Toggle above to switch between keyword search and direct hadith lookup
صحيح مسلم
Muslim
مقدمةIntroduction
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِChapter: In the Name of Allah, the Most Gracious, the Most Merciful
Hadith 3Q1
اُردوEn
ثُمَّ إِنَّا إِنْ شَاءَ اللَّهُ مُبْتَدِئُونَ فِي تَخْرِيجِ مَا سَأَلْتَ وَتَأْلِيفِهِ عَلَى شَرِيطَةٍ سَوْفَ أَذْكُرُهَا لَكَ وَهُوَ إِنَّا نَعْمِدُ إِلَى جُمْلَةِ مَا أُسْنِدَ مِنَ الأَخْبَارِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَقْسِمُهَا عَلَى ثَلاَثَةِ أَقْسَامٍ وَثَلاَثِ طَبَقَاتٍ مِنَ النَّاسِ عَلَى غَيْرِ تَكْرَارٍ. إِلاَّ أَنْ يَأْتِيَ مَوْضِعٌ لاَ يُسْتَغْنَى فِيهِ عَنْ تَرْدَادِ حَدِيثٍ فِيهِ زِيَادَةُ مَعْنًى أَوْ إِسْنَادٌ يَقَعُ إِلَى جَنْبِ إِسْنَادٍ لِعِلَّةٍ تَكُونُ هُنَاكَ لأَنَّ الْمَعْنَى الزَّائِدَ فِي الْحَدِيثِ الْمُحْتَاجَ إِلَيْهِ يَقُومُ مَقَامَ حَدِيثٍ تَامٍّ فلابد مِنْ إِعَادَةِ الْحَدِيثِ الَّذِي فِيهِ مَا وَصَفْنَا مِنَ الزِّيَادَةِ أَوْ أَنْ يُفَصَّلَ ذَلِكَ الْمَعْنَى مِنْ جُمْلَةِ الْحَدِيثِ عَلَى اخْتِصَارِهِ إِذَا أَمْكَنَ. وَلَكِنْ تَفْصِيلُهُ رُبَّمَا عَسُرَ مِنْ جُمْلَتِهِ فَإِعَادَتُهُ بِهَيْئَتِهِ إِذَا ضَاقَ ذَلِكَ أَسْلَمُ فَأَمَّا مَا وَجَدْنَا بُدًّا مِنْ إِعَادَتِهِ بِجُمْلَتِهِ مِنْ غَيْرِ حَاجَةٍ مِنَّا إِلَيْهِ فَلاَ نَتَوَلَّى فِعْلَهُ إِنْ شَاءَ اللَّهُ تَعَالَى. فَأَمَّا الْقِسْمُ الأَوَّلُ فَإِنَّا نَتَوَخَّى أَنْ نُقَدِّمَ الأَخْبَارَ الَّتِي هِيَ أَسْلَمُ مِنَ الْعُيُوبِ مِنْ غَيْرِهَا وَأَنْقَى مِنْ أَنْ يَكُونَ نَاقِلُوهَا أَهْلَ اسْتِقَامَةٍ فِي الْحَدِيثِ وَإِتْقَانٍ لِمَا نَقَلُوا لَمْ يُوجَدْ فِي رِوَايَتِهِمِ اخْتِلاَفٌ شَدِيدٌ وَلاَ تَخْلِيطٌ فَاحِشٌ كَمَا قَدْ عُثِرَ فِيهِ عَلَى كَثِيرٍ مِنَ الْمُحَدِّثِينَ وَبَانَ ذَلِكَ فِي حَدِيثِهِمْ فَإِذَا نَحْنُ تَقَصَّيْنَا أَخْبَارَ هَذَا الصِّنْفِ مِنَ النَّاسِ أَتْبَعْنَاهَا أَخْبَارًا يَقَعُ فِي أَسَانِيدِهَا بَعْضُ مَنْ لَيْسَ بِالْمَوْصُوفِ بِالْحِفْظِ وَالإِتْقَانِ كَالصِّنْفِ الْمُقَدَّمِ قَبْلَهُمْ عَلَى أَنَّهُمْ وَإِنْ كَانُوا فِيمَا وَصَفْنَا دُونَهُمْ فَإِنَّ اسْمَ السِّتْرِ وَالصِّدْقِ وَتَعَاطِي الْعِلْمِ يَشْمَلُهُمْ كَعَطَاءِ بْنِ السَّائِبِ وَيَزِيدَ بْنِ أَبِي زِيَادٍ وَلَيْثِ بْنِ أَبِي سُلَيْمٍ
Then, the (book) you requested, we shall, Insha’Allah, begin its compilation and referencing (clarifying it from various aspects) with the commitment I am about to mention before you, and that is: we will take all those hadiths which have been narrated with a chain of transmission from the Noble Prophet, peace and blessings be upon him, and, without repetition, we will divide them into three categories and according to three classes of (narrators), except in cases where it becomes necessary to mention a hadith again, for example, if it contains an additional meaning or a chain of transmission that, due to some reason or cause, appears alongside another chain. Because in hadith, an additional meaning, when needed, is equivalent to a complete hadith, therefore, it is unavoidable to bring such a hadith again in which there is an (meaningful) addition as we have described, or when possible, we will mention that meaning separately from the complete hadith in a concise manner. But sometimes it is difficult to separate it from the complete hadith, and when it is not possible, then mentioning it again in its original form is safer. However, wherever it is possible for us to avoid repeating it completely and we do not need it in its complete form, we will, Insha’Allah, refrain from doing so.
