سنن نسائي
Nasai
كتاب الصيامThe Book of Fasting
بَابُ : وُجُوبِ الصِّيَامِChapter: The Obligation of Fasting
Hadith 2094
اُردوEn
أَخْبَرَنَا عِيسَى بْنُ حَمَّادٍ ، عَنِ اللَّيْثِ ، عَنْ سَعِيدٍ ، عَنْ شَرِيكِ بْنِ أَبِي نَمِرٍ ، أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ , يَقُولُ : " بَيْنَا نَحْنُ جُلُوسٌ فِي الْمَسْجِدِ جَاءَ رَجُلٌ عَلَى جَمَلٍ ، فَأَنَاخَهُ فِي الْمَسْجِدِ ، ثُمَّ عَقَلَهُ , فَقَالَ لَهُمْ : أَيُّكُمْ مُحَمَّدٌ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ مُتَّكِئٌ بَيْنَ ظَهْرَانَيْهِمْ ، قُلْنَا لَهُ : هَذَا الرَّجُلُ الْأَبْيَضُ الْمُتَّكِئُ ، فَقَالَ لَهُ الرَّجُلُ : يَا ابْنَ عَبْدِ الْمُطَّلِبِ ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " قَدْ أَجَبْتُكَ " ، فَقَالَ الرَّجُلُ : إِنِّي سَائِلُكَ يَا مُحَمَّدُ فَمُشَدِّدٌ عَلَيْكَ فِي الْمَسْأَلَةِ فَلَا تَجِدَنَّ فِي نَفْسِكَ ، قَالَ : " سَلْ مَا بَدَا لَكَ " ، فَقَالَ الرَّجُلُ : نَشَدْتُكَ بِرَبِّكَ ، وَرَبِّ مَنْ قَبْلَكَ ، آللَّهُ أَرْسَلَكَ إِلَى النَّاسِ كُلِّهِمْ ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " اللَّهُمَّ نَعَمْ " ، قَالَ : فَأَنْشُدُكَ اللَّهَ ، آللَّهُ أَمَرَكَ أَنْ تُصَلِّيَ الصَّلَوَاتِ الْخَمْسَ فِي الْيَوْمِ وَاللَّيْلَةِ ؟ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " اللَّهُمَّ نَعَمْ " ، قَالَ : فَأَنْشُدُكَ اللَّهَ ، آللَّهُ أَمَرَكَ أَنْ تَصُومَ هَذَا الشَّهْرَ مِنَ السَّنَةِ ؟ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " اللَّهُمَّ نَعَمْ " ، قَالَ : فَأَنْشُدُكَ اللَّهَ ، آللَّهُ أَمَرَكَ أَنْ تَأْخُذَ هَذِهِ الصَّدَقَةَ مِنْ أَغْنِيَائِنَا ، فَتَقْسِمَهَا عَلَى فُقَرَائِنَا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " اللَّهُمَّ نَعَمْ " ، فَقَالَ الرَّجُلُ : آمَنْتُ بِمَا جِئْتَ بِهِ ، وَأَنَا رَسُولُ مَنْ وَرَائِي مِنْ قَوْمِي ، وَأَنَا ضِمَامُ بْنُ ثَعْلَبَةَ أَخُو بَنِي سَعْدِ بْنِ بَكْرٍ ، خَالَفَهُ يَعْقُوبُ بْنُ إِبْرَاهِيمَ .
