CIF INTERNATIONAL ASSOCIATION

العقيدة الإسلامية الصحيحة

 

 

 

 

 

 

 SUNAN IBN MAJAH

 

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

 

Hadith books were originally written in Arabic. Later these were translated into other languages.  The  need for authentic Ahle Sunnah English translation and guides of Ahadith books explaining the facts in the light of Quran and Sunnah was felt for a longtime as the  English translations of Ahadith Books by deviant sects do not meet Sahih Iman requirement of Islam.
 
Currently, English Translations and Guides of the following 7 major books of Ahadith are uploaded on our Network.  More Ahadith books will be added later. We aim at creating an Ahle Sunnah, multilingual  database of Ahadith. 
(1) Sahih al-Bukhari (صحيح البخاري) 
(2) Sahih Muslim  (صحيح مسلم)
(3) Sahih al-Muatta (صحيح الموطأ)
(4) Sunan an-Nasa'i (سنن النسائي)
(5) Sunan Abi Dawud (سنن أبي داود)
(6) Jami at-Tirmidhi  (جامع الترمذي)
(7) Sunan Ibn Majah  (سنن ابن ماجه)
 
A brief account of books of Ahadith, classification of Ahadith and categories of the books of Ahadith is given below.

 

BOOKS OF AHADITH 

 

There are two main sources of Islamic Sharia, Quran and Sunnah. Quran is the word of God, while the Hadith is its translation into pragmatic terms, as exemplified by Prophet Mohammad (صلى الله عليه و آله وسلم).  These two sources are inter related because it is not possible to understand  Qur’an without reference to Ahadith; and it is not possible to explain a Hadith without relating it to Qur’an. The words 'Sunnah' and 'Hadith' are synonymous. Sunnah means 'the way' or conduct of life'.  It refers to  statements, acts, approvals and character descriptions attributed to Prophet Mohammad (صلى الله عليه و آله وسلم).

During the life of Prophet Mohammad (صلى الله عليه و آله وسلم), the emphasis was more on recording, memorizing and preserving Quran. However, some Sahabah used to write whatever the Prophet (صلى الله عليه و آله وسلم) said or did in their presence. It is reported that 1,060 Sahabah have narrated Ahadith from the Prophet (صلى الله عليه و آله وسلم).

After the death of  Prophet Muhammad ( صلى الله عليه و آله وسلم) Sahabah shared and collected Ahadith. This continued for a few decades.  Later, within the first two centuries, Hadith scholars conducted a thorough review of these Ahadith, tracing the origins of each Hadith along with the chain of narrators through whom the Hadith was related. The Ahadith which were verifiable were deemed authentic (Sahih) and other were either considered as weak or in some cases, concocted. 

During the time of Companions (رضئ اللہ تعالی عنہم اجمعين) and their Successors  (تابعين), Islam spread to a large area in the world.  It was this time when it became necessary to record Ahadith in a systematic way. During the era of  the 'Successors of the successors' (تبه  تابعين), Ahadith were systematically collected and written in a text format.  The first such book was compiled by Imam Malik bin Anas (رضئ اللہ تعالی عنہ) titled 'Muatta' (موطأ).  The period that followed,  witnessed critical research by Hadith scholars.  Ahadith were compiled systematically and were grouped under various headings.  The history of collection of Ahadith can be summed up as follows.
 
(i) First period (1st century AH) was the age of companions and their successor.  This is known as the age of 'Saheefah' (صحيفه), like the collections of Hadhrat Abu Bakr, Abu Huraira (رضئ اللہ تعالی عنہما) and others.  Among the well known manuscripts of Hadith collections of the first century Hijri are as follows.
(a) 'As-Sahifa as-Sadiqa' of Abdullah Ibn Amr Ibn al-Aas (d 63 H)
 
(b) 'As-Sahifa as-Sahiha' of Hammam Ibn Munabbih (d 118 H), narrated from Abu Hurairah (رضئ اللہ تعالی عنہ).
 
(c) The collection of Aban Ibn Uthman (d 105 H) from whom Mohammad Ibn Ishaq narrated.
 
(d) The collection of Urwa bin az-Zubair Ibn al-Awwam. This collection was burnt during the sack of Madina by Yazid bin Muawiya in 63 H.
 
(e) Sira of Mohammad Ibn Shihab az-Zuhri  ( d 120 H). 
 
(f) 'Munaqib as-Sahabah' by Asim Ibn Umar Ibn Qatada Ibn al-Numan al-Ansari (d 120 H), etc.
 
(ii) The second period covers middle of second century AH that witnessed planned compilation of Ahadith, like  Imam Malik (رضئ اللہ تعالی عنہ) compilation titled 'Muatta' (موطأ).
 
(iii) The third stage began towards the end of  second century AH, in which classified and organized work on Ahadith was carried out, like Musnad of Imam Ahmad (رضئ اللہ تعالی عنہ).
 
(iv) The fourth and most important period is known as 'the period of Sahih'.   It began at the beginning of third century AH, in which books like Sahih Bukhari, Sahih Muslim and others were compiled.  

One of the common accusations made by non-Muslims against Islamic sciences and the study of Hadith is that there is no way of verifying the Hadith and that they should not be used as a source of Fiqh. This argument is based on a very rudimentary and flawed understanding of how the Ahadith were collected and the incredible care and effort Hadith scholars (محدثين) have taken in verifying their authenticity. 

Hadhrat Umar (رضئ الله تعالی عنه) used to judge the narration of every claimant of the tradition on the basis of the 'Principle of testimony.' Meaning, he would accept it only if two men, or one man and two women, would narrate the same thing.  Hadhrat Ali (رضئ الله تعالی عنه) used to ask the narration on oath and considered oath as one witness.  All authentic Ahadith have been collected and published by our Imams of Ahadith in voluminous books.  Every single Hadith has been investigated and it is clearly written the type of Hadith it is.  In the encyclopedia of narrators, particulars and circumstances are investigated.  All these books are elucidated and are pure from weak Ahadith. We are grateful and indebted to our Hadith scholars for their unparalleled work in the history of mankind.  With the monumental work of our Hadith scholars, we are able to know what words and actions can truly be attributed to Prophet Muhammad (صلى الله عليه و آله وسلم) even after 1400 years  of his life.

 

CLASSIFICATION OF AHADITH

 

Hadith is composed of three parts, viz., (i) Text (متن), (ii) Chain of narrators (اسناد) and (iii) 'Object' (طرف) - the text of the Hadith that refers to Prophet's (صلى الله عليه و آله وسلم) saying, action, or concurrence of others' action. 

The primary Hadith terminology (مُصْطَلَحُ الحَدِيْث‎) that specifies the acceptability of Ahadith developed by Hadith scholars, is as follows. 

(i) As regards to the authority, there are 4 types of Ahadith, as follows.

(a) Divine (Qudsi - قدسي) Revelation of Allah relayed with the words of Prophet (صلى الله عليه و آله وسلم).

(b) Elevated (Murfu - مرفوع) Murfu Ahadith are narrated in the following manner, 'I heard the Prophet (صلى الله عليه و آله وسلم) saying' -

(c) Stopped (Mauquf - موقوف)  A Hadith narrated by the companion (صحابي) - for example, 'we were commanded to -'

(d) Severed (Maqtu - مقطوع) A narration from the 'successors of Sahabah' (تابعين).

 

(ii) As regards to the Chain of Narrators, there are 6 types of Ahadith, as follows

(a) Supported (Musnad - مُسند)   A hadith which is reported by a Hadith scholar, based on what he learned from his teacher at a time of life suitable for learning.  In turn his teacher learned it from his teacher until the chain  reaches to a well known Sahabi and eventually to the Prophet (صلى الله عليه و آله وسلم). Also Ahadith that are arranged in alphabetical order as per Sahaba names as narrators, are also included in this category. 

(b) Continuous (Muttasil - متصل) A Hadith with  an uninterrupted chain of narrators that goes back to a companion (صحابي) or a Successor (تابعي).

(c) Missing link (Mursal - مرسل)  The link of the Hadith missing between the 'Successor' (تابعي), and the Prophet (صلى الله عليه و آله وسلم). Like the Successor (تابعي) says, 'the Prophet (صلى الله عليه و آله وسلم) said - .

(d) Broken Link (Munqati - منقطع) A Hadith whose link is broken before the successor (تابعي). 

(e) Perplexed Link (Mu'dhal - معضل) A Hadith whose narrator omits two or more consecutive reporters in his Chain.

(f) Hanging Link (Mu'allaq - معلق) A Hadith whose narrator omits the entire chain of reporters and directly quotes the Prophet (صلى الله عليه و آله وسلم).

 

(iii) As regards to the number of reporters in the Chain of Narrators, there are 2 types of Ahadith, as follows.
(a) Continuous (Mutawatir - متواتر) A Hadith which is reported consecutively by a large number of people in different chains, and it is not possible that they all will agree upon a lie.  There are two kinds of Ahadith in this category, (1) Mutawatir in wording, and (2) Mutawatir in meaning.
(b) Infrequent (Ahaad - اَحاد) A Hadith which is narrated by people whose number does not reach to the state of 'Perpetual Narration' (حديثِ متواتر).
The 'Infrequent Hadith (حديثِ احد) is of three types, as follows.
(1) Famous (Mash'hur - مشهور) A Hadith reported by more than two reporters.
(2) Strong (Aziz - عزيز) A Hadith  reported by two narrators.
(3) Strange (Gharib - غريب) A Hadith reported by only one narrator. 
 
(iv) As regards to the nature of text and the chain of narration,  there are 2 types of Ahadith, as follows.
(a) Inconceivable (Munkar - منكر) A Hadith reported by a weak narrator and the text is against an authentic Hadith.
(b) Interpolated (Mudraj - مدرج) A Hadith in which addition has been made in the text of Hadith by the narrator. 
 
