَنْصُورٍ وَالأَعْمَشِ وَإِسْمَاعِيلَ وَإِتْقَانِهِمْ لِحَدِيثِهِمْ وَأَنَّهُمْ لَمْ يَعْرِفُوا مِثْلَ ذَلِكَ مِنْ عَطَاءٍ وَيَزِيدَ وَلَيْثٍ.

وَفِي مِثْلِ مَجْرَى هَؤُلاَءِ إِذَا وَازَنْتَ بَيْنَ الأَقْرَانِ كَابْنِ عَوْنٍ وَأَيُّوبَ السَّخْتِيَانِيِّ مَعَ عَوْفِ بْنِ أَبِي جَمِيلَةَ وَأَشْعَثَ الْحُمْرَانِيِّ وَهُمَا صَاحِبَا الْحَسَنِ وَابْنِ سِيرِينَ كَمَا أَنَّ ابْنَ عَوْنٍ وَأَيُّوبَ صَاحِبَاهُمَا إِلاَّ أَنَّ الْبَوْنَ بَيْنَهُمَا وَبَيْنَ هَذَيْنِ بَعِيدٌ فِي كَمَالِ الْفَضْلِ وَصِحَّةِ النَّقْلِ وَإِنْ كَانَ عَوْفٌ وَأَشْعَثُ غَيْرَ مَدْفُوعَيْنِ عَنْ صِدْقٍ وَأَمَانَةٍ عِنْدَ أَهْلِ الْعِلْمِ وَلَكِنَّ الْحَالَ مَا وَصَفْنَا مِنَ الْمَنْزِلَةِ عِنْدَ أَهْلِ الْعِلْمِ.

وَإِنَّمَا مَثَّلْنَا هَؤُلاَءِ فِي التَّسْمِيَةِ لِيَكُونَ تَمْثِيلُهُمْ سِمَةً يَصْدُرُ عَنْ فَهْمِهَا مَنْ غَبِيَ عَلَيْهِ طَرِيقُ أَهْلِ الْعِلْمِ فِي تَرْتِيبِ أَهْلِهِ فِيهِ فَلاَ يُقَصَّرُ بِالرَّجُلِ الْعَالِي الْقَدْرِ عَنْ دَرَجَتِهِ وَلاَ يُرْفَعُ مُتَّضِعُ الْقَدْرِ فِي الْعِلْمِ فَوْقَ مَنْزِلَتِهِ وَيُعْطَى كُلُّ ذِي حَقٍّ فِيهِ حَقَّهُ وَيُنَزَّلُ مَنْزِلَتَهُ.

وَقَدْ ذُكِرَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهَا أَنَّهَا قَالَتْ أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ نُنَزِّلَ النَّاسَ مَنَازِلَهُمْ. مَعَ مَا نَطَقَ بِهِ الْقُرْآنُ مِنْ قَوْلِ اللَّهِ تَعَالَى: {وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ}.

فَعَلَى نَحْوِ مَا ذَكَرْنَا مِنَ الْوُجُوهِ نُؤَلِّفُ مَا سَأَلْتَ مِنَ الأَخْبَارِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

فَأَمَّا مَا كَانَ مِنْهَا عَنْ قَوْمٍ هُمْ عِنْدَ أَهْلِ الْحَدِيثِ مُتَّهَمُونَ أَوْ عِنْدَ الأَكْثَرِ مِنْهُمْ فَلَسْنَا نَتَشَاغَلُ بِتَخْرِيجِ حَدِيثِهِمْ كَعَبْدِ اللَّهِ بْنِ مِسْوَرٍ أَبِي جَعْفَرٍ الْمَدَائِنِيِّ وَعَمْرِو بْنِ خَالِدٍ وَعَبْدِ الْقُدُّوسِ الشَّامِيِّ وَمُحَمَّدِ بْنِ سَعِيدٍ الْمَصْلُوبِ وَغِيَاثِ بْنِ إِبْرَاهِيمَ وَسُلَيْمَانَ بْنِ عَمْرٍو أَبِي دَاوُدَ النَّخَعِيِّ وَأَشْبَاهِهِمْ مِمَّنِ اتُّهِمَ بِوَضْعِ الأَحَادِيثِ وَتَوْلِيدِ الأَخْبَارِ.

وَكَذَلِكَ مَنِ الْغَالِبُ عَلَى حَدِيثِهِ الْمُنْكَرُ أَوِ الْغَلَطُ أَمْسَكْنَا أَيْضًا عَنْ حَدِيثِهِمْ.

وَعَلاَمَةُ الْمُنْكَرِ فِي حَدِيثِ الْمُحَدِّثِ إِذَا مَا عُرِضَتْ رِوَايَتُهُ لِلْحَدِيثِ عَلَى رِوَايَةِ غَيْرِهِ مِنْ أَهْلِ الْحِفْظِ وَالرِّضَا خَالَفَتْ رِوَايَتُهُ رِوَايَتَهُمْ أَوْ لَمْ تَكَدْ تُوَافِقُهَا فَإِذَا كَانَ الأَغْلَبُ مِنْ حَدِيثِهِ كَذَلِكَ كَانَ مَهْجُورَ الْحَدِيثِ غَيْرَ مَقْبُولِهِ وَلاَ مُسْتَعْمَلِهِ.

