المطالب العالية بزوائد المسانيد الثمانية
Al-Matalib al-'Aliyah
كتاب الزهد والرقائق
Book of Asceticism and Heart-Softening Reports
بَابُ الْأَمْرِ بالمعروف
Enjoining good
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قَالَ إِسْحَاقُ : أَخْبَرَنَا الْمُعْتَمِرُ بْنُ سُلَيْمَانَ ، قَالَ : سَمِعْتُ أَبِي يَقُولُ : أَنْبَأَنَا أَبُو نَضْرَةَ ، عَنْ أَبِي سَعِيدٍ يَعْنِي مَوْلَى أَبِي أُسَيْدٍ يَقُولُ : إِنَّ عُثْمَانَ رَضِيَ اللهُ عَنْهُ ، نَهَى عَنِ الْحُكْرَةِ ، فَلَمْ يَزَلْ رَجُلٌ يَسْتَشْفِعُ حَتَّى يَتْرُكَ مَوْلَاهُ ، فَدَخَلَ الزُّبَيْرُ بْنُ الْعَوَّامِ رَضِيَ اللهُ عَنْهُ السُّوقَ فَإِذَا هُوَ بِمَوَالِي بَنِي أُمَيَّةَ يَحْتَكِرُونَ ، فَأَقْبَلَ عَلَيْهِمْ ضَرْبًا ، فَبَيْنَا هُوَ كَذَلِكَ ، إِذَا هُوَ بِعُثْمَانَ رَضِيَ اللهُ عَنْهُ مُقْبِلًا عَلَى بَغْلَةٍ أَوْ دَابَّةٍ فَمَشَى إِلَيْهِ فَأَخَذَ بِلِجَامِ الْبَغْلَةِ فَهَزَّهُ هَزًّا شَدِيدًا وَأُرَاهُ قَالَ لَهُ : إِنَّكَ وَإِنَّكَ ، غَيْرَ أَنَّهُ اشْتَدَّ عَلَيْهِ فِي الْقَوْلِ ، ثُمَّ تَرَكَهُ فَلَمَّا نَزَلَ أُلْقِيَتْ لَهُ وِسَادَةٌ فَجَلَسَ عَلَيْهَا ، وَجَاءَ الزُّبَيْرُ رَضِيَ اللهُ عَنْهُ فَسَلَّمَ عَلَيْهِ ، وَقَالَ : وَاللهِ يَا أَمِيرَ الْمُؤْمِنِينَ ، إِنِّي لَأَعْلَمُ إِنَّ لَكَ عَلَيَّ حَقًّا ، وَلَكِنِّي رَجُلٌ إِذَا رَأَيْتُ الْمُنْكَرَ لَمْ أَصْبِرْ . فَقَالَ لَهُ عُثْمَانُ رَضِيَ اللهُ عَنْهُ : اجْلِسْ ، فَأَجْلَسَهُ عَلَى الْوِسَادَةِ الَّتِي إِلَى جَنْبِهِ .
It is narrated from Abu Sa'id, the freed slave of Abu Usayd (may Allah have mercy on him), that Sayyiduna Uthman (may Allah be pleased with him) had forbidden hoarding, but a man kept interceding until (by the force of intercession) he got his freed slave exempted from it. Then Sayyiduna al-Zubayr bin al-Awwam (may Allah be pleased with him) entered the market and saw that the freed slaves of Banu Umayyah were hoarding, so he fell upon them and began to beat them. While he was in that state, he suddenly saw Sayyiduna Uthman (may Allah be pleased with him) approaching, riding a mule or some other animal. Sayyiduna al-Zubayr (may Allah be pleased with him) went towards him, seized the mule's bridle and shook it very violently, and (the narrator thinks that) he said to him: "You are like this and you are like that"; in short, he was very harsh with him in speech. Then he let him go. When Sayyiduna Uthman (may Allah be pleased with him) dismounted, a cushion was laid out for him on which he sat. Then Sayyiduna al-Zubayr (may Allah be pleased with him) came, greeted him with salam and said: "By Allah, O Commander of the Believers, I certainly know that you have a right over me, but I am a man who, when I see something evil (disapproved and contrary to the Shari'ah), cannot remain patient." At this Sayyiduna Uthman (may Allah be pleased with him) said to him: "Sit down," and seated him beside himself on that same cushion.