As for the first category, in it, we will try to give preference to those hadiths which are more protected and purer from (technical) flaws compared to other hadiths, meaning their transmitters (narrators) are reliable and accurate in transmitting hadith, and there is no severe disagreement in their narration, nor have (words and meanings) been badly mixed up as is found among many narrators of hadith, and this has become evident in their narration.
When we have encompassed the narrations of such (trustworthy) people, then afterwards we will bring those narrations in whose chains there are narrators who do not possess the same level of memorization and precision as those of the first category, but they are still among them, even if they are slightly less in those qualities for which the former were given precedence, but qualities like chastity, truthfulness, and a passion for knowledge are common among them, such as Ata bin Sa’ib, Yazid bin Abi Ziyad, Laith bin Abi Sulaim, and other carriers of traditions and transmitters of reports like them.
As for the first category, in it, we will try to give preference to those hadiths which are more protected and purer from (technical) flaws compared to other hadiths, meaning their transmitters (narrators) are reliable and accurate in transmitting hadith, and there is no severe disagreement in their narration, nor have (words and meanings) been badly mixed up as is found among many narrators of hadith, and this has become evident in their narration.
When we have encompassed the narrations of such (trustworthy) people, then afterwards we will bring those narrations in whose chains there are narrators who do not possess the same level of memorization and precision as those of the first category, but they are still among them, even if they are slightly less in those qualities for which the former were given precedence, but qualities like chastity, truthfulness, and a passion for knowledge are common among them, such as Ata bin Sa’ib, Yazid bin Abi Ziyad, Laith bin Abi Sulaim, and other carriers of traditions and transmitters of reports like them.
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
Anas radi Allahu anhu remained with the Prophet sallallahu alayhi wa sallam for ten years, in travel and at home, in hardship and ease, in private and in public. Despite such frequent companionship, the number of narrations transmitted from him is not as great as might be expected. In the above hadith, he has explained the reason for this. The approach of cautious Companions radi Allahu anhum was not that they would refrain from narrating altogether, but rather that they would avoid excessive narration, because of the risk of carelessness therein. Since there is a severe warning regarding the concealment of knowledge—that such people will have a bridle of fire placed upon them on the Day of Resurrection—they would narrate when there was a need. Despite this caution, numerous narrations from Anas radi Allahu anhu are mentioned in the books of hadith. This is perhaps because he lived a long life, and most of the Companions radi Allahu anhum had departed before him. People would turn to him to ask about religious matters, and thus the number of narrations increased, although even this abundance is very little compared to the totality of his knowledge. (Fath al-Bari: 1/266)
2.
