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

  

Hadith books were originally written in Arabic. Later these were translated into other languages.  The  need for authentic Ahle Sunnah English translations 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 being uploaded on our Network websites.  
(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)
 
More Ahadith books will be added later. We aim at creating an Ahle Sunnah, multilingual  database of Ahadith. 

 

BOOKS OF AHADITH 

 

A brief account of books of Ahadith, classification of Ahadith and categories of the books of Ahadith is given below.

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. 

 

SAHIH MUSLIM  (صحيح مسلم)

 

Sahih Muslim  (صحيح مسلم) was compiled by Imam Abu al-Ḥusayn Asākir ad-Dīn Muslim ibn al-Ḥajjāj ibn Muslim ibn Ward ibn Kawshādh al-Qushayrī an-Naysābūrī ( أبو الحسين عساكر الدين مسلم بن الحجاج بن مسلم بن وَرْد بن كوشاذ القشيري النيسابوري‎), 815–875/206-261 AH (رضئ اللہ تعالی عنہ).
 

BIOGRAPHY OF IMAM  MUSLIM (رضئ اللہ تعالی عنہ) 

 

Imam Muslim (رضئ اللہ تعالی عنہ) is one of the most distinguished scholars of Hadith in Islamic history.  His book Sahih Muslim is accepted as one of the most authentic book of Ahadith and a great source of Sahih Ahadith in Islamic literature. He was born in Nishabur town, in Khorasan, the then Abbasid province.  Nishapur is currently located in Northeastern Iran. His date of birth is not known and there are differences of opinions among scholars in the year of his birth.  Some consider the year of his birth is 202,  others consider it to be 204 or 206 AH.  His year of birth as 206 is based on the opinion of a majority of scholars in view of the fact that he died at the age of 55, in the year 261 AH.

ANCESTORS

Imam Muslim belonged to Banu Qushayr tribe of Arab clan Rabi'ah. After the great Islamic conquests, various families of Banu Qushayr migrated from Arabian peninsula and settled in the new provinces.  Some migrated to the West, and others to the East.  Among these migrants, there was one Zurarah, who had served as provincial governor. His son Amr, and grandson Humayd Ibn Amr migrated to the East and settled down at Nisabur.  Kawshadh al-Qushayri al-Nisaburi, the great grand father of Imam Muslim, was a descendant of Muhayd Ibn Amr.  It is reported that Imam's father Al-Hallaj was also a Hadith scholar.   

EDUCATION

Imam Muslim received early education in Nishabur.  He had an exceptional memory  and  inherited interest in Ahadith from his father Al-Hallaj who was also a Hadith scholar.  Nishapur was home of many prominent Hadith scholars like Imam Rahawey, Imam Zuhri, Imam Bukhari and others. Imam Muslim had the opportunity to learn in the company of these great scholars. 

Imam Muslim was a great admirer of Imam Bukhari, and learned a great deal in his company during Imam Bukhari's stay in Nishapur. His other teachers include,  Imam Ahmed bin Hanbal, Qutaiba bin Said, Abdullah bin Maslama, Imam Rahawey, Imam Zuhri, Ubaidullah Al-Qawariri, Harmalah bin Yahya, Shuwayh Ibn Yoonus, etc. 

Imam Muslim was a distinguished student in his youth.  It is reported that Imam Ishaq bin Rahawey, his teacher, once said about him, 'I wonder what this boy is going to be in future'. Abu Saimah who was a colleague of lmam Muslim during the period he compiled 'Sahih Muslim', praised him for his noble character and dedication to work. 

Imam Muslim traveled far and wide to collect Ahadith.  The pursuit took him to many places, like Hijaz, Egypt, Iraq, Syria, etc.

Many students learned Science of Hadith from Imam Muslim. They include  Abu Hatim Razi, Musa bin Harun, Ahmad bin Salamah, Abu Isa Tirmidhi, Abu Bakr bin Khuzaimah, Abu Awanah, etc. It is reported that Imam Muslim was inclined to Shafii school of thought.

