صحيح مسلم
Muslim
مقدمةIntroduction
باب صِحَّةِ الاِحْتِجَاجِ بِالْحَدِيثِ الْمُعَنْعَنِ إِذَا أَمْكَنَ لِقَاءُ وَلَمْ يَكُنْ فِيهِمْ مُدَلِّسٌ
Chapter: ….
Hadith 92B5
وَقَدْ تَكَلَّمَ بَعْضُ مُنْتَحِلِي الْحَدِيثِ مِنْ أَهْلِ عَصْرِنَا فِي تَصْحِيحِ الأَسَانِيدِ ، وَتَسْقِيمِهَا ، بِقَوْلٍ : لَوْ ضَرَبْنَا عَنْ حِكَايَتِهِ ، وَذِكْرِ فَسَادِهِ صَفْحًا ، لَكَانَ رَأْيًا مَتِينًا ، وَمَذْهَبًا صَحِيحًا ، إِذْ الْإِعْرَاضُ عَنِ الْقَوْلِ الْمُطَّرَحِ أَحْرَى ، لِإِمَاتَتِهِ ، وَإِخْمَالِ ذِكْرِ قَائِلِهِ ، وَأَجْدَرُ أَنْ لَا يَكُونَ ذَلِكَ تَنْبِيهًا لِلْجُهَّالِ عَلَيْهِ ، غَيْرَ أَنَّا لَمَّا تَخَوَّفْنَا مِنْ شُرُورِ الْعَوَاقِبِ وَاغْتِرَارِ الْجَهَلَةِ ، بِمُحْدَثَاتِ الأُمُورِ وَإِسْرَاعِهِمْ إِلَى اعْتِقَادِ خَطَإِ الْمُخْطِئِينَ ، وَالأَقْوَالِ السَّاقِطَةِ عِنْدَ الْعُلَمَاءِ رَأَيْنَا الْكَشْفَ عَنْ فَسَادِ قَوْلِهِ ، وَرَدَّ مَقَالَتِهِ بِقَدْرِ مَا يَلِيقُ بِهَا مِنَ الرَّدِّ ، أَجْدَى عَلَى الأَنَامِ ، وَأَحْمَدَ لِلْعَاقِبَةِ إِنْ شَاءَ اللَّهُ ،
And some of those who claim affiliation with hadith from among the people of our time have spoken regarding the authentication and validation of chains of transmission, with a statement: If we were to entirely refrain from narrating it and mentioning its corruption, that would be a firm opinion and a correct approach, since turning away from a rejected statement is more appropriate, in order to cause it to die out and to obscure the mention of its proponent, and it is more fitting that this not serve as a notification to the ignorant about it. However, when we feared the evil consequences and the deception of the ignorant by newly invented matters, and their hastening to believe the errors of those who err, and the statements that are rejected by the scholars, we saw that exposing the corruption of his statement and refuting his claim to the extent appropriate for it is more beneficial for the people and more praiseworthy in the end, if Allah wills.
Hadith 92B6
وَزَعَمَ الْقَائِلُ الَّذِي افْتَتَحْنَا الْكَلَامَ عَلَى الْحِكَايَةِ ، عَنْ قَوْلِهِ وَالإِخْبَارِ عَنْ سُوءِ رَوِيَّتِهِ ، أَنَّ كُلَّ إِسْنَادٍ لِحَدِيثٍ فِيهِ فُلَانٌ عَنْ فُلَانٍ ، وَقَدْ أَحَاطَ الْعِلْمُ بِأَنَّهُمَا قَدْ كَانَا فِي عَصْرٍ وَاحِدٍ وَجَائِزٌ ، أَنْ يَكُونَ الْحَدِيثُ الَّذِي رَوَى الرَّاوِي عَمَّنْ رَوَى عَنْهُ ، قَدْ سَمِعَهُ مِنْهُ وَشَافَهَهُ بِهِ ، غَيْرَ أَنَّهُ لَا نَعْلَمُ لَهُ مِنْهُ سَمَاعًا ، وَلَمْ نَجِدْ فِي شَيْءٍ مِنَ الرِّوَايَاتِ ، أَنَّهُمَا الْتَقَيَا قَطُّ أَوْ تَشَافَهَا بِحَدِيثٍ ، أَنَّ الْحُجَّةَ لَا تَقُومُ عِنْدَهُ بِكُلِّ خَبَرٍ جَاءَ هَذَا الْمَجِيءَ ، حَتَّى يَكُونَ عِنْدَهُ الْعِلْمُ بِأَنَّهُمَا قَدِ اجْتَمَعَا مِنْ دَهْرِهِمَا مَرَّةً ، فَصَاعِدًا ، أَوْ تَشَافَهَا بِالْحَدِيثِ بَيْنَهُمَا ، أَوْ يَرِدَ خَبَرٌ فِيهِ بَيَانُ اجْتِمَاعِهِمَا وَتَلَاقِيهِمَا مَرَّةً مِنْ دَهْرِهِمَا فَمَا فَوْقَهَا ، فَإِنْ لَمْ يَكُنْ عِنْدَهُ عِلْمُ ذَلِكَ ، وَلَمْ تَأْتِ رِوَايَةٌ صَحِيحَةٌ تُخْبِرُ ، أَنَّ هَذَا الرَّاوِيَ ، عَنْ صَاحِبِهِ ، قَدْ لَقِيَهُ مَرَّةً ، وَسَمِعَ مِنْهُ شَيْئًا لَمْ يَكُنْ فِي نَقْلِهِ الْخَبَرَ ، عَمَّنْ رَوَى عَنْهُ عِلْمُ ذَلِكَ ، وَالأَمْرُ كَمَا وَصَفْنَا حُجَّةٌ ، وَكَانَ الْخَبَرُ عِنْدَهُ مَوْقُوفًا ، حَتَّى يَرِدَ عَلَيْهِ سَمَاعُهُ مِنْهُ لِشَيْءٍ مِنَ الْحَدِيثِ قَلَّ أَوْ كَثُرَ فِي رِوَايَةٍ مِثْلِ مَا وَرَدَ
And the one who made the claim, with which we began the discussion regarding the narration, claimed—based on his statement and the report of his poor judgment—that every isnad of a hadith in which it is so-and-so from so-and-so, and it is established by knowledge that they were both in the same era and it is possible that the narrator heard the hadith from the one he narrates from and received it directly from him, yet we do not know of any instance of him hearing from him, nor have we found in any of the narrations that they ever met or exchanged hadith between them, then the proof is not established for him by every report that comes in this manner until he has knowledge that they met at least once in their lifetimes or exchanged hadith between them, or a report comes clarifying that they met and encountered each other at least once in their lifetimes or more. If he does not have knowledge of that, and no authentic narration comes informing that this narrator from his companion met him even once and heard something from him, then in his transmission of the report from the one he narrates from, there is no knowledge of that, and the matter as we have described is not a proof, and the report for him is considered suspended until it is established that he heard from him something of the hadith, whether little or much, in a narration similar to what has been mentioned.
