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مسند الشهاب
Musnad Shihab
Hadiths 601 to 800
بَلِّغُوا عَنِّي وَلَوْ آيَةً، وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلَا حَرَجَConvey from me even if only one verse, and narrate from the Children of Israel without harm
Hadith 662
اُردوEn
662 - أَخْبَرَنَا أَبُو مُحَمَّدٍ عَبْدُ الرَّحْمَنِ بْنُ عُمَرَ التُّجِيبِيُّ، ثنا أَبُو أَحْمَدَ، مُحَمَّدُ بْنُ إِبْرَاهِيمَ ثنا الْحَسَنُ بْنُ أَبِي الرَّبِيعِ الْجُرْجَانِيُّ، عَنْ عَبْدِ الرَّزَّاقِ، أبنا عَبْدُ الرَّحْمَنِ بْنُ عَمْرٍو الْأَوْزَاعِيُّ، عَنْ حَسَّانَ بْنِ عَطِيَّةَ، عَنْ أَبِي كَبْشَةَ , عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «بَلِّغُوا عَنِّي وَلَوْ آيَةً، وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلَا حَرَجَ»
Sayyiduna Abdullah bin Amr (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings be upon him) said: "Convey from me (what you hear), even if it is only one verse, and narrate from the Children of Israel, there is no harm."
Brief Explanation
Explanation: -
In this blessed hadith, two very important points regarding knowledge have been stated:
① Whoever possesses knowledge, whether little or much, should convey it to others and propagate it. He should not think that he has little knowledge or that conveying it is only the responsibility of the scholars. Every person is obligated to the extent of his knowledge, to the point that if someone knows even a single verse or remembers a single hadith, it is his responsibility to convey it to others.
② Permission has been given to narrate from Bani Isra'il. By this is meant only those incidents and stories that are found in the Noble Qur'an or in authentic ahadith. Not every kind of Isra'ili narration is intended.
The scholars have classified Isra'ili narrations into three types:
✿ Those narrations that have been affirmed in the Qur'an or hadith. Narrating such reports is unanimously permissible.
✿ Those that have been denied in the Qur'an or hadith. It is not permissible to narrate such reports without explicitly declaring their falsehood.
✿ Those for which there is neither affirmation nor denial in the Qur'an or hadith. Out of caution, narrating such reports is also not permissible, because the Shari'ah has prohibited even narrating that which is suspected to be false. The Noble Prophet sallallahu alayhi wa sallam said: “It is enough of a lie for a man that he narrates everything he hears.” (Muslim: 5, Introduction)
Now, at the end, consider the fatwa of Sayyiduna Ibn Abbas radi Allahu anhu. He said: “O assembly of Muslims! How is it that you ask the People of the Book, while your Book, which was revealed to the Prophet sallallahu alayhi wa sallam, is the freshest of all news coming from Allah? You read it in a state in which there has been no alteration, and Allah has informed you that what Allah had written, the People of the Book changed it, and they altered Allah’s Book with their own hands and said: ‘This is from Allah,’ so that they might gain a small price thereby. So does not the knowledge that has come to you prevent you from asking them? By Allah! We have never seen any man among them asking you about what was revealed to you.” [بخاري : 2685]
In the fatwa of Sayyiduna Ibn Abbas radi Allahu anhu, there is a lesson for those who narrate every kind of Isra'ili report, especially for the deniers of hadith who give preference to Isra'ili reports over the hadith of the Messenger sallallahu alayhi wa sallam and interpret the Qur'an with Isra'ili reports instead of ahadith.
In this blessed hadith, two very important points regarding knowledge have been stated:
① Whoever possesses knowledge, whether little or much, should convey it to others and propagate it. He should not think that he has little knowledge or that conveying it is only the responsibility of the scholars. Every person is obligated to the extent of his knowledge, to the point that if someone knows even a single verse or remembers a single hadith, it is his responsibility to convey it to others.
② Permission has been given to narrate from Bani Isra'il. By this is meant only those incidents and stories that are found in the Noble Qur'an or in authentic ahadith. Not every kind of Isra'ili narration is intended.
The scholars have classified Isra'ili narrations into three types:
✿ Those narrations that have been affirmed in the Qur'an or hadith. Narrating such reports is unanimously permissible.
✿ Those that have been denied in the Qur'an or hadith. It is not permissible to narrate such reports without explicitly declaring their falsehood.
✿ Those for which there is neither affirmation nor denial in the Qur'an or hadith. Out of caution, narrating such reports is also not permissible, because the Shari'ah has prohibited even narrating that which is suspected to be false. The Noble Prophet sallallahu alayhi wa sallam said: “It is enough of a lie for a man that he narrates everything he hears.” (Muslim: 5, Introduction)
Now, at the end, consider the fatwa of Sayyiduna Ibn Abbas radi Allahu anhu. He said: “O assembly of Muslims! How is it that you ask the People of the Book, while your Book, which was revealed to the Prophet sallallahu alayhi wa sallam, is the freshest of all news coming from Allah? You read it in a state in which there has been no alteration, and Allah has informed you that what Allah had written, the People of the Book changed it, and they altered Allah’s Book with their own hands and said: ‘This is from Allah,’ so that they might gain a small price thereby. So does not the knowledge that has come to you prevent you from asking them? By Allah! We have never seen any man among them asking you about what was revealed to you.” [بخاري : 2685]
In the fatwa of Sayyiduna Ibn Abbas radi Allahu anhu, there is a lesson for those who narrate every kind of Isra'ili report, especially for the deniers of hadith who give preference to Isra'ili reports over the hadith of the Messenger sallallahu alayhi wa sallam and interpret the Qur'an with Isra'ili reports instead of ahadith.
