Chapter: Narration from Weak Narrators and Criticism of Them

Hadith 3958

قَالَ أَبُو عِيسَى: وَإِنَّمَا حَمَلَنَا عَلَى مَا بَيَّنَّا فِي هَذَا الْكِتَابِ مِنْ قَوْلِ الْفُقَهَائِ وَعِلَلِ الْحَدِيثِ لأَنَّا سُئِلْنَا عَنْ هَذَا؛ فَلَمْ نَفْعَلْهُ زَمَانًا، ثُمَّ فَعَلْنَاهُ؛ لِمَا رَجَوْنَا فِيهِ مِنْ مَنْفَعَةِ النَّاسِ .

We have mentioned the statements of the jurists and the causes of the hadiths in our book because we were asked about these matters; for a long time, we did not do so. We mentioned the statements of the jurists and the causes of the hadiths for the reason that there is an expectation of benefit for people in this.

لأَنَّا قَدْ وَجَدْنَا غَيْرَ وَاحِدٍ مِنْ الأَئِمَّةِ تَكَلَّفُوا مِنْ التَّصْنِيفِ مَا لَمْ يُسْبَقُوا إِلَيْهِ؛ مِنْهُمْ:

Because we have seen many Imams who engaged in writing and compilation, and no one before them had done this work,
among them are the following scholars:

1- هِشَامُ بْنُ حَسَّانَ،2- وَعَبْدُ الْمَلِكِ بْنُ عَبْدِ الْعَزِيزِ بْنِ جُرَيْجٍ،3- وَسَعِيدُ بْنُ أَبِي عَرُوبَةَ 4- وَمَالِكُ بْنُ أَنَسٍ،5- وَحَمَّادُ بْنُ سَلَمَةَ،6- وَعَبْدُ اللَّهِ بْنُ الْمَبَارَكِ.7- وَيَحْيَى بْنُ زَكَرِيَّا بْنِ أَبِي زَائِدَةَ،8- وَوَكِيعُ بْنُ الْجَرَّاحِ،9- وَعَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، وَغَيْرُهُمْ مِنْ أَهْلِ الْعِلْمِ وَالْفَضْلِ صَنَّفُوا فَجَعَلَ اللَّهُ فِي ذَلِكَ مَنْفَعَةً كَثِيرَةً؛ فَنَرْجُو لَهُمْ بِذَلِكَ الثَّوَابَ الْجَزِيلَ عِنْدَ اللَّهِ لِمَا نَفَعَ اللَّهُ بِهِ الْمُسْلِمِينَ؛ فَهُمْ الْقُدْوَةُ فِيمَا صَنَّفُوا.

1- Hisham bin Hassan,
2- Abdul Malik bin Abdul Aziz Ibn Jurayj,
3- Saeed bin Abi Aroubah,
4- Malik bin Anas,
5- Hammad bin Salamah,
6- Abdullah bin Mubarak,
7- Yahya bin Zakariya bin Abi Za'idah,
8- Wakee' bin Al-Jarrah,
9- Abdur Rahman bin Mahdi and others,
people of knowledge and virtue.
These distinguished ones undertook the work of writing and compilation, so Allah Almighty placed great benefit in their books. Our prayer is that Allah Almighty grants them immense reward for those deeds by which He benefited the Muslims. In the field of compilation, these Imams are our leaders.

وَقَدْ عَابَ بَعْضُ مَنْ لا يَفْهَمُ عَلَى أَهْلِ الْحَدِيثِ الْكَلامَ فِي الرِّجَالِ، وَقَدْ وَجَدْنَا غَيْرَ وَاحِدٍ مِنْ الأَئِمَّةِ مِنْ التَّابِعِينَ قَدْ تَكَلَّمُوا فِي الرِّجَالِ مِنْهُمْ: الْحَسَنُ الْبَصْرِيُّ، وَطَاوُسٌ تَكَلَّمَا فِي مَعْبَدٍ الْجُهَنِيِّ.

Some ignorant people have criticized the Ahl al-Hadith for criticizing the narrators of hadith, whereas we have seen that some of the Imams among the Tabi‘in have spoken about the narrators of hadith; among them, Hasan al-Basri and Tawus spoke about Ma‘bad al-Juhani.

وَتَكَلَّمَ سَعِيدُ بْنُ جُبَيْرٍ فِي طَلْقِ بْنِ حَبِيبٍ.

Saeed bin Jubair criticized Talq bin Habib.

وَتَكَلَّمَ إِبْرَاهِيمُ النَّخَعِيُّ وَعَامِرٌ الشَّعْبِيُّ فِي الْحَارِثِ الأَعْوَرِ.

And Ibrahim Nakha'i and Amir Sha'bi criticized Harith A'war.

وَهَكَذَا رُوِيَ عَنْ أَيُّوبَ السَّخْتِيَانِيِّ، وَعَبْدِ اللَّهِ بْنِ عَوْنٍ، وَسُلَيْمَانَ التَّيْمِيِّ، وَشُعْبَةَ بْنِ الْحَجَّاجِ، وَسُفْيَانَ الثَّوْرِيِّ، وَمَالِكِ بْنِ أَنَسٍ، وَالأَوْزَاعِيِّ، وَعَبْدِ اللَّهِ بْنِ الْمُبَارَكِ، وَيَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ، وَوَكِيعِ بْنِ الْجَرَّاحِ، وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ وَغَيْرِهِمْ مِنْ أَهْلِ الْعِلْمِ أَنَّهُمْ تَكَلَّمُوا فِي الرِّجَالِ وَضَعَّفُوا.