Hadith 92B7
وَهَذَا الْقَوْلُ يَرْحَمُكَ اللَّهُ فِي الطَّعْنِ فِي الأَسَانِيدِ قَوْلٌ مُخْتَرَعٌ ، مُسْتَحْدَثٌ ، غَيْرُ مَسْبُوقٍ صَاحِبُهُ إِلَيْهِ ، وَلَا مُسَاعِدَ لَهُ مِنْ أَهْلِ الْعِلْمِ عَلَيْهِ ، وَذَلِكَ أَنَّ الْقَوْلَ الشَّائِعَ الْمُتَّفَقَ عَلَيْهِ بَيْنَ أَهْلِ الْعِلْمِ ، بِالأَخْبَارِ ، وَالرِّوَايَاتِ قَدِيمًا وَحَدِيثًا ، أَنَّ كُلَّ رَجُلٍ ثِقَةٍ ، رَوَى عَنْ مِثْلِهِ حَدِيثًا وَجَائِزٌ ، مُمْكِنٌ لَهُ لِقَاؤُهُ وَالسَّمَاعُ مِنْهُ ، لِكَوْنِهِمَا جَمِيعًا كَانَا فِي عَصْرٍ وَاحِدٍ ، وَإِنْ لَمْ يَأْتِ فِي خَبَرٍ قَطُّ ، أَنَّهُمَا اجْتَمَعَا وَلَا تَشَافَهَا بِكَلَامٍ ، فَالرِّوَايَةُ ثَابِتَةٌ وَالْحُجَّةُ بِهَا لَازِمَةٌ ، إِلَّا أَنْ يَكُونَ هُنَاكَ دَلَالَةٌ بَيِّنَةٌ ، أَنَّ هَذَا الرَّاوِيَ لَمْ يَلْقَ مَنْ رَوَى عَنْهُ ، أَوْ لَمْ يَسْمَعْ مِنْهُ شَيْئًا ، فَأَمَّا وَالأَمْرُ مُبْهَمٌ عَلَى الإِمْكَانِ الَّذِي فَسَّرْنَا ، فَالرِّوَايَةُ عَلَى السَّمَاعِ أَبَدًا ، حَتَّى تَكُونَ الدَّلَالَةُ الَّتِي بَيَّنَّا ،
And this statement—may Allah have mercy on you—regarding criticism of the chains of transmission is an invented, newly introduced statement, with no one having preceded its proponent to it, nor does he have any supporter among the people of knowledge for it. That is because the widespread, agreed-upon view among the people of knowledge regarding reports and narrations, both ancient and recent, is that every trustworthy man who narrates from someone like him a hadith, and it is possible and permissible for him to have met him and heard from him, since both of them were in the same era—even if there is no report at all that they met or spoke to each other—the narration is established and the proof by it is binding, unless there is clear evidence that this narrator did not meet the one from whom he narrates, or did not hear anything from him. But as long as the matter remains ambiguous and possible as we have explained, the narration is always considered as having been heard, until the evidence we have clarified is present.
Hadith 92B8
فَيُقَالُ لِمُخْتَرِعِ هَذَا الْقَوْلِ ، الَّذِي وَصَفْنَا مَقَالَتَهُ ، أَوْ لِلذَّابِّ عَنْهُ ، قَدْ أَعْطَيْتَ فِي جُمْلَةِ قَوْلِكَ ، أَنَّ خَبَرَ الْوَاحِدِ الثِّقَةِ عَنِ الْوَاحِدِ ، الثِّقَةِ حُجَّةٌ يَلْزَمُ بِهِ الْعَمَلُ ، ثُمَّ أَدْخَلْتَ فِيهِ الشَّرْطَ بَعْدُ ، فَقُلْتَ : حَتَّى نَعْلَمَ أَنَّهُمَا قَدْ كَانَا الْتَقَيَا مَرَّةً فَصَاعِدًا أَوْ سَمِعَ مِنْهُ شَيْئًا ، فَهَلْ تَجِدُ هَذَا الشَّرْطَ الَّذِي اشْتَرَطْتَهُ عَنْ أَحَدٍ يَلْزَمُ قَوْلُهُ وَإِلَّا فَهَلُمَّ دَلِيلًا عَلَى مَا زَعَمْتَ ،
It will be said to the originator of this statement, whose doctrine we have described, or to the one defending him: In the sum of your statement, you have conceded that the report of a trustworthy individual from another trustworthy individual is a proof that necessitates action. Then you introduced a condition afterward, saying: "Until we know that the two have met at least once, or that he heard something from him." Do you find this condition that you have stipulated from anyone whose statement is binding? If not, then bring forth evidence for what you have claimed.
