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مشكوة المصابيح
Mishkat al-Masabih
كتاب العلمThe Book of Knowledge
(مَنْ يَرْوِي رِوَايَةً كَاذِبَةً)(The one who narrates a false tradition)
Hadith 199
اُردوEn
وَعَن سَمُرَة بن جُنْدُب وَالْمُغِيرَةِ بْنِ شُعْبَةَ قَالَا: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ حَدَّثَ عَنِّي بِحَدِيثٍ يَرَى أَنَّهُ كَذِبٌ فَهُوَ أَحَدُ الْكَاذِبِينَ» . رَوَاهُ مُسلم
Samura b. Jundub and al-Mughira b. Shu'ba reported God’s messenger as saying, “If anyone relates a tradition from me thinking that it is false, he is one of the liars.” Muslim transmitted it.
Related hadith on this topic
Explanation & Benefits
Hafiz Zubair Ali Zai
Fiqh al-Hadith:
➊ Lying is absolutely forbidden (haram), but to lie about Allah and His Messenger is a major sin (kabirah), forbidden, and according to some scholars, even disbelief (kufr).
➋ Wretched are those people who, despite this severe warning and the evidences, lie about Allah and His Messenger, write and narrate fabricated (mawdu‘) and baseless narrations. Do they not fear Allah’s punishment?!
➌ The person who narrates false traditions to people without warning them is equally a partner with the lying narrators.
◄ If in the mentioned hadith, “liars” (kadhdhibayn) is taken as dual (referring to two), then two persons are addressed in this hadith: the one who fabricates the false hadith, and the one who narrates this false hadith to people without warning them.
➍ From this severe warning, it is implicitly established that hadith is revelation (wahy) and a proof (hujjah), for the protection of which it has been clarified that the one who narrates a false hadith is a liar, and such a person will enter Hell, as is established from other authentic (sahih) ahadith.
➎ It is necessary for scholars that, when narrating hadith, they verify it, and in fact, always keep in view the knowledge of the names of narrators (‘ilm asma’ al-rijal) and the principles of hadith (usul al-hadith).
➊ Lying is absolutely forbidden (haram), but to lie about Allah and His Messenger is a major sin (kabirah), forbidden, and according to some scholars, even disbelief (kufr).
➋ Wretched are those people who, despite this severe warning and the evidences, lie about Allah and His Messenger, write and narrate fabricated (mawdu‘) and baseless narrations. Do they not fear Allah’s punishment?!
➌ The person who narrates false traditions to people without warning them is equally a partner with the lying narrators.
◄ If in the mentioned hadith, “liars” (kadhdhibayn) is taken as dual (referring to two), then two persons are addressed in this hadith: the one who fabricates the false hadith, and the one who narrates this false hadith to people without warning them.
➍ From this severe warning, it is implicitly established that hadith is revelation (wahy) and a proof (hujjah), for the protection of which it has been clarified that the one who narrates a false hadith is a liar, and such a person will enter Hell, as is established from other authentic (sahih) ahadith.
➎ It is necessary for scholars that, when narrating hadith, they verify it, and in fact, always keep in view the knowledge of the names of narrators (‘ilm asma’ al-rijal) and the principles of hadith (usul al-hadith).
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 199
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
If narrating such ahadith is considered a lie, the falsehood of which is only presumed (zanni), then how can it be permissible to narrate a hadith whose attribution as marfu‘ (directly attributed to the Prophet sallallahu alayhi wa sallam) is neither known nor established, without clarifying its status?
If narrating such ahadith is considered a lie, the falsehood of which is only presumed (zanni), then how can it be permissible to narrate a hadith whose attribution as marfu‘ (directly attributed to the Prophet sallallahu alayhi wa sallam) is neither known nor established, without clarifying its status?
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1