WORKS

Imam Muslim has written many valuable books on Ahadith.  These include,  Kitab al-Musnad al-Kabir Ala ar-Rijal, Jami Kabir, Kitab al-Asma wal-Kuna, Kitab al-Ilal, Kitab al-Wijdan, etc. Most important among these is his book 'Sahih Muslim' (الجامع الصحيح لمسلم) which is considered to be the second most reliable book of Ahadith. It is reported that Imam collected over 300,000 Ahadith and after a thorough examination retained only 4000 for his book.  He  wrote an illuminating introduction in his book, in which he detailed the principles he followed in selecting  Ahadith for his book 'Sahih Muslim'. 

 

Imam Muslim compiled only those Ahadith that have been  transmitted by an unbroken chain of narrators whose trustworthiness is unanimously accepted. 

 

He took particular care in describing the exact words of the narrators and clarified  even the minutest difference in the wording of their reports.  Imam Bukhari, while describing the chain of narrators, sometimes mentions their kunya and sometimes gives their names. This is particularly true in case of the narrators of Syria.  This creates a sort of confusion, which Imam Muslim has avoided.  He also kept in view the difference between two well known modes of narration, 'Haddathana' (he narrated to us) and Akhbarana (he informed us). The first mode is used when the teacher is narrating a Hadith and the student is listening to it, while the second mode of expression implies that the student is reading the Hadith before the teacher. This reflects his utmost care in the transmission of a Hadith.

The book Sahih Muslim was explained by Imam an-Nawawi, and Imam Abu Amr Ibn Salah.  In addition, many guides have been written to explain Sahih Muslim.  

DEATH

Imam Muslim died on 25 Rajab, 261 AH (May 4, 875 AD) at the age of 55 years and was buried in Nasarabad, a suburb of Nishaaur. In this short span of time, his service to Islam and Muslim is unparalleled. He remained absorbed in his pursuit and nothing could distract his attention from his pious work. 

 

Sahih Muslim  (صحيح مسلم) is considered to be the second most reliable book of Ahadith. It contains around 7,500 Ahadith selected from over 3,00,000 Ahadith. 

Imam Muslim took great care in selecting Ahadith for his book.  We will not go into details here, except that he kept in view the difference between the two well known modes of narration, 'he narrated to us (Haddathana - حدثنا), and 'he informed us' (Akhbarana - اخبرنا ). The first mode is used when the teacher is narrating the Hadith and the student is listening to it, while the second mode of expression implies that the student is reading the Hadith before the teacher.  Imam Bukhari, while describing the chain of narrators, sometimes mentions their kunya (nick name) and sometimes gives their names. But Imam Muslim took particular care in according the exact words of the narrators and points out even the minutest difference in the wording of their reports with narrators names and kunya.

Sahih Muslim consists of the following 56 books.  Its Translation and Guide consists of  7 Volumes. 

 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. 

 

 

 وُجُوبِ الرِّوَايَةِ عَنِ الثِّقَاتِ

NARRATING FROM THE TRUSTWORTHY NARRATORS

  

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. 

 

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 what 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 the 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 the authority of Shu’bah and Sufyān, on the authority of Habīb, on authority of Maymūn ibn Abī Shabīb, on the 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 the 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 the authority of Mansūr, on the authority of Rab’iy ibn Hirāsh, that he heard Hadhrat Alī (رضئ اللہ تعالی عنہ), while giving a Khutbah, saying the Prophet (صلى الله عليه و آله وسلم), said : ‘Do not lie upon me; indeed whoever lies upon me will enter the (Hell) 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 the authority of Abdulazīz ibn Suhayb, on the 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 (Hell) 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 (رضئ اللہ تعالی عنہ), he said, the Apostle of Allah (صلى الله عليه و آله وسلم) 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 the 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'.
 
Ubaidullah 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 the authority of Khubayb bin Abdur Rahman, on authority of Hafs bin Āsim, on authority of Abu 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 the authority of Khubayb bin Abdur Rahman, on the authority of Hafs bin Āsim, on the authority of Abu Hurayrah (رضئ اللہ تعالی عنہ), on the 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’.
 