Hadith 92B9
فَإِنِ ادَّعَى قَوْلَ أَحَدٍ مِنْ عُلَمَاءِ السَّلَفِ ، بِمَا زَعَمَ مِنْ إِدْخَالِ الشَّرِيطَةِ فِي تَثْبِيتِ الْخَبَرِ طُولِبَ بِهِ ، وَلَنْ يَجِدَ هُوَ وَلَا غَيْرُهُ إِلَى إِيجَادِهِ سَبِيلًا ، وَإِنْ هُوَ ادَّعَى فِيمَا زَعَمَ دَلِيلًا يَحْتَجُّ بِهِ ، قِيلَ لَهُ : وَمَا ذَاكَ الدَّلِيلُ ؟
If he claims the statement of any of the scholars of the Salaf regarding what he alleges of introducing the condition in affirming the report, he will be asked for it, and neither he nor anyone else will find any way to produce it. And if he claims, in what he alleges, a proof by which he argues, it will be said to him: And what is that proof?
Hadith 92B10
فَإِنْ ، قَالَ : قُلْتُهُ لِأَنِّي وَجَدْتُ رُوَاةَ الأَخْبَارِ قَدِيمًا وَحَدِيثًا ، يَرْوِي أَحَدُهُمْ عَنِ الآخَرِ الْحَدِيثَ ، وَلَمَّا يُعَايِنْهُ ، وَلَا سَمِعَ مِنْهُ شَيْئًا قَطُّ ، فَلَمَّا رَأَيْتُهُمُ اسْتَجَازُوا رِوَايَةَ الْحَدِيثِ بَيْنَهُمْ هَكَذَا عَلَى الإِرْسَالِ مِنْ غَيْرِ سَمَاعٍ ، وَالْمُرْسَلُ مِنَ الرِّوَايَاتِ فِي أَصْلِ قَوْلِنَا ، وَقَوْلِ أَهْلِ الْعِلْمِ بِالأخْبَارِ لَيْسَ بِحُجَّةٍ احْتَجْتُ ، لِمَا وَصَفْتُ مِنَ الْعِلَّةِ إِلَى الْبَحْثِ عَنْ سَمَاعِ رَاوِي كُلِّ خَبَرٍ ، عَنْ رَاوِيهِ ، فَإِذَا أَنَا ، هَجَمْتُ عَلَى سَمَاعِهِ مِنْهُ لِأَدْنَى شَيْءٍ ثَبَتَ عَنْهُ عِنْدِي بِذَلِكَ جَمِيعُ مَا يَرْوِي عَنْهُ بَعْدُ ، فَإِنْ عَزَبَ عَنِّي مَعْرِفَةُ ذَلِك أَوْقَفْتُ الْخَبَرَ ، وَلَمْ يَكُنْ عِنْدِي مَوْضِعَ حُجَّةٍ لِإِمْكَانِ الإِرْسَالِ فِيهِ ،
If he says: I said it because I found the narrators of reports, both in the past and recently, one of them narrates from another the hadith, though he did not witness it, nor did he ever hear anything from him at all. So when I saw that they permitted the narration of hadith among themselves in this way, as mursal, without hearing, and the mursal among the narrations, according to the foundation of our statement and the statement of the people of knowledge regarding reports, is not a proof, I was compelled, due to the reason I have described, to investigate the hearing of every narrator of a report from his source. So if I come upon his having heard from him, even for the slightest thing that is established from him, then for me, all that he narrates from him after that is established. But if knowledge of that escapes me, I suspend the report, and it does not have the status of proof for me, due to the possibility of irsal in it.
Hadith 92B11
فَيُقَالُ لَهُ : فَإِنْ كَانَتِ الْعِلَّةُ فِي تَضْعِيفِكَ الْخَبَرَ وَتَرْكِكَ الِاحْتِجَاجَ بِهِ ، إِمْكَانَ الْإِرْسَالِ فِيهِ ، لَزِمَكَ أَنْ لَا تُثْبِتَ إِسْنَادًا مُعَنْعَنًا ، حَتَّى تَرَى فِيهِ السَّمَاعَ مِنْ أَوَّلِهِ إِلَى آخِرِهِ . وَذَلِكَ أَنَّ الْحَدِيثَ الْوَارِدَ عَلَيْنَا بِإِسْنَادِ هِشَامِ بْنِ عُرْوَةَ ، عَنْ أَبِيهِ ، عَنْ عائشة َ ، فَبِيَقِينٍ نَعْلَمُ ، أَنَّ هِشَامًا قَدْ سَمِعَ مِنْ أَبِيهِ ، وَأَنَّ أَبَاهُ قَدْ سَمِعَ مِنْ عائشة كَمَا نَعْلَمُ ، أَنَّ عائشة قَدْ سَمِعَتْ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَقَدْ يَجُوزُ إِذَا لَمْ يَقُلْ هِشَامٌ فِي رِوَايَةٍ يَرْوِيهَا ، عَنْ أَبِيهِ سَمِعْتُ ، أَوْ أَخْبَرَنِي أَنْ يَكُونَ بَيْنَهُ وَبَيْنَ أَبِيهِ فِي تِلْكَ الرِّوَايَةِ إِنْسَانٌ آخَرُ أَخْبَرَهُ بِهَا ، عَنْ أَبِيهِ وَلَمْ يَسْمَعْهَا هُوَ مِنْ أَبِيهِ ، لَمَّا أَحَبَّ أَنْ يَرْوِيَهَا مُرْسَلًا وَلَا يُسْنِدَهَا إِلَى مَنْ سَمِعَهَا مِنْهُ ، وَكَمَا يُمْكِنُ ذَلِكَ فِي هِشَامٍ ، عَنْ أَبِيهِ فَهُوَ أَيْضًا مُمْكِنٌ فِي أَبِيهِ ، عَنْ عائشة ، وَكَذَلِكَ كُلُّ إِسْنَادٍ لِحَدِيثٍ لَيْسَ فِيهِ ذِكْرُ سَمَاعِ بَعْضِهِمْ مِنْ بَعْضٍ ، وَإِنْ كَانَ قَدْ عُرِفَ فِي الْجُمْلَةِ ، أَنَّ كُلَّ وَاحِدٍ مِنْهُمْ قَدْ سَمِعَ مِنْ صَاحِبِهِ سَمَاعًا كَثِيرًا ، فَجَائِزٌ لِكُلِّ وَاحِدٍ مِنْهُمْ أَنْ يَنْزِلَ فِي بَعْضِ الرِّوَايَةِ ، فَيَسْمَعَ مِنْ غَيْرِهِ عَنْهُ بَعْضَ أَحَادِيثِهِ ، ثُمَّ يُرْسِلَهُ عَنْهُ أَحْيَانًا ، وَلَا يُسَمِّيَ مَنْ سَمِعَ مِنْهُ ، وَيَنْشَطَ أَحْيَانًا ، فَيُسَمِّيَ الرَّجُلَ الَّذِي حَمَلَ عَنْهُ الْحَدِيثَ وَيَتْرُكَ الإِرْسَالَ ،