فَمِنْ هَذَا الضَّرْبِ مِنَ الْمُحَدِّثِينَ عَبْدُ اللَّهِ بْنُ مُحَرَّرٍ وَيَحْيَى بْنُ أَبِي أُنَيْسَةَ وَالْجَرَّاحُ بْنُ الْمِنْهَالِ أَبُو الْعَطُوفِ وَعَبَّادُ بْنُ كَثِيرٍ وَحُسَيْنُ بْنُ عَبْدِ اللَّهِ بْنِ ضُمَيْرَةَ وَعُمَرُ بْنُ صُهْبَانَ وَمَنْ نَحَا نَحْوَهُمْ فِي رِوَايَةِ الْمُنْكَرِ مِنَ الْحَدِيثِ. فَلَسْنَا نُعَرِّجُ عَلَى حَدِيثِهِمْ وَلاَ نَتَشَاغَلُ بِهِ.

لأَنَّ حُكْمَ أَهْلِ الْعِلْمِ وَالَّذِي نَعْرِفُ مِنْ مَذْهَبِهِمْ فِي قَبُولِ مَا يَتَفَرَّدُ بِهِ الْمُحَدِّثُ مِنَ الْحَدِيثِ أَنْ يَكُونَ قَدْ شَارَكَ الثِّقَاتِ مِنْ أَهْلِ الْعِلْمِ وَالْحِفْظِ فِي بَعْضِ مَا رَوَوْا وَأَمْعَنَ فِي ذَلِكَ عَلَى الْمُوَافَقَةِ لَهُمْ فَإِذَا وُجِدَ كَذَلِكَ ثُمَّ زَادَ بَعْدَ ذَلِكَ شَيْئًا لَيْسَ عِنْدَ أَصْحَابِهِ قُبِلَتْ زِيَادَتُهُ.

فَأَمَّا مَنْ تَرَاهُ يَعْمِدُ لِمِثْلِ الزُّهْرِيِّ فِي جَلاَلَتِهِ وَكَثْرَةِ أَصْحَابِهِ الْحُفَّاظِ الْمُتْقِنِينَ لِحَدِيثِهِ وَحَدِيثِ غَيْرِهِ أَوْ لِمِثْلِ هِشَامِ بْنِ عُرْوَةَ وَحَدِيثُهُمَا عِنْدَ أَهْلِ الْعِلْمِ مَبْسُوطٌ مُشْتَرَكٌ قَدْ نَقَلَ أَصْحَابُهُمَا عَنْهُمَا حَدِيثَهُمَا عَلَى الاِتِّفَاقِ مِنْهُمْ فِي أَكْثَرِهِ فَيَرْوِي عَنْهُمَا أَوْ عَنْ أَحَدِهِمَا الْعَدَدَ مِنَ الْحَدِيثِ مِمَّا لاَ يَعْرِفُهُ أَحَدٌ مِنْ أَصْحَابِهِمَا وَلَيْسَ مِمَّنْ قَدْ شَارَكَهُمْ فِي الصَّحِيحِ مِمَّا عِنْدَهُمْ فَغَيْرُ جَائِزٍ قَبُولُ حَدِيثِ هَذَا الضَّرْبِ مِنَ النَّاسِ وَاللَّهُ أَعْلَمُ.

قَدْ شَرَحْنَا مِنْ مَذْهَبِ الْحَدِيثِ وَأَهْلِهِ بَعْضَ مَا يَتَوَجَّهُ بِهِ مَنْ أَرَادَ سَبِيلَ الْقَوْمِ وَوُفِّقَ لَهَا وَسَنَزِيدُ- إِنْ شَاءَ اللَّهُ تَعَالَى- شَرْحًا وَإِيضَاحًا فِي مَوَاضِعَ مِنَ الْكِتَابِ عِنْدَ ذِكْرِ الأَخْبَارِ الْمُعَلَّلَةِ إِذَا أَتَيْنَا عَلَيْهَا فِي الأَمَاكِنِ الَّتِي يَلِيقُ بِهَا الشَّرْحُ وَالإِيضَاحُ إِنْ شَاءَ اللَّهُ تَعَالَى.

وَبَعْدُ- يَرْحَمُكَ اللَّهُ- فَلَوْلاَ الَّذِي رَأَيْنَا مِنْ سُوءِ صَنِيعِ كَثِيرٍ مِمَّنْ نَصَبَ نَفْسَهُ مُحَدِّثًا فِيمَا يَلْزَمُهُمْ مِنْ طَرْحِ الأَحَادِيثِ الضَّعِيفَةِ وَالرِّوَايَاتِ الْمُنْكَرَةِ وَتَرْكِهِمْ الاِقْتِصَارَ عَلَى الأَحَادِيثِ الصَّحِيحَةِ الْمَشْهُورَةِ مِمَّا نَقَلَهُ الثِّقَاتُ الْمَعْرُوفُونَ بِالصِّدْقِ وَالأَمَانَةِ بَعْدَ مَعْرِفَتِهِمْ وَإِقْرَارِهِمْ بِأَلْسِنَتِهِمْ أَنَّ كَثِيرًا مِمَّا يَقْذِفُونَ بِهِ إِلَى الأَغْبِيَاءِ مِنَ النَّاسِ هُوَ مُسْتَنْكَرٌ وَمَنْقُولٌ عَنْ قَوْمٍ غَيْرِ مَرْضِيِّينَ مِمَّنْ ذَمَّ الرِّوَايَةَ عَنْهُمْ أَئِمَّةُ أَهْلِ الْحَدِيثِ مِثْلُ مَالِكِ بْنِ أَنَسٍ وَشُعْبَةَ بْنِ الْحَجَّاجِ وَسُفْيَانَ بْنِ عُيَيْنَةَ وَيَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ وَغَيْرِهِمْ مِنَ الأَئِمَّةِ- لَمَا سَهُلَ عَلَيْنَا الاِنْتِصَابُ لِمَا سَأَلْتَ مِنَ التَّمْيِيزِ وَالتَّحْصِيلِ.