 
Abu 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 (truthful scholars) if he narrates everything he hears’.
 
 
 
Muhammad bin al-Muthannā narrated to us, he said Abdur Rahman narrated to us, he said Sufyān narrated to us, on the authority of Abu Ishāq, on the authority of Abu al-Ahwas, on the 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 Ahadīth 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 (رضئ اللہ تعالی عنہ) 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 Abu Ayyūb narrated to me, he said Abū Hāni’ narrated to me, on the authority of Uthmān Muslim bin Yasār, on the 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’.
 
Explanation
 
It is important to investigate and find out the truthful Ahadith before relating them to others.  The scholars of deviant sects mislead people by misinterpreting Ahadith to prove the wrongful beliefs of their sects as truthful.  If the listener believes them, without making an effort to establish the authenticity of their contention, and start relating them to others, then you may come under the purview of relating lies in the name of Ahadith.  This could be fatal in Hereafter as you have contributed in misleading a large number of people by narrating the wrongful Ahadith you heard from the deviant scholar.
 

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 Ahadīth. 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 the authority of his father, on the 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 the 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 (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 read from it (with respect to the request of Ibn Abī Mulaykah) and he came upon something (not appropriate to the status 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. (Meaning, the book looks to have been corrupted.) 
 
 
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 content that was read by Ibn Abbasؓ ).
 
 
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 (Umayyads) 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 (Ibn Ayyāsh), informed us, he said ‘I heard al-Mughīrah saying :‘There are no Ḥadīth on the authority of Hadhrat Alī (رضئ اللہ تعالی عنہ) that are confirmed except from the companions of Abdullah bin Mas’ūd (رضئ اللہ تعالی عنہ).’
 
 
 
Sahih Muslim, Introduction, Hadith # 025
 
حَدَّثَنَا حَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، وَهِشَامٍ، عَنْ مُحَمَّدٍ، وَحَدَّثَنَا فُضَيْلٌ، عَنْ هِشَامٍ، قَالَ وَحَدَّثَنَا مَخْلَدُ بْنُ حُسَيْنٍ، عَنْ هِشَامٍ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، قَالَ إِنَّ هَذَا الْعِلْمَ دِينٌ فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ ‏.‏
 
Hasan bin ar-Rabī’ narrated to us, Hammād bin Zayd narrated to us, on the authority of Ayyūb and Hishām bin Hassān, on the authority of Mohammad bin Sīrīn, and Fuḍail bin Iyāḍ narrated to us on the authority of Hishām bin Hassān who said Mukhlad bin Husain narrated to us, on the authority of Hishām bin Hassān, on the authority of Mohammad bin Sīrīn, that he said : ‘Indeed this is religious knowledge, so carefully consider from whom you take your religion’.
 
Explanation
 
It is important to learn religion from the people who are on the right path of Islam, particularly from those Ahle Sunnah who have rightful beliefs.
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)
 
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 follows.
(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).
 
 
Abū Ja’far Mohammad bin as-Sabbāh narrated to us, Isma’īl bin Zakariyyā  narrated to us, on the authority of Asim il-Ahwal, on authority of Ibn Sīrīn that he said : 'They would not ask about the chains of narration, and when the Fitnah occurred, they said : ‘Name for us your men’. So Ahl us-Sunnah would be regarded, and their Ḥadīth were then taken, and Ahl ul-Bi’dah would be regarded, and their Ḥadīth were not taken’.
 
 
Sahih Muslim, Introduction, Hadith # 027
 
Ishāq bin Ibrāhīm al-Hanthalī narrated to us, Īsā, and he is Ibn Yūnus, informed us, al-Awzā’ī narrated to us, on the authority of Sulyamān bin Mūsā, he said, ‘I came across Tāwus and said : ‘So-and-so narrated to me such-and-such’. Then he said : ‘If your companion is trustworthy, then take from him.’
 