It will be said to him: If your reason for weakening the report and abandoning argument by it is the possibility of irsal (disconnection) in it, then it is necessary for you not to affirm any mu‘an‘an isnad (chain with ‘an‘anah), until you see in it the explicit mention of hearing from beginning to end. That is because the hadith that comes to us with the isnad of Hisham ibn ‘Urwah, from his father, from Aisha, we know with certainty that Hisham heard from his father, and that his father heard from Aisha, just as we know that Aisha heard from the Prophet, peace and blessings be upon him. Yet it is possible, if Hisham does not say in a narration he relates from his father, “I heard” or “he informed me,” that there could be between him and his father in that narration another person who informed him from his father, and he did not hear it himself from his father, when he wished to narrate it mursal (disconnected) and not attribute it to the one he heard it from. And just as this is possible in Hisham from his father, it is also possible in his father from Aisha. Likewise, every isnad of a hadith in which there is no mention of hearing of some from others, even if it is generally known that each of them has heard much from his companion, it is permissible for each of them to descend in some narration and hear from someone else from him some of his hadiths, then narrate it mursal from him sometimes, without naming the one he heard it from, and sometimes he is active and names the man from whom he took the hadith and abandons irsal.
Hadith 92B12
وَمَا قُلْنَا : مِنْ هَذَا مَوْجُودٌ فِي الْحَدِيثِ ، مُسْتَفِيضٌ مِنْ فِعْلِ ثِقَاتِ الْمُحَدِّثِينَ ، وَأَئِمَّةِ أَهْلِ الْعِلْمِ ؟ وَسَنَذْكُرُ مِنْ رِوَايَاتِهِمْ عَلَى الْجِهَةِ الَّتِي ذَكَرْنَا ، عَدَدًا يُسْتَدَلُّ بِهَا عَلَى أَكْثَرَ مِنْهَا إِنْ شَاءَ اللَّهُ تَعَالَى ، فَمِنْ ذَلِكَ.أَنَّ أَيُّوبَ السَّخْتِيَانِيَّ وَابْنَ الْمُبَارَكِ وَوَكِيعًا وَابْنَ نُمَيْرٍ وَجَمَاعَةً غَيْرَهُمْ رَوَوْا ، عَنْ هِشَامِ بْنِ عُرْوَةَ ، عَنْ أَبِيهِ ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ، قَالَتْ : كُنْتُ أُطَيِّبُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، لِحِلِّهِ وَلِحِرْمِهِ بِأَطْيَبِ مَا أَجِد ، فَرَوَى هَذِهِ الرِّوَايَةَ بِعَيْنِهَا ، اللَّيْثُ بْنُ سَعْدٍ وَدَاوُدُ الْعَطَّارُ وَحُمَيْدُ بْنُ الأَسْوَدِ وَوُهَيْبُ بْنُ خَالِدٍ وَأَبُو أُسَامَةَ ، عَنْ هِشَامٍ ، قَالَ : أَخْبَرَنِي عُثْمَانُ بْنُ عُرْوَةَ ، عَنْ عُرْوَةَ ، عَنْ عَائِشَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
And what we have said: of this is found in the hadith, widespread from the actions of the trustworthy hadith narrators and the imams of the people of knowledge. And we will mention from their narrations, in the manner we have described, a number by which more than that can be inferred, if Allah the Exalted wills. Among them is that Ayub al-Sakhtiyani, Ibn al-Mubarak, Waki‘, Ibn Numayr, and a group besides them narrated from Hisham ibn ‘Urwah, from his father, from Aisha, may Allah be pleased with her, who said: I used to perfume the Messenger of Allah, peace and blessings be upon him, for his state of ihram and for his state of being out of ihram, with the best perfume I could find. This narration was narrated exactly as it is by al-Layth ibn Sa‘d, Dawud al-‘Attar, Humayd ibn al-Aswad, Wuhaib ibn Khalid, and Abu Usamah, from Hisham, who said: ‘Uthman ibn ‘Urwah informed me, from ‘Urwah, from Aisha, from the Prophet, peace and blessings be upon him.
