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مشكوة المصابيح
Mishkat al-Masabih
كتاب الإيمانThe Book of Faith
(أَوْصَافُ المُؤْمِنِ)(The qualities of a believer)
Hadith 35
اُردوEn
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَلَّمَا خَطَبَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَّا قَالَ: «لَا إِيمَانَ لِمَنْ لَا أَمَانَةَ لَهُ وَلَا دِينَ لِمَنْ لَا عَهْدَ لَهُ» . رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيمَانِ
Anas said: God’s messenger seldom addressed us without saying, “He who is not trustworthy has no faith, and he who does not keep his covenant has no religion." Baihaqi transmitted it in Shu'ab al-lman.
Explanation & Benefits
Hafiz Zubair Ali Zai
Hadith Authentication:
It is Hasan (good).
It has been narrated by al-Bayhaqi [السنن الكبريٰ 288/6، 931 شعب الايمان], Ahmad [135/3 ح12383], Ibn Abi Shaybah [11/11], ‘Abd bin Humayd [المنتخب : 1198], and al-Baghawi in Sharh al-Sunnah [1؍75 ح38] «وقال : هذا حديث حسن», and others, from the chain of narration of «ابوهلال محمد بن سليم الراسبي عن قتادة عن انس رضي الله عنه».
This chain is weak for two reasons:
➊ Qatadah is a mudallis (one who practices tadlis). [طبقات المدلسين لابن حجر 3/92، المرتبة الثالثة]
◈ And this chain is mu‘an‘an (narrated with ‘an).
➋ Abu Hilal al-Rasibi is considered weak and criticized by the majority of hadith scholars.
Note:
The undersigned has written in the authentication of Juz’ Raf‘ al-Yadayn that:
“As for Abu Hilal Muhammad bin Sulaym al-Rasibi al-Basri, the preferred opinion is that he is Hasan al-Hadith (acceptable in hadith). And Allah knows best.” [ص55 تحت ح 30]
This research is incorrect; the correct view is that the aforementioned Abu Hilal is weak. Therefore, the statement in the Juz’ should be corrected. However, it is a separate matter that the narration in the Juz’ is Hasan due to the previous supporting narration (Juz’ Raf‘ al-Yadayn: 29). «والحمد لله»
Now, a brief referencing of a few supporting narrations for the mentioned narration is presented:
➊ «المغيرة بن زياد الثقفي عن أنس رضى الله عنه . الخ» [مسند احمد 251/3 ح 113637]
Mughira bin Ziyad is of unknown status. See: Ta‘jil al-Manfa‘ah [ص410] and Zubdat Ta‘jil al-Manfa‘ah [للشيخ ابي الاشبال صغير احمد شاغف بهاري المكي ص118]; therefore, this chain is weak.
➋ «مؤمل بن اسماعيل عن حماد بن سلمة عن ثابت عن انس رضى الله عنه . الخ» [صحيح ابن حبان، الاحسان : 194 و سنده صحيح]
Mu’ammal bin Isma‘il was considered trustworthy and reliable by the majority of hadith scholars; therefore, the hadith narrated by him does not fall below the level of Hasan. The rest of the chain is sahih in itself.
➌ «سنان بن سعد الكندي عن أنس بن مالك أن النبى صلى الله عليه وسلم قال : ”لا إيمان لمن لا أمانة له“ إلخ» [صحيح ابن خزيمه 4؍51 ح2335 وسنده ضعيف]
Its narrator Sinan bin Sa‘d is considered reliable and Hasan al-Hadith by the majority, but there is criticism regarding the narrations of Yazid bin Abi Habib from him; therefore, this chain is weak.
The above narration, along with supporting narration number 2, is Hasan. «والْحَمْدُ لِلَّـه»
Fiqh of the Hadith:
➊ It is understood that the person in whom trustworthiness and fulfillment of covenants are entirely absent, he continues to betray and break promises with everyone, even with Allah and His Messenger (sallallahu alayhi wa sallam). Such a person has no faith or religion. As for the one who acts with trustworthiness and fulfills covenants with some people but betrays and breaks promises with others, he is not addressed by «لا ايمان» and «لادين»; rather, there are other evidences for his condemnation. Such a person is a sinner, wicked, and deficient in faith, whereas the former has no faith at all.