 
Abdullah bin Abdur Rahman ad-Dārimī narrated to us, Marwān (Ibn Muhammad ad-Dimashqī) informed us, Sa’īd bin Abdul Azīz narrated to us, on the authority of Sulaymān bin Mūsā, he said, I said to Tāwus : ‘So-and-so narrated to me like this-and-that’. He said : ‘If your companion is trustworthy, then take from him.’
 
 
Sahih Muslim, Introduction, Hadith # 029
 
Nasr bin Alī al-Jahdhamī narrated to us, al-Asma’ī narrated to us, on the authority of Ibn Abī-Zinād, on the authority of his father, he said : ‘I met one hundred (narrators) in Madīnah, each of whom were reliable. Narrations were not taken from one,  about who  it was said, ‘he is not from its people’.
 
 
 
Muhammad bin Abī Umar al-Makkī narrated to us, Sufyān narrated to us; and Abū Bakr bin Khallād al-Bāhilī narrated to us and the wording is his, he said, I heard Sufyān bin Uyaynah, on the authority of Mis’ar, he said, I heard Sa’d bin Ibrāhīm saying : ‘There is to be no narrating on the authority of the Apostle of Allah (صلى الله عليه و آله وسلم), except by trustworthy narrators (Thiqāt - الثِّقَاتُ)’.
 
 
Sahih Muslim, Introduction, Hadith # 031
Muhammad bin Abdullah bin Quhzādh from the people of Marw narrated to us, he said I heard Abdān bin Uthmān saying, I heard Abdullah  bin Mubārak saying : ‘The chain of narration is from the Deen (religion), and were it not for the chain of narration whoever wished could say what he wanted’.

Muhammad bin Abdullah said, al-Abbās bin Abī Rizmah narrated to me, he said I heard Abdullah bin al-Mubārak saying : ‘Between us and the people are ‘the legs’ (meaning the chain of narration). 

Muhammad said, I heard Abā Ishāq Ibrāhīm bin Īsā at-Tālqānī say, I said to Abdullah bin Mubārak : ‘Oh Abā Abdur Rahman! how is the Ḥadīth which goes ‘Indeed from al-Birr after al-Birr is that you pray for your parents after you pray for yourself and you fast for them both after you fast for yourself’? So (Ibn Mubārak) said: ‘Oh Abā Ishāq! On whose authority is this?’ I said to him: ‘This is a Ḥadīth from Shihāb bin Khirāsh’. (Ibn Mubārak) said: ‘(He is) trustworthy. On whose authority (did he transmit)?’ I said: ‘on the authority of al-Hajjāj bin Dīnār’. (Ibn Mubārak) said: ‘(He is) trustworthy. On whose authority (did he transmit)?’ I said: ‘He (al-Hajjāj said) the Apostle of Allah (صلى الله عليه و آله وسلم), said…’ (Ibn Mubārak) said: ‘Oh Abā Ishāq! Indeed between al-Hajjāj bin Dīnār and the Prophet (صلى الله عليه و آله وسلم), is a wilderness in which the necks of the mounts are severed, however, there is no difference of opinion regarding charity (offered on behalf of one’s parents)’.
 
Sahih Muslim, Introduction, Hadith # 032
  ‏
وَقَالَ مُحَمَّدٌ سَمِعْتُ عَلِيَّ بْنَ شَقِيقٍ، يَقُولُ سَمِعْتُ عَبْدَ اللَّهِ بْنَ الْمُبَارَكِ، يَقُولُ عَلَى رُءُوسِ النَّاسِ دَعُوا حَدِيثَ عَمْرِو بْنِ ثَابِتٍ فَإِنَّهُ كَانَ يَسُبُّ السَّلَفَ ‏.‏
 
Muhammad said, I heard Alī bin Shaqīq saying, I heard Abdullah bin Mubārak saying in front of the people : ‘Abandon the Ḥadīth of Amr bin Thābit for indeed he would curse the Salaf (Sahabah).
 