Hadith 92B13
وَرَوَى هِشَامٌ ، عَنْ أَبِيهِ ، عَنْ عَائِشَةَ ، قَالَتْ : " كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، إِذَا اعْتَكَفَ ، يُدْنِي إِلَيَّ رَأْسَهُ ، فَأُرَجِّلُهُ ، وَأَنَا حَائِضٌ ، فَرَوَاهَا بِعَيْنِهَا مَالِكُ بْن أَنَسٍ ، عَنِ الزُّهْرِيِّ ، عَنْ عُرْوَةَ ، عَنْ عَمْرَةَ ، عَنْ عَائِشَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ،
Hisham narrated from his father, from Aisha, who said: "When the Prophet, peace and blessings be upon him, was in i'tikaf, he would bring his head close to me and I would comb it, while I was menstruating." Malik ibn Anas narrated it with the same wording from Az-Zuhri, from Urwah, from Amrah, from Aisha, from the Prophet, peace and blessings be upon him.
Hadith 92B14
وَرَوَى الزُّهْرِيُّ وَصَالِحُ بْنُ أَبِي حَسَّانَ ، عَنْ أَبِي سَلَمَةَ ، عَنْ عَائِشَةَ : " كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُ وَهُوَ صَائِمٌ ، فَقَالَ يَحْيَي بْنُ أَبِي كَثِيرٍ فِي هَذَا الْخَبَرِ فِي الْقُبْلَةِ : أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ ، أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ أَخْبَرَهُ ، أَنَّ عُرْوَةَ أَخْبَرَهُ ، أَنَّ عَائِشَةَ أَخْبَرَتْهُ ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " كَانَ يُقَبِّلُهَا وَهُوَ صَائِمٌ " ،
Al-Zuhri and Salih ibn Abi Hassan narrated from Abu Salamah, from Aisha: "The Prophet, peace and blessings be upon him, used to kiss while he was fasting." Yahya ibn Abi Kathir said in this report about kissing: Abu Salamah ibn Abd al-Rahman informed me that Umar ibn Abd al-Aziz informed him, that Urwah informed him, that Aisha informed him, that the Prophet, peace and blessings be upon him: "used to kiss her while he was fasting."
Hadith 92B15
وَرَوَى ابْنُ عُيَيْنَةَ وَغَيْرُهُ ، عَنْ عَمْرِو بْنِ دِينَار ٍ ، عَنْ جَابِر ، قَالَ : " أَطْعَمَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، لُحُومَ الْخَيْلِ ، وَنَهَانَا عَنْ لُحُومِ الْحُمُر " ِ ، فَرَوَاهُ حَمَّادُ بْنُ زَيْدٍ ، عَنْ عَمْرٍو ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ، عَنْ جَابِرٍ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَهَذَا النَّحْوُ فِي الرِّوَايَاتِ كَثِيرٌ ، يَكْثُرُ تَعْدَادُهُ ، وَفِيمَا ذَكَرْنَا مِنْهَا ، كِفَايَةٌ لِذَوِي الْفَهْمِ ،
Ibn ‘Uyaynah and others narrated from ‘Amr ibn Dinar, from Jabir, who said: “The Messenger of Allah, peace and blessings be upon him, fed us the meat of horses and forbade us from the meat of donkeys.” Hammad ibn Zayd narrated it from ‘Amr, from Muhammad ibn ‘Ali, from Jabir, from the Prophet, peace and blessings be upon him. And this kind of variation in narrations is frequent and numerous, and in what we have mentioned there is sufficient evidence for those of understanding.
Hadith 92B16
فَإِذَا كَانَتِ الْعِلَّةُ عِنْدَ مَنْ وَصَفْنَا ، قَوْلَهُ مِنْ قَبْلُ فِي فَسَادِ الْحَدِيثِ وَتَوْهِينِهِ ، إِذَا لَمْ يُعْلَمْ أَنَّ الرَّاوِيَ قَدْ سَمِعَ مِمَّنْ رَوَى عَنْهُ شَيْئًا إِمْكَانَ الإِرْسَالَ فِيهِ ، لَزِمَهُ تَرْكُ الِاحْتِجَاجِ فِي قِيَادِ قَوْلِهِ بِرِوَايَةِ مَنْ يُعْلَمُ ، أَنَّهُ قَدْ سَمِعَ مِمَّنْ رَوَى عَنْهُ ، إِلَّا فِي نَفْسِ الْخَبَرِ الَّذِي فِيهِ ذِكْرُ السَّمَاعِ لِمَا بَيَّنَّا مِنْ قَبْلُ ، عَنِ الأَئِمَّةِ الَّذِينَ نَقَلُوا الأَخْبَارَ ، أَنَّهُمْ كَانَتْ لَهُمْ تَارَاتٌ يُرْسِلُونَ فِيهَا الْحَدِيثَ إِرْسَالًا ، وَلَا يَذْكُرُونَ مَنْ سَمِعُوهُ مِنْهُ ، وَتَارَاتٌ يَنْشَطُونَ فِيهَا فَيُسْنِدُونَ الْخَبَرَ عَلَى هَيْئَةِ مَا سَمِعُوا ، فَيُخْبِرُونَ بِالنُّزُولِ فِيهِ إِنْ نَزَلُوا ، وَبِالصُّعُودِ إِنْ صَعِدُوا ، كَمَا شَرَحْنَا ذَلِكَ عَنْهُمْ ،
So if the reason, according to those we have described, is his previous statement regarding the invalidity and weakening of the hadith, when it is not known that the narrator has heard anything from the one he narrates from, and the possibility of it being mursal exists, then it is necessary for him to abandon using as proof, in support of his statement, the narration of one who is known to have heard from the one he narrates from, except in the very report in which mention of hearing is found, as we have explained previously, from the imams who transmitted the reports, that at times they would send the hadith as mursal, and would not mention from whom they heard it, and at other times they would be diligent and attribute the report according to how they heard it, informing about descending if they descended, and about ascending if they ascended, as we have explained from them.
