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مسند الحميدي

Musnad Humaydi

Hadiths of Usamah ibn Zaid (may Allah be pleased with him)

Hadith Number 553

Hadith 553

اُردوEn
553 - حَدَّثَنَا الْحُمَيْدِيُّ قَالَ: ثنا سُفْيَانُ قَالَ: ثنا هِشَامُ بْنُ عُرْوَةَ كَمْ مَرَّةٍ لَا أُحْصِيهِ لَا أَعُدُّهُ قَالَ: أَخْبَرَنِي أَبِي قَالَ: سُئِلَ أُسَامَةُ بْنُ زَيْدٍ وَأَنَا إِلَي جَنْبِهِ وَكَانَ رِدْفَ رَسُولِ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ مِنْ عَرَفَةَ حَتَّي أَتَي الْمُزْدَلِفَةَ كَيْفَ كَانَ رَسُولُ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ يَسِيرُ حِينَ دَفَعَ؟ قَالَ «كَانَ يَسِيرُ الْعَنَقَ؟ فَإِذَا وَجَدَ فَجْوَةً نَصَّ» قَالَ سُفْيَانُ قَالَ هِشَامٌ «وَالنَّصُّ فَوْقَ الْعَنَقِ»
Hisham bin Urwah narrates from his father: Sayyiduna Usama bin Zaid (may Allah be pleased with him) was asked—I was present beside him at that time—he had remained seated with the Prophet Muhammad (peace and blessings be upon him) on the ride from Arafah to Muzdalifah. (The question was:) When the Prophet Muhammad (peace and blessings be upon him) set out, at what pace did he travel? He replied: The Prophet Muhammad (peace and blessings be upon him) traveled at a moderate pace, but when an elevation came, he (peace and blessings be upon him) would increase his speed a little. Sufyan has narrated this statement of Hisham: The word "nas" is used for a pace that is slightly faster than "anaq."
Hadith Reference مسند الحميدي / 553
Hadith Grading محدثین: إسناده صحيح
Hadith Takhrij «إسناده صحيح وأخرجه البخاري فى «صحيحه» برقم: 139، 181، 1666، 1667، 1669، 1672، 2999، 4413، ومسلم فى «صحيحه» برقم: 1280، 1286، ومالك فى «الموطأ» برقم: ، وابن خزيمة فى «صحيحه» برقم: 64، 973، 2824، 2844، وابن حبان فى «صحيحه» برقم: 1594، 3857، والحاكم فى «مستدركه» برقم: 1715، 6597، والنسائي فى «المجتبیٰ» برقم: 608، 3011، 3018، 3023، 3024، والنسائي فى «الكبریٰ» برقم: 1592، 3993، 4000، 4004، 4005، 4006، وأبو داود فى «سننه» برقم: 1921، 1923،1924، 1925، والدارمي فى «مسنده» برقم: 1922، 1923، 1924، وابن ماجه فى «سننه» برقم: 3017، 3019، والبيهقي فى«سننه الكبير»برقم: 390، 9580، 9581، 9582، 9583، 9584، 9595، 9596، 9628، وأحمد فى «مسنده» ، برقم: 1854، 22156،22163، 22170، 22174، 22175، 22179، والطيالسي فى «مسنده» برقم: 658، 663، 670، وأبو يعلى فى «مسنده» برقم: 6722، وابن أبى شيبة فى «مصنفه» برقم: 14232، 15893»
Related hadith on this topic
Abu Dawud: 1921
Explanation & Benefits
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this hadith, certain etiquettes of driving are mentioned: when the road is empty, one should increase the speed of the ride, whereas in a crowded place, one should proceed at a moderate pace—therein lies goodness. Some people drive so fast that Allah’s protection is sought; in fact, they appear to be wronging their own souls. The term "riding behind" refers to the passenger seated at the back of the ride.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 553
Abu Dawud — Hadith 1921
Ibrahim bin Uqabah said “Kuraib told me that he asked Umamah bin Zaid saying tell me how you did in the evening when you rode behind the Messenger of Allah ﷺ. He said “We came to the valley where the people make their Camels kneel down to take rest at night. ” The Messenger of Allah ﷺ made his she Camel kneel down and he then urinated. He then called for water for ablution and performed the ablution but he did not perform minutely (but performed lightly). I asked Messenger of Allah ﷺ, prayer? He replied “Prayer ahead of you”. He then mounted (the Camel) till we came to Al Muzadalifah. There iqamah for the sunset prayer was called. The people then made their Camels kneel down at their places. The Camels were not unloaded as yet, iqamah for the night prayers was called and he prayed. The people then unloaded the Camels. The narrator Muhammad added in his version of the tradition How did you do when the morning came? He replied Al Fadl rode behind him and I walked on foot among the people of the Quraish who went ahead.
Shaykh Umar Farooq Saeedi
1921. Commentary: In Muzdalifah, the Maghrib and Isha prayers were performed combined. Seating the mounts between the two prayers was either for the sake of kindness towards the animals or to prevent them from scattering. In any case, this minor act cannot be considered contrary to (the practice of) combining the two prayers (jam‘ bayn al-salatayn).
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1921
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