Mu'jam al-Saghir

Lexical Explanation:
«رَدِیْف» One who sits behind any rider.
«تَاَثُّمًا» With the intention of avoiding sin.

Understanding of the Hadith:
From this, it is understood that when conveying any important matter of the religion, the listeners should be made thoroughly attentive, just as the Prophet sallallahu alayhi wa sallam called out to Mu'adh radi Allahu anhu three times to draw his attention. It is also understood that the general public should not be told only glad tidings, because as a result, there is a fear that they may become lazy and negligent in their actions.

Hadith Commentary:
1.
The purpose of Imam Bukhari rahimahullah is that, at the time of teaching and preaching, wisdom demands that full consideration be given to the intellectual level of the listeners; not every matter is suitable to be stated in a public gathering. Some matters are such that certain individuals can understand them, while those same matters are above the intellectual level of others. Doing so results in two harms:
(1)
The loss of knowledge. (2)
The risk of denial and rejection.
It is the habit of the ignorant that whatever they do not understand, they deny, and consider the speaker to be a liar.
To reject the speaker is, in effect, to reject Allah and His Messenger sallallahu alayhi wa sallam.
In this way, a person's faith is also put at risk.
This is the very meaning of the statement of Ali radi Allahu anhu.
Similarly, Abdullah ibn Mas'ud radi Allahu anhu said that whenever you say something to a people that is beyond their understanding, it will become a source of tribulation for some of them.
(Sahih Muslim, al-Muqaddimah (14))
2.
Imam Bukhari rahimahullah, contrary to his usual method of compilation, first presented the statement of Ali radi Allahu anhu and then provided the chain of narration.
The commentators of Bukhari have mentioned several explanations for this:
(1)
This is a stylistic variation by Imam Bukhari rahimahullah.
2.
The chain became available later.
3.
He did this to distinguish between the hadith of the Messenger sallallahu alayhi wa sallam and the reports of the Companions, i.e., for the hadith of the Messenger of Allah sallallahu alayhi wa sallam, he brings the chain first and the text after, and for the reports of the Companions, he brings the chains after.
But this rule is not observed everywhere; rather, he does so in some places.
('Umdat al-Qari: 2/290)
The first and second answers are more likely.
And Allah knows best.
(3)
In the hadith, it is stated that whoever bears witness to the Oneness of Allah and the Messengership in such a way that the heart sincerely acknowledges it along with the tongue, Allah will make the Fire forbidden for him.
There is an objection to this, as it is known from numerous narrations that sinful believers will enter the Fire, so what is the meaning of this hadith? The following are the answers to this objection:
(1)
This glad tidings is for those who, along with bearing witness to faith, also performed righteous deeds. Thus, in Tirmidhi, along with the testimony of faith, prayer, fasting, and pilgrimage are also mentioned.
(2)
This glad tidings is for those who, at the last moment, bore witness to the testimony of faith and then death came to them; in such a case, their bad deeds were forgiven through repentance, and then they did not get the opportunity (to sin again) as death overtook them.
(3)
What is meant is a specific Fire, i.e., the Fire that has been prepared for the punishment of the disbelievers, and from which, after falling into it, there is no opportunity to come out again.
For such a person, entry into Paradise is impossible.
As for the Fire that is for purifying the believers from sins so that they become worthy of entering Paradise, that is a different Fire.
The Fire mentioned in the hadith refers to the Fire prepared for the disbelievers.
(4)
By this prohibition is meant permanent prohibition, i.e., such a person will not remain in the Fire forever; he may enter it for some days.
(5)
The hadith mentions one effect of the testimony of faith, but for this effect, there are some conditions and impediments.
If the conditions are fulfilled and there are no obstacles, then the testimony of faith will certainly show its effect.
On the contrary, if the conditions are not observed or obstacles arise, then this effect of the testimony of faith may be weakened or nullified.
4.
From the conduct of Mu'adh ibn Jabal radi Allahu anhu, it is known that the prohibitive commands of the Messenger of Allah sallallahu alayhi wa sallam are of two types: (1)
Prohibition of forbiddance (nahi tahrim) (2)
Prohibition of disapproval (nahi tanzih).
Mu'adh ibn Jabal radi Allahu anhu interpreted this prohibition as one of disapproval; if it had been a prohibition of forbiddance, Mu'adh would not have conveyed it at all.
Jabir ibn Abdullah al-Ansari radi Allahu anhu narrates that he was informed of this impression of Mu'adh ibn Jabal radi Allahu anhu by a person who was present at the time of his death.
(Fath al-Bari: 1/300)
By the way, let the people of "Tadabbur" (reflection) also be heard; they say:
As for the point that Mu'adh ibn Jabal radi Allahu anhu mentioned this matter near his death to avoid the sin of concealing knowledge, this is the narrator's own impression.
Mu'adh radi Allahu anhu, in accordance with the command of the Prophet sallallahu alayhi wa sallam, did not make this matter public, but he would have narrated it among the people of knowledge.
How could Mu'adh ibn Jabal radi Allahu anhu keep such a great matter secret?
(Tadabbur Hadith: 1/229)
That is, Islahi Sahib considers it necessary to insert his own analogy and impression everywhere:
﴿إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ﴾ (Indeed, this is a strange thing.)