(v) As regards to the reliability, there are 4 types of Ahadith, as follows.
(a) Sound (Sahih - صحيح)  A Hadith whose narrators are trustworthy in religion.  Each narrator in the chain is truthful and understands how a different expression can alter the meanings of the Hadith.  The narrator reports the Hadith verbatim, not just in meaning.
(b) Good (Hassan - حسن) A Hadith whose source is known and the reporters are unambiguous.
(c) Weak (Dha'eef - ضعيف) A Hadith that does not reach to the status of Hassan Hadith. 
The weakness could be related in discontinuity in the chain of narrators or it could be related to one of the narrator making excessive mistakes, or he is a liar.  It could also be related to  ambiguity surrounding the narrator.
(d) Concocted (Maudu - موضوع) A Hadith whose text goes against the established norms of Prophet's (صلى الله عليه و آله وسلم) traditions or its reporters include known liars. Concocted Ahadith are also identified by external evidence related to a discrepancy found in the date and time of a particular incident.
 
CATEGORIES OF BOOKS OF AHADITH
 
 
The books of Ahadith are broadly divided into following categories.
 
(i) Sahifah (صحيفه)

Initial collections of Ahadith written down during the lifetime of Prophet Mohammad (صلى الله عليه و آله وسلم), like the Sahifah of Hadhrat Abu Huraira (رضئ اللہ تعالی عنہ).

(ii) Ajza  (اجزا)

These books include Ahadith passed down on the authority of a Sahabi or a Taba'ee.  This category also includes Ahadith concerning a specific subject which are known as Rasa'il. 

(iii) Sunan (سنن)

Sunan are collections of Ahadith narrated to authors by their teachers; which were narrated to them by their teachers, and so on; until the chain reaches to Sahabah, and the Prophet (صلى الله عليه و آله وسلم).  In this category, Ahadith are generally related to specific subjects of  laws of Islamic Sharia.

(iv) Musannaf  (المصنف)

In this category, Ahadith are collected on various topics, like Bukhari, Muslim, etc.  

(v) Jami’  (جامع)

Jami is a comprehensive version of Musannaf. Sahih Muslim is considered a Musannaf,  not a Jami’ like that of Sahih Bukhari.  

(vi) Musnad (مسند)

In this category, Ahadith are collected alphabetically as per Sahaba's names as narrators. The famous book in this classification is Musnad of Imam Ahmad.  The Hadith scholars of such books, differ  in their method of arrangement.  In some, Ahadith are arranged as per their Isnad (chain of narrators) in alphabetical order. In others, these are arranged based on the reliability of the people in Isnad. 

(vii) Mu’jam  (معجم)

If Musnad is arranged in alphabetical order, it becomes Mu'jam.  In Mu'jam, Ahadith are taken in alphabetical order irrespective of their content, like  at-Tabarani. 

(viii)  Mustadrak  (المستدرك)

Mustadrak are those books that are written in continuation to the Ahadith books that were written by Hadith scholars earlier. This happens  when Ahadith that conform to the criteria of an earlier work were missed in the earlier work. Mustadrak al-Hakim is an example in this context.  It is said that Mustadrak al-Hakim (المستدرك على الصحيحين للحاكم) contains Ahadith that conform to the criteria of Bukhari and Muslim. 

(ix) Mustakhraj  (المستخرج)

Mustakhraj is similar to Mustadrak.  These books are written when the Hadith scholar finds new chains to previously recorded Ahadith. Abu Nu’aym Isfahani's Mustakhraj is an example in this context that contains fresh isnad (chain of narrations) to Ahadith in Sahih Bukhari and Muslim.

(x) Arba’in  (الأربعين

These books contain 40 Ahadith, the authors consider as important. Book of Imam Nawawi (أحاديث الأربعين النووية) is an example in this category.


The famous six major collections of Ahadith, 'Al-Kutub al-Sitta' (الكتب السته) are (i) Sahih al-Bukhari (صحيح البخاري), (ii) Sahih Muslim  (صحيح مسلم), (iii) Sunan an-Nasa'i (سنن النسائي), (iv) Sunan Abi Dawud (سنن أبي داود), (v) Jami at-Tirmidhi  (جامع الترمذي), (vi) Sunan Ibn Majah  (سنن ابن ماجه).

Three more Ahadith books, after the above six major collections are (vii) Al-Muwatta Imam Malik (الموطأ امام مالك), (viii) Musnad Imam Ahmad (مسند امام احمد), and (ix) Sunan al-Darimi (سنن الدارمي) or Musnad al-Darimi (مسند الدارمي). 

Some other important books of Ahadith are (i) Adab al-Mufrad, (ii) Mishkat al-Masabih, (iii) Sunan al-Kubra al-Bayhaqi, (iv) Sunan ad-Daraqutni, (v) Musannaf of Abdur Razzaq, (vi) Musannaf Ibn Jurayi, (vii) Musannaf Ibn Abi Shaybah, (viii) Musannaf Ibn Khuzaymah, (ix) Sahih Ibn Hibban, (x) Mustadrak Al-Hakim, (xi) Mujma az-Zawa'id, (xii) Sahifah Hammam Ibn Munabbih, (xiii)  Al-Mu'jam al-Kabeer, (xiv) Bulugh al-Maram, (xv) Talkhis al-Mustadrak, (xvi) Tahdhib al-Athar, (xvii) Kitaab-ul-Aathaar, (xviii) At-Tareeq al-Islam Musnad Imam-ul-Azam, (xix) Musnad al-Shafi'i, (xx) Musnad al-Siraj, (xxi) Musnad al-Firdous, (xxii) Musnad Abu Ya'la, (xxiii) Musnad al-Tayalisi, (xxiv) Musnad Abu Awaanah, (xxv) Sunan Sa'id Ibn Mansur, (xxvi) Kanz-ul-Ummal (كنز العمال),  etc. 

 

SUNAN IBN MAJAH (سنن ابن ماجه)

 

Sunan Ibn Majah (سنن ابن ماجه) was compiled by Imam Abu Abdullah Muḥammad Ibn Yazīd Ibn Mājah ar-Rabʻī  al-Qazwīnī (ابو عبد الله محمد بن يزيد بن ماجه الربعي القزويني‎), 824–887/209-273 AH (رضئ اللہ تعالی عنہ).
 

BIOGRAPHY OF IMAM  IBN MAJA (رضئ اللہ تعالی عنہ)

  

Imam Ibn Maja (رضئ اللہ تعالی عنہ) is one the great Hadith scholars. He was a respectable critic in the field of Ḥadīth. He also wrote a comprehensive exegesis of the holy Quran.  In addition, he was a great historian whose rank has been acknowledged by  scholars all through the history of Islam.   His Hadith book Sunan Ibn Maja is among the six major books of Ahadith in Islamic literature. 

Imam Ibn Majah was born in Qazwin, Khurasan, during the reign of Caliph al-Ma'mun. His date of birth is not known. It is believed that he was born in 209 AH (829 AD).  The name 'Ibn Maja' is believed to be the 'alias' (assumed name) of his father. 

EDUCATION
 
Very little is known about the early life of the Imam, except that he was from Persian descent. Qazwin was an important place of learning during his time.  Thus, the Imam had an opportunity to learn Islamic sciences.  He memorized Quran early and studied religious sciences like Fiqh, Hadith, Tafsir, etc, by the time he was about 19 years old. Since he had a special attachment towards prophetic ﷺ traditions, he started attended circles of Ahadith learning in Qazwin under Hadith scholars.  
 
In 230 AH (845 AD) when he was 21 years old, the Imam started traveling to other places of learning in the Islamic caliphate.  He visited Basra, Kufa, Baghdad, Damascus, Makkah, Madinah, Egypt, Khurasan, etc. Wherever he went, he learned in the company of famous scholars living there.   His teachers include, (i) Ibrahim ibn Al-Mundhir Al-Hizami, (ii) Muhammad ibn Abdullah ibn Numayr, (iii) Harmalah ibn Yahya, (iv) Al-Hafizh Al-Hilwani Al-Khallal, (v) Ismail ibn Musa Al-Fazari, (vi) Jabarah ibn Al-Mughallas, (vii) Abdullah ibn Muawiyah, (viii) Hisham ibn Ammar, (ix) Muhammad ibn Rumh, (x) Dawud ibn Rashid, (xi) Musab ibn Az-Zubairi, (xii) Abu Bakr ibn Abu Shaybah, (xiii) Abu Musab Az-Zuhri, (xiv) Hafizh Ali ibn Muhammad at-Tanafisi, (xv) Hafizh Amr ibn Rafi Al-Bajali,  (xvi) Ismail ibn Tawbah,  (xvii) Aḥmad bin Abi Bakr al-Awfi,  (xviii) Muḥammad bin Abu Khalid al-Qazvīnī, (xix) Nasr bin Ali Nishapuri etc.  He  also learned under many students of Imam Malik.    

After arduous journeys that took more than fifteen years, Ibn Majah returned to Qazwin and devoted his time in writing books and compilation of Ahadith. He also taught Ahadith to a large number of students who used to come from far off places to learn  and narrate Ahadith from him.  His students include (i) Muhammad As-Saffar, (ii) Ishaq ibn Muhammad, (iii) Sulaiman Al-Qazwini, (iv) Ibn Sibawayh, (v) Ali ibn Ibrahim Al-Qattan, (vi) Ali ibn Said Al-Ghaddani, (vii) Ibrahim ibn Dinar Al-Jarshi, (viii) Ali ibn Ibrahim ibn Salamah, (ix) Jafar ibn Idris,  (x) Ali bin Abdullāh al-Falani, (xi)  Abu Ya'la al-Khalīlī, (xii) Abu Amr Aḥmad bin Muḥammad bin Ḥakim al-Madanī al-Iṣfahānī, (xiii) Muhammad Ibn Isa Abhari, (xiv) Abu Tayyib al-Baghdadi, (xv) Abu Amr Ahmad Ibn Hakim (xvii) Ishaq Ibn Muhammad al-Qazwini (xviii) Suleman Ibn Yazeed Fami (xix) Ahmad Ibn Ibrahim, (xx) Ahmad Ibn Rooh al-Baghdadi, (xxi) Ali Ibn Sa'id al-Askari, etc.