وَلَكِنْ مِنْ أَجْلِ مَا أَعْلَمْنَاكَ مِنْ نَشْرِ الْقَوْمِ الأَخْبَارَ الْمُنْكَرَةَ بِالأَسَانِيدِ الضِّعَافِ الْمَجْهُولَةِ وَقَذْفِهِمْ بِهَا إِلَى الْعَوَامِّ الَّذِينَ لاَ يَعْرِفُونَ عُيُوبَهَا خَفَّ عَلَى قُلُوبِنَا إِجَابَتُكَ إِلَى مَا سَأَلْتَ



 

 

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

 

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَالْعَاقِبَةُ لِلْمُتَّقِينَ وَصَلَّى اللَّهُ عَلَى مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ وَعَلَى جَمِيعِ الأَنْبِيَاءِ وَالْمُرْسَلِينَ

All praise is for Allah, the Lord of the worlds; Allah's blessings and praise is for Muhammad, the seal of  Prophet-hood, and upon all the Apostles and prophets, and safety is for those who are abstinent

  

Let Allah's mercy be on you.  By the guidance of your Lord, you mentioned that you are interested in knowing all the transmitted reports (narrations) on the authority of  Prophet Mohammad (صلى الله عليه و آله وسلم), in regard to the traditions of religion and their rulings, concerning recompense (thawaab), torment (azab), punishments, motivations, admonishments, etc., through chains of narration  related by, and circulated between, the people of knowledge (أَهْلُ الْعِلْمِ).

And you wished to be informed about it in the shape of a composition, in writing, abridging it avoiding repetitions. You described that repetition of Ahadith may not help you in understanding and deriving Islamic rulings from them.   In view of what you wished for, may Allah be generous with you,  I have written this book.  Whatever is construed of it, In Sha Allah, will be useful in obtaining desired results. 

When you asked me to undertake the task, I thought that if it is ordained for me, I will be the first one to benefit from it before anyone else.  The benefits of this work are many, too lengthy to be described here.  In summary, to have a focus on a select few narrations, to see accuracy in them, is surely easier for a person who is unaware of the subject details,  unless someone informs him about it.  

If the matter is just, as we have described, then focusing on a few authentic narrations is worthier  than seeking an abundance of weak narrations.  Although  benefit is attained in detailed work of this type, along with repetitions of Ahadith, but it will benefit only those who are aware and knowledgeable in ascertaining authenticity and defects. Common people are different from the elite,  and it is a good idea for common people to avoid details, specially when they are unaware of a select few Sahih traditions.  

We have covered, in entirety, the reports that have been transmitted on the authority of Apostle Mohammad (صلى الله عليه و آله وسلم). These are divided in three sections for three levels of people, avoiding repetitions, except in cases, (a) where it was essential to repeat a narration in which there is an addition that clarifies the meaning of the first one.  And (b) when there is a second chain that supports the first one in some hidden defect present, because the additional significance in the second Ḥadīth assumes the position of a complete Ḥadīth.

Repeating some narrations which have the above kind of additions are inevitable.  If the significance of the addition is separated from the entire narration by abbreviating it, it will make it difficult to understand the link between them.  So repeating it in its original form  is safest.  This is true, even when it is possible  to understand the significance from a small part of the narration.  Thus when we found that it was avoidable to repeat the narrations in their entirety, we took care in doing so.  

The three categories of narrations are as follows.

(i) As for the first category is concerned, we mentioned the reports that are safe from defects.  This was based on the narrators' integrity and certitude in Ahadith who related them.  Also there were no strong disputes and inconsistencies  in their transmissions.

(ii) When we examined reports,  we came across narrations in whose chains there are people who are not described with memorization and precision, as compared with first category.  They fell  below what we described for the first category, but they still have the designation of protection from ill-repute.  They are truthful and were knowledgeable.  People like Ata bin is-Sa’ib, Yazīd bin Abī Ziyād, and Layth bin Abī Sulaym, are in this category among the carriers of Āthār and the relaters of Akhbār.

So even though they possessed what we described of knowledge, protection and being known as scholars, their contemporaries who we mentioned as precise and sound in transmission were above them in status and rank because they belong to high rank with sublime characteristic among the people of knowledge (أَهْلُ الْعِلْمِ).

When you weigh these three people - Atā’, Yazīd, and Layth - with Mansūr bin il-Mu’tamir, Sulaymān al-A’mash and Ismā’īl bin Abī Khālid,  in regards to precision and soundness, you will find them distinct,  not near them.  There is no doubt in this context among the people of knowledge.  The soundness of  memorization of Mansūr, al-A’mash, and Ismā’īl, and their precision in Ḥadīth, was well-known among the people of knowledge.  