Explanation:
And due to their misunderstanding, they will become negligent in performing righteous deeds. The fundamental principle for salvation in the Hereafter is the declaration of the doctrine of Tawhid (monotheism) and Risalah (Prophethood), which was the purpose of the Messenger of Allah (sallallahu alayhi wa sallam) to convey. Righteous deeds are necessarily connected to these, through which the correctness of this doctrine is proven. That is why, in some narrations, while describing the kalimah of Tawhid—La ilaha illallah—as the key to Paradise, it has also been stipulated that the key must have teeth. In the same way, righteous deeds are the teeth of this key. It is impossible to open a lock with a key that has no teeth; similarly, the claim of faith and entry into Paradise without righteous deeds is impossible. After this, Allah is the One who forgives every slip.

Hadith Commentary:
And due to their misunderstanding, they will become negligent in performing righteous deeds.

The primary objective of the Messenger of Allah (sallallahu alayhi wa sallam) was to explain the fundamental principles of salvation in the Hereafter, namely the belief in the Oneness of Allah (tawhid) and Messengership (risalah), which are necessarily connected to righteous deeds (a'mal salihah).

It is through these deeds that the correctness of this belief is proven.

For this reason, in some narrations, the statement of tawhid—La ilaha illallah—is described as the key to Paradise, and it is also stipulated that the key must have teeth.

In the same way, righteous deeds are the teeth of this key.

It is impossible to open a lock with a key that has no teeth; similarly, the claim of faith and entry into Paradise without righteous deeds is impossible. After this, Allah is the One who forgives every slip.

Hadith Commentary:
1.
Anas radi Allahu anhu did not mention the name of the person who informed him of this incident.
Similarly, in the narration of Jabir bin Abdullah radi Allahu anhu, the name of this person is also not specified, because Mu'adh radi Allahu anhu narrated this hadith at the time of his death while he was in Syria.
Both Anas radi Allahu anhu and Jabir radi Allahu anhu resided in Madinah Munawwarah; these two companions were not present with Mu'adh radi Allahu anhu at the time of his death.
It is likely that Amr bin Maymun or Abdur Rahman bin Samurah radi Allahu anhu informed them, because the former was present there at the time of death, and the latter also narrates this report from Mu'adh radi Allahu anhu.
(Fath al-Bari: 1/300)
Amr bin Maymun also transmits this narration from Mu'adh radi Allahu anhu.
(Sahih al-Bukhari, Kitab al-Jihad, Hadith: 2856)
2.
In this hadith, only tawhid (monotheism) is mentioned.
Perhaps the narrator omitted the mention of the Messengerhood of the Messenger of Allah sallallahu alayhi wa sallam.
The Murji’ah present this narration to support their position that after faith, no statement or action is required, whereas its meaning is that if someone, at the last moment, sincerely says (la ilaha illallah),
he will certainly enter Paradise,
and the Fire will be forbidden for him.
This is also the purport of the famous Hadith of the Card (Hadith al-Bitaqah).
Or its meaning is as Wahb bin Munabbih explained, that the statement of tawhid (la ilaha illallah)
is the key to Paradise, but every key has ridges with which the lock is opened.
Without the ridges, the lock cannot be opened.
For the statement of tawhid, righteous deeds are the ridges.
(Sahih al-Bukhari, Kitab al-Jana'iz, Bab 1)
The matter of giving glad tidings is also narrated from Abu Hurairah radi Allahu anhu, whom Umar radi Allahu anhu forbade from doing so.
(Sahih Muslim, Kitab al-Iman, Hadith: 147)