´It was narrated that Anas bin Malik said:` "While we were sitting in the Masjid, a man came on a camel and made it keneel in the Masjid, then he hobbled it and said to them: 'Which of you is Muhammad?' The Messenger of Allah was reclining amid his Companions, and we said to him: This white man who is reclining.' The man said to him: 'O son of 'Abdul-Muttalib.' The Messenger of Allah said: ' I have answered you.' The man said; 'O Muhammad, I am going to ask you questions, and I will be harsh in asking; do not get upset.; The man said: 'I adjure you by your Lord and the Lord of those who cam before you, has Allah sent you to all the people?' The Messenger of Allah said: 'By Allah, yes.' He said; 'I adjure you by Allah, has Allah commanded you to offer five prayers each day and night?' The Messenger of Allah said: 'By Allah, yes.; He said: 'I adjure you by Allah, has Allah commanded you to fast this month each year? The Messenger of Allah said: 'By Allah, Yes.' He said: 'I adjure you by Allah, has Allah commanded you to take this charity from our rich and distribute it among our poor?' The Messenger of Allah said. 'By Allah, yes.' The man said: 'I believe in that which you have brought, and I am the envoy of my people who are coming after me. I am Dimam bin Thalabah, the brother of Banu sad bin Bakr."' Yaqub bin Ibrahim contradicted him.
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
(1) Both of these individuals are students of Imam Layth. Ya‘qub ibn Ibrahim has mentioned the intermediary of Ibn ‘Ajlan and others between Layth and Sa‘id, whereas ‘Isa ibn Hammad has not mentioned any such intermediary. And this narration is the correct one. From the incident, it is evident that Dhamam ibn Tha‘labah radi Allahu anhu was a very intelligent person, as he did not hasten in presenting himself or declaring his faith. He calmly made his camel sit, tied its knee, conducted thorough investigation and inquiry, and did not show any leniency in this matter. When he became certain, then he announced his faith and then introduced himself. He was the chief of his tribe...
(2) “Ibn ‘Abd al-Muttalib” was a well-known attribution among the Arabs because his grandfather ‘Abd al-Muttalib was a famous personality, whereas his father had passed away before gaining fame and even before his (the Prophet’s) birth. At that time, he was very young, thus he was not well-known, and the Prophet’s early upbringing was also undertaken by his grandfather. The Messenger of Allah sallallahu alayhi wa sallam himself also said in the Battle of Hunayn in this manner: [اَنَا ابْنُ عَبْدِالْمُطَّلِبْ] (Sahih al-Bukhari, al-Jihad wa’l-Siyar, Hadith: 2842, and Sahih Muslim, al-Jihad, Hadith 1776)
(3) From the hadith, it is understood that the message of Islam had already reached this tribe. Dhamam ibn Tha‘labah radi Allahu anhu had come for further confirmation and declaration.
(4) From the wording of the above three narrations, it appears that these are three separate incidents, but in reality, the second and third are one and the same incident, and the differences between them are due to the narrators’ manner of reporting.
(2) “Ibn ‘Abd al-Muttalib” was a well-known attribution among the Arabs because his grandfather ‘Abd al-Muttalib was a famous personality, whereas his father had passed away before gaining fame and even before his (the Prophet’s) birth. At that time, he was very young, thus he was not well-known, and the Prophet’s early upbringing was also undertaken by his grandfather. The Messenger of Allah sallallahu alayhi wa sallam himself also said in the Battle of Hunayn in this manner: [اَنَا ابْنُ عَبْدِالْمُطَّلِبْ] (Sahih al-Bukhari, al-Jihad wa’l-Siyar, Hadith: 2842, and Sahih Muslim, al-Jihad, Hadith 1776)
(3) From the hadith, it is understood that the message of Islam had already reached this tribe. Dhamam ibn Tha‘labah radi Allahu anhu had come for further confirmation and declaration.
(4) From the wording of the above three narrations, it appears that these are three separate incidents, but in reality, the second and third are one and the same incident, and the differences between them are due to the narrators’ manner of reporting.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2094
Maulana Dawood Raz
Explanation:
In the narration of Muslim, Hajj is also mentioned. In Musnad Ahmad, in the narration of Ibn Abbas (radi Allahu anhuma), it is stated «فاناخ بعيره على باب المسجد» that he had tied his camel at the door of the mosque. He asked questions without formality, and you also answered without formality, and continued to use the word «مبارك اللهم نعم». «اللهم» is equivalent to all the Most Beautiful Names (Asma’ al-Husna), so it is as if you included all the Most Beautiful Names in your answer. This was also in accordance with the idiom of the Arabs, that at the point of complete certainty, they would use the name of Allah as an oath. The coming of Dhamam was in the 9th year (Hijri), as is the research of Muhammad ibn Ishaq, Abu Ubaydah, and others. This is supported by the narration of Tabarani, whose narrator is Ibn Abbas, and it is evident that he came after the conquest of Makkah.