In the same way, it is reported about Ayyub Saktiani, Abdullah bin Awn, Sulaiman Taimi, Shu’bah bin Al-Hajjaj, Sufyan Thawri, Malik bin Anas, Awza’i, Abdullah bin Al-Mubarak, Yahya bin Sa’eed Al-Qattan, Wakee’ bin Al-Jarrah, and Abdur Rahman bin Mahdi, and other scholars of knowledge, that they spoke about the narrators of hadith and declared some of them weak.

وَإِنَّمَا حَمَلَهُمْ عَلَى ذَلِكَ عِنْدَنَا -وَاللَّهُ أَعْلَمُ- النَّصِيحَةُ لِلْمُسْلِمِينَ. لا يُظَنُّ بِهِمْ أَنَّهُمْ أَرَادُوا الْطَعْنَ عَلَى النَّاسِ أَوْ الْغِيبَةَ، إِنَّمَا أَرَادُوا عِنْدَنَا أَنْ يُبَيِّنُوا ضَعْفَ هَؤُلائِ؛ لِكَيْ يُعْرَفُوا.

In our view, it was the spirit of goodwill towards the Muslims that motivated them to take this step, and Allah knows best. One should not think about these Imams that they criticized people or backbit them.

لأَنَّ بَعْضَ الَّذِينَ ضُعِّفُوا كَانَ صَاحِبَ بِدْعَةٍ، وَبَعْضَهُمْ كَانَ مُتَّهَمًا فِي الْحَدِيثِ، وَبَعْضَهُمْ كَانُوا أَصْحَابَ غَفْلَةٍ وَكَثْرَةِ خَطَإٍ؛ فَأَرَادَ هَؤُلائِ الأَئِمَّةُ أَنْ يُبَيِّنُوا أَحْوَالَهُمْ شَفَقَةً عَلَى الدِّينِ وَتَثْبِيتًا؛ لأَنَّ الشَّهَادَةَ فِي الدِّينِ أَحَقُّ أَنْ يُتَثَبَّتَ فِيهَا مِنْ الشَّهَادَةِ فِي الْحُقُوقِ وَالأَمْوَالِ.

In our opinion, they mentioned the weakness of the narrators so that people would be aware of them, because: 1- some weak narrators were among the people of innovation, 2- and some were accused of lying in the matter of narrating hadith, 3- some were negligent and made many mistakes. These Imams described the conditions of these narrators out of religious zeal, because testimony regarding religion deserves more investigation and verification than testimony regarding rights and wealth.

قَالَ: و أَخْبَرَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الْقَطَّانُ، حَدَّثَنِي أَبِي، قَالَ: سَأَلْتُ سُفْيَانَ الثَّوْرِيَّ، وَشُعْبَةَ، وَمَالِكَ بْنَ أَنَسٍ، وَسُفْيَانَ بْنَ عُيَيْنَةَ عَنْ الرَّجُلِ تَكُونُ فِيهِ تُهْمَةٌ أَوْ ضَعْفٌ؛ أَسْكُتُ أَوْ أُبَيِّنُ؟ قَالُوا: بَيِّنْ.

Yahya bin Saeed Al-Qattan says: I asked Sufyan Thawri, Shu’bah, Malik bin Anas, and Sufyan bin ‘Uyaynah about a narrator who is accused of lying or has weakness, should I remain silent or mention it? All of them said: Mention it.

حَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ النَّيْسَابُورِيُّ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، قَالَ: قِيلَ لأَبِي بَكْرِ بْنِ عَيَّاشٍ: إِنَّ أُنَاسًا يَجْلِسُونَ وَيَجْلِسُ إِلَيْهِمْ النَّاسُ، وَلا يَسْتَأْهِلُونَ؟! قَالَ: فَقَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ: كُلُّ مَنْ جَلَسَ؛ جَلَسَ إِلَيْهِ النَّاسُ، وَصَاحِبُ السُّنَّةِ إِذَا مَاتَ أَحْيَا اللَّهُ ذِكْرَهُ، وَالْمُبْتَدِعُ لايُذْكَرُ.

Yahya bin Adam says that it was said to Abu Bakr bin Ayyash: Some people sit to give lessons, and people come and sit with them, but they are not qualified to teach. So Abu Bakr bin Ayyash said: Whoever sits to give lessons, people will sit with him. When a person of Sunnah (one with correct belief) dies, Allah makes his mention widespread, and the mention of an innovator is erased.

حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحَسَنِ بْنِ شَقِيقٍ، أَخْبَرَنَا النَّضْرُ بْنُ عَبْدِ اللَّهِ الأَصَمُّ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ زَكَرِيَّا، عَنْ عَاصِمٍ، عَنْ ابْنِ سِيرِينَ قَالَ: كَانَ فِي الزَّمَنِ الأَوَّلِ لايَسْأَلُونَ عَنْ الإِسْنَادِ؛ فَلَمَّا وَقَعَتْ الْفِتْنَةُ سَأَلُوا عَنْ الإِسْنَادِ؛ لِكَيْ يَأْخُذُوا حَدِيثَ أَهْلِ السُّنَّةِ، وَيَدَعُوا حَدِيثَ أَهْلِ الْبِدَعِ.