Hadith Commentary: Benefits and Issues:
Just as no animal can walk without feet,
or no house can stand without pillars,
in the same way, no narration can be accepted without a chain of transmission (isnad).
If the chain is not considered, then a person could say whatever he wished,
and there would be no way to investigate or scrutinize it.
Now, with the presence of the chain, every hadith can be examined,
and its authenticity or weakness can be determined.

Benefit:
Hajjaj ibn Dinar (rahimahullah) was a Tabi‘ al-Tabi‘i (follower of the followers),
so there is a long period between him and the Prophet (sallallahu alayhi wa sallam),
and at the very least, the link of a Tabi‘i and a Companion (sahabi) is missing,
it is not known whether that Tabi‘i narrates from a Companion,
or from another Tabi‘i,
and it is not known whether the narrators below the Companion are trustworthy (thiqah) or not,
therefore, how can this be accepted as a hadith?

Yes,
giving charity and alms (sadaqah wa khayrat) to benefit one’s parents,
is unanimously permissible based on hadiths.
There is a difference of opinion regarding prayer (salah),
fasting (sawm), and other bodily acts of worship.

Benefit:
‘Umrah ibn Thabit was a Shi‘a Rafidi,
according to him, after the Prophet (sallallahu alayhi wa sallam), only four people remained Muslim,
and he denied the faith of the ten promised Paradise (asharah mubashsharah) and the earliest forerunners (sabiqoon awwaloon), and whoever denies their faith cannot be a believer.