The purpose of Imam Bukhari rahimahullah is that the method of presentation and recitation is also valid, as Dhamam presented many religious matters before the Prophet (sallallahu alayhi wa sallam) and you continued to affirm them. Then Dhamam went to his people, and they trusted him and accepted faith.
Hakim has deduced from this narration the virtue of obtaining a high (short) chain of transmission (sanad). Because Dhamam had already learned all these matters in his own place through your envoy, but then he himself came in person and learned all these matters directly from the Prophet (sallallahu alayhi wa sallam). Therefore, if someone has a narration through several intermediaries, and by the permission of a shaykh, the number of intermediaries can be reduced, then meeting and obtaining a high (short) chain of transmission is, in any case, a great virtue.
In the narration of Muslim, Hajj is also mentioned. In Musnad Ahmad, in the narration of Ibn Abbas (radi Allahu anhuma), it is stated «فاناخ بعيره على باب المسجد» that he had tied his camel at the door of the mosque. He asked questions without formality, and you also answered without formality, and continued to use the word «مبارك اللهم نعم». «اللهم» is equivalent to all the Most Beautiful Names (Asma’ al-Husna), so it is as if you included all the Most Beautiful Names in your answer. This was also in accordance with the idiom of the Arabs, that at the point of complete certainty, they would use the name of Allah as an oath. The coming of Dhamam was in the 9th year (Hijri), as is the research of Muhammad ibn Ishaq, Abu Ubaydah, and others. This is supported by the narration of Tabarani, whose narrator is Ibn Abbas, and it is evident that he came after the conquest of Makkah.
The purpose of Imam Bukhari rahimahullah is that the method of presentation and recitation is also valid, as Dhamam presented many religious matters before the Prophet (sallallahu alayhi wa sallam) and you continued to affirm them. Then Dhamam went to his people, and they trusted him and accepted faith.
Hakim has deduced from this narration the virtue of obtaining a high (short) chain of transmission (sanad). Because Dhamam had already learned all these matters in his own place through your envoy, but then he himself came in person and learned all these matters directly from the Prophet (sallallahu alayhi wa sallam). Therefore, if someone has a narration through several intermediaries, and by the permission of a shaykh, the number of intermediaries can be reduced, then meeting and obtaining a high (short) chain of transmission is, in any case, a great virtue.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 63
Maulana Dawood Raz
Hadith Commentary:
In the narration of Sahih Muslim, Hajj is also mentioned.
In Musnad Ahmad, in the narration of Ibn Abbas (radi Allahu anhu), it is stated: "fa-anakha ba‘īrahu ‘alā bāb al-masjid"—that is, he tied his camel at the door of the mosque.
He asked questions without hesitation, and you (sallallahu alayhi wa sallam) also answered without hesitation, repeatedly using the blessed phrase "Allahumma na‘am."
"Allahumma" stands in place of all the Most Beautiful Names (Asma’ al-Husna), so it is as if, at the time of answering, you included all the Most Beautiful Names. This was also in accordance with the idiom of the Arabs, who, at the height of certainty, would use the name of Allah as an oath.
The coming of Dhamam occurred in the 9th year (Hijri), as established by the research of Muhammad ibn Ishaq, Abu ‘Ubaydah, and others. This is supported by the narration of Tabarani, whose narrator is Ibn Abbas (radi Allahu anhu), and it is evident that he came after the conquest of Makkah.
The purpose of Imam Bukhari (rahimahullah) is to show that the method of presenting and reciting (ard wa qira’ah) is also valid, as Dhamam presented many religious matters before you (sallallahu alayhi wa sallam), and you affirmed them.