 
 
Abū Bakr ibn in-Naḍr bin Abu an-Naḍr narrated to me, he said Abūn-Naḍr Hāshim bin ul-Qāsim narrated to me, Abū Aqīl, companion of Buhayyah, narrated to us, he said : ‘I was sitting near al-Qāsim bin Ubaydullah and Yahyā bin Sa’īd (bin Qays al-Madanī al-Qāḍī), when Yahyā said to al-Qāsim : ‘Oh Abā Muhammad! Indeed it is gravely harmful for the likes of you to be asked about something from the affair of this Deen, and then knowledge of it is not found with you, and no relief (in the form of an answer)’ or knowledge and no articulation’. So al-Qāsim said (to Yahyā bin Sa’īd) : ‘Where did that come from?’ (Yahyā) said: ‘It is because you are the son of two Imāms of guidance - a descendant of Abu Bakr and Umar (رضئ اللہ تعالی عنہما).’ (al-Qāsim) said to him: ‘More harmful than that - according to whoever reflects about Allah - is to speak without knowledge or to take (Ḥadīth) from someone who is not trustworthy’. (Abū Aqīl) said : ‘So (Yahyā bin Sa’īd) was quiet and did not respond to him’.
 
 
 
Bishr bin ul-Hakam al-Abdī narrated to me, he said, I heard Sufyān bin Uyaynah saying, they informed me on the authority of Abu Aqīl, companion of Buhayyah, that a descendant of Abdullah bin Umar (رضئ اللہ تعالی عنہ) was asked about something that he did not have knowledge about, so Yahyā bin Sa’īd said to him : ‘By Allah, indeed it is a grave matter that the likes of you, a descendant of two Imāms of guidance – meaning Umar and Ibn Umar (رضئ اللہ تعالی عنہما) – is asked about a matter and you have no knowledge of it’. So (al-Qāsim) said : ‘By Allah, more grave than that according to Allah, and to whoever reflects about Allah, is to speak without knowledge or to report on the authority of one who is not trustworthy’. (Ibn Uyaynah) said that Abū Aqīl Yahyā bin al-Mutawakkil witnessed them both when they said that.
 
 
Sahih Muslim, Introduction, Hadith # 035
Amr bin Alī Abū Hafs narrated to us, he said I heard Yahyā bin Sa’īd, he said : ‘I asked Sufyān ath-Thawrī, Shu’bah, Mālik, and Ibn Uyaynah about a man who is not reliable in Ḥadīth, and someone comes and asks me about him, and they said: ‘Inform (others) against him that he is not reliable’.’
 
 
Ubayd Allah bin Sa’īd narrated to us, he said, I heard an-Naḍr saying: ‘Ibn Awn was asked about the Ḥadīth of Shahr and he was standing at the threshold of the door, so (Ibn Awn) said : ‘Indeed they criticized Shahr, indeed they criticized Shahr’. Muslim (رحمة الله عليه), said ‘He means - the tongues of men were busy criticizing him’.’
 
 
Hajjāj bin ush-Shā’ir narrated to me, Shabābah narrated to us, he said, Shu’bah said : ‘I had met Shahr then abandoned transmitting from him’.
 
 
Muhammad bin Abdullah bin Quhzādh, from the people of Marw, narrated to me, he said Alī bin Husayn bin Wāqid informed me, he said Abdullah bin Mubārak said, I said to Sufyān ath-Thawrī : ‘Indeed Abbād bin Kathīr, about whose condition you are aware, when he related (narrations) he introduced a grave matter - do you believe that it should be said to the people, ‘do not take from him?’ Sufyān said : ‘Indeed!’ Abdullah bin Mubārak said : ‘So when I was in an assembly and Abbād was mentioned there, I praised him regarding his Deen and said : ‘Do not take from him.’

Muhammad said, Abdullah bin Uthmān narrated to us, he said, my father said, Abdullah bin Mubārak said : ‘I ended up in an assembly of Shu’bah, and he said : ‘This is Abbād bin Kathīr so be warned against him.’

 
 
Al-Faḍl bin Sahl narrated to me, he said, I asked Mu’allā ar-Rāzī about Muhammad bin Sa’īd whom Abbād transmitted from, so he informed me about what Īsā bin Yūnus said : ‘I was at his door and Sufyān was with (Muhammad bin Sa’īd), then when he came out I asked (Sufyān) about him. So he informed me that he was a liar.’
 