Isnad is part of the religion
Isnad is part of the religion (and) if there were no chain of transmission (isnad), then anyone would say whatever came to his heart.
The famous trustworthy Imam Abdullah bin al-Mubarak al-Marwazi rahimahullah said:
«الْإِسْنَادُ مِنَ الدِّينِ، وَلَوْلَا الْإِسْنَادُ لَقَالَ مَنْ شَاءَ مَا شَاءَ»
Isnad is part of the religion (and) if there were no chain of transmission, then anyone would say whatever came to his heart.
[صحيح مسلم، ترقيم دارالسلام: 32، ماهنامه منهاج القرآن لاهور ج 20 شماره: 11، نومبر 2006ء ص 22]
From this golden statement, it is understood that any statement without a chain of transmission is rejected.
The founder of Idara Minhaj-ul-Quran, Muhammad Tahir-ul-Qadri, in his explanation, "states":
"Thus, the narration of hadith, the science of hadith, the science of tafsir, and the entire religion depend on isnad. Nothing was accepted without a chain of transmission."
[ماهنامه منهاج القرآن ج 20 شماره: 11 ص 23]
After this introduction, I submit that Alauddin Muhammad bin Ahmad bin Abi Ahmad al-Samarqandi wrote in his book Tuhfat al-Fuqaha:
«والصحيح مذهبنا لما روي عن ابن عباس أنه قال: إن العشرة الذين بشر لهم رسول الله صلى الله عليه وسلم بالجنة ما كانوا يرفعون أيديهم إلا لإ فتتاح الصلٰوة. قال السمرقندي: وخلاف هٰؤلاء الصحابة قبيح»
And the correct view is our (Hanafi) school, because of what has been narrated from Ibn Abbas (radi Allahu anhu) that he said: Verily, the ten who were given glad tidings of Paradise by the Messenger of Allah (sallallahu alayhi wa sallam) did not raise their hands (raf‘ al-yadayn) except at the beginning of the prayer. Samarqandi said: And opposing these Companions is an evil (action).
[ج 1 ص 132، 133، دوسرا نسخه ص 66، 67]
After Samarqandi, almost the same wording was quoted by Alauddin Abu Bakr bin Mas‘ud al-Kasani (d. 587 AH) in Bada’i‘ al-Sana’i‘ fi Tartib al-Shara’i‘ [ج 1 ص 207] and Badr al-Din Mahmood bin Ahmad al-‘Ayni (d. 855 AH) referenced it from Bada’i‘ al-Sana’i‘ in his book ‘Umdat al-Qari [ج5 ص272]. Mulla Kasani indicated at the beginning of Bada’i‘ al-Sana’i‘ that he compiled his book from his teacher Muhammad bin Ahmad bin Abi Ahmad al-Samarqandi. [ج 1 ص 2]
It is thus clear that the basis of this narration is the aforementioned Samarqandi. Samarqandi passed away in 553 AH. See: [معجم المؤلفين ج 3 ص 67 ت 11750]
That is, he was born in the fifth or sixth century AH. Faqir Muhammad Jehlami, the follower, mentioned him in Hadiqat al-Shasham (the account of the jurists and scholars of the sixth century). [حدائق الحنفيه ص 267]
From the aforementioned Samarqandi back to Sayyiduna Abdullah bin Abbas radi Allahu anhu, who passed away centuries earlier in 68 AH, there is no chain of transmission or reference at all. Therefore, this narration is rejected due to being without a chain and without a reference.
Important Warning: Such a narration, lacking both chain and reference, should not be used to deceive the simple-minded public by saying «أخرجه السمرقندي فى تحفة الفقهاء» etc., or "its takhrij (source) is in Tuhfat al-Fuqaha by Samarqandi" etc. People will assume that Samarqandi was a great hadith scholar who narrated this report with his chain in his book Tuhfat al-Fuqaha. In reality, it is not even established that Samarqandi was a hadith scholar; rather, he was a follower (muqallid) jurist who wrote this narration with vague wording «رُوي» without any chain or reference. Now, who among the public has the time to open the original book and investigate!
Generally, for an unestablished or weak narration, expressions of uncertainty such as «رُوِيَ» etc. are used; see: [مقدمة ابن الصلاح مع شرح العراقي ص 136 نوع 22]
Therefore, if a narration has no chain at all, and yet some people present it with words like «رُوي» etc., then such a narration is fabricated, baseless, and rejected.
This narration presented by Samarqandi and Kasani, lacking both chain and reference, is also rejected in terms of its text, the principles of narration, and the principles of analysis.
First Evidence: Imam Abu Bakr bin Abi Shaybah rahimahullah (d. 235 AH) said:
«حدثنا هشيم قال: أخبرنا أبو جمرة قال: رأيت ابن عباس يرفع يديه إذا افتتح الصلٰوة وإذا ركع وإذا رفع رأسه من الركوع»
Hushaym narrated to us, he said: Abu Jamrah informed us, he said: I saw Ibn Abbas (radi Allahu anhu) raising his hands at the beginning of the prayer, when bowing (ruku‘), and when rising from bowing.
[مصنف ابن ابي شيبه ج 1 ص 235 ح 2431]
The chain of this narration is hasan li-dhatih (good in itself) or sahih (authentic).
It is thus clear that Sayyiduna Abdullah bin Abbas radi Allahu anhu himself used to raise his hands before and after bowing, so it is impossible that he would have narrated anything contrary to raising the hands (raf‘ al-yadayn). «من ادعي خلافه فعليه أن يأتى بالدليل.»
Second Evidence: The first Companion among the ten given glad tidings of Paradise, Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu, used to raise his hands before and after bowing. See Imam Bayhaqi’s book al-Sunan al-Kubra [ج 2 ص 73] «وقال: رواته ثقات» Its narrators are trustworthy (reliable).
Note: The chain of this narration is absolutely authentic, and the criticism of some people upon it is rejected. See my book Nur al-‘Aynayn fi Mas’alah Raf‘ al-Yadayn [ص 119 تا 121]
Third Evidence: Raf‘ al-yadayn before and after bowing is also narrated from Sayyiduna Umar bin al-Khattab radi Allahu anhu. See Nasb al-Rayah [ج 1 ص 416], Musnad al-Faruq by Ibn Kathir [ج 1 ص 165، 166], and Sharh Sunan al-Tirmidhi by Ibn Sayyid al-Nas [قلمي ج 2 ص 217], and its chain is hasan (good). Also see Nur al-‘Aynayn [ص 195 تا 204]. The chain of this narration is hasan, and with supporting narrations, it is sahih li-ghayrih (authentic due to corroboration).
Fourth Evidence: From Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu, Sayyiduna Umar radi Allahu anhu, and any of the other ten given glad tidings of Paradise, there is absolutely no established report of abandoning, prohibiting, or abrogating the raising of the hands before and after bowing.
Note: Tahir-ul-Qadri has written three narrations of abandoning raf‘ al-yadayn from Sayyiduna Abu Bakr radi Allahu anhu, Sayyiduna Umar radi Allahu anhu, and Sayyiduna Ali radi Allahu anhu. See al-Minhaj al-Sawi, fourth edition [ص 228، 229 ح 258، 260، 261]. All three of these narrations are weak according to the principles of hadith. See: Nur al-‘Aynayn [ص 231، 234، 236]
Of these, the first narration’s narrator, Muhammad bin Jabir, has been criticized by Imam al-Daraqutni and Imam al-Bayhaqi themselves. The great Imam of Ahl al-Sunnah, Ahmad bin Hanbal rahimahullah, said about this narration:
«هٰذا حديث منكر»
This hadith is munkar (rejected).
[المسائل: رواية عبدالله بن احمد ج1ص 242 ت 327]
Until now, we have not received any response to the referenced criticism and objection in the monthly al-Hadith Hazro and Nur al-‘Aynayn. And all praise is due to Allah.
Summary of the Research: The narration in question cited by Muhammad Tahir-ul-Qadri is baseless, false, and rejected due to being without chain and without reference. «وما علينا إلا البلاغ»
. . . For the original article, see . . .
Fatawa ‘Ilmiyyah, also known as Tawdhih al-Ahkam (Volume 1, pages 363 to 366) by Shaykh Hafiz Zubair Ali Zai rahimahullah