Then Dhamam went to his people, and they trusted him and accepted faith.
Al-Hakim has deduced from this narration the virtue of obtaining a high (short) chain of transmission (sanad).
Because Dhamam had already learned all these matters in his own place through your envoy, but then he himself came in person and learned all these matters directly from you (sallallahu alayhi wa sallam).
Therefore, if someone has a narration through several intermediaries, and by the permission of a shaykh, the number of intermediaries can be reduced, then meeting and obtaining a high (short) chain of transmission is, in any case, a great virtue.
In the narration of Sahih Muslim, Hajj is also mentioned.
In Musnad Ahmad, in the narration of Ibn Abbas (radi Allahu anhu), it is stated: "fa-anakha ba‘īrahu ‘alā bāb al-masjid"—that is, he tied his camel at the door of the mosque.
He asked questions without hesitation, and you (sallallahu alayhi wa sallam) also answered without hesitation, repeatedly using the blessed phrase "Allahumma na‘am."
"Allahumma" stands in place of all the Most Beautiful Names (Asma’ al-Husna), so it is as if, at the time of answering, you included all the Most Beautiful Names. This was also in accordance with the idiom of the Arabs, who, at the height of certainty, would use the name of Allah as an oath.
The coming of Dhamam occurred in the 9th year (Hijri), as established by the research of Muhammad ibn Ishaq, Abu ‘Ubaydah, and others. This is supported by the narration of Tabarani, whose narrator is Ibn Abbas (radi Allahu anhu), and it is evident that he came after the conquest of Makkah.
The purpose of Imam Bukhari (rahimahullah) is to show that the method of presenting and reciting (ard wa qira’ah) is also valid, as Dhamam presented many religious matters before you (sallallahu alayhi wa sallam), and you affirmed them.
Then Dhamam went to his people, and they trusted him and accepted faith.
Al-Hakim has deduced from this narration the virtue of obtaining a high (short) chain of transmission (sanad).
Because Dhamam had already learned all these matters in his own place through your envoy, but then he himself came in person and learned all these matters directly from you (sallallahu alayhi wa sallam).
Therefore, if someone has a narration through several intermediaries, and by the permission of a shaykh, the number of intermediaries can be reduced, then meeting and obtaining a high (short) chain of transmission is, in any case, a great virtue.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 63
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Hajj is not mentioned in this hadith because the narration is concise. In the narration of Sahih Muslim, Hajj is mentioned in these words: "Hajj is obligatory upon every one of us who possesses the means for the journey."
(Sahih Muslim, Al-Iman, Hadith: 102(12))
Furthermore, the arrival of Hazrat Dhamam took place in the 9th year of Hijrah, by which time Hajj had already been made obligatory, because he belonged to Banu Sa'd, which is a branch (section) of the tribe of Hawazin, and the tribe of Hawazin accepted Islam after the Battle of Hunayn.
(Fath al-Bari: 1/201)
➋
This hadith also proves the authority of a solitary report (khabar wahid), because Hazrat Dhamam bin Tha'labah radi Allahu anhu narrated his personal experience to his people, and they accepted it and became Muslim. It is also understood from this that if the fame of a grandfather is greater, there is no harm in attributing oneself to him.
(Fath al-Bari: 1/202)
➌
Imam Hakim rahimahullah has deduced from this narration the superiority of a higher chain of transmission (ali isnad), and that its attainment is an excellent occupation. This is because Hazrat Dhamam had already learned all these matters from the envoy of the Messenger of Allah sallallahu alayhi wa sallam before his arrival, but he still came in person to ask.
From this, it is understood that if someone has a narration through several intermediaries, and by taking the narration from another shaykh the number of intermediaries can be reduced, then one should meet and obtain the higher chain (ali isnad).