Muhammad bin Sirin says: In the earlier times, people did not ask about the chain of narration of hadith, but since the turmoil began 1, people started asking about the chain so that they could take hadith from the people of Sunnah and leave the hadith of the people of innovation 2.

حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحَسَنِ، قَال: سَمِعْتُ عَبْدَانَ يَقُولُ: قَالَ عَبْدُاللَّهِ بْنُ الْمُبَارَكِ: الإِسْنَادُ عِنْدِي مِنْ الدِّينِ؛ لَوْلا الإِسْنَادُ؛ لَقَالَ مَنْ شَائَ مَا شَائَ؛ فَإِذَا قِيلَ لَهُ: مَنْ حَدَّثَكَ؟ بَقِيَ.

Abdullah bin Mubarak says: In my view, the chain of narration is part of the religion; if there were no chain, anyone could say whatever they wished. When someone is asked, "Who narrated this hadith to you?" he becomes silent.

حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيٍّ، أَخْبَرَنَا حِبَّانُ بْنُ مُوسَى، قَالَ: ذُكِرَ لِعَبْدِاللَّهِ بْنِ الْمُبَارَكِ حَدِيثٌ؛ فَقَالَ: يُحْتَاجُ لِهَذَا أَرْكَانٌ مِنْ آجُرٍّ.

Hibban bin Musa says: A hadith was mentioned to Abdullah bin Mubarak, so he said: "For this, pillars of solid bricks are needed."

قَالَ أَبُو عِيسَى: يَعْنِي أَنَّهُ ضَعَّفَ إِسْنَادَهُ.

Tirmidhi says: That is, Ibn Mubarak has declared its chain weak.

حَدَّثَنَا أَحْمَدُ بْنُ عَبْدَةَ، حَدَّثَنَا وَهْبُ بْنُ زَمْعَةَ، عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ أَنَّهُ تَرَكَ حَدِيثَ الْحَسَنِ بْنِ عُمَارَةَ، وَالْحَسَنِ بْنِ دِينَارٍ، وَإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الأَسْلَمِيِّ، وَمُقَاتِلِ بْنِ سُلَيْمَانَ، وَعُثْمَانَ الْبُرِّيِّ، وَرَوْحِ بْنِ مُسَافِرٍ، وَأَبِي شَيْبَةَ الْوَاسِطِيِّ، وَعَمْرِو بْنِ ثَابِتٍ، وَأَيُّوبَ بْنِ خُوطٍ، وَأَيُّوبَ بْنِ سُوَيْدٍ، وَنَصْرِ بْنِ طَرِيفٍ -هُوَ أَبُو جَزْئٍ- وَالْحَكَمِ. وَحَبِيبٍ الْحَكَمُ رَوَى لَهُ حَدِيثًا فِي كِتَابِ الرِّقَاقِ، ثُمَّ تَرَكَهُ. وَقَالَ: حَبِيبٌ لا أَدْرِي.

Wahb bin Zam’ah says that Abdullah bin al-Mubarak abandoned the hadiths of Hasan bin ‘Ammarah, Hasan bin Dinar, Ibrahim bin Muhammad Aslami, Muqatil bin Sulayman, ‘Uthman Bura, Ruh bin Musafir, Abu Shaybah Wasiti, ‘Amr bin Thabit, Ayyub bin Khawt, Ayyub bin Suwayd, Abu Juza’ Nasr bin Tarif, Hakam, and Habib. Abdullah bin al-Mubarak narrated only one hadith of Hakam in the Book of Zuhd and Riqaq, then abandoned it. And he said: I do not know Habib.

قَالَ أَحْمَدُ بْنُ عَبْدَةَ: وَسَمِعْتُ عَبْدَانَ قَالَ: كَانَ عَبْدُاللَّهِ بْنُ الْمُبَارَكِ قَرَأَ أَحَادِيثَ بَكْرِ بْنِ خُنَيْسٍ؛ فَكَانَ أَخِيرًا إِذَا أَتَى عَلَيْهَا أَعْرَضَ عَنْهَا، وَكَانَ لايَذْكُرُهُ.

Abdan says: Abdullah bin Mubarak had read the ahadith of Bakr bin Khunais, but later when he came upon those ahadith, he would overlook them and would not mention Bakr.

قَالَ أَحْمَدُ: حَدَّثَنَا أَبُو وَهْبٍ، قَالَ: سَمَّوْا لِعَبْدِ اللَّهِ بْنِ الْمُبَارَكِ رَجُلا يُتَّهَمُ فِي الْحَدِيثِ؛ فَقَالَ: لأَنْ أَقْطَعَ الطَّرِيقَ أَحَبُّ إِلَيَّ مِنْ أَنْ أُحَدِّثَ عَنْهُ.

Abu Wahb says: People mentioned to Abdullah bin Mubarak the name of a narrator accused of lying in hadith, so he said: "It is better for me to commit highway robbery than to narrate hadith from him."

قَالَ: أَخْبَرَنِي مُوسَى بْنُ حِزَامٍ، قَال: سَمِعْتُ يَزِيدَ بْنَ هَارُونَ يَقُولُ: لا يَحِلُّ لأَحَدٍ أَنْ يَرْوِيَ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو النَّخَعِيِّ الْكُوفِيِّ.