 
Sahih Muslim, Introduction, Hadith # 040
 
Muhammad bin Abī Attāb narrated to me, he said Affān narrated to me, on the  authority of Muhammad bin Yahyā bin Sa’īd al-Qattān, on authority of his father, he said : ‘We do not see the righteous more false in anything than they are regarding Ḥadīth’.

Ibn Abī Attāb said : ‘So Muhammad bin Yahyā bin Sa’īd al-Qattān and I met and I asked him about it and he said on the authority of his father : ‘You will not see good people (Ahl ul-Khayr) more false in anything than they are regarding Ḥadīth.’ Muslim said : ‘He was saying that falsehood flows upon their tongues although they do not intend to lie’.


Sahih Muslim, Introduction, Hadith # 041
Al-Faḍl bin Sahl narrated to me, he said Yazīd bin Hārūn narrated to us, he said Khalīfah bin Mūsā informed me, he said : ‘I entered upon Ghālib bin Ubaidullah so he began dictating to me ‘Mak’hūl narrated to me this’ and ‘Mak’hūl narrated to me that’. So he prepared to answer the call of nature and stood up, then I looked in his notebook and in it was ‘Abān narrated to me, on authority of Anas (رضئ اللہ تعالی عنہ)’ and ‘Abān on authority of so-and-so’. So I abandoned (listening to his Ḥadīth) and stood up (to leave)’.

I heard al-Hasan bin Alī al-Hulwānī saying : ‘I saw in one of the books of Affān a Ḥadīth of Hishām Abīl-Miqdām meaning a Ḥadīth of Umar bin Abdul Azīz. (In it was written) ‘Hishām said : ‘A man said to be Yahyā bin so-and-so narrated to me, on the authority of Muhammad bin Ka.’ (Al-Hulwānī) said, I said to Affān : ‘They would say Hishām heard it (directly) from Muhammad bin Ka’b’. So (Affān) said : ‘Indeed Hishām was stricken (with accusations of lying) with regards to this Ḥadīth for he would say ‘Yahyā narrated to me on the authority of Muhammad’, then he claimed afterwards that he heard it from Muhammad (directly)’.’
Muhammad bin Abdullah bin Quhzādh narrated to me, he said I heard Abdullah bin Uthmān bin Jabalah saying, I said to Abdullah bin Mubārak : ‘Who is this man from whom you transmit the Ḥadīth of Abdullah bin Amr, ‘The day of Fitr is the day of prize’?’ (Abd Allah) said : ‘Sulaymān bin al-Hajjāj. Look at what I placed in your hands (of praise) about him’.

Ibn Quhzādh said I heard Wahb bin Zam’ah mentioning about Sufyān bin Abdul Mālik, he said, Abdullah (Ibn Mubārak) said : ‘I saw Rawh bin Ghutayf, the narrator of the Hadith about the  blood size of a Dirham (meaning, the prayer should be repeated if there is a stain of blood on the cloth of the size of a Dirham), and I took a seat in one of his audiences. Then I began to become ashamed for my companions to see me sitting with him while his Ḥadīth are disapproved of.’

 
 
Ibn Quhzādh narrated to me, he said, I heard Wahb bin Zam’ah saying, on the authority of Sufyān (bin Abdul Mālik), on the authority of Ibn Mubārak, he said : ‘Baqiyyah (bin al-Walīd) is truthful of tongue however he transmits (Ḥadīth) from those who approach (the trustworthy Muhaddithīn, and also from those who turn their backs on [the trustworthy Muhaddithīn.).
 
 
Qutaibah bin Sa’īd narrated to us, Jarīr narrated to us, on the authority of Mughīrah, on the authority of ash-Sha’bī, he said : ‘al-Hārith al-A’war ul-Hamdānī narrated to me, and he is a liar’.
 
 
Abū Āmir Abdullah bin Barrād al-Ash’arī narrated to us, Abū Usāmah narrated to us, on the authority of Mufaḍḍal, on the authority of Mughīrah, he said I heard ash-Sha’bī saying : ‘al-Hārith al-A’war narrated to me,’ and he (ash-Sha’bī) was testifying that he was one of the liars’.
 
