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مشكوة المصابيح
Mishkat al-Masabih
كتاب الإيمانThe Book of Faith
(بَعْضُ عَلَامَاتِ الإِيمَانِ)(Some signs of faith)
Hadith 104
اُردوEn
وَعَنْ عَلِيٍّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " لَا يُؤْمِنُ عَبْدٌ حَتَّى يُؤْمِنَ بِأَرْبَعٍ: يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ بَعَثَنِي بِالْحَقِّ وَيُؤْمِنُ بِالْمَوْتِ وَالْبَعْثِ بَعْدَ الْمَوْتِ وَيُؤْمِنُ بِالْقَدَرِ ". رَوَاهُ التِّرْمِذِيُّ وَابْن مَاجَه
‘Ali reported that God’s messenger said, “A man is not a believer till he believes in four things : he must testify that there is no god but God and that I am God’s messenger whom He sent with the truth ; he must believe in death and in the resurrection after death; and he must believe in the divine decree." Tirmidhi and Ibn Majah transmitted it.
Related hadith on this topic
Explanation & Benefits
Hafiz Zubair Ali Zai
Takhrij:
[سنن ترمذي 2145],
[سنن ابن ماجه 81]
Hadith Authentication:
This narration is weak due to being defective (‘ill).
● Ibn Hibban [الاحسان : 178], Hakim [1؍33], and Dhahabi have declared it authentic, but its chain of narration is defective.
Although Rubay‘ bin Hirash rahimahullah was a student of Sayyiduna Ali bin Abi Talib radi Allahu anhu, he has narrated this narration through the chain of «عن رجل عن علي». See: [سنن الترمذي : 2/2148، مسند ابي داود الطيالسي : 106، مسند أحمد 133/1 ح 1112، مسند عبد بن حميد : 75، شرح السنة للبغوي 122/1 ح 66، كتاب القدر للفريابي : 192، 193، كتاب القدر للبيهقي : 194، 193]
● The issue of “al-mazeed fi muttasil al-asaneed” is that if in one narration there is an additional narrator and in another that narrator is absent, then only that addition is considered, unless in the narration without the addition, the narrator explicitly states that he heard it from his teacher. See: [مقدمة ابن الصلاح ص 290 نوع 37]
● In the mentioned narration, Rubay‘ bin Hirash has not explicitly stated hearing (sama‘) from Sayyiduna Ali radi Allahu anhu, therefore only the addition of the extra narrator («رجل من بني اسد») is to be considered. Imam Daraqutni has also declared this addition to be correct (sawab). See: [العلل للدارقطني ج3 ص196، 197 س : 357]
● And this man is majhool (unknown).
● According to the fundamental principles of hadith regarding “al-mazeed fi muttasil al-asaneed,” the opinion of Imam Tirmidhi and Hafiz Maqdisi, the author of al-Mukhtarah, is weak and incorrect.
● There are supporting narrations (shawahid) for the meaning of this hadith, but for the wording of «أني رسول الله» in this narration, no corroborating narration has been found. «والله اعلم»
[سنن ترمذي 2145],
[سنن ابن ماجه 81]
Hadith Authentication:
This narration is weak due to being defective (‘ill).
● Ibn Hibban [الاحسان : 178], Hakim [1؍33], and Dhahabi have declared it authentic, but its chain of narration is defective.
Although Rubay‘ bin Hirash rahimahullah was a student of Sayyiduna Ali bin Abi Talib radi Allahu anhu, he has narrated this narration through the chain of «عن رجل عن علي». See: [سنن الترمذي : 2/2148، مسند ابي داود الطيالسي : 106، مسند أحمد 133/1 ح 1112، مسند عبد بن حميد : 75، شرح السنة للبغوي 122/1 ح 66، كتاب القدر للفريابي : 192، 193، كتاب القدر للبيهقي : 194، 193]
● The issue of “al-mazeed fi muttasil al-asaneed” is that if in one narration there is an additional narrator and in another that narrator is absent, then only that addition is considered, unless in the narration without the addition, the narrator explicitly states that he heard it from his teacher. See: [مقدمة ابن الصلاح ص 290 نوع 37]
● In the mentioned narration, Rubay‘ bin Hirash has not explicitly stated hearing (sama‘) from Sayyiduna Ali radi Allahu anhu, therefore only the addition of the extra narrator («رجل من بني اسد») is to be considered. Imam Daraqutni has also declared this addition to be correct (sawab). See: [العلل للدارقطني ج3 ص196، 197 س : 357]
● And this man is majhool (unknown).
● According to the fundamental principles of hadith regarding “al-mazeed fi muttasil al-asaneed,” the opinion of Imam Tirmidhi and Hafiz Maqdisi, the author of al-Mukhtarah, is weak and incorrect.
● There are supporting narrations (shawahid) for the meaning of this hadith, but for the wording of «أني رسول الله» in this narration, no corroborating narration has been found. «والله اعلم»
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 104
Maulana Ataullah Sajid
Commentary:
In this hadith, the fundamental matters of faith (iman) are mentioned, among which belief in divine decree (qadar) is also included.
In this hadith, the fundamental matters of faith (iman) are mentioned, among which belief in divine decree (qadar) is also included.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 81