Yazid bin Harun says: It is not permissible for anyone to narrate from Sulaiman bin Amr Kufi.

حَدَّثَنَا مَحْمُودُ بْنُ غَيْلانَ، حَدَّثَنَا أَبُويَحْيَى الْحِمَّانِيُّ،قَال: سَمِعْتُ أَبَاحَنِيفَةَ يَقُولُ: مَا رَأَيْتُ أَحَدًا أَكْذَبَ مِنْ جَابِرٍ الْجُعْفِيِّ، وَلا أَفْضَلَ مِنْ عَطَائِ بْنِ أَبِي رَبَاحٍ.

Abu Yahya Hammani says that I heard Abu Hanifa say: I have not seen any narrator more dishonest than Jabir Ju'fi, nor have I seen anyone more virtuous than Ata bin Abi Rabah.

قَالَ أَبُو عِيسَى: و سَمِعْت الْجَارُودَ يَقُولُ: سَمِعْتُ وَكِيعًا يَقُولُ: لَوْلا جَابِرٌ الْجُعْفِيُّ لَكَانَ أَهْلُ الْكُوفَةِ بِغَيْرِ حَدِيثٍ، وَلَوْلا حَمَّادٌ لَكَانَ أَهْلُ الْكُوفَةِ بِغَيْرِ فِقْهٍ .

Jarud says: I heard Waki’ bin Jarrah say: If it were not for Jabir Ju’fi, the people of Kufa would be without hadith, and if it were not for Hammad bin Abi Sulayman, the people of Kufa would be without fiqh.

قَالَ أَبُو عِيسَى: و سَمِعْت أَحْمَدَ بْنَ الْحَسَنِ يَقُولُ: كُنَّا عِنْدَ أَحْمَدَ بْنِ حَنْبَلٍ؛ فَذَكَرُوا مَنْ تَجِبُ عَلَيْهِ الْجُمُعَةُ؛ فَذَكَرُوا فِيهِ عَنْ بَعْضِ أَهْلِ الْعِلْمِ مِنْ التَّابِعِينَ وَغَيْرِهِمْ؛ فَقُلْتُ: فِيهِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثٌ؛ فَقَالَ: عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟! قُلْتُ: نَعَمْ، حَدَّثَنَا حَجَّاجُ بْنُ نُصَيْرٍ، حَدَّثَنَا الْمُعَارِكُ بْنُ عَبَّادٍ، عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : "الْجُمُعَةُ عَلَى مَنْ آوَاهُ اللَّيْلُ إِلَى أَهْلِهِ".قَالَ: فَغَضِبَ أَحْمَدُ بْنُ حَنْبَلٍ، وَقَالَ: اسْتَغْفِرْ رَبَّكَ،اسْتَغْفِرْ رَبَّكَ -مَرَّتَيْنِ-.

Tirmidhi says that I heard Ahmad bin Hasan say: We were with Ahmad bin Hanbal when people discussed upon whom Jumu'ah is obligatory. They mentioned statements from some Tabi'in and Tabi' Tabi'in scholars regarding this. So I said: There is a hadith from the Prophet (ﷺ) on this subject. He asked: From the Prophet (ﷺ)? I said: Yes, Hajjaj bin Nasir narrated to us, from Ma'arik bin 'Ubad, from 'Abdullah bin Sa'id Maqburi, from his father Sa'id Maqburi, and Maqburi from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: "Jumu'ah is obligatory upon the one who can reach his home at night." Upon this, Ahmad bin Hanbal became angry and said twice: And he said, "Astaghfirullah," seek forgiveness from your Lord, seek forgiveness from your Lord.

قَالَ أَبُو عِيسَى: وَإِنَّمَا فَعَلَ هَذَا أَحْمَدُ بْنُ حَنْبَلٍ لأَنَّهُ لَمْ يُصَدِّقْ هَذَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِضَعْفِ إِسْنَادِهِ، لأَنَّهُ لَمْ يَعْرِفْهُ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَالْحَجَّاجُ بْنُ نُصَيْرٍ يُضَعَّفُ فِي الْحَدِيثِ، وَعَبْدُ اللَّهِ بْنُ سَعِيدٍ الْمَقْبُرِيُّ ضَعَّفَهُ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ جِدًّا فِي الْحَدِيثِ .

Tirmidhi says: Ahmad bin Hanbal did so because, due to the weakness of the chain, this hadith was not authentic in his view, and he did not know it to be established from the Prophet (peace be upon him). There is weakness in the hadith of Hajjaj bin Nasir, and Abdullah bin Sa‘id Maqbari has been considered very weak in hadith by Yahya bin Sa‘id al-Qattan.

قَالَ أَبُوعِيسَى: فَكُلُّ مَنْ رُوِيَ عَنْهُ حَدِيثٌ مِمَّنْ يُتَّهَمُ أَوْ يُضَعَّفُ لِغَفْلَتِهِ، وَكَثْرَةِ خَطَئِهِ، وَلايُعْرَفُ ذَلِكَ الْحَدِيثُ إِلا مِنْ حَدِيثِهِ، فَلا يُحْتَجُّ بِهِ.