 
 
Qutaibah bin Sa’īd narrated to us, Jarīr narrated to us, on the authority of Mughīrah, on the authority of Ibrāhīm (bin Yazīd an-Nakhā’ī), he said, Alqamah said : ‘I memorized the Qur’ān in two years’. Al-Hārith said : ‘The Qur’ān is easy; the revelation is more difficult.
 
 
Sahih Muslim, Introduction, Hadith # 047
 
Hajjāj bin ash-Shā’ir narrated to me, Ahmad (Ibn Yūnus) narrated to us, Zā’idah narrated to us, on the authority of al-A’mash, on the authority of Ibrāhīm that al-Hārith said : ‘I studied the Qur’ān for three years and the revelation for two years’; or he said: 'the revelation in three years and the Qur’ān in two years ’.
 
 
 
Hajjāj narrated to me, he said Ahmad (Ibn Yūnus) narrated to me, Zā’idah narrated to us, on the authority of Mansūr and al-Mughīrah, on the authority of Ibrāhīm that al-Hārith was accused (of fabrication).

 
Qutaibah bin Sa’īd narrated to us, Jarīr narrated to us, on the authority of Hamzah az-Zayyāt, he said : ‘Murrah al-Hamdānī heard something from al-Hārith and said to him : ‘sit by the door’. (Hamzah) said : ‘So Murrah went inside and took his sword and al-Hārith sensed evil and left’.
 
 
Ubaidullah bin Sa’īd narrated to me, Abdur Rahman (Ibn Mahdī) narrated to us, Hammād bin Zayd narrated to us, on the authority of Ibn Awn, he said, Ibrāhīm said to us : ‘Beware of Mughīrah bin Sa’īd and Abū Abdur Rahīm for they both are liars’.
 
 
 
Abū Kāmil al-Jahdarī narrated to us, Hammād and he is Ibn Zayd, narrated to us, he said Āsim (bin Bahdalah) narrated to us, he said : ‘We would catch up with Abū Abdur Rahman as-Sulamī and at the time we were young men, so he would say to us : ‘Do not sit with story-tellers other than Abūl Ahwas and beware of Shaqīq (Abū Abdur Rahīm)’.
 
Imam Muslim said: ‘This Shaqīq held the view of the Khawārij and is not Abū Wā’il (Shaqīq bin Salamah, the righteous Tabi’ī)’.
 
 
Sahih Muslim, Introduction, Hadith # 052
 
حَدَّثَنَا أَبُو غَسَّانَ، مُحَمَّدُ بْنُ عَمْرٍو الرَّازِيُّ قَالَ سَمِعْتُ جَرِيرًا، يَقُولُ لَقِيتُ جَابِرَ بْنَ يَزِيدَ الْجُعْفِيَّ فَلَمْ أَكْتُبْ عَنْهُ كَانَ يُؤْمِنُ بِالرَّجْعَةِ ‏.‏
 
Abū Ghassān Muhammad bin Amr ar-Rāzī narrated to us, he said, I heard Jarīr (bin Abdul Hamīd bin Qurt aḍ-Ḍabbī) saying :‘I met Jābir bin Yazīd al-Ju’fī and did not write (Ḥadīth) from him; he believed in ar-Raj’ah’ (A Shia belief regarding Hadhrat Alīؓ  returning).
 
 
 
حَدَّثَنَا الْحَسَنُ الْحُلْوَانِيُّ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا مِسْعَرٌ، قَالَ حَدَّثَنَا جَابِرُ بْنُ يَزِيدَ، قَبْلَ أَنْ يُحْدِثَ، مَا أَحْدَثَ ‏.‏
 
Al-Hasan al-Hulwānī narrated to us, Yahyā bin Ādam narrated to us, Mis’ar narrated to us, he said : ‘Jābir bin Yazīd narrated to us before he innovated as he did. 
 