For every narration, an authentic and accepted chain of transmission must be presented
Whether it is a hadith of the Messenger of Allah sallallahu alayhi wa sallam, an athar (report) from a Companion radi Allahu anhu, narrations from the pious predecessors (salaf salihin), or a transmitted statement or action of any person, according to Ahl al-Sunnah, it is necessary for every narration and transmission to have a connected and accepted (sahih or hasan) chain of transmission (isnad). As the renowned trustworthy Imam Abdullah ibn al-Mubarak al-Marwazi rahimahullah (d. 181 AH) said:
«الإسناد من الدين ولو لا الإسناد لقال من شاء ما شاء»
The chains of transmission (isnads) are part of the religion. If it were not for the isnads, anyone could say whatever he wished.
[مقدمه صحيح مسلم ج1ص 12، ترقيم دارالسلام: 32 وسنده صحيح]
Imam Yahya ibn Sa'id al-Qattan rahimahullah (d. 198 AH) said:
«لا تنظروا إلى الحديث ولكن انظروا إلى الإسناد فإن صح الإسناد و إلا فلا تغترّ بالحديث إذا لم يصح الإسناد .»
Do not look at the hadith, but look at the chain of transmission. If the chain is authentic, then (it is acceptable), and if the chain is not authentic, then do not be deceived.
[الجامع لاخلاق الراوي و آداب السامع 2/ 102 ح 1301، وسنده صحيح]
Weak, rejected, and chainless narrations are as good as non-existent, as Hafiz Ibn Hibban said:
«لأن ما روي الضعيف و مالم يرو: فى الحكم سيان»
For the one who narrates a weak report and the one who has no narration at all: both are equal in ruling.
[المجروحين لابن حبان ج1ص 328، دوسرانسخه ج1ص 412 ترجمة سعيد بن زياد]
According to Ahl al-Sunnah, after the Noble Qur'an, the status belongs to Sahih al-Bukhari and Sahih Muslim, and all the musnad, connected, marfu' (attributed to the Prophet sallallahu alayhi wa sallam) hadiths in the Sahihayn are authentic, because they have been received by the Ummah with acceptance (talaqqi bil-qubul). See: [اختصار علوم الحديث لابن كثير 1/ 124۔ 128، نوع اول اور مقدمه ابن الصلاح مع التقييد والايضاح ص 41۔ 42، دوسرانسخه ص 97، نوع اول]
Other than the Sahihayn, only those narrations and references from any book are accepted which fulfill three conditions:
➊ The author of the book is trustworthy and truthful according to the majority of hadith scholars.
➋ The mentioned book is established as being from its author.
➌ From the author of the book to the last narrator or the one who made the statement or performed the action, the chain of transmission is connected and accepted (sahih or hasan).
If even one of these conditions is missing, the reference is useless and the mentioned narration is rejected.
. . . For the original article, see . . .
Maqalat, Volume 4, page 319
and Monthly al-Hadith, Issue 78, page 40