Tirmidhi says: Every narrator from whom a hadith has been narrated, and who is accused of lying, or has been weakened due to negligence and numerous mistakes, and the hadith is known only through his chain, then such a narrator is not to be taken as proof 1.

وَقَدْ رَوَى غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ عَنْ الضُّعَفَائِ، وَبَيَّنُوا أَحْوَالَهُمْ لِلنَّاسِ.

Many imams have narrated from the weak narrators and have also explained their conditions to the people.

Hadith Reference سنن ترمذي / کتاب العلل / 3958

Hadith 3959

قَالَ: و أَخْبَرَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنِي يَحْيَى بْنُ مَعِينٍ، حَدَّثَنَا عَفَّانُ، عَنْ أَبِي عَوَانَةَ، قَالَ: لَمَّا مَاتَ الْحَسَنُ الْبَصْرِيُّ اشْتَهَيْتُ كَلَامَهُ؛ فَتَتَبَّعْتُهُ عَنْ أَصْحَابِ الْحَسَنِ؛ فَأَتَيْتُ بِهِ أَبَانَ بْنَ أَبِي عَيَّاشٍ؛ فَقَرَأَهُ عَلَيَّ كُلَّهُ عَنْ الْحَسَنِ فَمَا أَسْتَحِلُّ أَنْ أَرْوِيَ عَنْهُ شَيْئًا.

Abu Awanah says: When Hasan al-Basri passed away, I desired to know his sayings. I searched for the companions of Hasan al-Basri and came to Aban ibn Abi Ayyash. He narrated to us ahadith, all of them from Hasan al-Basri. I do not consider it permissible to narrate any of them.

قَالَ أَبُو عِيسَى: قَدْ رَوَى عَنْ أَبَانَ بْنِ أَبِي عَيَّاشٍ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ، وَإِنْ كَانَ فِيهِ مِنْ الضَّعْفِ وَالْغَفْلَةِ مَا وَصَفَهُ أَبُو عَوَانَةَ وَغَيْرُهُ فَلا يُغْتَرُّ بِرِوَايَةِ الثِّقَاتِ عَنْ النَّاسِ لأَنَّهُ يُرْوَى عَنْ ابْنِ سِيرِينَ أنَّه قَالَ: إِنَّ الرَّجُلَ يُحَدِّثُنِي فَمَا أَتَّهِمُهُ، وَلَكِنْ أَتَّهِمُ مَنْ فَوْقَهُ.

Imam Tirmidhi says: Despite the negligence and weakness of Aban bin Abi Ayyash, many Imams have narrated from him, as Abu Awanah and others have said. So if trustworthy people narrate from him, one should not be deceived by this, because it is narrated from Ibn Sirin that a man narrates a hadith to me, so I do not accuse him, rather I accuse the narrator above him.

وَقَدْ رَوَى غَيْرُ وَاحِدٍ عَنْ إِبْرَاهِيمَ النَّخَعِيِّ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْنُتُ فِي وِتْرِهِ قَبْلَ الرُّكُوعِ.

It is narrated from several people that Ibrahim Nakha'i narrates from Alqama, and Alqama narrates from Abdullah bin Mas'ud that the Prophet Muhammad (peace be upon him) used to recite Qunoot in Witr before bowing (ruku).

وَرَوَى أَبَانُ بْنُ أَبِي عَيَّاشٍ، عَنْ إِبْرَاهِيمَ النَّخَعِيِّ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْنُتُ فِي وِتْرِهِ قَبْلَ الرُّكُوعِ. هَكَذَا رَوَى سُفْيَانُ الثَّوْرِيُّ عَنْ أَبَانَ بْنِ أَبِي عَيَّاشٍ.

And it is narrated from Aban ibn Abi Ayyash that the Prophet Muhammad (peace be upon him) used to recite Qunoot in Witr before bowing (ruku’). Sufyan Thawri has narrated similarly from Aban ibn Abi Ayyash.

قَالَ أَبُو عِيسَى: وَأَبَانُ بْنُ أَبِي عَيَّاشٍ، وَإِنْ كَانَ قَدْ وُصِفَ بِالْعِبَادَةِ وَالاجْتِهَادِ؛ فَهَذِهِ حَالُهُ فِي الْحَدِيثِ؛ وَالْقَوْمُ كَانُوا أَصْحَابَ حِفْظٍ فَرُبَّ رَجُلٍ وَإِنْ كَانَ صَالِحًا لا يُقِيمُ الشَّهَادَةَ، وَلا يَحْفَظُهَا؛ فَكُلُّ مَنْ كَانَ مُتَّهَمًا فِي الْحَدِيثِ بِالْكَذِبِ أَوْ كَانَ مُغَفَّلا يُخْطِئُ الْكَثِيرَ؛ فَالَّذِي اخْتَارَهُ أَكْثَرُ أَهْلِ الْحَدِيثِ مِنْ الأَئِمَّةِ أَنْ لا يُشْتَغَلَ بِالرِّوَايَةِ عَنْهُ، أَلا تَرَى أَنَّ عَبْدَ اللَّهِ بْنَ الْمُبَارَكِ حَدَّثَ عَنْ قَوْمٍ مِنْ أَهْلِ الْعِلْمِ؛ فَلَمَّا تَبَيَّنَ لَهُ أَمْرُهُمْ تَرَكَ الرِّوَايَةَ عَنْهُمْ.