Similarly, when you weigh between two levels,  like Ibn Awn and Ayyūb as-Sakhtiyānī;  with Awf ibn Abī Jamīlah and Ash’ath al-Humrānī who are all companions al-Hasan and Ibn Sīrīn,  there is disparity and distance between the two groups in regard to  perfection of virtue and soundness of reporting even though Awf and Ash’ath are not taken out from the status of truthfulness and honesty, according to the people of knowledge (أَهْلُ الْعِلْمِ). 

The above examples are mentioned as an indication for whoever is unaware in this context, as it will help him to return to the understanding of  people of knowledge in regard to ranking of people in Hadith narration.  So there is nothing to bring down the people belonging to elevated rank and there is no elevation of those who are lower in knowledge and position. Each, who possesses the right, is given his right, and is settled in his distinct rank. 

It is mentioned on the authority of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا), she said, 'the Apostle (صلى الله عليه و آله وسلم) ordered us to afford people their (rightful) positions,  as per  what the Qurān states :  وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ [over every possessor of knowledge is one (more) knowledgeable. ] (Yūsuf- 76) .

Thus based on the example of what we have mentioned, we have compiled the reports on authority of the Apostle of Allah (صلى الله عليه و آله وسلم).

(iii) As for the people who were criticized by majority of the people of Hadith,  we did not bring forward their narrations, like Abd Allah ibn Miswar Abī Ja’far il-Madā’inī, Amr bin Khālid, Abd il-Quddūs ash-Shāmī, Muhammad ibn Sa’īd il-Maslūb, Ghiyāth ibn Ibrāhīm, Sulaymān bin Amr Abī Dāwud an-Nakha’ī, and others, who were accused of concocting and self fabricating Ahadith. In addition, we withheld narrations that are dominated with 'Munkar' and contained mistakes. 

The Munkar in the narration of a Muhaddith is,  when his transmission differs with the transmission of a Muhaddith from the people of memorization and acceptance, or does not agree with it in toto when the two are compared. When the majority of a person’s narrations are like that, he is abandoned, and his narrations are not taken. Among this group are  (i) Abd Allah ibn Muharrar, (ii)Yahyā bin Abī Unaysah, (iii) Al-Jarrāh bin ul-Minhāl Abūl-Atūf, (iv) Abbād bin Kathīr, (v) Husayn bin Abdullah ibn Ḍumayrah, (vi) Umar bin Suhbān, and those of the same type.   We did not pause upon their narrations or preoccupy ourselves with them in view of the ruling of the people of knowledge in Hadith. 

We are aware of the school of thought in accepting what is singularly reported by a Muhaddith from the narrations.  If the Muhaddith took part, along with the trustworthy narrators from Ahl ul-Ilm wal-Hifẓ, in transmitting some of what they transmitted, and the Muhaddith is predominantly in agreement with them; and he  adds to the transmission  anything not found in the reports of his contemporaries, then this addition is accepted.

As for the likes of az-Zuhrī, in view of his greatness, and  great number of his contemporaries being among precise Huffāẓ, or the likes of Hishām ibn Urwah, then their Ahadith are extensively shared among Ahl ul-Ilm. Great majority of their contemporaries related  Ahadith in agreement with one another.

If we find a narrator from among the narrators of Hadith  who is not trustworthy, then it is not allowed to accept this narration. Allah knows best.

Our explanation is for people who wish to be guided and walk on the path of Muhaddithin.  We have added clarifications at appropriate places throughout this book.  

May Allah have mercy on you, we have seen the evil act, largely from those who claim to be Muhaddithīn, in neglecting  what they were supposed to adhere to, in reporting Ahadith.  They are putting forward weak narrations, abominable transmissions, neglecting their responsibility in investigating  Sahih narrations related by trustworthy narrators who are known for truthfulness and honesty. Thus, their narrations are denounced and not accepted by Hadith Ai'mma. 

 

 

 

باب وُجُوبِ الرِّوَايَةِ عَنِ الثِّقَاتِ

Narrating from the Trustworthy Narrators

 

 

CHAPTER (1)

باب وُجُوبِ الرِّوَايَةِ عَنِ الثِّقَاتِ، وَتَرْكِ الْكَذَّابِينَ 

The obligation of transmitting on the authority of trustworthy narrators and abandoning the Liars

 

وَاعْلَمْ- وَفَّقَكَ اللَّهُ تَعَالَى- أَنَّ الْوَاجِبَ عَلَى كُلِّ أَحَدٍ عَرَفَ التَّمْيِيزَ بَيْنَ صَحِيحِ الرِّوَايَاتِ وَسَقِيمِهَا وَثِقَاتِ النَّاقِلِينَ لَهَا مِنَ الْمُتَّهَمِينَ أَنْ لاَ يَرْوِيَ مِنْهَا إِلاَّ مَا عَرَفَ صِحَّةَ مَخَارِجِهِ. وَالسِّتَارَةَ فِي نَاقِلِيهِ. وَأَنْ يَتَّقِيَ مِنْهَا مَا كَانَ مِنْهَا عَنْ أَهْلِ التُّهَمِ وَالْمُعَانِدِينَ مِنْ أَهْلِ الْبِدَعِ.