WORKS

Imam Ibn Majah wrote many books, three of them are known.  He wrote Tafsir of Quran in which he described Ahadith and comments of Sahabah and their successors. His book 'at-Tariq' is regarded as manifestation of his great scholarship and learning.  Ibn Kathir called it a complete history while Ibn Khalkan, the famous historian, called it Tarikh Milh  (very good history book).  All books written by the Imam have been lost except his famous Sunan Ibn Maja.

Sunan Ibn Maja is one of 6 major books of Ahadith in Islamic literature.  The sunan received praise from many scholars.  It contains 37 books, 1560 chapters and 4341 Ahadith.  It contains Ahadith that are not found in other 5 major books of Ahadith. 

 

Many books have been written to explain Sunan Ibn Maja, like  'Misbaah az-Zajajah Ala Sunan Ibn Maja' by Imam Suyuti.

DEATH

Imam Ibn Maja died on Wednesday, 22nd Ramadhan, 273 AH (February 19, 887 AD) in Qazwin.  His brother Abu Bakr led his funeral prayer.  It is reported that brother Abu Abdullah and his son Abdullah Ibn Mohammad Ibn Yazid placed his body in the grave.  He was buried in Qazwin. The famous poet of Qazwin, Muḥammad bin Aswad al-Qazvīnī eulogized saying, 'the loss of Ibn Māja weakened the column of the throne of knowledge and has shook up its pillars'.

Many scholars have praised the services of Imam Ibn Maja, as follows.

(i) Abu Ya`la Al-Khalili said, 'Scholars are in agreement that Ibn Majah is a trustworthy scholar whose views are valid for argument. He has full awareness about Ahadith.  He had expertise in other areas as well, like Tafseer al-Quran and Islamic History.

(ii) Ad-Dahabi wrote - 'Muhammad ibn Yazid is a great Hafiz of Ahadith and a great interpreter of Quran.  He was an honest critic in Hadith literature and his knowledge was vast. He was a peerless scholar of Qazwin.'

(iii) Ibn Hajar said, 'Ibn Maja was one of the leading scholars, and a Hafiz of Hadith. He wrote in hadith, tafsir and history.

 

SUNAN IBN MAJAH (سنن ابن ماجه) contains 4341 Ahadith that include 1339 Aḥādīth, known as Zawā’id of Sunan Ibn Mājah that are not available in other major Ahadith books. The Sunan is arranged in line with fiqh issues, but  also includes other topics like Aqīdah, explication of dreams, tribulations, etc. The chapters are arranged well, avoiding repetition of Ahadith. It contains about 3000 Ahadīth that are available in other 5 major books of Ahadith  but are narrated by different chains of narrators. The multiplicity of the chain of narrators strengthen these Ahadīth. This distinguishing factor is unique with Sunan Ibn Māja. 

Imam Ibn Maja wrote the following about his Sunan.

'After completing my Sunan I presented it to Imam Abu Zurah ar-Razi. After reviewing it he said, 'I think if this reached the hands of the people, all the books of Ahadith before and the ones of this time will be in vain.' 

 

Sunan Ibn Majah consists of the following 37 books. Its Translation and Guide consists of  5 Volumes. 

Book of Sunnah (كتاب السنّه)

 (1) Book of Purification and its sunnah (كتاب الطهارة وسننها) 

 (2) Book of Prayer  (كتاب الصلاة

 (3) Book of Azan and its Sunnah  (كتاب الأذان والسنة فيها)

 (4) Book of Mosques and congregations  (كتاب المساجد والجماعات)

 (5) Book of Establishing Salah and its Sunnah  (كتاب إقامة الصلاة والسنة فيها)

 (6) Book of Funerals (كتاب الجنائز

 (7) Book of Fasting (كتاب الصيام)

 (8) Book of Zakat  (كتاب الزكاة

 (9) Book of Marriage  (كتاب النكاح)

(10) Book of Divorce  (كتاب الطلاق

(11) Book of Expiation  (كتاب الكفارات

(12) Book of Business transactions  (كتاب التجارات)

(13) Book of Rulings (كتاب الأحكام

(14) Book of  Gifts (كتاب الهبات) 

(15) Book of Charity   (كتاب الصدقات)

(16) Book of Mortgage  (كتاب الرهون

(17) Book of  preemption (كتاب الشفعة)

(18) Book of Lost property  (كتاب اللقطة

19) Book of Manumission of slaves  (كتاب العتق)

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

(21) Book of Blood money  (كتاب الديات

(22) Book of Wills  (كتاب الوصايا

(23) Book of Inheritance  (كتاب الفرائض

(24) Book of Jihad (كتاب الجهاد

(25) Book of Hajj (كتاب المناسك) 

(26) Book of Sacrifices (كتاب الأضاحي

(27) Book of slaughtering of animals  (كتاب الذبائح

(28) Book of Hunting (كتاب الصيد) 

(29) Book of Foods (كتاب الأطعمة

(30) Book of Drinks  (كتاب الأشربة

(31) Book of Medicine  (كتاب الطب

(32) Book of Dress (كتاب اللباس

(33) Book of Etiquette (كتاب الأدب

(34) Book of Supplication (كتاب الدعاء) 

(35) Book of explication of dreams  (كتاب تعبير الرؤيا) 

(36) Book of tribulations  (كتاب الفتن) 

(37) Book of Abstinence (كتاب الزهد)


 

BOOK OF SUNNAH  

 كتاب السنّه

 

CHAPTER (1)

بَابُ اتِّبَاعِ سُنَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Following the Sunnah of the Apostle of Allah (صلى الله عليه و آله وسلم)

 

The translation of Ahadith and their explanations, in the light of Quran and Sunnah, are provided below.  First, the content of the Hadith is provided in Arabic,  followed by its translation in English and then, wherever necessary,  explanation has been provided to help readers understand Hadith in the proper perspective. 

 

Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 001 

 حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ قَالَ: حَدَّثَنَا شَرِيكٌ عَنِ الأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا أَمَرْتُكُمْ بِهِ فَخُذُوهُ وَمَا نَهَيْتُكُمْ عَنْهُ فَانْتَهُوا

Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'Whatever I have commanded you, do it, and whatever I have forbidden, refrain from it.'
 
 
Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 002
 
حَدَّثَنَا أَبُو عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ، قَالَ أَنْبَأَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ ذَرُونِي مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِسُؤَالِهِمْ وَاخْتِلاَفِهِمْ عَلَى أَنْبِيَائِهِمْ فَإِذَا أَمَرْتُكُمْ بِشَىْءٍ فَخُذُوا مِنْهُ مَا اسْتَطَعْتُمْ وَإِذَا نَهَيْتُكُمْ عَنْ شَىْءٍ فَانْتَهُوا ‏

Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'Leave me as I have left you (Don't ask me the things that I have avoided to tell you). For those who came before you were doomed because of their questions and differences with their Prophets.  If I commanded you to do something, then do as much of it as you can, and if I forbid you from doing something, then refrain from it.'
 
 
 
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، وَوَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللَّهَ وَمَنْ عَصَانِي فَقَدْ عَصَى اللَّهَ ‏"‏.‏
 
Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : "Whoever obeys me, obeys Allah; and whoever disobeys me, disobeys Allah.'
 
 حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا زَكَرِيَّا بْنُ عَدِيٍّ، عَنِ ابْنِ الْمُبَارَكِ، عَنْ مُحَمَّدِ بْنِ سُوقَةَ، عَنْ أَبِي جَعْفَرٍ، قَالَ كَانَ ابْنُ عُمَرَ إِذَا سَمِعَ مِنْ، رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ حَدِيثًا لَمْ يَعْدُهُ وَلَمْ يُقَصِّرْ دُونَهُ ‏
 
Abu Ja'far said, whenever Ibn Umar (رضئ اللہ تعالی عنہ) heard a Hadith from the Apostle of Allah (صلى الله عليه و آله وسلم), he would not do more than,  it said and he would not do less.'
 
 
 
حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ الدِّمَشْقِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى بْنِ سُمَيْعٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سُلَيْمَانَ الأَفْطَسُ، عَنِ الْوَلِيدِ بْنِ عَبْدِ الرَّحْمَنِ الْجُرَشِيِّ، عَنْ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ أَبِي الدَّرْدَاءِ، قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ وَنَحْنُ نَذْكُرُ الْفَقْرَ وَنَتَخَوَّفُهُ فَقَالَ ‏ "‏ آلْفَقْرَ تَخَافُونَ وَالَّذِي نَفْسِي بِيَدِهِ لَتُصَبَّنَّ عَلَيْكُمُ الدُّنْيَا صَبًّا حَتَّى لاَ يُزِيغَ قَلْبَ أَحَدٍ مِنْكُمْ إِزَاغَةً إِلاَّ هِيَهْ وَايْمُ اللَّهِ لَقَدْ تَرَكْتُكُمْ عَلَى مِثْلِ الْبَيْضَاءِ لَيْلُهَا وَنَهَارُهَا سَوَاءٌ ‏"‏ ‏.‏ قَالَ أَبُو الدَّرْدَاءِ صَدَقَ وَاللَّهِ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ تَرَكَنَا وَاللَّهِ عَلَى مِثْلِ الْبَيْضَاءِ لَيْلُهَا وَنَهَارُهَا سَوَاءٌ ‏.‏
 
Abu Darda (رضئ اللہ تعالی عنہ) said, the Apostle of Allah (صلى الله عليه و آله وسلم) came to us when we were speaking of poverty and how we feared it.  He said : 'Is it poverty that you fear? By the One in Whose Hand is my soul, (luxuries of) this world will come to you in plenty, and nothing will cause the heart of anyone of you to deviate.  By Allah, I am leaving you upon (the clear path, that is) something like Bayda (brightness) the night and day of which are the same.'
 

Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 006
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ، عَنْ أَبِيهِ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ لاَ تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي مَنْصُورِينَ لاَ يَضُرُّهُمْ مَنْ خَذَلَهُمْ حَتَّى تَقُومَ السَّاعَةُ ‏"
 
Mu'awiyah bin Qurrah (رضئ اللہ تعالی عنہ) narrated that his father said : The Apostle of Allah (صلى الله عليه و آله وسلم) said : 'A group of my Ummah will continue to prevail and they will never be harmed by those who forsake them, until the Hour begins.'
 

 
حَدَّثَنَا أَبُو عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، قَالَ حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ، قَالَ حَدَّثَنَا أَبُو عَلْقَمَةَ، نَصْرُ بْنُ عَلْقَمَةَ عَنْ عُمَيْرِ بْنِ الأَسْوَدِ، وَكَثِيرِ بْنِ مُرَّةَ الْحَضْرَمِيِّ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ لاَ تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي قَوَّامَةً عَلَى أَمْرِ اللَّهِ لاَ يَضُرُّهَا مَنْ خَالَفَهَا ‏"‏ ‏.‏
 
Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'A group of my Ummah will continue to adhere steadfastly to the command of Allah and those who oppose them will not be able to harm them.'
 

 
حَدَّثَنَا أَبُو عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا الْجَرَّاحُ بْنُ مَلِيحٍ، حَدَّثَنَا بَكْرُ بْنُ زُرْعَةَ، قَالَ سَمِعْتُ أَبَا عِنَبَةَ الْخَوْلاَنِيَّ، وَكَانَ، قَدْ صَلَّى الْقِبْلَتَيْنِ مَعَ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ ‏ "‏ لاَ يَزَالُ اللَّهُ يَغْرِسُ فِي هَذَا الدِّينِ غَرْسًا يَسْتَعْمِلُهُمْ فِي طَاعَتِهِ ‏
 
Abu Inabah Al-Khawlani (رضئ اللہ تعالی عنہ) said that the Apostle of Allah (صلى الله عليه و آله وسلم) said : Allah will continue to plant new people in this religion and use them in His obedience.
 
 
 
حَدَّثَنَا يَعْقُوبُ بْنُ حُمَيْدِ بْنِ كَاسِبٍ، حَدَّثَنَا الْقَاسِمُ بْنُ نَافِعٍ، حَدَّثَنَا الْحَجَّاجُ بْنُ أَرْطَاةَ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، قَالَ قَامَ مُعَاوِيَةُ خَطِيبًا فَقَالَ أَيْنَ عُلَمَاؤُكُمْ أَيْنَ عُلَمَاؤُكُمْ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ ‏ "‏ لاَ تَقُومُ السَّاعَةُ إِلاَّ وَطَائِفَةٌ مِنْ أُمَّتِي ظَاهِرُونَ عَلَى النَّاسِ لاَ يُبَالُونَ مَنْ خَذَلَهُمْ وَلاَ مَنْ نَصَرَهُمْ ‏
 
Amr bin Shu'aib (رضئ اللہ تعالی عنہ) narrated that his father said : Mu'awiyah (رضئ اللہ تعالی عنہ) stood up to deliver a sermon and said : 'Where are your scholars? Where are your scholars? For I heard the Apostle of Allah (صلى الله عليه و آله وسلم) say : The Hour will not begin until a group of my Ummah will prevail over the people, and they will not care who lets them down and who supports them.
 
 
 
حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ شُعَيْبٍ، حَدَّثَنَا سَعِيدُ بْنُ بَشِيرٍ، عَنْ قَتَادَةَ، عَنْ أَبِي قِلاَبَةَ، عَنْ أَبِي أَسْمَاءَ الرَّحَبِيِّ، عَنْ ثَوْبَانَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ لاَ يَزَالُ طَائِفَةٌ مِنْ أُمَّتِي عَلَى الْحَقِّ مَنْصُورِينَ لاَ يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللَّهِ عَزَّ وَجَلَّ ‏"‏ ‏.‏
 
It was narrated from Thawban (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'A group among my Ummah will continue to follow the truth and prevail, and those who oppose them will not be able to harm them, until the command of Allah (the last hour) comes. 
 
 
حَدَّثَنَا أَبُو سَعِيدٍ عَبْدُ اللَّهِ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو خَالِدٍ الأَحْمَرُ، قَالَ سَمِعْتُ مُجَالِدًا، يَذْكُرُ عَنِ الشَّعْبِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ كُنَّا عِنْدَ النَّبِيِّ ـ صلى الله عليه وسلم ـ فَخَطَّ خَطًّا وَخَطَّ خَطَّيْنِ عَنْ يَمِينِهِ وَخَطَّ خَطَّيْنِ عَنْ يَسَارِهِ ثُمَّ وَضَعَ يَدَهُ فِي الْخَطِّ الأَوْسَطِ فَقَالَ ‏"‏ هَذَا سَبِيلُ اللَّهِ ‏"‏ ‏.‏ ثُمَّ تَلاَ هَذِهِ الآيَةَ وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ‏.‏ 
 
Jabir bin Abdullah (رضئ اللہ تعالی عنہ) said, we were with the Prophet (صلى الله عليه و آله وسلم), and he drew a line (in the sand), then he drew two lines to its right and two to its left. Then he put his hand on the middle line and said : 'This is the path of Allah. Then he recited the Verse - وَأَنَّ هَـٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ [And verily, this is My straight path, so follow it and follow not (other) paths, for they will separate you from His path.] (Al-Anaam - 153).
 
Explanation
It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said: “Jews got divided into seventy one groups and Christians got divided into seventy two groups and my nation will get divided into seventy three groups. All the groups will be in Hell except one. They asked: “Allah’s Messenger (صلى الله عليه و آله وسلم) which one is it? He replied: “Those who will remain on the path on which I and my companions are today.” (Abu Dawood, Ibn Majah, Tirmidhi, Ahmad).
 
It is in Quran - وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا (And whoever opposes the Apostle of Allah -  صلى الله عليه و آله وسلم   after the path of guidance has become clear to him, and follows the path other than that of the (true) believers, We shall keep him in the same (state of disorientation) he has (himself) turned to, and shall (eventually) cast him into Hell and that is an evil dwelling. (An-Nisa - 115)
 
It is in Hadith -  Prophet Mohammad  (صلى الله عليه و آله وسلم) said : Among Muslims, there will be some people (scholars and their followers) who will lead people according to principles other than Prophet's  (صلى الله عليه و آله وسلم) Sunnah. There will be some others  who will invite people to the doors of Hell and whoever accepts their invitation, he will be thrown in  Hell. These misguided people will be from within the Muslim community. Muslims should stick to their chief (who is on the right path of Islam). If they do not find a Chief or the righteous group, they should "Keep away from all those different sects (Ammanis, Salafis, Deobandis, Shias, etc.), even if they had to bite (eat) the root of a tree, till they meet Allah (سبحانہ و تعا لی).  Part of Hadith. (Bukhari Book # 56, Hadith # 803 and Muslim Book # 20, Hadith # 4553).
 
In this context, following points are important
(1)  A person who recites Kalima Tayyiba and claims himself to be Muslim but considers belief in Prophet Mohammad (صلى الله عليه و آله وسلم) is optional, not compulsory, for salvation in Hereafter,  is 'Infidel' (Kafir).   
 
(2) A person who recites Kalima Tayyiba and claims himself to be Muslim but denies the essential beliefs of Iman in his heart, is known as 'Hypocrite' (Munafiq). There are many types of 'Hypocrite Apostates' (Murtad Munafiq), as follow.
(i) A  person who recites Kalima Tayyiba, claims himself to be Muslim, but at the same time disrespects, and does  blasphemy of Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah, Imams and Awliya Allah is  known as Hypocrite Apostate (Murtad Munafiq).
 
(ii) A person who recites Kalima Tayyiba and claims himself to be Muslim but believes his God to have human-like physical body, two eyes, two hands, two legs, who is sitting over the skies, is known as 'Hypocrite Apostate (Murtad Munafiq).
 
(iii) A person who recites Kalima Tayyiba, claims himself to be Muslim, but at the same time visits Hindu temples, Sikh Gurduwaras, Jew Synagogues, Christian Churches and participates in their functions and worship in the name of 'Interfaith Harmony', is known as 'Hypocrite Apostate' (Murtad Munafiq).
It is in Quran -  لَا تَعْتَذِرُوا قَدْ كَفَرْتُم بَعْدَ إِيمَانِكُمْ  [Make no excuse; you have done Kufr after your Iman.] (At-Tauba - 66).
 
It is needless to emphasize that the right path of Islam is what is followed by Ahlus Sunnah wal Jama'a. 
 
 

CHAPTER (2)

بَابُ تَعْظِيمِ حَدِيثِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَالتَّغْلِيظِ عَلَى مَنْ عَارَضَهُ

Venerating the Hadith of the Apostle of Allah (صلى الله عليه و آله وسلم) and dealing harshly with those who go against it.  
 