[Musnad Ahmad: 3288, its chain is sahih (authentic)]
[Musnad Ahmad: 3288, its chain is sahih (authentic)]
قَالَ إِسْحَاقُ : أَنَا أَبُو عَامِرٍ الْعَقَدِيُّ ، ثَنَا هِشَامٌ عَنِ ابْنِ سَعْدٍ ، عَنْ عُثْمَانَ بْنِ عِرْقِ بْنِ هَانِئٍ ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ ، عَنْ عَائِشَةَ قَالَتْ : دَخَلَ عَلَيَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمًا ، فَعَرَفْتُ أَنَّهُ قَدْ حَضَرَهُ شَيْءٌ ، فَلَمْ يُكَلِّمْ أَحَدًا فَتَوَضَّأَ ثُمَّ خَرَجَ ، فَسَمِعْتُ مِنَ الْحُجُرَاتِ ; فَسَمِعْتُهُ يَقُولُ : " إِنَّ اللهَ يَقُولُ : يَا أَيُّهَا النَّاسُ مُرُوا بِالْمَعْرُوفِ وَانْهَوْا عَنِ الْمُنْكَرِ قَبْلَ أَنْ تَدْعُوا إِلَيْهِ فَلَا يُجِيبُكُمْ ، وَتَسْأَلُونَهُ فَلَا يُعْطِيكُمْ ، وَتَسْتَنْصِرُونَهُ فَلَا يَنْصُرُكُمْ " .
قُلْتُ : مَا عَرَفْتُ عُثْمَانَ بْنَ عُرْوَةَ بْنِ هَانِئٍ .
قُلْتُ : مَا عَرَفْتُ عُثْمَانَ بْنَ عُرْوَةَ بْنِ هَانِئٍ .
It is narrated from Sayyidah Aishah (may Allah be pleased with her) that one day the Messenger of Allah (peace and blessings be upon him) came to me, and I recognised from his blessed countenance that some important matter had come upon him (peace and blessings be upon him). He (peace and blessings be upon him) did not speak to anyone, and after performing ablution he went out. So I listened carefully from the direction of the chambers and heard him (peace and blessings be upon him) saying: "Indeed, Allah Almighty says: O people! Enjoin good and forbid evil before the time comes when you call upon Him (Allah) and He does not answer you, and you ask Him and He does not give you, and you seek His help (against the enemy) and He does not help you."
I (Ibn Hajar) say: I do not know Uthman bin Urwah bin Hani' (that is, he is not a known narrator in my view).
I (Ibn Hajar) say: I do not know Uthman bin Urwah bin Hani' (that is, he is not a known narrator in my view).
أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ ، حَدَّثَنِي خَالِدُ بْنُ يَزِيدَ الْفَزَارِيُّ ، عَنِ الْحَسَنِ قَالَ : إِنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ ، رَدَّ عَلَى أُبَيِّ بْنِ كَعْبٍ رَضِيَ اللهُ عَنْهُ قِرَاءَةَ آيَةٍ ، فَقَالَ أُبَيٌّ رَضِيَ اللهُ عَنْهُ لَقَدْ سَمِعْتُهَا مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَنْتَ يُلْهِيكَ يَا عُمَرُ الصَّفْقُ بِالْبَقِيعِ . فَقَالَ عُمَرُ رَضِيَ اللهُ عَنْهُ : صَدَقْتَ ، إِنَّمَا أَرَدْتُ أَنْ أُجَرِّبَكُمْ هَلْ فِيكُمْ مَنْ يَقُولُ الْحَقَّ ، فَلَا خَيْرَ فِي أَمِيرٍ لَا يُقَالُ عِنْدَهُ الْحَقُّ وَلَا يَقُولُهُ .
هَذَا مُنْقَطِعٌ .
هَذَا مُنْقَطِعٌ .
It is narrated from Imam al-Hasan al-Basri (may Allah have mercy on him) that Sayyiduna Umar bin al-Khattab (may Allah be pleased with him) objected to Sayyiduna Ubayy bin Ka'b's (may Allah be pleased with him) recitation of a verse, so Sayyiduna Ubayy (may Allah be pleased with him) said: "I certainly heard this verse directly from the Messenger of Allah (peace and blessings be upon him), while you, O Umar, were kept unaware of it by buying, selling and trading in the market of al-Baqi'." At this Sayyiduna Umar (may Allah be pleased with him) said: "You have spoken the truth. My aim was only to test you people, whether there is anyone among you who can speak the truth, for there is no good in a ruler before whom the truth is not spoken and who does not himself speak the truth."
This narration is munqati' (broken).
This narration is munqati' (broken).