وَالدَّلِيلُ عَلَى أَنَّ الَّذِي قُلْنَا مِنْ هَذَا هُوَ اللاَّزِمُ دُونَ مَا خَالَفَهُ قَوْلُ اللَّهِ جَلَّ ذِكْرُهُ: {يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ} وَقَالَ جَلَّ ثَنَاؤُهُ: {مِمَّنْ تَرْضَوْنَ مِنَ الْشُّهَدَاءِ} وَقَالَ عَزَّ وَجَلَّ: {وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ} فَدَلَّ بِمَا ذَكَرْنَا مِنْ هَذِهِ الآيِ أَنَّ خَبَرَ الْفَاسِقِ سَاقِطٌ غَيْرُ مَقْبُولٍ وَأَنَّ شَهَادَةَ غَيْرِ الْعَدْلِ مَرْدُودَةٌ وَالْخَبَرُ وَإِنْ فَارَقَ مَعْنَاهُ مَعْنَى الشَّهَادَةِ فِي بَعْضِ الْوُجُوهِ فَقَدْ يَجْتَمِعَانِ فِي أَعْظَمِ مَعَانِيهِمَا إِذْ كَانَ خَبَرُ الْفَاسِقِ غَيْرَ مَقْبُولٍ عِنْدَ أَهْلِ الْعِلْمِ كَمَا أَنَّ شَهَادَتَهُ مَرْدُودَةٌ عِنْدَ جَمِيعِهِمْ وَدَلَّتِ السُّنَّةُ عَلَى نَفْيِ رِوَايَةِ الْمُنْكَرِ مِنَ الأَخْبَارِ كَنَحْوِ دَلاَلَةِ الْقُرْآنِ عَلَى نَفْيِ خَبَرِ الْفَاسِقِ. وَهُوَ الأَثَرُ الْمَشْهُورُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ حَدَّثَ عَنِّي بِحَدِيثٍ يُرَى أَنَّهُ كَذِبٌ فَهُوَ أَحَدُ الْكَاذِبِينَ».

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا وَكِيعٌ عَنْ شُعْبَةَ عَنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ سَمُرَةَ بْنِ جُنْدَبٍ. (ح) وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ أَيْضًا حَدَّثَنَا وَكِيعٌ عَنْ شُعْبَةَ وَسُفْيَانَ عَنْ حَبِيبٍ عَنْ مَيْمُونِ بْنِ أَبِي شَبِيبٍ عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ قَالاَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَلِكَ
.
 

May Allah (سبحانه و تعالى) grant you success, know that what is obligatory upon everyone who is aware of the distinction between the Sahīh transmissions and concocted transmission is not to transmit from untrustworthy narrators who stand accused of stubborn innovation. The reports should be transmitted only based on soundness of narration from trustworthy narrators.

The proof of what we have said  is in this verse of Quran - يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ  [ O you who believe, if there comes to you a sinner with information, investigate, lest you harm the people out of ignorance and become regretful for you have done.] (Al-Hujurat - 6)  

And this verse -  مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاءِ [ from those whom you accept as witnesses.] (Al-Baqara - 282) 

And this verse - وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ [ And bring to witness two just men from among you.] (At-Talaq - 2).   

It is proved from the above verses that the report from the sinful is not accepted, as well as the testimony and  information brought by the one who does not possess integrity is rejected. Thus, in Sunnah it is prohibited to transmit inconceivable reports (رِوَايَةِ الْمُنْكَرِ) just as the Quran prohibits reports of the sinful.  

There is a famous narration on authority of the Prophet (صلى الله عليه و آله وسلم) who said that: ‘Whoever relates on my authority a narration while he is aware that it is a lie, then he is one among the liars’. Abū Bakr ibn Abī Shaybah narrated it to us that Wakī narrated, on authority of Shu’bah, on authority of al-Hakam, on authority of Abdur-Rahman ibn Abī Laylā, on authority of Samurah bin Jundab.  And also Abū Bakr ibn Abī Shaybah narrated to us, that Wakī narrated on authority of Shu’bah and Sufyān, on authority of Habīb, on authority of Maymūn ibn Abī Shabīb, on authority of al-Mughīrat ibn Shu’bah. They all said that the Apostle (صلى الله عليه و آله وسلم), said the same thing.

 

 

CHAPTER (2)

باب فِي التَّحْذِيرِ مِنَ الْكَذِبِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ 

Warning about lying upon the Apostle of Allah (صلى الله عليه و آله وسلم

 

Sahih Muslim, Introduction, Hadith # 001 

وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا غُنْدَرٌ، عَنْ شُعْبَةَ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، وَابْنُ، بَشَّارٍ قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، أَنَّهُ سَمِعَ عَلِيًّا، - رضى الله عنه - يَخْطُبُ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لاَ تَكْذِبُوا عَلَىَّ فَإِنَّهُ مَنْ يَكْذِبْ عَلَىَّ يَلِجِ النَّارَ ‏"
 
Abū Bakr ibn Abī Shaybah narrated to us that Ghundar narrated, on authority of Shu’bah; and Muhammad bin ul-Muthannā and Ibn Bashār both narrated, they said: Muhammad bin Ja’far narrated to us, Shu’bah narrated to us, on authority of Mansūr, on authority of Rab’iy ibn Hirāsh, that he heard Hadhrat Alī (رضئ اللہ تعالی عنہ), while giving a Khutbah said that the Prophet (صلى الله عليه و آله وسلم), said: ‘Do not lie upon me; indeed whoever lies upon me will enter the Fire’.
 