Hafiz Abu Nasr Ubaydullah ibn Sa'id ibn Hatim al-Wa'ili al-Sijzi (Hanafi) rahimahullah (d. 444 AH) said:
«فكل مدعٍ للسنة يجب أن يطالب بالنقل الصحيح بما يقوله فإن أتي بذلك علم صدقه و قبل قوله . . .»
So every person who claims to follow the Sunnah, it is necessary that for whatever he says, a demand for an authentic chain of transmission be made from him. Then, if he presents this (authentic chain), his truthfulness becomes known and his statement is accepted...
[رسالة السجزي اليٰ اهل زبيد فى الرد عليٰ من انكر الحرف والصوت ص 146]
From this, two things are understood:
➊ For every narration and every reference, an authentic and accepted chain of transmission must be presented.
➋ A chainless narration and a chainless reference are rejected.
Imam al-Shafi'i said:
Whoever seeks knowledge without proof (evidence and chain), his example is like one who gathers firewood at night, carrying a bundle in which there is a venomous snake that will bite him and he will not even know.
[المدخل اليٰ كتاب الاكليل للحاكم ص 28 وسنده صحيح]
. . . For the original article, see . . .
Tahqiqi wa Ilmi Maqalat by Shaykh Zubair Ali Zai rahimahullah (Volume 3, page 215)
and Monthly al-Hadith (Issue 69, page 2)

Takhrij al-Hadith:
[صحیح بخاری 128],
[صحیح مسلم 148]

Fiqh al-Hadith
➊ Sayyiduna Mu'adh ibn Jabal radi Allahu anhu narrated this hadith at the time of his death out of fear of sin. It is mentioned in the hadith that:
The Messenger of Allah sallallahu alayhi wa sallam said:
«من كتم علماً تلجم بلجام من نار يوم القيامة»
"Whoever conceals knowledge, a bridle of fire will be placed on him on the Day of Resurrection." [صحيح ابن حبان، الاحسان : 95، الموارد : 95]
The scholars (ulama) have written in the explanation of this hadith that Sayyiduna Mu'adh radi Allahu anhu narrated this hadith in front of a few select individuals, and the prohibition in the hadith is regarding narrating it in front of the general public, or that the prohibition is not one of absolute unlawfulness (tahrimi) but rather of undesirability (tanzihi). «والله اعلم»
➋ From this hadith it is understood that verbal affirmation of «لا اله الا الله» and «محمد رسول الله» is not sufficient; rather, affirmation with heartfelt conviction and acting upon it is also necessary.
➌ Narrating the Prophetic hadiths is part of religion and faith.
➍ In order to convey an important matter, it is Sunnah to draw the listeners’ full attention, so that they may listen with complete focus and concentration.