 
Salamah bin Shabīb narrated to me, al-Humaydī narrated to us, Sufyān narrated to us, he said : ‘The people would transmit from Jābir before there appeared what appeared, then when there appeared what appeared, the people imputed him in his Ḥadīth and some of the people abandoned him’. So it was said to (Sufyān): ‘What appeared?’ (Sufyān) said: ‘Belief in ar-Raj’ah’. (A Shia belief regarding Hadhrat Alīؓ  returning).
 
 
Hasan al-Hulwānī narrated to us, Abū Yahyā al-Himmānī narrated to us, Qabīsah and his brother (Sufyān bin Uqbah) narrated to us that they heard al-Jarrāh bin Malīh saying, I heard Jābir say : ‘I have 70,000 Ahadith all of which are on the authority of Abū Ja’far (رضئ اللہ تعالی عنہ) on authority of the Prophet (صلى الله عليه و آله وسلم). 
 
 
Hajjāj bin ash-Shā’ir narrated to me, Ahmad bin Yūnus narrated to us, he said, I heard Zuhayr saying, Jābir said, or, I heard Jābir saying : ‘Indeed I have fifty thousand Ḥadīth that I have not narrated from at all’.  (Zuhayr) said : ‘Then that day he related a Ḥadīth and said, ‘This is from the fifty thousand’.
 
 
Ibrāhīm bin Khālid al-Yashkurī narrated to me, he said, I heard Abūl-Walīd saying, I heard Sallām bin Abī Mutī’ saying, I heard Jābir al-Ju’fī saying: ‘I have fifty thousand Ḥadīth on the authority of the Prophet (صلى الله عليه و آله وسلم).
 
 
Salamah bin Shabīb narrated to me, al-Humaydī narrated to us, Sufyān narrated to us, he said, I heard a man ask Jābir about the verse : فَلَنْ أَبْرَحَ الأَرْضَ حَتَّى يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِي وَهُوَ خَيْرُ الْحَاكِمِينَ [Thus I will never depart from the land until my father permits me or Allah decides for me, and He is the best of Judges.] (Yūsuf - 80). Jābir said: ‘An interpretation has not come to me about these (verses)’. Sufyān said : ‘He lied’. We said to Sufyān : ‘What did he mean by this?’ (Sufyān) said: ‘Indeed the Rāfiḍah say, Hadhrat Alī (رضئ اللہ تعالی عنہ) is in the clouds and we will not emerge along with he who will emerge from his children (the Khalīfah) until a caller calls from the heaven, meaning Hadhrat Alī (رضئ اللہ تعالی عنہ) : ‘Ride out along with so-and-so (meaning the promised Mahdī)’. Jābir said, ‘that is an interpretation for these verses’, and he would lie as they were regarding the brothers of Yūsuf (عليه السلام).
 
 
Salamah narrated to me, al-Humaydī narrated to us, Sufyān narrated to us, he said : ‘I heard Jābir talking about something like 30,000 Ahadith (that) I did not regard as permissible to mention anything from, and that to me was like this and that (Ḥadīth).’

Imam Muslim said, I heard Abū Ghassān Muhammad bin Amr ar-Rāzī say, ‘I asked Jarīr bin Abdul Hamīd: ‘Did you meet al-Hārith bin Hasīrah? He said: ‘Yes, (he is a) Shaykh of lengthy silence; he persisted in a grave matter.’
 
 
Ahmad bin Ibrāhīm ad-Dawraqī narrated to me, he said Abd ur-Rahman bin Mahdī narrated to me, on the authority Hammād bin Zayd, he said, Ayyūb mentioned a man one day and said (about him) :
‘He is not upright in speech (he lies)’, and he mentioned another (person) and said : ‘He adds to records (he also lies)’.
 
 

 

 

RELATED READING

 

(i) Sahih Muslim Volume 1.1

(ii) Sahih Muslim Volume 1.2

(iii) Sahih Muslim Volume 1.3

(iv) Sahih Muslim Volume 1.4

(v) Sahih Muslim Volume 1.5

(vi) Sahih Muslim Volume 1.6