Sahih Muslim, Introduction, Hadith # 002

وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا إِسْمَاعِيلُ، - يَعْنِي ابْنَ عُلَيَّةَ - عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّهُ قَالَ إِنَّهُ لَيَمْنَعُنِي أَنْ أُحَدِّثَكُمْ حَدِيثًا كَثِيرًا أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ مَنْ تَعَمَّدَ عَلَىَّ كَذِبًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏"‏ ‏.‏
 
Zuhayr bin Harb narrated to me, Isma’il, rather, Ibn Ulayyah narrated to us, on authority of Abdulazīz ibn Suhayb, on authority of Anas bin Mālik (رضئ اللہ تعالی عنہ), that he said : Indeed what prevents me from relating to you a great number of Ahadith is that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Whoever intends to lie upon me, then let him take his seat in the Fire.’
 

Sahih Muslim, Introduction, Hadith # 003
وَحَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ الْغُبَرِيُّ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏"‏ ‏.‏
 
Muhammad bin Ubayd-il-Ghubarī narrated to us, Abū Awānah narrated to us, on the authority of Abī Hasīn, on the authority of Abī Sālih, on authority of Abū Hurayrah (), he said, the Apostle of Allah () said : ‘Whoever lies upon me intentionally, then let him take his seat in the  (Hell) Fire’.
 
 
Sahih Muslim, Introduction, Hadith # 004
 
وَحَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا سَعِيدُ بْنُ عُبَيْدٍ، حَدَّثَنَا عَلِيُّ بْنُ رَبِيعَةَ، قَالَ أَتَيْتُ الْمَسْجِدَ وَالْمُغِيرَةُ أَمِيرُ الْكُوفَةِ قَالَ فَقَالَ الْمُغِيرَةُ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ إِنَّ كَذِبًا عَلَىَّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ فَمَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏"‏ ‏.‏
 
Muhammad bin Abdullah ibn Numayr narrated to us, my father narrated to us, Sa’īd bin Ubayd narrated to us, Alī bin Rabī’ah narrated to us, he said : ‘I arrived at the Masjid and al-Mughīrah, the Amīr of al-Kūfah said : ‘I heard the Apostle of Allah (صلى الله عليه و آله وسلم) saying, ‘Indeed a lie upon me is not like a lie upon anyone else, for whoever lies upon me intentionally, then he shall take his seat in the (Hell) Fire’.’
 

Sahih Muslim, Introduction, Hadith # 005
Alī bin Hujr as-Sa’dī narrated to us, Alī bin Mushir narrated to us, Muhammad bin Qays-il-Asadī informed us, on the authority of Alī ibn Rabī’at al-Asadī, on the authority of Mughīrah ibn Shu’bah (رضئ اللہ تعالی عنہ), on authority of the Prophet (صلى الله عليه و آله وسلم) a similar narration, however he did not mention the words ‘Indeed a lie upon me is not like a lie upon anyone else’.
 
Ubaydullah bin Mu’ādh al-Anbarī narrated to us, my father narrated to us; and Muhammad bin ul-Muthannā narrated to us, Abdur-Rahman bin Mahdī both narrated to us : Shu’bah narrated to us, on authority of Khubayb bin Abd ir-Rahman, on authority of Hafs bin Āsim, on authority of Abī Hurayrah (رضئ اللہ تعالی عنہ), he said, the Apostle of Allah (صلى الله عليه و آله وسلم)  said : ‘It is enough of a lie for a man to narrate everything he hears’.
 
Sahih Muslim, Introduction, Hadith # 007
 
Abū Bakr bin Abī Shaybah narrated to us, Alī bin Hafs narrated to us, Shu’bah narrated to us, on authority of Khubayb bin Abdur-Rahman, on authority of Hafs bin Āsim, on authority of Abu Hurayrah (رضئ اللہ تعالی عنہ), on authority of the Prophet (صلى الله عليه و آله وسلم), the same as that (in the above Hadith).

 
Yahyā bin Yahyā narrated to us, Hushaym informed us, on the authority of Sulaymān at-Taymī, on the authority of Abī Uthmān an-Nahdī, he said, Umar bin al-Khattāb (رضئ اللہ تعالی عنہ), said: ‘It is enough of a lie for a man that he narrates everything he hears’.
 
 
Abūt-Tāhir Ahmad bin Amr bin Sarh narrated to me, he said, Ibn Wahb narrated to us, he said, Mālik (رضئ اللہ تعالی عنہ) said to me : ‘Know that a man who relates everything he hears is not safe, and he can never be an Imām if he narrates everything he hears’.
 
 
 
Muhammad bin al-Muthannā narrated to us, he said Abd ur-Rahman narrated to us, he said Sufyān narrated to us, on the authority of Abī Ishāq, on authority of Abi al-Ahwas, on authority of Abdullah, he said: ‘It is enough of a lie for a man that he narrates everything he hears’.
 
 
Muhammad bin al-Muthannā narrated to us, he said I heard Abdur-Rahman bin Mahdī saying : A man cannot be an Imām whose example is followed until he withholds from some of what he hears’.
 