 
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، عَنْ مُعَاوِيَةَ بْنِ صَالِحٍ، حَدَّثَنِي الْحَسَنُ بْنُ جَابِرٍ، عَنِ الْمِقْدَامِ بْنِ مَعْدِيكَرِبَ الْكِنْدِيِّ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ يُوشِكُ الرَّجُلُ مُتَّكِئًا عَلَى أَرِيكَتِهِ يُحَدَّثُ بِحَدِيثٍ مِنْ حَدِيثِي فَيَقُولُ بَيْنَنَا وَبَيْنَكُمْ كِتَابُ اللَّهِ عَزَّ وَجَلَّ فَمَا وَجَدْنَا فِيهِ مِنْ حَلاَلٍ اسْتَحْلَلْنَاهُ وَمَا وَجَدْنَا فِيهِ مِنْ حَرَامٍ حَرَّمْنَاهُ ‏.‏ أَلاَ وَإِنَّ مَا حَرَّمَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ مِثْلُ مَا حَرَّمَ اللَّهُ ‏"‏ ‏.‏
 
Miqdam bin Ma'dikarib Al-Kindi (رضئ اللہ تعالی عنہ) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Soon there will come a time that a man will be reclining on his pillow, and when one of my Ahadith is narrated, he will say : 'The Book of Allah is (sufficient) between us and you. Whatever it states is permissible, we will take as permissible, and whatever it states is forbidden, we will take as forbidden.' Verily, whatever the Apostle of Allah (صلى الله عليه و آله وسلم) has forbidden is like that which Allah has forbidden.'
 
 
 
حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، فِي بَيْتِهِ أَنَا سَأَلْتُهُ، عَنْ سَالِمٍ أَبِي النَّضْرِ، ثُمَّ مَرَّ فِي الْحَدِيثِ قَالَ أَوْ زَيْدِ بْنِ أَسْلَمَ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ لاَ أُلْفِيَنَّ أَحَدَكُمْ مُتَّكِئًا عَلَى أَرِيكَتِهِ يَأْتِيهِ الأَمْرُ مِمَّا أَمَرْتُ بِهِ أَوْ نَهَيْتُ عَنْهُ فَيَقُولُ لاَ أَدْرِي مَا وَجَدْنَا فِي كِتَابِ اللَّهِ اتَّبَعْنَاهُ ‏"‏ ‏.‏
 
It was narrated from Ubaidullah bin Abu Rafi (رضئ اللہ تعالی عنہ) from his father, that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'I do not want to find anyone of you reclining on his pillow, and when news comes to him of something that I have commanded or forbidden, he says, 'I do not know, whatever we find in the Book of Allah, we will follow.'
 
 
 
حَدَّثَنَا أَبُو مَرْوَانَ، مُحَمَّدُ بْنُ عُثْمَانَ الْعُثْمَانِيُّ حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ ‏"‏ ‏.‏
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Whoever innovates something in this matter of ours (Islam) that is not part of it, will have it rejected.'
 
 
 
حَدَّثَنَا مُحَمَّدُ بْنُ رُمْحِ بْنِ الْمُهَاجِرِ الْمِصْرِيُّ، أَنْبَأَنَا اللَّيْثُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ، حَدَّثَهُ أَنَّ رَجُلاً مِنَ الأَنْصَارِ خَاصَمَ الزُّبَيْرَ عِنْدَ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فِي شِرَاجِ الْحَرَّةِ الَّتِي يَسْقُونَ بِهَا النَّخْلَ فَقَالَ الأَنْصَارِيُّ سَرِّحِ الْمَاءَ يَمُرُّ ‏.‏ فَأَبَى عَلَيْهِ فَاخْتَصَمَا عِنْدَ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَقَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏"‏ اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلَى جَارِكَ ‏"‏ ‏.‏ فَغَضِبَ الأَنْصَارِيُّ فَقَالَ يَا رَسُولَ اللَّهِ أَنْ كَانَ ابْنَ عَمَّتِكَ فَتَلَوَّنَ وَجْهُ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ ثُمَّ قَالَ ‏"‏ يَا زُبَيْرُ اسْقِ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ ‏"‏ ‏.‏ قَالَ فَقَالَ الزُّبَيْرُ وَاللَّهِ إِنِّي لأَحْسَبُ هَذِهِ الآيَةَ نَزَلَتْ فِي ذَلِكَ {فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا}‏ ‏.‏
 
It was narrated from Urwah bin Zubair (رضئ اللہ تعالی عنہ) that Abdullah bin Zubair (رضئ اللہ تعالی عنہ) told him that a man from the Ansar had a dispute with Zubair (رضئ اللہ تعالی عنہ) in the presence of the Apostle of Allah (صلى الله عليه و آله وسلم) concerning a stream in the Harrah which they used to irrigate the date-palm trees. The Ansari said: 'Let the water flow' but Zubair (رضئ اللہ تعالی عنہ) refused. So they referred that dispute to the Apostle of Allah (صلى الله عليه و آله وسلم) who said: Irrigate (your land), O' Zubair., and then let the water flow to your neighbor.' The Ansari became angry and said O' Apostle of Allah (صلى الله عليه و آله وسلم), is it because he is your cousin?' The face of the Apostle of Allah (صلى الله عليه و آله وسلم) changed color (in anger) and he said: "O Zubair, irrigate (your land) then block the water until it flows back to the walls around the date-palm trees.'  Zubair (رضئ اللہ تعالی عنہ) said : 'By Allah, I think that this verse was revealed concerning this matter. فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا  [ But no, by your Lord, they can have no Faith, until they make you (O Muhammad ﷺ) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.] (An-Nisa - 65)
 
 
 
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى النَّيْسَابُورِيُّ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَنْبَأَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ لاَ تَمْنَعُوا إِمَاءَ اللَّهِ أَنْ يُصَلِّينَ فِي الْمَسْجِدِ ‏"‏ ‏.‏ فَقَالَ ابْنٌ لَهُ إِنَّا لَنَمْنَعُهُنَّ ‏.‏ فَقَالَ فَغَضِبَ غَضَبًا شَدِيدًا وَقَالَ إِنِّي أُحَدِّثُكَ عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ وَإِنَّكَ تَقُولُ إِنَّا لَنَمْنَعُهُنَّ ‏.‏
 
It was narrated from Ibn Umar (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Do not prevent the female slaves of Allah from praying in the mosque.'  A son of his said : We will indeed prevent them!' He got very angry and said: "I tell you a Hadith from the Apostle of Allah (صلى الله عليه و آله وسلم) and you say, we will indeed prevent them?!'
 
 
 
حَدَّثَنَا أَحْمَدُ بْنُ ثَابِتٍ الْجَحْدَرِيُّ، وَأَبُو عُمَرَ حَفْصُ بْنُ عَمْرٍو قَالاَ حَدَّثَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، حَدَّثَنَا أَيُّوبُ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ، أَنَّهُ كَانَ جَالِسًا إِلَى جَنْبِهِ ابْنُ أَخٍ لَهُ فَخَذَفَ فَنَهَاهُ وَقَالَ إِنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ نَهَى عَنْهَا وَقَالَ ‏ "‏ إِنَّهَا لاَ تَصِيدُ صَيْدًا وَلاَ تَنْكِي عَدُوًّا وَإِنَّهَا تَكْسِرُ السِّنَّ وَتَفْقَأُ الْعَيْنَ ‏"‏ ‏.‏ قَالَ فَعَادَ ابْنُ أَخِيهِ يَخْذِفُ فَقَالَ أُحَدِّثُكَ أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ نَهَى عَنْهَا ثُمَّ عُدْتَ تَخْذِفُ لاَ أُكَلِّمُكَ أَبَدًا ‏.‏
 
It was narrated from Sa'eed bin Jubair (رضئ اللہ تعالی عنہ) that Abdullah bin Mughaffal (رضئ اللہ تعالی عنہ) was sitting beside a nephew of his, the nephew hurled a pebble and he told him not to do that, and said the Apostle of Allah (صلى الله عليه و آله وسلم) had forbidden that. He (the Prophet ﷺ) said: 'It cannot be used for hunting and it cannot harm an enemy, but it may break a tooth or put an eye out.' He said his nephew hurled another pebble and he (Abdullah bin Mughaffal) said: 'I tell you that the Apostle of Allah (صلى الله عليه و آله وسلم) forbade that (and you go hurl another pebble)? I will never speak to you again.'
 
 
 
حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ، حَدَّثَنِي بُرْدُ بْنُ سِنَانٍ، عَنْ إِسْحَاقَ بْنِ قَبِيصَةَ، عَنْ أَبِيهِ، أَنَّ عُبَادَةَ بْنَ الصَّامِتِ الأَنْصَارِيَّ النَّقِيبَ، صَاحِبَ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ غَزَا مَعَ مُعَاوِيَةَ أَرْضَ الرُّومِ فَنَظَرَ إِلَى النَّاسِ وَهُمْ يَتَبَايَعُونَ كِسَرَ الذَّهَبِ بِالدَّنَانِيرِ وَكِسَرَ الْفِضَّةِ بِالدَّرَاهِمِ فَقَالَ يَا أَيُّهَا النَّاسُ إِنَّكُمْ تَأْكُلُونَ الرِّبَا سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ ‏ "‏ لاَ تَبْتَاعُوا الذَّهَبَ بِالذَّهَبِ إِلاَّ مِثْلاً بِمِثْلٍ لاَ زِيَادَةَ بَيْنَهُمَا وَلاَ نَظِرَةَ ‏"‏ ‏.‏ فَقَالَ لَهُ مُعَاوِيَةُ يَا أَبَا الْوَلِيدِ لاَ أَرَى الرِّبَا فِي هَذَا إِلاَّ مَا كَانَ مِنْ نَظِرَةٍ ‏.‏ فَقَالَ عُبَادَةُ أُحَدِّثُكَ عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ وَتُحَدِّثُنِي عَنْ رَأْيِكَ لَئِنْ أَخْرَجَنِي اللَّهُ لاَ أُسَاكِنْكَ بِأَرْضٍ لَكَ عَلَىَّ فِيهَا إِمْرَةٌ ‏.‏ فَلَمَّا قَفَلَ لَحِقَ بِالْمَدِينَةِ فَقَالَ لَهُ عُمَرُ بْنُ الْخَطَّابِ مَا أَقْدَمَكَ يَا أَبَا الْوَلِيدِ فَقَصَّ عَلَيْهِ الْقِصَّةَ وَمَا قَالَ مِنْ مُسَاكَنَتِهِ فَقَالَ ارْجِعْ يَا أَبَا الْوَلِيدِ إِلَى أَرْضِكَ فَقَبَحَ اللَّهُ أَرْضًا لَسْتَ فِيهَا وَأَمْثَالُكَ ‏.‏ وَكَتَبَ إِلَى مُعَاوِيَةَ لاَ إِمْرَةَ لَكَ عَلَيْهِ وَاحْمِلِ النَّاسَ عَلَى مَا قَالَ فَإِنَّهُ هُوَ الأَمْرُ ‏.‏
 