أَخْبَرَنَا أَبُو أُسَامَةَ ، ثَنَا أَبُو سِنَانٍ عِيسَى بْنُ سِنَانٍ ، عَنْ يَعْلَى بْنِ شَدَّادِ بْنِ أَوْسٍ قَالَ : ذَكَرَ مُعَاوِيَةُ الْفِرَارَ مِنَ الطَّاعُونِ فِي خُطْبَةٍ ، فَقَالَ عُبَادَةُ بْنُ الصَّامِتِ رَضِيَ اللهُ عَنْهُ : " كَذَبْتَ ، أُمُّكَ هِنْدٌ هِيَ أَعْلَمُ مِنْكَ ، ثُمَّ صَلَّى ثُمَّ أَرْسَلَ إِلَى عُبَادَةَ رَضِيَ اللهُ عَنْهُ فَنَفَرَتِ الْأَنْصَارُ مَعَهُ ، فَاحْتَبَسَهُمْ وَدَخَلَ عُبَادَةُ رَضِيَ اللهُ عَنْهُ ، فَقَالَ لَهُ مُعَاوِيَةُ : أَلَمْ تَتَّقِ اللهَ تَعَالَى وَتَسْتَحْيِي إِمَامَكَ ، كَذَّبْتَنِي عَلَى الْمِنْبَرِ ؟ فَقَالَ عُبَادَةُ رَضِيَ اللهُ عَنْهُ : " أَلَيْسَ قَدْ عَلِمْتَ أَنِّي بَايَعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْلَةَ الْعَقَبَةِ أَنِّي لَا أَخَافُ فِي اللهِ لَوْمَةَ لَائِمٍ ، فَكَيْفَ إِذَا كَذَبْتُ عَلَى اللهِ تَعَالَى ؟ " ثُمَّ خَرَجَ مُعَاوِيَةُ عِنْدَ الْعَصْرِ فَصَلَّى ، ثُمَّ أَخَذَ بِقَائِمَةِ الْمِنْبَرِ فَقَالَ : يَا أَيُّهَا النَّاسُ ، إِنِّي ذَكَرْتُ لَكُمْ حَدِيثًا عَلَى الْمِنْبَرِ فَكَذَّبَنِي عُبَادَةُ رَضِيَ اللهُ عَنْهُ ، فَدَخَلْتُ الْبَيْتَ فَسَأَلْتُ ; فَإِذَا الْحَدِيثُ كَمَا يُحَدِّثُنِي عُبَادَةُ ، فَاقْتَبِسُوا مِنْهُ فَهُوَ أَفْقَهُ مِنِّي " .
It is narrated from Ya'la bin Shaddad bin Aws that Sayyiduna Mu'awiyah (may Allah be pleased with him) mentioned fleeing from the plague in a sermon, whereupon Sayyiduna Ubadah bin al-Samit (may Allah be pleased with him) called out: "You have said wrong; your mother Hind was more knowledgeable than you," and then he prayed. After that Mu'awiyah (may Allah be pleased with him) sent for Ubadah (may Allah be pleased with him), and a group of the Ansar also set out with him, but Mu'awiyah (may Allah be pleased with him) held them back and only Ubadah (may Allah be pleased with him) went in. Then Mu'awiyah (may Allah be pleased with him) said to him: Do you not fear Allah Almighty and feel shame before your imam, that you publicly contradicted me on the pulpit? Sayyiduna Ubadah (may Allah be pleased with him) replied: "Do you not know that on the night of the Pledge of Aqabah I gave my pledge at the blessed hand of the Messenger of Allah (peace and blessings be upon him) that I would not care in the least for the blame of any blamer in the matter of Allah? So how can it be that something wrong is said about the religion of Allah Almighty and I remain silent?" Then Mu'awiyah (may Allah be pleased with him) came out at the time of Asr and led the prayer, then, holding the leg of the pulpit, said: O people! I narrated a hadith to you on the pulpit, for which Ubadah (may Allah be pleased with him) contradicted me. When I went home and asked about it, I learnt that the hadith is exactly as Ubadah (may Allah be pleased with him) was narrating it, so benefit from him, for he has more fiqh and a deeper understanding of the religion than I.
This hadith is sahih in its chain, but Imam al-Bukhari and Imam Muslim did not record it in their two Sahihs.
This hadith is sahih in its chain, but Imam al-Bukhari and Imam Muslim did not record it in their two Sahihs.