➋ If the indefinite noun is preceded by «لا» and is put into the accusative case, then the negation of the entire genus is intended. See Qatr al-Nada wa Ball al-Sada [ص229] and al-Kafiyah fi al-Nahw [ص 115].
Therefore, in this hadith, the negation of the genus is intended for faith, trustworthiness, religion, and covenant. Some people interpret this as negation of perfection, but their statement is less preferred due to its contradiction with the rules of grammar. «والله اعلم»
It is Hasan (good).
It has been narrated by al-Bayhaqi [السنن الكبريٰ 288/6، 931 شعب الايمان], Ahmad [135/3 ح12383], Ibn Abi Shaybah [11/11], ‘Abd bin Humayd [المنتخب : 1198], and al-Baghawi in Sharh al-Sunnah [1؍75 ح38] «وقال : هذا حديث حسن», and others, from the chain of narration of «ابوهلال محمد بن سليم الراسبي عن قتادة عن انس رضي الله عنه».
This chain is weak for two reasons:
➊ Qatadah is a mudallis (one who practices tadlis). [طبقات المدلسين لابن حجر 3/92، المرتبة الثالثة]
◈ And this chain is mu‘an‘an (narrated with ‘an).
➋ Abu Hilal al-Rasibi is considered weak and criticized by the majority of hadith scholars.
Note:
The undersigned has written in the authentication of Juz’ Raf‘ al-Yadayn that:
“As for Abu Hilal Muhammad bin Sulaym al-Rasibi al-Basri, the preferred opinion is that he is Hasan al-Hadith (acceptable in hadith). And Allah knows best.” [ص55 تحت ح 30]
This research is incorrect; the correct view is that the aforementioned Abu Hilal is weak. Therefore, the statement in the Juz’ should be corrected. However, it is a separate matter that the narration in the Juz’ is Hasan due to the previous supporting narration (Juz’ Raf‘ al-Yadayn: 29). «والحمد لله»
Now, a brief referencing of a few supporting narrations for the mentioned narration is presented:
➊ «المغيرة بن زياد الثقفي عن أنس رضى الله عنه . الخ» [مسند احمد 251/3 ح 113637]
Mughira bin Ziyad is of unknown status. See: Ta‘jil al-Manfa‘ah [ص410] and Zubdat Ta‘jil al-Manfa‘ah [للشيخ ابي الاشبال صغير احمد شاغف بهاري المكي ص118]; therefore, this chain is weak.
➋ «مؤمل بن اسماعيل عن حماد بن سلمة عن ثابت عن انس رضى الله عنه . الخ» [صحيح ابن حبان، الاحسان : 194 و سنده صحيح]
Mu’ammal bin Isma‘il was considered trustworthy and reliable by the majority of hadith scholars; therefore, the hadith narrated by him does not fall below the level of Hasan. The rest of the chain is sahih in itself.
➌ «سنان بن سعد الكندي عن أنس بن مالك أن النبى صلى الله عليه وسلم قال : ”لا إيمان لمن لا أمانة له“ إلخ» [صحيح ابن خزيمه 4؍51 ح2335 وسنده ضعيف]
Its narrator Sinan bin Sa‘d is considered reliable and Hasan al-Hadith by the majority, but there is criticism regarding the narrations of Yazid bin Abi Habib from him; therefore, this chain is weak.
The above narration, along with supporting narration number 2, is Hasan. «والْحَمْدُ لِلَّـه»
Fiqh of the Hadith:
➊ It is understood that the person in whom trustworthiness and fulfillment of covenants are entirely absent, he continues to betray and break promises with everyone, even with Allah and His Messenger (sallallahu alayhi wa sallam). Such a person has no faith or religion. As for the one who acts with trustworthiness and fulfills covenants with some people but betrays and breaks promises with others, he is not addressed by «لا ايمان» and «لادين»; rather, there are other evidences for his condemnation. Such a person is a sinner, wicked, and deficient in faith, whereas the former has no faith at all.
➋ If the indefinite noun is preceded by «لا» and is put into the accusative case, then the negation of the entire genus is intended. See Qatr al-Nada wa Ball al-Sada [ص229] and al-Kafiyah fi al-Nahw [ص 115].
Therefore, in this hadith, the negation of the genus is intended for faith, trustworthiness, religion, and covenant. Some people interpret this as negation of perfection, but their statement is less preferred due to its contradiction with the rules of grammar. «والله اعلم»
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 35