It was narrated from Ishaq bin Qabisah (رضئ اللہ تعالی عنہ) from his father that Ubadah bin Samit Al-Ansari (رضئ اللہ تعالی عنہ), the head of the army unit of the Companions of the Apostle of Allah (صلى الله عليه و آله وسلم), went on a military campaign with Mu'awiyah (رضئ اللہ تعالی عنہ) in the land of the Byzantines. He saw people trading pieces of gold for Dinar and pieces of silver for Dirham. He said: "O people, you are consuming Riba (usury)! For I heard the Apostle of Allah (صلى الله عليه و آله وسلم) say: 'Do not sell gold for gold unless it is like for like; there should be no increase and no delay (between the two transactions).' Mu'awiyah (رضئ اللہ تعالی عنہ) said to him: "O Abu Walid (رضئ اللہ تعالی عنہ), I do not think there is any Riba involved in this, except in cases where there is a delay.'  'Ubadah (رضئ اللہ تعالی عنہ) said to him: "I tell you a Hadith from the Apostle of Allah (صلى الله عليه و آله وسلم) and you tell me your opinion! If Allah brings me back safely I will never live in a land in which you have authority over me.'  When he returned, he stayed in Madinah, and 'Umar bin Khattab (رضئ اللہ تعالی عنہ) said to him: 'What brought you here, O Abu Walid (رضئ اللہ تعالی عنہ)?' So he told him the story, and what he had said about not living in the same land as Mu'awiyah (رضئ اللہ تعالی عنہ). 'Umar (رضئ اللہ تعالی عنہ) said: "Go back to your land, O'Abu Walid (رضئ اللہ تعالی عنہ), for what a bad land is the land from where you, and people like you, are absent.'  Then he wrote to Mu'awiyah (رضئ اللہ تعالی عنہ) and said: "You have no authority over him; make the people follow what he says, for he is right.'
 
Explanation
 
There are many instances where Sahabah have reported that  Muawiya (رضئ اللہ تعالی عنہ) has broken Islamic laws publicly.  We have described some of these below. 
 
(i) ZIYAD BIN ABIH  ( زياد بن أبيه )  
 
During Hadhrat Ali's (رضئ اللہ تعالی عنہ) Caliphate, Ziyad bin Abih was sent to suppress a Persian rebellion in 659 in Estakhr, Iran.  Ziyad succeeded in this mission and stayed in Estakhr, as its Governor.  In 661, Hadhrat Ali (رضئ اللہ تعالی عنہ) was assassinated and Hadhrat Hassan (رضئ اللہ تعالی عنہ) became the Caliph.  Hadhrat Hassan (رضئ اللہ تعالی عنہ) was deposed by Muawiya (رضئ اللہ تعالی عنہ) under a peace treaty in 661.   In 662, Muawiya (رضئ اللہ تعالی عنہ) sent Mughira, his governor at Kufa, to Istakhr to recall Ziyad to Damascus. Ziyad obeyed the orders.  It is reported that Muawiya (رضئ اللہ تعالی عنہ) and Ziyad knew that Abih was not the father of Ziyad. They both knew that Abu Sufyan (رضئ اللہ تعالی عنہ) was the biological father of Ziyad.  This fact was also known to some people in Makka.    In 664, Muawiya (رضئ اللہ تعالی عنہ) officially declared Ziyad to be the son of Abu Sufyan (رضئ اللہ تعالی عنہ).   His name was  changed in official records from Ziyad bin Abih,  to Ziyad bin Abu Sufyan. He was also made beneficiary of Abu Sufyan's inheritance as his son.  After declaring Ziyad as his brother, Muawiya (رضئ اللہ تعالی عنہ) rewarded Ziyad lavishly and made him Governor of Basra Province.   
 
Ubaidullah Ibn Ziyad was the son of Ziyad bin Abih (later declared as Ziyad bin Abu Sufyan).  Ubaidullah Ibn Ziyad was made Governor of Kufa by Yazid bin Muawiya in 680. Ubaidullah Ibn Ziyad brutally massacred Hadhrat Imam Hussain (رضئ اللہ تعالی عنہ) and his family members in Karbala in 680 AD. 

Scholars say that Muawiya (رضئ اللہ تعالی عنہ) did not care much about Islamic Sharia. Legitimate and illegitimate Children were treated on par with each other.  The Head of State, by a decree made it a law and became himself the first example. The law of Pagans was reintroduced by the King in his State.  This law opened the floodgates of adultery for the rulers and the rich which were closed by Prophet Mohammad (صلى الله عليه و آله وسلم).  

(a) Imam Suyuti wrote : When Ziyad was attributed, as Mu’awiya attributed him to his father Abu Sufyan while he (Ziyad) was known as Ziyad bin Abih because his mother had given birth to him on Ubaid’s bed, and this was the first Sharia law that was changed in Islamic State by Muawiya(Al-Debaj ala Muslim, Volume 1 page 84)

(b) Abi Al-'Aliyah narrated: Abu Zarr ( رضئ الله تعالی عنه ) said to Yazid bin Abu Sufyan ( رضئ الله تعالی عنه ): 'I heard the Apostle of Allah ( صلى الله عليه و آله وسلم ) say : “The first one to change my Sunnah will be a man from Banu Umayyah.” (Al-Awa'il by Ibn Abi Aasim.  Salafi scholar al-Bani declared it Hassan in his Silsila Saheeha # 1749). 

(c) Imam Ahmad bin Hanbal wrote : ‘The first law of the Prophet (صلى الله عليه و آله وسلم) that was rejected is the case of Ziyad’ (Masa'el Ahmed bin Hanbal, Page 89).

(d) Hasan Farhan al-Maliki, a well known Saudi Salafi Cleric wrote : "During the reign of Mu’awiya, a group testified that Abu Sufyan confessed Ziyad to be his son, so according to that Mu’awiya attributed him (to Abu Sufyan) and contradicted the Sahih Hadith which is, 'the boy belongs to the bed (where he was born), and for the adulterer is the stone'.  What Muawiya did was for worldly benefits. Those who condemn Muawiya’s deed had declared it. And the scholars agreed on the illegality of his attribution to Abu Sufyan".  (Naho Inqad al-Tarikh’ page 31)

(ii) During his rule as Head of State, Muawiya (رضئ اللہ تعالی عنہ) issued a decree banning Gold and silver  from distribution among people from the War booty.  It was treated as personal wealth of the Khalifa. (Dhahabi, Hakim, Abi Shaibah and others).

(iii) It is in Hadith - Muhammad bin Ka’ab al-Qurdhi said : ‘Abdur Rahman bin Sahl al-Ansari participated in a war during Uthman’s (رضئ اللہ تعالی عنہ) reign and Mu’awiya (رضئ اللہ تعالی عنہ) was the ruler (Governor) of Syria, then a barrel of alcohol passed before him (Abdulrahman), so he went there while holding his spear and penetrated into every barrel, the slaves resisted him, till Mu’awiya (رضئ اللہ تعالی عنہ) was informed about that. (Mu’awiya) said: “Leave him, he is an old man and has lost his mind’. (Abdulrahman) said: ‘By Allah, he has lied, I didn’t lose my mind, but Apostle of Allah (صلى الله عليه و آله وسلم) forbade us to drink it, I swear by Allah that if I live till I see what I heard from the Apostle of Allah (صلى الله عليه و آله وسلم) about Mu’awiya, either I will split and open Muawiya’s stomach or I will die’. 

[Ibn Asakir recorded this Hadith in Tarik Damishq, Vol 34, page 240.  Muttaqi al-Hindi recorded it in Kanzul Ummal, Volume 5, page 713, # 13716 Mohammad al-Manawi recorded it in "Faydh al-Qadir, Vol. 5, Page 462.  Ibn Hajr al-Asqalani recorded it in 'Al-Isaba', Vol. 4, Page 313. Asad al-Ghaba recorded it under topic 'Abdur Rahman bin Sahl bin Zayd', Vol 1, page 699]

(iv) It is in Hadith - Abdullah bin Buraida (رضئ اللہ تعالی عنہ) said : ‘I entered on Muawiya (رضئ اللہ تعالی عنہ) with my father, then he (Mu’awiya) made us sit on a mattress then he brought food to us and we ate, then he brought drink to us, Muawiya drank and then he offered that to my father, thus (my father) said : ‘I never drank it since the Apostle of Allah (صلى الله عليه و آله وسلم) made it Haram’….” (Musnad Ahmad, Vol 5, Page 347, Hadith # 22991)

Abi Bakar al-Hathami  recorded this Hadith Majma al Zawaid, Vol 5, page 554, Hadith # 8022 and stated رواه أحمد ورجاله رجال الصحيح (Ahmad narrated it and the narrators are Sahih). A Salafi scholar Shaikh Muqbil al-Wadi’e also decalred it ‘Hasan’ (Musnad al-Sahih, page 185).