وَقَالَ مُسَدَّدٌ : حَدَّثَنَا أَبُو عَوَانَةَ ، أُرَاهُ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنِ الرَّبِيعِ بْنِ عَمِيلَةَ قَالَ : قَالَ ابْنُ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ : إِنَّهَا سَتَكُونُ هَنَاتٌ وَهَنَاتٌ ، بِحَسْبِ امْرِئٍ إِذَا رَأَى أَمْرًا لَا يَسْتَطِيعُ لَهُ تَغْيِيرًا أَنْ يُعْلَمَ لَدَيْهِ أَنَّ قَلْبَهُ لَهُ كَارِهٌ .
( 128 ) وَحَدِيثُ مُخَوَّلٍ الْبَهْزِيِّ سَبَقَ فِي أَوَّلِ الْإِيمَانِ .
( 128 ) وَحَدِيثُ مُخَوَّلٍ الْبَهْزِيِّ سَبَقَ فِي أَوَّلِ الْإِيمَانِ .
It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that he said: "Soon there will appear trials, disorders and successive evils; it is enough for a person, when he sees something disapproved which he does not have the ability to change, that it be in the knowledge of Allah Almighty that his heart detests that matter."
And the hadith of Mukhawwal al-Bahzi has already passed at the beginning of the Book of Faith.
And the hadith of Mukhawwal al-Bahzi has already passed at the beginning of the Book of Faith.
وَقَالَ الْحَارِثُ : حَدَّثَنَا يَزِيدُ ، عَنِ ابْنِ أَبِي خَالِدٍ ، عَنْ إِبْرَاهِيمَ بْنِ بَشِيرٍ ، عَنْ خَالِدِ بْنِ سَعْدٍ ، مَوْلَى أَبِي مَسْعُودٍ رَضِيَ اللهُ عَنْهُ قَالَ : دَخَلَ أَبُو مَسْعُودٍ رَضِيَ اللهُ عَنْهُ عَلَى حُذَيْفَةَ رَضِيَ اللهُ عَنْهُ وَهُوَ مَرِيضٌ ، فَأَسْنَدَهُ إِلَيْهِ ، فَقَالَ لَهُ أَبُو مَسْعُودٍ رَضِيَ اللهُ عَنْهُ: أَوْصِنَا . قَالَ : " إِنَّ الضَّلَالَةَ حَقَّ الضَّلَالَةِ أَنْ تَعْرِفَ مَا كُنْتَ تُنْكِرُهُ ، وَتُنْكِرَ مَا كُنْتَ تَعْرِفُهُ ، وَإِيَّاكَ وَالتَّلَوُّنَ فِي دِينِ اللهِ تَعَالَى " .
It is narrated from Khalid bin Sa'd, the freed slave of Sayyiduna Abu Mas'ud (may Allah be pleased with him), that Sayyiduna Abu Mas'ud (may Allah be pleased with him) came to visit Sayyiduna Hudhayfah (may Allah be pleased with him) while he was ill. He supported him and held him to himself, and Abu Mas'ud (may Allah be pleased with him) requested him: Give us some advice. Upon which he said: "Indeed, true and complete misguidance is that you begin to accept as true the things which you used to reject as false, and begin to deny the things which you used to recognise as true. And beware! Guard yourself against changing colours in the religion of Allah Almighty, that is, fickleness and inconstancy."
The chain of this narration is jayyid (good), and these words are also reported as mawquf in other books of hadith.
The chain of this narration is jayyid (good), and these words are also reported as mawquf in other books of hadith.
حَدَّثَنَا يَزِيدُ ، ثَنَا شَرِيكٌ ، عَمَّنْ أَخْبَرَهُ قَالَ : إِنَّ عَلِيًّا رَضِيَ اللهُ عَنْهُ قَالَ : " لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ ، أَوْ لَيُسَلِّطَنَّ اللهُ عَزَّ وَجَلَّ عَلَيْكُمْ شِرَارَكُمْ ثُمَّ يَدْعُو خِيَارُكُمْ فَلَا يُسْتَجَابُ لَهُمْ " .
It is narrated from Sayyiduna Ali (may Allah be pleased with him) that he said: "You must keep enjoining good and forbidding evil; otherwise Allah, the Mighty and Majestic, will set over you the worst and most wicked of you, then the best and most righteous of you will make entreaties before Allah, but their supplications will not be answered."
[Takhrij: Musnad Ahmad: 3294; its chain contains an unnamed (unknown) narrator, and there is also criticism of Sharik al-Qadi on account of his memory; therefore this narration is weak].
[Takhrij: Musnad Ahmad: 3294; its chain contains an unnamed (unknown) narrator, and there is also criticism of Sharik al-Qadi on account of his memory; therefore this narration is weak].
