سنن ترمذي
Tirmidhi
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باب مَا جَاءَ فِي الإِيمَانِ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِChapter: ….
Hadith 2145
اُردوEn
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلَانَ، حَدَّثَنَا أَبُو دَاوُدَ، قَالَ : أَنْبَأَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ عَلِيٍّ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَا يُؤْمِنُ عَبْدٌ حَتَّى يُؤْمِنَ بِأَرْبَعٍ : يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي مُحَمَّدٌ رَسُولُ اللَّهِ بَعَثَنِي بِالْحَقِّ ، وَيُؤْمِنُ بِالْمَوْتِ ، وَبِالْبَعْثِ بَعْدَ الْمَوْتِ ، وَيُؤْمِنُ بِالْقَدَرِ " .
‘Ali (may Allah be pleased with him) says that the Messenger of Allah (peace and blessings of Allah be upon him) said: “No servant can be a believer unless he believes in four things: (1) He bears witness that there is no god but Allah and that I am the Messenger of Allah, He sent me with the truth; (2) He believes in death; (3) He believes in being raised again after death; (4) He believes in destiny.”
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلَانَ، حَدَّثَنَا النَّضْرُ بْنُ شُمَيْلٍ، عَنْ شُعْبَةَ، نَحْوَهُ ، إِلَّا أَنَّهُ قَالَ : رِبْعِيٌّ، عَنْ رَجُلٍ، عَنْ عَلِيٍّ، قَالَ أَبُو عِيسَى : حَدِيثُ أَبِي دَاوُدَ ، عَنْ شُعْبَةَ عِنْدِي أَصَحُّ مِنْ حَدِيثِ النَّضْرِ ، وَهَكَذَا رَوَى غَيْرُ وَاحِدٍ ، عَنْ مَنْصُورٍ ، عَنْ رِبْعِيٍّ ، عَنْ عَلِيٍّ ، حَدَّثَنَا الْجَارُودُ ، قَال : سَمِعْتُ وَكِيعًا ، يَقُولُ : بَلَغَنَا أَنَّ رِبْعِيًّا لَمْ يَكْذِبْ فِي الْإِسْلَامِ كِذْبَةً .
‘Through this chain as well,’ a similar hadith is narrated from Ali (may Allah be pleased with him), but in this the chain is mentioned as follows «ربعي عن رجل» 1. © Imam Tirmidhi says:
1- The hadith narrated by Shuba from Abu Dawood is, in my view, more authentic than the hadith of Nadr; similarly, several people have narrated through the chain of «عن منصور عن ربعي عن علي»,
2- Waki‘ says: I have been informed that Rubay‘ bin Khirash did not tell a lie even once after accepting Islam.
1- The hadith narrated by Shuba from Abu Dawood is, in my view, more authentic than the hadith of Nadr; similarly, several people have narrated through the chain of «عن منصور عن ربعي عن علي»,
2- Waki‘ says: I have been informed that Rubay‘ bin Khirash did not tell a lie even once after accepting Islam.
Related hadith on this topic
Explanation & Benefits
Maulana Ataullah Sajid
Commentary:
In this hadith, the fundamental matters of faith (iman) are mentioned, among which belief in divine decree (qadar) is also included.
In this hadith, the fundamental matters of faith (iman) are mentioned, among which belief in divine decree (qadar) is also included.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 81
Hafiz Zubair Ali Zai
Takhrij:
[سنن ترمذي 2145],
[سنن ابن ماجه 81]
Hadith Authentication:
This narration is weak due to being defective (‘ill).
● Ibn Hibban [الاحسان : 178], Hakim [1؍33], and Dhahabi have declared it authentic, but its chain of narration is defective.
Although Rubay‘ bin Hirash rahimahullah was a student of Sayyiduna Ali bin Abi Talib radi Allahu anhu, he has narrated this narration through the chain of «عن رجل عن علي». See: [سنن الترمذي : 2/2148، مسند ابي داود الطيالسي : 106، مسند أحمد 133/1 ح 1112، مسند عبد بن حميد : 75، شرح السنة للبغوي 122/1 ح 66، كتاب القدر للفريابي : 192، 193، كتاب القدر للبيهقي : 194، 193]
● The issue of “al-mazeed fi muttasil al-asaneed” is that if in one narration there is an additional narrator and in another that narrator is absent, then only that addition is considered, unless in the narration without the addition, the narrator explicitly states that he heard it from his teacher. See: [مقدمة ابن الصلاح ص 290 نوع 37]
● In the mentioned narration, Rubay‘ bin Hirash has not explicitly stated hearing (sama‘) from Sayyiduna Ali radi Allahu anhu, therefore only the addition of the extra narrator («رجل من بني اسد») is to be considered. Imam Daraqutni has also declared this addition to be correct (sawab). See: [العلل للدارقطني ج3 ص196، 197 س : 357]
● And this man is majhool (unknown).
● According to the fundamental principles of hadith regarding “al-mazeed fi muttasil al-asaneed,” the opinion of Imam Tirmidhi and Hafiz Maqdisi, the author of al-Mukhtarah, is weak and incorrect.
● There are supporting narrations (shawahid) for the meaning of this hadith, but for the wording of «أني رسول الله» in this narration, no corroborating narration has been found. «والله اعلم»
[سنن ترمذي 2145],
[سنن ابن ماجه 81]
Hadith Authentication:
This narration is weak due to being defective (‘ill).
● Ibn Hibban [الاحسان : 178], Hakim [1؍33], and Dhahabi have declared it authentic, but its chain of narration is defective.
Although Rubay‘ bin Hirash rahimahullah was a student of Sayyiduna Ali bin Abi Talib radi Allahu anhu, he has narrated this narration through the chain of «عن رجل عن علي». See: [سنن الترمذي : 2/2148، مسند ابي داود الطيالسي : 106، مسند أحمد 133/1 ح 1112، مسند عبد بن حميد : 75، شرح السنة للبغوي 122/1 ح 66، كتاب القدر للفريابي : 192، 193، كتاب القدر للبيهقي : 194، 193]
● The issue of “al-mazeed fi muttasil al-asaneed” is that if in one narration there is an additional narrator and in another that narrator is absent, then only that addition is considered, unless in the narration without the addition, the narrator explicitly states that he heard it from his teacher. See: [مقدمة ابن الصلاح ص 290 نوع 37]
● In the mentioned narration, Rubay‘ bin Hirash has not explicitly stated hearing (sama‘) from Sayyiduna Ali radi Allahu anhu, therefore only the addition of the extra narrator («رجل من بني اسد») is to be considered. Imam Daraqutni has also declared this addition to be correct (sawab). See: [العلل للدارقطني ج3 ص196، 197 س : 357]
● And this man is majhool (unknown).
● According to the fundamental principles of hadith regarding “al-mazeed fi muttasil al-asaneed,” the opinion of Imam Tirmidhi and Hafiz Maqdisi, the author of al-Mukhtarah, is weak and incorrect.
● There are supporting narrations (shawahid) for the meaning of this hadith, but for the wording of «أني رسول الله» in this narration, no corroborating narration has been found. «والله اعلم»
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 104