Hadith 92B17
وَمَا عَلِمْنَا أَحَدًا مِنْ أَئِمَّةِ السَّلَفِ ، مِمَّنْ يَسْتَعْمِلُ الأَخْبَارَ ، وَيَتَفَقَّدُ صِحَّةَ الأَسَانِيدِ وَسَقَمَهَا ، مِثْلَ أَيُّوبَ السَّخْتِيَانِيِّ وَابْنِ عَوْنٍ وَمَالِكِ بْنِ أَنَسٍ وَشُعْبَةَ بْنِ الْحَجَّاجِ وَيَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ ، وَمَنْ بَعْدَهُمْ مِنْ أَهْلِ الْحَدِيثِ ، فَتَّشُوا عَنْ مَوْضِعِ السَّمَاعِ فِي الأَسَانِيدِ ، كَمَا ادَّعَاهُ الَّذِي وَصَفْنَا قَوْلَهُ مِنْ قَبْلُ ، وَإِنَّمَا كَانَ تَفَقُّدُ مَنْ تَفَقَّدَ مِنْهُمْ ، سَمَاعَ رُوَاةِ الْحَدِيثِ مِمَّنْ رَوَى عَنْهُمْ ، إِذَا كَانَ الرَّاوِي مِمَّنْ عُرِفَ بِالتَّدْلِيسِ فِي الْحَدِيثِ وَشُهِرَ بِهِ ، فَحِينَئِذٍ يَبْحَثُونَ عَنْ سَمَاعِهِ فِي رِوَايَتِهِ ، وَيَتَفَقَّدُونَ
And we did not know anyone among the Imams of the Salaf, from those who used the reports and examined the authenticity and weakness of the chains of narration, like Ayyub al-Sakhtiyani, Ibn ‘Awn, Malik ibn Anas, Shu‘bah ibn al-Hajjaj, Yahya ibn Sa‘id al-Qattan, ‘Abd al-Rahman ibn Mahdi, and those after them from the people of hadith, who investigated the place of hearing in the chains of narration as was claimed by the one whose statement we described earlier. Rather, the examination by those among them who examined, was regarding the hearing of the narrators of hadith from those from whom they narrated, if the narrator was known for tadlis in hadith and was famous for it. Then, at that point, they would investigate his hearing in his narration and examine it.
Hadith 92B18
ذَلِكَ مِنْهُ كَيْ تَنْزَاحَ عَنْهُمْ عِلَّةُ التَّدْلِيسِ ، فَمَنِ ابْتَغَى ذَلِكَ مِنْ غَيْرِ مُدَلِّسٍ عَلَى الْوَجْهِ الَّذِي زَعَمَ مَنْ حَكَيْنَا قَوْلَهُ ، فَمَا سَمِعْنَا ذَلِكَ عَنْ أَحَدٍ مِمَّنْ سَمَّيْنَا ، وَلَمْ نُسَمِّ مِنِ الأَئِمَّةِ . فَمِنْ ذَلِكَ أَنَّ عَبْدَ اللَّهِ بْنَ يَزِيدَ الأَنْصَارِيَّ ، وَقَدْ رَأَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ رَوَى ، عَنْ حُذَيْفَةَ وَعَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ ، وَعَنْ كُلِّ وَاحِدٍ مِنْهُمَا حَدِيثًا يُسْنِدُهُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَلَيْسَ فِي رِوَايَتِهِ عَنْهُمَا ذِكْرُ السَّمَاعِ مِنْهُمَا ، وَلَا حَفِظْنَا فِي شَيْءٍ مِنَ الرِّوَايَاتِ ، أَنَّ عَبْدَ اللَّهِ بْنَ يَزِيدَ شَافَهَ حُذَيْفَةَ وَأَبَا مَسْعُودٍ بِحَدِيثٍ قَطُّ ، وَلَا وَجَدْنَا ذِكْرَ رُؤْيَتِهِ إِيَّاهُمَا فِي رِوَايَةٍ بِعَيْنِهَا ، وَلَمْ نَسْمَعْ عَنْ أَحَدٍ مِنْ أَهْلِ الْعِلْمِ ، مِمَّنْ مَضَى وَلَا مِمَّنْ أَدْرَكْنَا ، أَنَّهُ طَعَنَ فِي هَذَيْنِ الْخَبَرَيْنِ اللَّذَيْنِ رَوَاهُمَا عَبْدُ اللَّهِ بْنُ يَزِيدَ ، عَنْ حُذَيْفَةَ وَأَبِي مَسْعُودٍ ، بِضَعْفٍ فِيهِمَا ، بَلْ هُمَا وَمَا أَشْبَهَهُمَا عِنْدَ مَنْ لَاقَيْنَا مَنْ أَهْلِ الْعِلْمِ بِالْحَدِيثِ مِنْ صِحَاحِ الأَسَانِيدِ ، وَقَوِيِّهَا يَرَوْنَ اسْتِعْمَالَ مَا نُقِلَ بِهَا ، وَالِاحْتِجَاجَ بِمَا أَتَتْ مِنْ سُنَنٍ ، وَآثَارٍ وَهِيَ فِي زَعْمِ مَنْ حَكَيْنَا قَوْلَهُ مِنْ قَبْلُ وَاهِيَةٌ مُهْمَلَةٌ ، حَتَّى يُصِيبَ سَمَاعَ الرَّاوِي عَمَّنْ رَوَى ،
That is from him so that the cause of tadlis may be removed from them. So whoever seeks that without being a mudallis, in the manner claimed by the one whose statement we have related, we have not heard that from any of those whom we have named, nor have we named any of the imams. Among that is that Abdullah ibn Yazid al-Ansari, who saw the Prophet, peace and blessings be upon him, narrated from Hudhayfah and from Abu Mas’ud al-Ansari, and from each of them a hadith which he attributes to the Prophet, peace and blessings be upon him, and in his narration from them there is no mention of hearing from them, nor have we preserved in any of the narrations that Abdullah ibn Yazid directly addressed Hudhayfah and Abu Mas’ud with any hadith at all, nor have we found mention of his seeing them in any specific narration, and we have not heard from any of the people of knowledge, neither those who have passed nor those whom we have met, that anyone criticized these two reports which Abdullah ibn Yazid narrated from Hudhayfah and Abu Mas’ud for any weakness in them. Rather, they and what resembles them, according to those of the people of knowledge of hadith whom we have met, are among the authentic and strong chains of transmission. They consider it proper to use what has been transmitted by them, and to use as proof what has come from them of the Sunnah and reports, even though, according to the claim of the one whose statement we have related earlier, they are weak and neglected, until the hearing of the narrator from the one he narrates from is established.