(Fath al-Bari: 1/201)
➍
The purpose of Imam Bukhari rahimahullah is to show that the method of intent and recitation (ghardh wa qira'ah) is also valid; there is no deficiency in it that would prevent its acceptance. This is as Hazrat Dhamam bin Tha'labah radi Allahu anhu presented many religious matters before the Messenger of Allah sallallahu alayhi wa sallam, and he affirmed and approved them. Then Hazrat Dhamam bin Tha'labah radi Allahu anhu went to his people, they accepted his word, and all of them embraced faith.
Note:
Hafiz Ibn Hajar rahimahullah has written, quoting Allamah Abu Muhammad bin Sughani, that in the Baghdad manuscript of Bukhari rahimahullah, there is a hadith narrated from Hazrat Anas radi Allahu anhu, which is not found in any other manuscript. Therefore, we have also omitted it.
(Fath al-Bari: 1/203)
Note that it is present in our Indian printed editions.
➊
Hajj is not mentioned in this hadith because the narration is concise. In the narration of Sahih Muslim, Hajj is mentioned in these words: "Hajj is obligatory upon every one of us who possesses the means for the journey."
(Sahih Muslim, Al-Iman, Hadith: 102(12))
Furthermore, the arrival of Hazrat Dhamam took place in the 9th year of Hijrah, by which time Hajj had already been made obligatory, because he belonged to Banu Sa'd, which is a branch (section) of the tribe of Hawazin, and the tribe of Hawazin accepted Islam after the Battle of Hunayn.
(Fath al-Bari: 1/201)
➋
This hadith also proves the authority of a solitary report (khabar wahid), because Hazrat Dhamam bin Tha'labah radi Allahu anhu narrated his personal experience to his people, and they accepted it and became Muslim. It is also understood from this that if the fame of a grandfather is greater, there is no harm in attributing oneself to him.
(Fath al-Bari: 1/202)
➌
Imam Hakim rahimahullah has deduced from this narration the superiority of a higher chain of transmission (ali isnad), and that its attainment is an excellent occupation. This is because Hazrat Dhamam had already learned all these matters from the envoy of the Messenger of Allah sallallahu alayhi wa sallam before his arrival, but he still came in person to ask.
From this, it is understood that if someone has a narration through several intermediaries, and by taking the narration from another shaykh the number of intermediaries can be reduced, then one should meet and obtain the higher chain (ali isnad).
(Fath al-Bari: 1/201)
➍
The purpose of Imam Bukhari rahimahullah is to show that the method of intent and recitation (ghardh wa qira'ah) is also valid; there is no deficiency in it that would prevent its acceptance. This is as Hazrat Dhamam bin Tha'labah radi Allahu anhu presented many religious matters before the Messenger of Allah sallallahu alayhi wa sallam, and he affirmed and approved them. Then Hazrat Dhamam bin Tha'labah radi Allahu anhu went to his people, they accepted his word, and all of them embraced faith.
Note:
Hafiz Ibn Hajar rahimahullah has written, quoting Allamah Abu Muhammad bin Sughani, that in the Baghdad manuscript of Bukhari rahimahullah, there is a hadith narrated from Hazrat Anas radi Allahu anhu, which is not found in any other manuscript. Therefore, we have also omitted it.
(Fath al-Bari: 1/203)
Note that it is present in our Indian printed editions.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 63
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
AHL AL-BADIYAH:
Bedouins,
nomadic or rural people,
among whom ignorance and roughness (harshness and severity)
are common.
(2)
AL-‘AQIL:
Intelligent,
wise.
(3)
ZA‘M:
Not merely in the sense of conjecture or suspicion,
but used here in the sense of a statement made with certainty,
which is why the Prophet (sallallahu alayhi wa sallam) affirmed it.
(4)
NASABA:
To fix,
to plant firmly.
(5)
JIBAL:
Plural of jabal,
mountains.
Benefits and Issues:
(1)
The restriction on asking questions is indicated by the verse in Surah al-Ma’idah of the Noble Qur’an:
﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ (al-Ma’idah: 101)
“Do not ask about things which, if made plain to you, may cause you trouble.”