Tirmidhi says: Although Aban bin Abi Ayyash is described with the qualities of worship, asceticism, and spiritual exercise, this is his condition in hadith, and the group of hadith scholars were people of memorization. Sometimes it happens that a person is pious and righteous, but he can neither testify nor remember (the narration). Therefore, according to the preferred view of the majority of the people of hadith, a narrator who is accused of lying or a heedless narrator who makes frequent mistakes, hadith will not be narrated from such narrators. Do you not see that Abdullah bin Mubarak narrated hadith from a group of scholars, but when their conditions became clear, he abandoned narrating from them?

أَخْبَرَنِي مُوسَى بْنُ حِزَامٍ قَال: سَمِعْتُ صَالِحَ بْنَ عَبْدِاللَّهِ يَقُولُ: كُنَّا عِنْدَ أَبِي مُقَاتِلٍ السَّمَرْقَنْدِيِّ؛ فَجَعَلَ يَرْوِي عَنْ عَوْنِ بْنِ أَبِي شَدَّادٍ الأَحَادِيثَ الطِّوَالَ الَّتِي كَانَ يَرْوِي فِي وَصِيَّةِ لُقْمَانَ، وَقَتْلِ سَعِيدِ بْنِ جُبَيْرٍ وَمَا أَشْبَهَ هَذِهِ الأَحَادِيثَ؛ فَقَالَ لَهُ ابْنُ أَخٍي أَبِي مُقَاتِلٍ: يَا عَمِّ! لا تَقُلْ: حَدَّثَنَا عَوْنٌ؛ فَإِنَّكَ لَمْ تَسْمَعْ هَذِهِ الأَشْيَائَ. قَالَ: يَا بُنَيَّ! هُوَ كَلامٌ حَسَنٌ.

Salih bin Abdullah Tirmidhi says: We were with Abu Muqatil Samarqandi, and he began narrating lengthy hadiths regarding the advice of Luqman, the killing of Sa'id bin Jubair, and similar things from 'Awn bin Abi Shaddad. Abu Muqatil's nephew said to him: Uncle! Do not say that 'Awn narrated hadith to us, because in reality you have not heard anything from him. He said: Son! This is good speech.

وسمعتُ الجارودَ يقولُ: كنَّا عندَ أبي معاويةَ فذُكِرَ له حديث أبي مقاتلٍ، عن سفيانَ الثوريِّ، عن الأعمشِ، عن أبي ظبيانَ، قالَ: سُئلَ علي عن كور الزنابيرِ، قالَ: لا بأسَ به هو بمنزلةِ صيدِ البحرِ. فقال أبو معاوية: ما أقولُ: إن صاحبَكم كذاب، ولكن هذا الحديث كذبٌ .

Tirmidhi says: I heard Jarud say: We were with Abu Muawiyah when the hadith of Abu Muqatil was mentioned to him, that Abu Muqatil narrated from Sufyan Thawri, and Thawri from A’mash, and A’mash from Abu Zubyan. Abu Zubyan says that Ali (may Allah be pleased with him) was asked about the hive of bees, so he said: There is no harm in it; it is like the game of the sea. Abu Muawiyah said: I will not say that your companion (meaning Abu Muqatil) is a liar, but this hadith is a lie.

وَقَدْ تَكَلَّمَ بَعْضُ أَهْلِ الْحَدِيثِ فِي قَوْمٍ مِنْ أَجِلَّةِ أَهْلِ الْعِلْمِ، وَضَعَّفُوهُمْ مِنْ قِبَلِ حِفْظِهِمْ، وَوَثَّقَهُمْ آخَرُونَ مِنْ الأَئِمَّةِ لجَلالَتِهِمْ وَصِدْقِهِمْ وَإِنْ كَانُوا قَدْ وَهِمُوا فِي بَعْضِ مَا رَوَوْا.

Some Ahl al-Hadith criticized a group of eminent scholars, declaring them weak due to deficiencies in their memory, while other Imams authenticated them because of their truthfulness and high status, even though there are some errors in their narrations.

وقَدْ تَكَلَّمَ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ فِي مُحَمَّدِ بْنِ عَمْرٍو، ثُمَّ رَوَى عَنْهُ.

Yahya bin Saeed Al-Qattan criticized Muhammad bin Amr, then narrated from him.

حَدَّثَنَا أَبُو بَكْرٍ عَبْدُ الْقُدُّوسِ بْنُ مُحَمَّدٍ الْعَطَّارُ الْبَصْرِيُّ، حَدَّثَنَا عَلِيُّ بْنُ الْمَدِينِيِّ قَالَ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَلْقَمَةَ، قَالَ: تُرِيدُ الْعَفْوَ أَوْ تُشَدِّدُ. فَقَالَ: لا، بَلْ أُشَدِّدُ قَالَ: لَيْسَ هُوَ مِمَّنْ تُرِيدُ، كَانَ يَقُولُ: أَشْيَاخُنَا أَبُو سَلَمَةَ وَيَحْيَى بْنُ عَبْدِالرَّحْمَنِ بْنِ حَاطِبٍ.

Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan about Muhammad bin Amr bin Alqama, so he said: Do you want an opinion based on leniency and forgiveness about him, or a strict one? I said: No, I want the strict opinion. He replied: He is not of the standard that you require. In narration, he used to say: Our sheikhs are Abu Salamah and Yahya bin Abdur Rahman bin Hatib.

