سنن ابن ماجه
Ibn Majah
(أبواب كتاب السنة)Chapters: The Book of the Sunnah
بَابُ : مَنْ بَلَّغَ عِلْمًاChapter: He who conveys knowledge
Hadith 232
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ ، وَمُحَمَّدُ بْنُ الْوَلِيدِ ، قَالَا : حَدَّثَنَا مُحَمَّدُ ابْنُ جَعْفَرٍ ، حَدَّثَنَا شُعْبَةُ ، عَنْ سِمَاكٍ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ ، عَنْ أَبِيهِ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " نَضَّرَ اللَّهُ امْرَأً سَمِعَ مِنَّا حَدِيثًا فَبَلَّغَهُ ، فَرُبَّ مُبَلَّغٍ أَحْفَظُ مِنْ سَامِعٍ " .
´'Abdur-Rahman bin 'Abdullah narrated from his father that:` The Prophet said: "May Allah cause his face to shine, the man who hears a Hadith from us and conveys it, for perhaps the one to whom it is conveyed may remember it better than the one who (first) hears it."
Related hadith on this topic
Explanation & Benefits
Maulana Ataullah Sajid
Commentary:
(1)
There are several Companions (radi Allahu anhum) named Abdullah from whom hadiths are narrated.
The narrator of this hadith is Abdullah ibn Mas'ud (radi Allahu anhu).
When only "Abdullah (the Companion)" is written, it refers specifically to Abdullah ibn Mas'ud (radi Allahu anhu).
(2)
This hadith contains the glad tidings that even after the Companions (radi Allahu anhum), in every era there will continue to be memorizers of hadith, although in some eras their number will be very large and in others it will be small.
(3)
By "memorization of hadith" (hifz al-hadith), generally, it is meant to memorize the hadith verbally, but preserving the hadith in written form is also included in the memorization of hadith.
The Imams of hadith preserved hadith in both ways; in fact, among the Companions, several individuals preserved hadith in writing as well as memorized them verbally and narrated them.
For example:
Abdullah ibn Amr ibn al-As (radi Allahu anhu) and others.
(1)
There are several Companions (radi Allahu anhum) named Abdullah from whom hadiths are narrated.
The narrator of this hadith is Abdullah ibn Mas'ud (radi Allahu anhu).
When only "Abdullah (the Companion)" is written, it refers specifically to Abdullah ibn Mas'ud (radi Allahu anhu).
(2)
This hadith contains the glad tidings that even after the Companions (radi Allahu anhum), in every era there will continue to be memorizers of hadith, although in some eras their number will be very large and in others it will be small.
(3)
By "memorization of hadith" (hifz al-hadith), generally, it is meant to memorize the hadith verbally, but preserving the hadith in written form is also included in the memorization of hadith.
The Imams of hadith preserved hadith in both ways; in fact, among the Companions, several individuals preserved hadith in writing as well as memorized them verbally and narrated them.
For example:
Abdullah ibn Amr ibn al-As (radi Allahu anhu) and others.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 232
Hafiz Zubair Ali Zai
Authentication of the Hadith:
It is authentic. See the hadith: [اضواء المصابيح: 228 - 229]
◄ In the narration of Sunan al-Darimi, Yahya ibn Musa al-Balkhi, Abu Sa‘id ‘Amr ibn Muhammad al-‘Anqazi al-Qurashi al-Kufi, and Isra’il ibn Yunus ibn Abi Ishaq al-Sabi‘i—all three were trustworthy.
◄ ‘Abd al-Rahman ibn Zubayd ibn al-Harith al-Yami was mentioned by Ibn Hibban in Kitab al-Thiqat, and the criticism attributed to Imam Bukhari, “munkar al-hadith,” is not actually established from Imam Bukhari. Therefore, the aforementioned ‘Abd al-Rahman is of unknown status (majhul al-hal).
Abu al-‘Ajlan, according to Hafiz Ibn Hajar, was declared trustworthy by al-‘Ijli, but we did not find this reference in Kitab al-Thiqat (al-Tarikh) of al-‘Ijli. «والله اعلم»
◄ In summary, the chain of al-Darimi is weak due to the unknown status of ‘Abd al-Rahman ibn Zubayd and other reasons, but it has authentic corroborating chains. Therefore, this hadith is authentic with its corroborating chains. «والحمد لله»
Benefit:
The aforementioned narration of al-Darimi has also been narrated by al-Tabarani with the chain of «اسرائيل عن عبدالرحمٰن بن زبيد». See: [جامع المسانيد لابن كثير 13؍652۔ 653 ح11187، وفي المطبوع تصحيف]
For the jurisprudence of the hadith, see the hadith in Sunan al-Tirmidhi: [2656]
Note:
Both «نضر الله امرءًا» and «نضر الله امرأً» are correct ways of writing, though the former is more eloquent.
It is authentic. See the hadith: [اضواء المصابيح: 228 - 229]
◄ In the narration of Sunan al-Darimi, Yahya ibn Musa al-Balkhi, Abu Sa‘id ‘Amr ibn Muhammad al-‘Anqazi al-Qurashi al-Kufi, and Isra’il ibn Yunus ibn Abi Ishaq al-Sabi‘i—all three were trustworthy.
◄ ‘Abd al-Rahman ibn Zubayd ibn al-Harith al-Yami was mentioned by Ibn Hibban in Kitab al-Thiqat, and the criticism attributed to Imam Bukhari, “munkar al-hadith,” is not actually established from Imam Bukhari. Therefore, the aforementioned ‘Abd al-Rahman is of unknown status (majhul al-hal).
Abu al-‘Ajlan, according to Hafiz Ibn Hajar, was declared trustworthy by al-‘Ijli, but we did not find this reference in Kitab al-Thiqat (al-Tarikh) of al-‘Ijli. «والله اعلم»
◄ In summary, the chain of al-Darimi is weak due to the unknown status of ‘Abd al-Rahman ibn Zubayd and other reasons, but it has authentic corroborating chains. Therefore, this hadith is authentic with its corroborating chains. «والحمد لله»
Benefit:
The aforementioned narration of al-Darimi has also been narrated by al-Tabarani with the chain of «اسرائيل عن عبدالرحمٰن بن زبيد». See: [جامع المسانيد لابن كثير 13؍652۔ 653 ح11187، وفي المطبوع تصحيف]
For the jurisprudence of the hadith, see the hadith in Sunan al-Tirmidhi: [2656]
Note:
Both «نضر الله امرءًا» and «نضر الله امرأً» are correct ways of writing, though the former is more eloquent.
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 230