Anas radi Allahu anhu says that if he did not fear making a mistake in narrating hadith, he would narrate many ahadith. This means that he would only narrate a hadith about which he was certain that the Messenger of Allah sallallahu alayhi wa sallam had indeed said it in that way. If he had any doubt, he would refrain from narrating it. Some have inferred from this statement that he was very particular about narrating hadith verbatim, but this is not correct, because narration by meaning (riwayah bil-ma‘na) is established from Anas radi Allahu anhu, as is evident from narrations regarding reciting Bismillah before Surah al-Fatihah, the increase of food, and the abundance of water during ablution (wudu). (Fath al-Bari: 1/266)
1.
Anas radi Allahu anhu remained with the Prophet sallallahu alayhi wa sallam for ten years, in travel and at home, in hardship and ease, in private and in public. Despite such frequent companionship, the number of narrations transmitted from him is not as great as might be expected. In the above hadith, he has explained the reason for this. The approach of cautious Companions radi Allahu anhum was not that they would refrain from narrating altogether, but rather that they would avoid excessive narration, because of the risk of carelessness therein. Since there is a severe warning regarding the concealment of knowledge—that such people will have a bridle of fire placed upon them on the Day of Resurrection—they would narrate when there was a need. Despite this caution, numerous narrations from Anas radi Allahu anhu are mentioned in the books of hadith. This is perhaps because he lived a long life, and most of the Companions radi Allahu anhum had departed before him. People would turn to him to ask about religious matters, and thus the number of narrations increased, although even this abundance is very little compared to the totality of his knowledge. (Fath al-Bari: 1/266)
2.
Anas radi Allahu anhu says that if he did not fear making a mistake in narrating hadith, he would narrate many ahadith. This means that he would only narrate a hadith about which he was certain that the Messenger of Allah sallallahu alayhi wa sallam had indeed said it in that way. If he had any doubt, he would refrain from narrating it. Some have inferred from this statement that he was very particular about narrating hadith verbatim, but this is not correct, because narration by meaning (riwayah bil-ma‘na) is established from Anas radi Allahu anhu, as is evident from narrations regarding reciting Bismillah before Surah al-Fatihah, the increase of food, and the abundance of water during ablution (wudu). (Fath al-Bari: 1/266)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 108
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
«كذب على النبى صلى الله عليه وسلم»
refers to attributing one's own or someone else's statement to the Messenger of Allah (sallallahu alayhi wa sallam). This does not mean that it is permissible to fabricate hadith in support of the Shariah, or for the sake of encouragement or deterrence, in favor of the Prophet (sallallahu alayhi wa sallam). For to declare as his (sallallahu alayhi wa sallam) statement something which he did not say is itself a lie.
«كذب على النبى صلى الله عليه وسلم»
refers to attributing one's own or someone else's statement to the Messenger of Allah (sallallahu alayhi wa sallam). This does not mean that it is permissible to fabricate hadith in support of the Shariah, or for the sake of encouragement or deterrence, in favor of the Prophet (sallallahu alayhi wa sallam). For to declare as his (sallallahu alayhi wa sallam) statement something which he did not say is itself a lie.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2
Maulana Ataullah Sajid
➊ The narrator (most likely Anas bin Malik radi Allahu anhu) is uncertain whether the phrase «مُتَعَمِّدًا» was also stated, while there is no doubt regarding the rest of the hadith.
➋ This demonstrates the narrator’s honesty, as he openly expressed his doubt regarding the specific word of the Messenger of Allah sallallahu alayhi wa sallam that he was unsure about.
➌ It is clear from other narrations that the phrase «مُتَعَمِّدًا» is included in the hadith of the Messenger. Therefore, it is not correct to attribute this as a doubt of the narrator.
➋ This demonstrates the narrator’s honesty, as he openly expressed his doubt regarding the specific word of the Messenger of Allah sallallahu alayhi wa sallam that he was unsure about.
➌ It is clear from other narrations that the phrase «مُتَعَمِّدًا» is included in the hadith of the Messenger. Therefore, it is not correct to attribute this as a doubt of the narrator.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 32