قَالَ يَحْيَى: سَأَلْتُ مَالِكَ بْنَ أَنَسٍ عَنْ مُحَمَّدِ بْنِ عَمْرٍو فَقَالَ: فِيهِ نَحْوَ مَا قُلْتُ.

Yahya bin Saeed Al-Qattan says: I asked Malik bin Anas about Muhammad bin Amr, so Malik expressed about him in the same way as I had said.

قَالَ عَلِيٌّ: قَالَ: يَحْيَى: وَمُحَمَّدُ بْنُ عَمْرٍو أَعْلَى مِنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، وَهُوَ عِنْدِي فَوْقَ عَبْدِالرَّحْمَنِ بْنِ حَرْمَلَةَ.

Ali bin Al-Madini says: Yahya bin Saeed Al-Qattan says: Muhammad bin Amr is superior to Suhail bin Abi Salih; in my view, he holds precedence over Abdur Rahman bin Harmalah.

قَالَ عَلِيٌّ: فَقُلْتُ لِيَحْيَى: مَا رَأَيْتَ مِنْ عَبْدِ الرَّحْمَنِ بْنِ حَرْمَلَةَ؟ قَالَ: لَوْ شِئْتُ أَنْ أُلَقِّنَهُ لَفَعَلْتُ. قُلْتُ: كَانَ يُلَقَّنُ؟ قَالَ: نَعَمْ.

Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan: What is your opinion about Abdur Rahman bin Harmalah? He said: If I wanted to prompt him, I could do so. I asked: Was he prompted? He said: Yes!

قَالَ عَلِيٌّ: وَلَمْ يَرْوِ يَحْيَى عَنْ شَرِيكٍ، وَلا عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ، وَلا عَنْ الرَّبِيعِ بْنِ صَبِيحٍ، وَلا عَنْ الْمُبَارَكِ بْنِ فَضَالَةَ.

Ali bin Al-Madani says: Yahya bin Saeed Al-Qattan did not narrate from Shareek, nor from Abu Bakr bin Ayyash, nor from Rabee’ bin Subaih, nor from Mubarak bin Fadalah.

قَالَ أَبُو عِيسَى: وَإِنْ كَانَ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ قَدْ تَرَكَ الرِّوَايَةَ عَنْ هَؤُلائِ؛ فَلَمْ يَتْرُكْ الرِّوَايَةَ عَنْهُمْ أَنَّهُ اتَّهَمَهُمْ بِالْكَذِبِ، وَلَكِنَّهُ تَرَكَهُمْ لِحَالِ حِفْظِهِمْ. وذُكِرَ عَنْ يَحْيَى بْنِ سَعِيدٍ أَنَّهُ كَانَ إِذَا رَأَى الرَّجُلَ يُحَدِّثُ عَنْ حِفْظِهِ مَرَّةً هَكَذَا وَمَرَّةً هَكَذَا، لايَثْبُتُ عَلَى رِوَايَةٍ وَاحِدَةٍ؛ تَرَكَهُ.

Tirmidhi says: Yahya bin Saeed Al-Qattan, although he abandoned narrating hadith from these people, he did not abandon them due to the accusation of lying, but only abandoned them because of the weakness of their memory.

وَقَدْ حَدَّثَ عَنْ هَؤُلائِ الَّذِينَ تَرَكَهُمْ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ: عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، وَوَكِيعُ بْنُ الْجَرَّاحِ، وَعَبْدُالرَّحْمَنِ بْنُ مَهْدِيٍّ وَغَيْرُهُمْ مِنْ الأَئِمَّةِ.

It is narrated from Yahya bin Saeed Al-Qattan that when he saw a narrator narrating once from his memory, and another time from his book, and in both situations he did not remain consistent in a narration, then he would abandon him.

قَالَ أَبُو عِيسَى: وَهَكَذَا تَكَلَّمَ بَعْضُ أَهْلِ الْحَدِيثِ فِي سُهَيْلِ بْنِ أَبِي صَالِحٍ، وَمُحَمَّدِ بْنِ إِسْحَاقَ، وَحَمَّادِ بْنِ سَلَمَةَ، وَمُحَمَّدِ بْنِ عَجْلانَ، وَأَشْبَاهِ هَؤُلائِ مِنْ الأَئِمَّةِ إِنَّمَا تَكَلَّمُوا فِيهِمْ مِنْ قِبَلِ حِفْظِهِمْ فِي بَعْضِ مَا رَوَوْا، وَقَدْ حَدَّثَ عَنْهُمْ الأَئِمَّةُ.

And from those narrators whom Yahya al-Qattan had abandoned, Abdullah bin al-Mubarak, Waki’ bin Jarrah, Abdur Rahman bin Mahdi, and other Imams of Hadith have narrated .

حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْحُلْوَانِيُّ، أَخْبَرَنَا عَلِيُّ بْنُ الْمَدِينِيِّ، قَالَ: قَالَ لنَا سُفْيَانُ بْنُ عُيَيْنَةَ: كُنَّا نَعُدُّ سُهَيْلَ بْنَ أَبِي صَالِحٍ ثَبْتًا فِي الْحَدِيثِ.