The real point is that asking new and novel questions is human nature,
but if this habit is left completely unchecked, the result is that a person begins to ask about irrelevant and useless matters,
and his inclination turns towards hair-splitting,
he nitpicks,
which reduces attention towards action,
whereas the real objective is action.
Moreover, asking too many questions of the Messenger results in an increase in restrictions.
(As is evident from the questions of the Children of Israel regarding the cow)
which makes action difficult and further weakens the motivation to act.
For this reason, the noble Companions (radi Allahu anhum) were prohibited from asking unnecessary and purposeless questions,
so they would very rarely ask directly,
and they would hope that some intelligent and wise Bedouin would come,
who understood the manner,
etiquette, and necessity of asking questions,
so that he would ask the Prophet (sallallahu alayhi wa sallam) and the Companions (radi Allahu anhum) would have the opportunity to listen.
(2)
Sometimes an oath is taken merely for emphasis and rhetorical effect,
not to remove any doubt or suspicion.
(3)
When answering a questioner, one should consider his status, position, and social level.
With the Messenger of Allah (sallallahu alayhi wa sallam), there was great tolerance and openness for the Bedouins,
they would show great boldness and courage in their questions and would ask whatever they wished without hesitation.
At times, they would adopt a harsh attitude, not observing urban manners, etiquette, or decorum,
but no sign of displeasure would appear on the radiant face of the Prophet (sallallahu alayhi wa sallam),
he would respond with a smiling countenance.
Vocabulary of the Hadith:
(1)
AHL AL-BADIYAH:
Bedouins,
nomadic or rural people,
among whom ignorance and roughness (harshness and severity)
are common.
(2)
AL-‘AQIL:
Intelligent,
wise.
(3)
ZA‘M:
Not merely in the sense of conjecture or suspicion,
but used here in the sense of a statement made with certainty,
which is why the Prophet (sallallahu alayhi wa sallam) affirmed it.
(4)
NASABA:
To fix,
to plant firmly.
(5)
JIBAL:
Plural of jabal,
mountains.
Benefits and Issues:
(1)
The restriction on asking questions is indicated by the verse in Surah al-Ma’idah of the Noble Qur’an:
﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ (al-Ma’idah: 101)
“Do not ask about things which, if made plain to you, may cause you trouble.”
The real point is that asking new and novel questions is human nature,
but if this habit is left completely unchecked, the result is that a person begins to ask about irrelevant and useless matters,
and his inclination turns towards hair-splitting,
he nitpicks,
which reduces attention towards action,
whereas the real objective is action.
Moreover, asking too many questions of the Messenger results in an increase in restrictions.
(As is evident from the questions of the Children of Israel regarding the cow)
which makes action difficult and further weakens the motivation to act.
For this reason, the noble Companions (radi Allahu anhum) were prohibited from asking unnecessary and purposeless questions,
so they would very rarely ask directly,
and they would hope that some intelligent and wise Bedouin would come,
who understood the manner,
etiquette, and necessity of asking questions,
so that he would ask the Prophet (sallallahu alayhi wa sallam) and the Companions (radi Allahu anhum) would have the opportunity to listen.
(2)
Sometimes an oath is taken merely for emphasis and rhetorical effect,
not to remove any doubt or suspicion.
(3)
When answering a questioner, one should consider his status, position, and social level.
With the Messenger of Allah (sallallahu alayhi wa sallam), there was great tolerance and openness for the Bedouins,
they would show great boldness and courage in their questions and would ask whatever they wished without hesitation.
At times, they would adopt a harsh attitude, not observing urban manners, etiquette, or decorum,
but no sign of displeasure would appear on the radiant face of the Prophet (sallallahu alayhi wa sallam),
he would respond with a smiling countenance.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 102
Shaykh Dr. Abdur Rahman Freywai
1:
Because we were forbidden from asking questions to the Prophet (sallallahu alayhi wa sallam) in Surah al-Ma'idah,
therefore, we wished that some clever Bedouin would come who was unaware of this prohibition and would come and ask you (the Prophet) questions.
