سنن ابي داود
Abu Dawud
أبواب النوم(Abwab Un Noam )
باب فِي الرَّجُلِ يَنْتَمِي إِلَى غَيْرِ مَوَالِيهِChapter: When a man claims to belong to someone other than his master.
Hadith 5113
اُردوEn
حَدَّثَنَا النُّفَيْلِيُّ ، حَدَّثَنَا زُهَيْرٌ ، حَدَّثَنَا عَاصِمٌ الْأَحْوَلُ ، قَالَ : حَدَّثَنِي أَبُو عُثْمَانَ ، قَالَ : حَدَّثَنِي سَعْدُ بْنُ مَالِكٍ ، قَالَ : سَمِعَتْهُ أُذُنَايَ ، وَوَعَاهُ قَلْبِي مِنْ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ قَالَ : " مَنِ ادَّعَى إِلَى غَيْرِ أَبِيهِ ، وَهُوَ يَعْلَمُ أَنَّهُ غَيْرُ أَبِيهِ ، فَالْجَنَّةُ عَلَيْهِ حَرَامٌ " , قال : فَلَقِيتُ أَبَا بَكْرَةَ فَذَكَرْتُ ذَلِكَ لَهُ ، فَقَالَ : سَمِعَتْهُ أُذُنَايَ وَوَعَاهُ قَلْبِي مِنْ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ عَاصِمٌ : فَقُلْتُ : يَا أَبَا عُثْمَانَ ، لَقَدْ شَهِدَ عِنْدَكَ رَجُلَانِ أَيُّمَا رَجُلَيْنِ ؟ فَقَالَ : أَمَّا أَحَدُهُمَا : فَأَوَّلُ مَنْ رَمَى بِسَهْمٍ فِي سَبِيلِ اللَّهِ أَوْ فِي الْإِسْلَامِ يَعْنِي سَعْدَ بْنَ مَالِكٍ ، وَالْآخَرُ : قَدِمَ مِنْ الطَّائِفِ فِي بِضْعَةٍ وَعِشْرِينَ رَجُلًا عَلَى أَقْدَامِهِمْ , فَذَكَرَ فَضْلًا ، قَالَ النُّفَيْلِيُّ : حَيْثُ حَدَّثَ بِهَذَا الْحَدِيثِ : وَاللَّهِ إِنَّهُ عِنْدِي أَحْلَى مِنَ الْعَسَلِ , يَعْنِي قَوْلَهُ : حَدَّثَنَا , وَحَدَّثَنِي ، قَالَ أَبُو عَلِيٍّ : وَسَمِعْتُ أَبَا دَاوُدَ ، يَقُولُ : سَمِعْتُ أَحْمَدَ ، يَقُولُ : لَيْسَ لِحَدِيثِ أَهْلِ الْكُوفَةِ نُورٌ ، قَالَ : وَمَا رَأَيْتُ مِثْلَ أَهْلِ الْبَصْرَةِ كَانُوا تَعَلَّمُوهُ مِنْ شُعْبَةَ .
Saeed bin Malik said: My ears heard it end my heart remembered it from Muhammad ﷺ who said: if a man claims to be the son of a man who is not his father, paradise will be forbidden for him. He said: I then met Abu Bakrah and mentioned it to him. He said: my ears heard it and my heart remembered it from Muhammad ﷺ. Asim said: I said: Abu Uthman! Two men testified before you. Who are they? He said: One of them is the one who is first to shoot arrow in the path of Allah or in the path of Islam, that is to say: Saad bin Malik. The other is the one came from al-Taif with ten and some men on foot. He then mentioned his excellence. Abu Dawud said: When al-Nufaili mentioned this tradition, he said: I swear by Allah, this is sweater with me than honey, that is no say, his way transmission. Abu Ali said: I heard Abu Dawud say: I heard Ahmad say: The people of Kufah have no light in their traditions. I did not see them like the people of Basrah. They learnt it from Shubah.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
The people of the Age of Ignorance (Jahiliyyah) used to take the children of others as their own adopted sons (mutabanna) and then grant them the rights of real sons. Similarly, those children would also present their caretakers as their fathers. In Islam, changing one’s lineage has been declared haram (forbidden). One may make someone a mutabanna (adopted son), but the rights of real children or real parents cannot be established. Upon reaching maturity, what was done previously will be judged according to the Shari‘ah. And relationships (of kinship and marriage) can also be affected, as these issues have been explained in Surah al-Ahzab. The statement of Allah, the Exalted, is: (ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِندَ اللَّـهِ) () (al-Ahzab: 5) “Call them by (the names of) their fathers; that is more just in the sight of Allah.” And He said: (وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ۚ) () (al-Ahzab: 4) “Allah has not made your adopted sons your (real) sons.” However, metaphorically and out of affection, it is permissible to call someone else’s child a son.
➋
Imam Ahmad rahimahullah’s criticism regarding the people of Kufa, that “there is no light in their hadith,” means that these people did not give due importance to the chains of transmission (isnad) of hadith, which was a special characteristic of the people of Hijaz. However, among these people of Kufa, there was also a large number of memorizers and authoritative hadith scholars (muhaddithin), rahimahumullah.
➌
Just as it is haram for people to change their lineage, it is likewise haram for a slave to change his attribution (nasab).
➊
The people of the Age of Ignorance (Jahiliyyah) used to take the children of others as their own adopted sons (mutabanna) and then grant them the rights of real sons. Similarly, those children would also present their caretakers as their fathers. In Islam, changing one’s lineage has been declared haram (forbidden). One may make someone a mutabanna (adopted son), but the rights of real children or real parents cannot be established. Upon reaching maturity, what was done previously will be judged according to the Shari‘ah. And relationships (of kinship and marriage) can also be affected, as these issues have been explained in Surah al-Ahzab. The statement of Allah, the Exalted, is: (ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِندَ اللَّـهِ) () (al-Ahzab: 5) “Call them by (the names of) their fathers; that is more just in the sight of Allah.” And He said: (وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ۚ) () (al-Ahzab: 4) “Allah has not made your adopted sons your (real) sons.” However, metaphorically and out of affection, it is permissible to call someone else’s child a son.
➋
Imam Ahmad rahimahullah’s criticism regarding the people of Kufa, that “there is no light in their hadith,” means that these people did not give due importance to the chains of transmission (isnad) of hadith, which was a special characteristic of the people of Hijaz. However, among these people of Kufa, there was also a large number of memorizers and authoritative hadith scholars (muhaddithin), rahimahumullah.
➌
Just as it is haram for people to change their lineage, it is likewise haram for a slave to change his attribution (nasab).
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 5113