Yahyā bin Yahyā narrated to us, Umar bin Alī bin Muqaddam informed us, on the authority of Sufyān bin Husayn, he said : Iyās bin Mu’āwiyah asked me saying : ‘Indeed I see that you love knowledge of  Qur’ān, so recite for me a Sūrah and explain it until I can reflect on what you know’. (Sufyān) said, so I did that, and (Iyās) said to me: ‘Memorize from me what I am about to say to you - Beware of abominations in Ḥadīth for indeed rarely does anyone convey them except he lowers himself and his Ḥadīth are denied’.’
 
Abu Tāhir and Harmalah bin Yahyā narrated to me, they said Ibn Wahb narrated to us, he said Yūnus informed me, on the authority of Ibn Shihāb, on the authority of Ubaidullah bin Abdullah bin Utbah, that Abdullah bin Mas’ūd said : It is the case that you do not relate to the people a narration which their minds cannot grasp except that it becomes a Fitnah for some of them’.
 
 

CHAPTER (4)

باب النَّهْىِ عَنِ الرِّوَايَةِ، عَنِ الضُّعَفَاءِ، وَالاِحْتِيَاطِ، فِي تَحَمُّلِهَا

The weak narrators, liars, and those whose Ahadith are avoided

 

Sahih Muslim, Introduction, Hadith # 014

وَحَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، وَزُهَيْرُ بْنُ حَرْبٍ، قَالاَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يَزِيدَ، قَالَ حَدَّثَنِي سَعِيدُ بْنُ أَبِي أَيُّوبَ، قَالَ حَدَّثَنِي أَبُو هَانِئٍ، عَنْ أَبِي عُثْمَانَ، مُسْلِمِ بْنِ يَسَارٍ عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ قَالَ ‏ "‏ سَيَكُونُ فِي آخِرِ أُمَّتِي أُنَاسٌ يُحَدِّثُونَكُمْ مَا لَمْ تَسْمَعُوا أَنْتُمْ وَلاَ آبَاؤُكُمْ فَإِيَّاكُمْ وَإِيَّاهُمْ ‏"‏ ‏.‏
 
Muhammad bin Abdullah bin Numayr and Zuhayr bin Harb narrated to me, they said Abdullah bin Yazīd narrated to us, he said Sa’īd bin Abī Ayyūb narrated to me, he said Abū Hāni’ narrated to me, on authority of Uthmān Muslim bin Yasār, on authority of Abu Hurayrah (رضئ اللہ تعالی عنہ), on authority of the Apostle of Allah (صلى الله عليه و آله وسلم) he said : ‘There will be in the last of my nation a people narrating to you what you nor your fathers heard, so beware of them’.

Harmalah bin Yahyā bin Abdullah bin Harmalah bin Imrān at-Tujībī narrated to me, he said Ibn Wahb narrated to us, he said Abū Shurayh narrated to me that he heard Sharāhīl bin Yazīd saying ‘Muslim bin Yasār informed me that he heard Abu Hurayrah (رضئ اللہ تعالی عنہ) saying, the Apostle of Allah (صلى الله عليه و آله وسلم) said : ‘There will be in the end of time charlatan liars coming to you with narrations that you, nor your fathers heard, so beware of them lest they misguide you and cause you tribulations’.’
 

Abū Sa’īd al-Ashajj narrated to me, Wakī’ narrated to us, al-A’mash narrated to us, on the authority of al-Musayyab bin Rāfi’, on the authority of Āmir bin Abdah, he said, Abdullah (bin Mas’ūd) said : 'Indeed Satan will appear in the form of a man and he will come to the people, narrating to them false Ḥadīth. When they depart a man among them will say : ‘I heard a man whose face I recognize but I do not know his name narrating (such and such)…'
 
 
Muhammad bin Rāfi’ narrated to me, Abd ur-Razzāq narrated to us, Ma’mar informed us, on authority of Ibn Tāwus, on authority of his father, on authority Abdullah bin Amr bin al-Ās, he said : ‘Indeed in the sea are devils chained up, whom Sulaymān (عليه السلام) shackled and they are at the point of emerging. Then they will recite a Qur’ān upon the people.’
 
 
 
Muhammad bin Abbād and Sa’īd bin Amr al-Ash’athī narrated to me on the authority of Ibn Uyaynah; Sa’īd said Sufyān informed us on the authority of Hishām bin Hujayr, on the authority of Tāwus, he said (Bushayr bin Ka’b) came to Ibn Abbās (رضئ اللہ تعالی عنہ) so he set about narrating to him. Ibn Abbās (رضئ اللہ تعالی عنہ) said to him : ‘Go back to such-and-such narration‘. Then (Bushayr) returned to it and narrated it. So (Ibn Abbāsؓ ) said to him : ‘Go back to such-and-such narration’. Then (Bushayr) returned to it and narrated it. Thus (Bushayr) said to him: ‘I do not know whether you know all of my Ahadīth and you reject this one and that, or if you reject all of my Ahadīth and know this one and that?’ Ibn Abbās (رضئ اللہ تعالی عنہ) said to him: ‘Indeed we would be narrated to on the authority of the Apostle of Allah (صلى الله عليه و آله وسلم) at a time when one would not lie upon him. However when the people took the inconceivable (Munkar) over the authentic (Sahīh), we abandoned listening to Ḥadīth from them’.
 