2:
The name of this Bedouin was Dhumam ibn Tha'labah.
3:
With the belief that this is obligatory,
in the narration of Muslim, the words ((وَالَّذِى بَعَثَكَ بِالْحَقِّ لاَ أَزِيدُ عَلَيْهِنَّ وَلاَ أَنْقُصُ)) appear.
4:
That is, just as “hearing from the words of the shaykh” (sama‘ min lafz al-shaykh) is permissible, “reading to the shaykh” (al-qira’ah ‘ala al-shaykh; the student reading in the presence of the teacher) is also permissible.
The author, by mentioning this, has refuted those extremists among the people of Iraq who used to say that “reading to the shaykh” is not permissible.
The correct view is that both are permissible, although among the methods of receiving hadith, the highest method is “hearing from the words of the shaykh” (the teacher narrating from his memory or his book himself, and the students listen),
and when narrating, the student uses the expressions: “sami‘tu,”
“sami‘na,”
“haddathana,”
“haddathani,”
“akhbarana,”
“akhbarani,”
“anba’ana,”
“anba’ani.”
In contrast, in the method of “reading to the shaykh” (al-qira’ah ‘ala al-shaykh), the student recites to the shaykh from his memory or from a book; this is also called “‘ard.” In this case, the student narrates by saying: “qara’tu ‘ala fulan” or “quri’a ‘ala fulan wa ana asma‘,”
or “haddathana fulan qira’atan ‘alayh.”
Because we were forbidden from asking questions to the Prophet (sallallahu alayhi wa sallam) in Surah al-Ma'idah,
therefore, we wished that some clever Bedouin would come who was unaware of this prohibition and would come and ask you (the Prophet) questions.
2:
The name of this Bedouin was Dhumam ibn Tha'labah.
3:
With the belief that this is obligatory,
in the narration of Muslim, the words ((وَالَّذِى بَعَثَكَ بِالْحَقِّ لاَ أَزِيدُ عَلَيْهِنَّ وَلاَ أَنْقُصُ)) appear.
4:
That is, just as “hearing from the words of the shaykh” (sama‘ min lafz al-shaykh) is permissible, “reading to the shaykh” (al-qira’ah ‘ala al-shaykh; the student reading in the presence of the teacher) is also permissible.
The author, by mentioning this, has refuted those extremists among the people of Iraq who used to say that “reading to the shaykh” is not permissible.
The correct view is that both are permissible, although among the methods of receiving hadith, the highest method is “hearing from the words of the shaykh” (the teacher narrating from his memory or his book himself, and the students listen),
and when narrating, the student uses the expressions: “sami‘tu,”
“sami‘na,”
“haddathana,”
“haddathani,”
“akhbarana,”
“akhbarani,”
“anba’ana,”
“anba’ani.”
In contrast, in the method of “reading to the shaykh” (al-qira’ah ‘ala al-shaykh), the student recites to the shaykh from his memory or from a book; this is also called “‘ard.” In this case, the student narrates by saying: “qara’tu ‘ala fulan” or “quri’a ‘ala fulan wa ana asma‘,”
or “haddathana fulan qira’atan ‘alayh.”
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 619
Hafiz Muhammad Ameen
This contradiction is also in the chain of narration. In this, Ubaydullah bin Umar opposes Layth bin Sa'd in such a way that Layth narrates it through Sa'id al-Maqburi from Sharik bin Abdullah, and he from Anas radi Allahu anhu. This narration is the preferred one; Abu Hatim and Imam al-Daraqutni have given it preference. Whereas Ubaydullah bin Umar has narrated it from Sa'id al-Maqburi from Abu Hurayrah. In any case, this difference does not affect the text, because in the Sahihayn and other collections, this narration appears in the same manner. See (Dhakheerat al-‘Uqba: 20, 235)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2095