Hadith 92B19
وَلَوْ ذَهَبْنَا نُعَدِّدُ الأَخْبَارَ الصِّحَاحَ عِنْدَ أَهْلِ الْعِلْمِ ، مِمَّنْ يَهِنُ بِزَعْمِ هَذَا الْقَائِلِ ، وَنُحْصِيهَا لَعَجَزْنَا عَنْ تَقَصِّي ذِكْرِهَا ، وَإِحْصَائِهَا كُلِّهَا ، وَلَكِنَّا أَحْبَبْنَا ، أَنْ نَنْصِبَ مِنْهَا عَدَدًا يَكُونُ سِمَةً لِمَا سَكَتْنَا عَنْهُ مِنْهَا.
And if we were to begin enumerating the authentic reports according to the people of knowledge, from those whom, according to the claim of this speaker, are disparaged, and to count them, we would be unable to fully mention or enumerate all of them. However, we wished to present a number of them as a sign for what we have left unmentioned among them.
Hadith 92B20
وَهَذَا أَبُو عُثْمَانَ النَّهْدِيُّ وَأَبُو رَافِعٍ الصَّائِغُ ، وَهُمَا مَنْ أَدْرَكَ الْجَاهِلِيَّةَ وَصَحِبَا أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، مِنَ الْبَدْرِيِّينَ هَلُمَّ جَرًّا ، وَنَقَلَا عَنْهُمُ الأَخْبَارَ ، حَتَّى نَزَلَا إِلَى مِثْلِ أَبِي هُرَيْرَةَ وَابْنِ عُمَرَ وَذَوِيهِمَا ، قَدْ أَسْنَدَ كُلُّ وَاحِدٍ مِنْهُمَا ، عَنْ أُبَيِّ بْنِ كَعْبٍ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، حَدِيثًا وَلَمْ نَسْمَعْ فِي رِوَايَةٍ بِعَيْنِهَا ، أَنَّهُمَا عَايَنَا أُبَيًّا أَوْ سَمِعَا مِنْهُ شَيْئًا ،
And this is Abu ‘Uthman al-Nahdi and Abu Rafi‘ al-Sa’igh, both of whom lived during the Jahiliyyah and accompanied the companions of the Messenger of Allah, peace and blessings be upon him, from among the people of Badr and onwards, and they transmitted reports from them, until they reached the likes of Abu Hurayrah and Ibn ‘Umar and their peers. Each of them has transmitted, with an isnad, from Ubayy ibn Ka‘b, from the Prophet, peace and blessings be upon him, a hadith, but we have not heard in any specific narration that they actually met Ubayy or heard anything from him.
Hadith 92B21
وَأَسْنَدَ أَبُو عَمْرٍو الشَّيْبَانِيُّ وَهُوَ مِمَّنْ أَدْرَكَ الْجَاهِلِيَّةَ ، وَكَانَ فِي زَمَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًا ، وَأَبُو مَعْمَرٍ عَبْدُ اللَّهِ بْنُ سَخْبَرَةَ كُلُّ وَاحِدٍ مِنْهُمَا ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَبَرَيْنِ ، وَأَسْنَدَ عُبَيْدُ بْنُ عُمَيْرٍ ، عَنْ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا ، وَعُبَيْدُ بْنُ عُمَيْرٍ وُلِدَ فِي زَمَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَأَسْنَدَ قَيْسُ بْنُ أَبِي حَازِمٍ ، وَقَدْ أَدْرَكَ زَمَنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةَ أَخْبَارٍ ، وَأَسْنَدَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى وَقَدْ حَفِظَ ، عَنْ عُمَرَ بْنِ الْخَطَّابِ وَصَحِبَ عَلِيًّا ، عَنْ أَنَسِ بْنِ مَالِكٍ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا ، وَأَسْنَدَ رِبْعِيُّ بْنُ حِرَاشٍ ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثَيْنِ ، وَعَنْ أَبِي بَكْرَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا ، وَقَدْ سَمِعَ رِبْعِيٌّ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَرَوَى عَنْهُ ، وَأَسْنَدَ نَافِعُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ ، عَنْ أَبِي شُرَيْحٍ الْخُزَاعِيِّ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا ، وَأَسْنَدَ النُّعْمَانُ بْنُ أَبِي عَيَّاشٍ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ثَلَاثَةَ أَحَادِيثَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَأَسْنَدَ عَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ ، عَنْ تَمِيمٍ الدَّارِيِّ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا ، وَأَسْنَدَ سُلَيْمَانُ بْنُ يَسَارٍ ، عَنْ رَافِعِ بْنِ خَدِيجٍ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا ، وَأَسْنَدَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْحِمْيَرِيُّ ، عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَحَادِيثَ ،