 
Muhammad bin Rāfi’ narrated to me, Abd ur-Razzāq narrated to us, Ma’mar informed us, on the authority of Ibn Tāwus, on authority of his father, on authority of Ibn Abbās (رضئ اللہ تعالی عنہ), he said : ‘Indeed we would take Ahadīth and they would be taken on authority of the Apostle of Allah (صلى الله عليه و آله وسلم). However if you take every difficult (inconceivable) and docile (sahih)  narration,  then how far that is (from being upright)!
 
 
Abū Ayyūb Sulaymān bin Ubaydullah al-Ghaylānī narrated to us, Abū Āmir, meaning al-Aqadī, narrated to us, Rabāh narrated to us, on the authority of Qays bin Sa’d, on the authority of Mujāhid, he said Bushayr ul-Adawī came to Ibn Abbās (رضئ اللہ تعالی عنہ) then he set about narrating to him, saying :‘The Apostle of Allah (صلى الله عليه و آله وسلم)  said…’,  ‘the Apostle of Allah (صلى الله عليه و آله وسلم), said…’. Then it seemed that Ibn Abbās (رضئ اللہ تعالی عنہ) was not listening to his Ahadīth and not reflecting on them, so (Bushayr) said : ‘Oh Ibn Abbās (رضئ اللہ تعالی عنہ), why is it that I see you not listening to my Ahadīth?  I narrate to you on authority of the Apostle of Allah (صلى الله عليه و آله وسلم), however you are not listening’. Ibn Abbās (رضئ اللہ تعالی عنہ) said: ‘Indeed once upon a time we would listen to a man saying, ‘the Apostle of Allah (صلى الله عليه و آله وسلم), said…’ rushing towards him with our eyes and listening to  him with our ears; then when the people took the difficult (inconceivable Ahadith) and the docile (Sahih Ahadith mixed together) we no longer took from people except those whom we knew’.
 
 
Dāwud bin Amr aḍ-Ḍabbī narrated to us, Nāfi’ bin Umar narrated to us, on the authority of Ibn Abī Mulaykah, he said : ‘I wrote to Ibn Abbās (رضئ اللہ تعالی عنہ) asking him to write something (pertaining to knowledge) for me and he withheld from me quite a bit, and said: ‘As (if he were) a sincere child, I will write for him something especially suited to his understanding withholding from him what would not benefit him’. (Ibn Abī Mulaykah) said : ‘So (Ibn Abbāsؓ ) called for the judgment of Hadhrat Alī (رضئ اللہ تعالی عنہ) which was a book with which Hadhrat Alī (رضئ اللہ تعالی عنہ) would pass verdicts in Kufah, and he began to write from it (with respect to the request of Ibn Abī Mulaykah) and he came upon something (not appropriate to the station of  Hadhrat Alīؓ regarding the science of verdicts). So (Ibn Abbāsؓ ) said: ‘By Allah, Hadhrat Alī (رضئ اللہ تعالی عنہ) would not give judgment according to (certain shortcomings) in that book. 
 
 
Amr an-Nāqid narrated to us, Sufyān bin Uyaynah narrated to us, on authority of Hishām bin Hujayr, on authority of Tāwus, he said : ‘A book was brought to Ibn Abbās (رضئ اللہ تعالی عنہ) which (was reported to)  contain  the verdicts of Hadhrat Alī (رضئ اللہ تعالی عنہ).  He (Ibn Abbasؓ ) read a small amount,’ and Sufyān bin Uyaynah indicated with his arm (the amount).
 
 
Hasan bin Alī al-Hulwānī narrated to us, Yahyā bin Ādam narrated to us, Ibn Idrīs narrated to us, on the authority of al-A’mash, on the authority of Abī Ishāq who said : ‘When they narrated these things after Hadhrat Alī (رضئ اللہ تعالی عنہ), a man from the companions of Hadhrat Alī (رضئ اللہ تعالی عنہ) said: ‘May Allah curse them. Did they corrupt every (type of) knowledge!?
 
 
حَدَّثَنَا عَلِيُّ بْنُ خَشْرَمٍ، أَخْبَرَنَا أَبُو بَكْرٍ، - يَعْنِي ابْنَ عَيَّاشٍ - قَالَ سَمِعْتُ الْمُغِيرَةَ، يَقُولُ لَمْ يَكُنْ يَصْدُقُ عَلَى عَلِيٍّ - رضى الله عنه - فِي الْحَدِيثِ عَنْهُ إِلاَّ مِنْ أَصْحَابِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ ‏.‏
 
Alī bin Khashram narrated to us, Abū Bakr, meaning Ibn Ayyāsh, informed us, he said ‘I heard al-Mughīrah saying :‘There are no Ḥadīth on authority of Hadhrat Alī (رضئ اللہ تعالی عنہ)  that are confirmed except from the companions of Abdullah bin Mas’ūd.’
 

 

 

RELATED READING

(i) Sahih Muslim Volume 1.1

(ii) Imam Muslim (رضئ اللہ تعالی عنہ)

(iii) Books of Ahadith

(iv) Translation and guides of books of Ahadith


  

السلام عليكم و رحمة الله و بركاته

Translate Website