 
 
حَدَّثَنَا أَبُو بَكْرِ بْنُ الْخَلاَّدِ الْبَاهِلِيُّ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ شُعْبَةَ، عَنِ ابْنِ عَجْلاَنَ، أَنْبَأَنَا عَوْنُ بْنُ عَبْدِ اللَّهِ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ إِذَا حَدَّثْتُكُمْ عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فَظُنُّوا بِرَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ الَّذِي هُوَ أَهْنَاهُ وَأَهْدَاهُ وَأَتْقَاهُ ‏.‏
 
Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) said when I tell you of a Hadith from the Apostle of Allah (صلى الله عليه و آله وسلم), then think of the Apostle of Allah (صلى الله عليه و آله وسلم) as being the best, the utmost rightly guided and the one with the utmost Taqwa ( righteousness).'
 
 
 
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ شُعْبَةَ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ أَبِي الْبَخْتَرِيِّ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، قَالَ إِذَا حَدَّثْتُكُمْ عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ بِحَدِيثٍ فَظُنُّوا بِهِ الَّذِي هُوَ أَهْنَاهُ وَأَهْدَاهُ وَأَتْقَاهُ ‏.‏
 
It was narrated that Hadhrat Ali bin Abu Talib (رضئ اللہ تعالی عنہ) said,  when I narrate a Hadith from the Apostle of Allah (صلى الله عليه و آله وسلم), to you, then think of him as being the best, the most rightly guided and the one with the utmost Taqwa ( righteousness)."
 
 
 
حَدَّثَنَا عَلِيُّ بْنُ الْمُنْذِرِ، حَدَّثَنَا مُحَمَّدُ بْنُ الْفُضَيْلِ، حَدَّثَنَا الْمَقْبُرِيُّ، عَنْ جَدِّهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ أَنَّهُ قَالَ ‏ "‏ لاَ أَعْرِفَنَّ مَا يُحَدَّثُ أَحَدُكُمْ عَنِّي الْحَدِيثَ وَهُوَ مُتَّكِئٌ عَلَى أَرِيكَتِهِ فَيَقُولُ اقْرَأْ قُرْآنًا ‏.‏ مَا قِيلَ مِنْ قَوْلٍ حَسَنٍ فَأَنَا قُلْتُهُ ‏"‏ ‏.‏
 
It was narrated from Abu Hurairah (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said : 'I do not want to hear of anyone of you who, upon hearing a Hadith narrated from me, says while reclining on his pillow : 'Recite Qur'an'. Any excellent word that is said, it is I who have said it.'  (No one can ignore or reject what I have said).  
 
 
 
حَدَّثَنَا مُحَمَّدُ بْنُ عَبَّادِ بْنِ آدَمَ، حَدَّثَنَا أَبِي، عَنْ شُعْبَةَ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، ح وَحَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ، حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ، قَالَ لِرَجُلٍ يَا ابْنَ أَخِي إِذَا حَدَّثْتُكَ عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ حَدِيثًا فَلاَ تَضْرِبْ لَهُ الأَمْثَالَ ‏.‏  قَالَ أَبُو الْحَسَنِ حَدَّثَنَا يَحْيَى بْنُ عَبْدِ اللَّهِ الْكَرَابِيسِيُّ، حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ، عَنْ شُعْبَةَ، عَنْ عَمْرِو بْنِ مُرَّةَ، مِثْلَ حَدِيثِ عَلِيٍّ رضى الله تعالى عنه ‏.
 
It was narrated from Abu Salamah (رضئ اللہ تعالی عنہ) that Abu Hurairah (رضئ اللہ تعالی عنہ) said to a man "O son of my brother, when I narrate a Hadith of the Apostle of Allah (صلى الله عليه و آله وسلم), to you, then do not try to make any examples for it."
 
 
 

CHAPTER (3)

بَابُ التَّوَقِّي فِي الْحَدِيثِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Caution in narrating Ahadith from the Apostle of Allah (صلى الله عليه و آله وسلم
 
  
 
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ، عَنِ ابْنِ عَوْنٍ، حَدَّثَنَا مُسْلِمٌ الْبَطِينُ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ أَبِيهِ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، قَالَ مَا أَخْطَأَنِي ابْنُ مَسْعُودٍ عَشِيَّةَ خَمِيسٍ إِلاَّ أَتَيْتُهُ فِيهِ قَالَ فَمَا سَمِعْتُهُ يَقُولُ لِشَىْءٍ قَطُّ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ فَلَمَّا كَانَ ذَاتَ عَشِيَّةٍ قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ - قَالَ فَنَكَسَ ‏.‏ قَالَ فَنَظَرْتُ إِلَيْهِ فَهُوَ قَائِمٌ مُحَلَّلَةً أَزْرَارُ قَمِيصِهِ قَدِ اغْرَوْرَقَتْ عَيْنَاهُ وَانْتَفَخَتْ أَوْدَاجُهُ قَالَ أَوْ دُونَ ذَلِكَ أَوْ فَوْقَ ذَلِكَ أَوْ قَرِيبًا مِنْ ذَلِكَ أَوْ شَبِيهًا بِذَلِكَ ‏.‏
 
Amr bin Maimun (رضئ اللہ تعالی عنہ) said : 'I used to visit Ibn Mas'ud (رضئ اللہ تعالی عنہ) every Thursday afternoon but he never uttered the words : 'The Apostle of Allah (صلى الله عليه و آله وسلم) said.'  Then one evening, he said: 'The Apostle of Allah (صلى الله عليه و آله وسلم) said,' then he let his head hang down.' He said: 'I looked at him and saw his shirt was unfastened; his eyes were filled with tears, and his veins were bulging out (remembering the Prophet ﷺ). He said  'Or more than that, or less than that, or close to that or something similar.'
 
 
 
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ، عَنِ ابْنِ عَوْنٍ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، قَالَ كَانَ أَنَسُ بْنُ مَالِكٍ إِذَا حَدَّثَ عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ حَدِيثًا فَفَرَغَ مِنْهُ قَالَ أَوْ كَمَا قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏.‏
 
Muhammad bin Sirin (رضئ اللہ تعالی عنہ) said whenever Anas bin Malik (رضئ اللہ تعالی عنہ) finished narrating a Hadith from the Apostle of Allah (صلى الله عليه و آله وسلم), he would say, 'Or as the Apostle of Allah (صلى الله عليه و آله وسلم) said.'
 
 
 
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا غُنْدَرٌ، عَنْ شُعْبَةَ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، قَالَ قُلْنَا لِزَيْدِ بْنِ أَرْقَمَ حَدِّثْنَا عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ ‏.‏ قَالَ كَبِرْنَا وَنَسِينَا وَالْحَدِيثُ عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ شَدِيدٌ ‏.‏ 
 
It was narrated that Abdur Rahman bin Abu Laila (رضئ اللہ تعالی عنہ) said,  we said to Zaid bin Arqam (رضئ اللہ تعالی عنہ) : 'Tell us a Hadith from the Apostle of Allah (صلى الله عليه و آله وسلم).' He said : 'We have grown old and have forgotten, and (narrating) Ahadith from the Apostle of Allah (صلى الله عليه و آله وسلم) is difficult (not a simple matter).'
 

Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 026

 
It was narrated that Abdullah bin Abu Safar said : "I heard Ash-Sha'bi saying : 'I sat with Ibn 'Umar (رضئ اللہ تعالی عنہ) for a year and I did not hear him narrate anything from the Apostle of Allah (صلى الله عليه و آله وسلم)."
 
 
It was narrated from Ibn Tawus that his father said : "I heard Ibn 'Abbas (رضئ اللہ تعالی عنہ) saying: 'We used to memorize Ahadith, and Ahadith were memorized from the Apostle of Allah (صلى الله عليه و آله وسلم). But if you go to extremes of either exaggeration or negligence (in narrating Ahadith), there is no way we can trust your Ahadith.'"
 
 
 
It was narrated that Qarazah bin Ka'b (رضئ اللہ تعالی عنہ) said : "Umar bin Al-Khattab (رضئ اللہ تعالی عنہ) sent us to Kufah, and he accompanied us as far as a place called Sirar. He said : 'Do you know why I walked with you?' We said : 'Because of the rights of the Apostle of Allah (صلى الله عليه و آله وسلم) and because of the rights of the Ansar.'  He said : 'No, rather it is because of words that I wanted to say to you. I wanted you to memorize it due to my walking with you. You are going to people in whose hearts the Qur'an bubbles like water in a copper cauldron. When they see you, they will look up at you, saying: "The Companions of Muhammad (صلى الله عليه و آله وسلم)!" But do not recite many reports from the Apostle of Allah (صلى الله عليه و آله وسلم), then I will be your partner."
 
 
 
It was narrated that Sa'ib bin Yazid said : "I accompanied Sa'd bin Malik (رضئ اللہ تعالی عنہ) from Al-Madinah to Makkah and I did not hear him narrate a single Hadith from the Prophet (صلى الله عليه و آله وسلم)."
 
 
 

CHAPTER (4)

بَابُ التَّغْلِيظِ فِي تَعَمُّدِ الْكَذِبِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Severe condemnation of deliberately telling lies against the Apostle of Allah (صلى الله عليه و آله وسلم
 
 
Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 030
 
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَسُوَيْدُ بْنُ سَعِيدٍ، وَعَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ زُرَارَةَ، وَإِسْمَاعِيلُ بْنُ مُوسَى، قَالُوا حَدَّثَنَا شَرِيكٌ، عَنْ سِمَاكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، عَنْ أَبِيهِ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ مَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏"‏ ‏.‏
 
It was narrated from Abdur Rahman bin Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) that his father said : "The Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Whoever tells lies about me deliberately, let him take his place in Hell."
 

Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 031
 
 
It was narrated from  Hadhrat Ali (رضئ اللہ تعالی عنہ) that he said the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Do not tell lies about me, for telling lies about me leads to Hell (Fire)."
 

Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 032
 
It was narrated that Anas bin Malik (رضئ اللہ تعالی عنہ) said that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Whoever tells lies about me' I (the narrator) think that he also said 'deliberately', let him take his place in Hell.'"
 

 Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 033
 
It was narrated from Jabir (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Whoever tells lies about me deliberately, let him take his place in Hell."
 

Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 034
 
It was narrated that Abu Hurairah (رضئ اللہ تعالی عنہ) said, the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Whoever attributes to me something that I have not said, let him take his place in Hell."
 

Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 035
 
It was narrated that Abu Qatadah (رضئ اللہ تعالی عنہ) said : "While he was on the pulpit, I heard the Apostle of Allah (صلى الله عليه و آله وسلم) saying : 'Beware of narrating too many Ahadith from me. Whoever attributes something to me, let him speak the truth faithfully. Whoever attributes to say something that I did not say, let him take his place in Hell."
 
 
Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 036
 
It was narrated from 'Amir bin 'Abdullah bin Zubair (رضئ اللہ تعالی عنہ) that his father said : "I said to Zubair bin Awwam (رضئ اللہ تعالی عنہ) : 'Why do I not hear you narrating Ahadith from the Apostle of Allah (صلى الله عليه و آله وسلم) as I hear Ibn Mas'ud (رضئ اللہ تعالی عنہ) and so-and-so and so-and-so?'  He said : 'I never left him from the time I became Muslim, but I heard him say a word : 'Whoever tells a lie about me deliberately, let him take his place in Hell."
 
 
Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 037
 
حَدَّثَنَا سُوَيْدُ بْنُ سَعِيدٍ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ مُطَرِّفٍ، عَنْ عَطِيَّةَ، عَنْ أَبِي سَعِيدٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ مَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ‏"‏ ‏.‏
 
It was narrated that Abu Sa'eed (رضئ اللہ تعالی عنہ) said : "The Apostle of Allah (صلى الله عليه و آله وسلم) said: 'Whoever tells lies about me deliberately, let him take his place in Hell."
 
 

CHAPTER (5)

بَابُ مَنْ حَدَّثَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا وَهُوَ يَرَى أَنَّهُ كَذِبٌ

He who narrated (a Hadith) from the Apostle of Allah (صلى الله عليه و آله وسلم) thinking it to be false 
 
 
Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 038

 
It was narrated from Hadhrat Ali (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said : 'Whoever narrates a Hadith from me knowing it to be false, then he is one of the two liars.' (Either the one who invented a lie or the one who repeats the invented lie) 
 

Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 039
 
It was narrated from Samurah bin Jundub (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said : "Whoever narrated a Hadith from me thinking it to be false, then he is one of the two liars." (Either the one who invented a lie or the one who repeats the invented lie)
 

Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 040
 
It was narrated from Hadhrat Ali (رضئ اللہ تعالی عنہ) that the Prophet (صلى الله عليه و آله وسلم) said : "Whoever narrates a Hadith from me knowing it to be false, then he is one of the two liars." (Either the one who invented a lie or the one who repeats the invented lie)
 
This is similar Hadith (like Hadith # 39 above) from another chain. 
 
 
Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 041
 
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ مَيْمُونِ بْنِ أَبِي شَبِيبٍ، عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ مَنْ حَدَّثَ عَنِّي بِحَدِيثٍ وَهُوَ يَرَى أَنَّهُ كَذِبٌ فَهُوَ أَحَدُ الْكَاذِبَيْنِ ‏"‏ ‏.‏
 
It was narrated that Mughirah bin Shu'bah (رضئ اللہ تعالی عنہ) said the Apostle of Allah (صلى الله عليه و آله وسلم) said : '"Whoever narrates a Hadith from me knowing it to be false, then he is one of the two liars."(Either the one who invented a lie or the one who repeats the invented lie) 
 
 

CHAPTER (6)

بَابُ اتِّبَاعِ سُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ

Follow the path of the rightly guided Caliphs
 
 Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 042
 
 
Yahya bin Abu Muta' (رضئ اللہ تعالی عنہ) said I heard 'Irbad bin Sariyah (رضئ اللہ تعالی عنہ) say : 'One day, the Apostle of Allah (صلى الله عليه و آله وسلم) stood up among us and delivered a deeply moving speech to us that melted our hearts and caused our eyes to overflow with tears. It was said to him : 'O Apostle of Allah (صلى الله عليه و آله وسلم), you have delivered a speech of farewell, so enjoin something upon us.' He said: 'I urge you to fear Allah (عَزَّ وَجَلَّ), and to listen and obey, even if (your leader) is an Abyssinian slave. After I am gone, you will see great conflict. I urge you to adhere to my Sunnah and the path of the Rightly Guided Caliphs, and cling stubbornly to it. And beware of newly invented matters, for every (wrongful) innovation is a going astray."
 
 
Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 043
 
 
 

CHAPTER (7)

بَابُ اجْتِنَابِ الْبِدَعِ وَالْجَدَلِ

Avoiding bidah and dispute
 
 
Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 045
 
 
It was narrated that Jabir bin Abdullah (رضئ اللہ تعالی عنہ) said : "When the Apostle of Allah (صلى الله عليه و آله وسلم) delivered a sermon, his eyes would turn red, he would raise his voice and he would speak with intensity, as if he were warning of an (enemy) army, saying, 'They will surely attack you in the morning, or they will surely attack you in the evening!' He would say : 'I and the Hour have been sent like these two,' and he would hold his index and middle finger. Then he would say : 'The best of guidance is the guidance of Muhammad (صلى الله عليه و آله وسلم). The most evil matters are those that are newly-invented, and every (evil) innovation (Bid'ah) is a going astray.' And he used to say: 'Whoever dies and leaves behind some wealth, it is for his family, and whoever leaves behind a debt or dependent children, then they are both my responsibility.'"
 
 
 
It was narrated from Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) that : the Apostle of Allah (صلى الله عليه و آله وسلم) said : "Verily there are two things - words and guidance. The best words are the words of Allah (عَزَّ وَجَلَّ), and the best guidance is the guidance of Muhammad (صلى الله عليه و آله وسلم). Beware of newly invented (evil) matters, for every newly invented matter (against the Sharia) is an innovation (Bid'ah) and every innovation is a going astray. Do not let the desire for a long life causes your hearts to grow hard. That which is bound to happen is close to you, and the only thing that is far away is that which is not going to happen. The one who is doomed to Hell is doomed from his mother's womb, and the one who is destined for Paradise is the one who learns from the lessons of others. Killing a believer constitutes disbelief (Kufr) and verbally abusing him is immorality (Fusuq). It is not permissible for a Muslim to forsake his brother for more than three days. Beware of lying, for lying is never good, whether it is done seriously or in jest. A man should not make a promise to a child that he will not keep. Lying leads to immorality and immorality leads to Hell. Truthfulness leads to righteousness and righteousness leads to Paradise. It will be said of the truthful person : 'He spoke the truth and was righteous', and it will be said of the liar, 'He told lies and was immoral.' "For a person continues to tell lies until he is recorded with Allah (عَزَّ وَجَلَّ) as a liar."
 
 
 
It was narrated that Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) said : "The Apostle of Allah (صلى الله عليه و آله وسلم) recited this Verse -  هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ [He is who sent down to you (O'Prophet ﷺ) the book (Quran).  Some verses of it are definite in meaning (آيَاتٌ مُّحْكَمَاتٌ).  These form the mother of the book (the basic there in) and the rest are figurative (metaphorical - آيَاتٌ مُتَشَابِهَاتٌ).  But they, in whose minds there is a tendency to deviate from truth, take the metaphorical (verses in their literal/textual sense) craving discord, and craving to give them their own interpretation, although none knows the reality about them except Allah.  And those who make it right approach to knowledge could only say  'we believe therein all that is from our Lord.'  None can catch their significance except those gifted with insight. ] (Aal-e-Imran - 7). Then he said : 'O 'Aishah (رضئ اللہ تعالی عنہا), if you see those who dispute concerning it (the Qur'an), they are those whom Allah (عَزَّ وَجَلَّ) has referred to here, so beware of them.'"
 
 
Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 048
 
 
It was narrated that Abu Umamah (رضئ اللہ تعالی عنہ) said the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'No people go astray after having followed right guidance, but those who indulge in disputes. ' Then he recited this Verse - بَلْ هُمْ قَوْمٌ خَصِمُونَ  [Nay! But they are a quarrelsome people.] (Az-Zukhruf - 58)
 
 
 
It was narrated that Hudhaifah (رضئ اللہ تعالی عنہ) said, the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Allah will not accept any fasting, prayer, charity, Hajj, 'Umrah, Jihad, or any other obligatory or voluntary action from a person who follows (evil) innovation (and insist upon it as Islamic). He comes out of Islam like a hair pulled out of dough."
 
   
 
It was narrated that Abdullah bin Abbas (رضئ اللہ تعالی عنہ) said, the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Allah refuses to accept the good deeds of the one who follows (evil) innovation until he gives up that innovation.'
 

Sunan Ibn Majah, Vol 1, Bk 1, Hadith # 051
It was narrated that Anas bin Malik (رضئ اللہ تعالی عنہ) said the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Whoever gives up telling lies in support of a false claim, a palace will be built for him in the outskirts of Paradise. Whoever gives up argument when he is in the right, a palace will be built from him in the middle (of Paradise). And whoever had good behavior, a palace will be built for him in the highest reaches (of Paradise).'
 

 

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(i) Sunan Ibn Majah Volume (1.1)


السلام عليكم و رحمة الله و بركاته

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