And Abu Amr al-Shaybani, who was among those who witnessed the Jahiliyyah and was a man during the time of the Prophet, peace and blessings be upon him, and Abu Ma'mar Abdullah ibn Sakhrabah, each of them, narrated from Abu Mas'ud al-Ansari, from the Prophet, peace and blessings be upon him, two reports. And Ubayd ibn Umayr narrated from Umm Salamah, the wife of the Prophet, peace and blessings be upon him, from the Prophet, peace and blessings be upon him, a hadith, and Ubayd ibn Umayr was born during the time of the Prophet, peace and blessings be upon him. And Qays ibn Abi Hazim, who witnessed the time of the Prophet, peace and blessings be upon him, narrated from Abu Mas'ud al-Ansari, from the Prophet, peace and blessings be upon him, three reports. And Abdur-Rahman ibn Abi Layla, who memorized, narrated from Umar ibn al-Khattab and accompanied Ali, from Anas ibn Malik, from the Prophet, peace and blessings be upon him, a hadith. And Rib'i ibn Hirash narrated from Imran ibn Husayn, from the Prophet, peace and blessings be upon him, two hadiths, and from Abu Bakrah, from the Prophet, peace and blessings be upon him, a hadith, and Rib'i heard from Ali ibn Abi Talib and narrated from him. And Nafi' ibn Jubayr ibn Mut'im narrated from Abu Shurayh al-Khuza'i, from the Prophet, peace and blessings be upon him, a hadith. And al-Nu'man ibn Abi Ayyash narrated from Abu Sa'id al-Khudri three hadiths, from the Prophet, peace and blessings be upon him. And Ata' ibn Yazid al-Laythi narrated from Tamim al-Dari, from the Prophet, peace and blessings be upon him, a hadith. And Sulayman ibn Yasar narrated from Rafi' ibn Khadij, from the Prophet, peace and blessings be upon him, a hadith. And Humayd ibn Abdur-Rahman al-Himyari narrated from Abu Hurayrah, from the Prophet, peace and blessings be upon him, hadiths.
Hadith 92B22
فَكُلُّ هَؤُلَاءِ التَّابِعِينَ الَّذِينَ نَصَبْنَا رِوَايَتَهُمْ ، عَنِ الصَّحَابَةِ الَّذِينَ سَمَّيْنَاهُمْ ، لَمْ يُحْفَظْ عَنْهُمْ سَمَاعٌ عَلِمْنَاهُ مِنْهُمْ ، فِي رِوَايَةٍ بِعَيْنِهَا ، وَلَا أَنَّهُمْ لَقُوهُمْ فِي نَفْسِ خَبَرٍ بِعَيْنِهِ ، وَهِيَ أَسَانِيدُ عِنْدَ ذَوِي الْمَعْرِفَةِ بِالأَخْبَارِ ، وَالرِّوَايَاتِ مِنْ صِحَاحِ الأَسَانِيدِ ، لَا نَعْلَمُهُمْ وَهَّنُوا مِنْهَا شَيْئًا قَطُّ ، وَلَا الْتَمَسُوا فِيهَا سَمَاعَ بَعْضِهِمْ مِنْ بَعْضٍ ، إِذْ السَّمَاعُ لِكُلِّ وَاحِدٍ مِنْهُمْ مُمْكِنٌ مِنْ صَاحِبِهِ ، غَيْرُ مُسْتَنْكَرٍ لِكَوْنِهِمْ جَمِيعًا كَانُوا فِي الْعَصْرِ الَّذِي اتَّفَقُوا فِيهِ ، وَكَانَ هَذَا الْقَوْلُ الَّذِي أَحْدَثَهُ الْقَائِلُ الَّذِي حَكَيْنَاهُ ، فِي تَوْهِينِ الْحَدِيثِ بِالْعِلَّةِ الَّتِي وَصَفَ أَقَلَّ مِنْ أَنْ يُعَرَّجَ عَلَيْهِ ، وَيُثَارَ ذِكْرُهُ إِذْ كَانَ قَوْلًا مُحْدَثًا ، وَكَلَامًا خَلْفًا لَمْ يَقُلْهُ أَحَدٌ مِنْ أَهْلِ الْعِلْمِ سَلَفَ ، وَيَسْتَنْكِرُهُ مَنْ بَعْدَهُمْ خَلَفَ ، فَلَا حَاجَةَ بِنَا فِي رَدِّهِ بِأَكْثَرَ مِمَّا شَرَحْنَا ، إِذْ كَانَ قَدْرُ الْمَقَالَةِ ، وَقَائِلِهَا الْقَدْرَ الَّذِي وَصَفْنَاهُ ، وَاللَّهُ الْمُسْتَعَانُ عَلَى دَفْعِ مَا خَالَفَ مَذْهَبَ الْعُلَمَاءِ ، وَعَلَيْهِ التُّكْلَانُ .
So all of these followers whose narrations we have established, from the Companions whom we have named, it has not been preserved from them that they heard (directly) from them, as far as we know, in any specific narration, nor that they met them in the very same report itself. Yet these are chains of transmission, according to those knowledgeable in reports and narrations, from the soundest of chains. We do not know that they have ever been criticized for anything in them, nor have they sought in them evidence of some hearing of one from another, since it is possible for each of them to have heard from his companion, and it is not objectionable, as they all lived in the same era in which they coincided. And this statement, which was introduced by the one whose view we have related, in weakening the hadith due to the reason he described, is too insignificant to be considered or its mention to be raised, since it is an innovated statement, and a baseless speech that none of the scholars of the past ever said, and those who came after them reject it. So we have no need to refute it with more than what we have explained, since the value of the statement and its proponent is as we have described. And Allah is the One sought for help in repelling what opposes the way of the scholars, and upon Him is reliance.