Tirmidhi says: Similarly, some of the Ahl al-Hadith have criticized Suhail bin Abi Salih, Muhammad bin Ishaq, Hammad bin Salamah, Muhammad bin ‘Ajlan, and the Imams of Hadith of this rank. The reason for this criticism is weakness in the narration of some of their hadiths, even though other Imams have narrated from them.

حَدَّثَنَا ابْنُ أَبِي عُمَرَ قَالَ: قَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: كَانَ مُحَمَّدُ بْنُ عَجْلانَ ثِقَةً مَأْمُونًا فِي الْحَدِيثِ.

It is narrated from Ali bin Al-Madini that Sufyan bin ‘Uyaynah said to us: We used to consider Suhail bin Abi Salih trustworthy in hadith.

قَالَ أَبُو عِيسَى: وَإِنَّمَا تَكَلَّمَ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ عِنْدَنَا فِي رِوَايَةِ مُحَمَّدِ بْنِ عَجْلانَ عَنْ سَعِيدٍ الْمَقْبُرِيِّ.

Sufyan bin ‘Uyaynah says: Muhammad bin ‘Ajlan was trustworthy and reliable in hadith.

أَخْبَرَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: قَالَ مُحَمَّدُ بْنُ عَجْلانَ: أَحَادِيثُ سَعِيدٍ الْمَقْبُرِيِّ: بَعْضُهَا "سَعِيدٌ عَنْ أَبِي هُرَيْرَةَ"، وَبَعْضُهَا "سَعِيدٌ عَنْ رَجُلٍ عَنْ أَبِي هُرَيْرَةَ"؛ فَاخْتَلَطَتْ عَلَيَّ فَصَيَّرْتُهَا "عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ"؛ فَإِنَّمَا تَكَلَّمَ يَحْيَى بْنُ سَعِيدٍ عِنْدَنَا فِي ابْنِ عَجْلانَ لِهَذَا، وَقَدْ رَوَى يَحْيَى عَنْ ابْنِ عَجْلانَ الْكَثِيرَ.

Tirmidhi says: In our view, Yahya ibn Sa'id al-Qattan has criticized Muhammad ibn 'Ajlan in his narration from Sa'id al-Maqburi. It is narrated from 'Ali ibn al-Madini that Yahya ibn Sa'id al-Qattan says: Muhammad ibn 'Ajlan says: Some of Sa'id al-Maqburi's ahadith are narrated from Abu Hurairah, and some are through a man from Abu Hurairah. Sa'id's narrations became mixed up for me, so we narrated all of them with the chain of Sa'id from Abu Hurairah. In our view, Yahya ibn Sa'id al-Qattan criticized Ibn 'Ajlan for this reason, even though Yahya ibn Sa'id al-Qattan has narrated abundantly from Ibn 'Ajlan.

قَالَ أَبُو عِيسَى: وَهَكَذَا مَنْ تَكَلَّمَ فِي ابْنِ أَبِي لَيْلَى إِنَّمَا تَكَلَّمَ فِيهِ مِنْ قِبَلِ حِفْظِهِ .

It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: Shu’bah narrated with the chain of Ibn Abi Layla from his brother Isa from Abdur Rahman bin Abi Layla from Abu Ayyub from the Prophet (ﷺ) regarding sneezing.

قَالَ عَلِيٌّ: قَالَ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ: رَوَى شُعْبَةُ عَنْ ابْنِ أَبِي لَيْلَى، عَنْ أَخِيهِ عِيسَى، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ أَبِي أَيُّوبَ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْعُطَاسِ .

Yahya bin Saeed Al-Qattan says: Then I met Ibn Abi Layla, and he narrated to us that his brother Isa narrated to him, Isa narrated from Ibn Abi Layla, and he narrated from Ali (may Allah be pleased with him), and Ali narrated from the Prophet Muhammad (peace and blessings be upon him).

قَالَ يَحْيَى: ثُمَّ لَقِيتُ ابْنَ أَبِي لَيْلَى، فَحَدَّثَنَا عَنْ أَخِيهِ عِيسَى، عَنْ عَبْدِالرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ عَلِيٍّ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .

Tirmidhi says: Similarly, whoever criticized Ibn Abi Layla did so only because of the weakness of his memory.

قَالَ أَبُو عِيسَى: وَيُرْوَى عَنْ ابْنِ أَبِي لَيْلَى نَحْوُ هَذَا غَيْرَ شَيْئٍ، كَانَ يَرْوِي الشَّيْئَ مَرَّةً هَكَذَا، وَمَرَّةً هَكَذَا، يُغَيِّرُ الإِسْنَادَ، وَإِنَّمَا جَاءَ هَذَا مِنْ قِبَلِ حِفْظِهِ، وَأَكْثَرُ مَنْ مَضَى مِنْ أَهْلِ الْعِلْمِ كَانُوا لايَكْتُبُونَ، وَمَنْ كَتَبَ مِنْهُمْ إِنَّمَا كَانَ يَكْتُبُ لَهُمْ بَعْدَ السَّمَاعِ.

Tirmidhi says: Many such things are narrated from Ibn Abi Layla; sometimes he narrates one thing in this way, then changes its chain of narration, and all this happened only due to weakness of memory. Most of the scholars of the previous era did not write down hadiths, and those who did write, would do so after hearing the hadith.

و سَمِعْت أَحْمَدَ بْنَ الْحَسَنِ يَقُولُ: سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ يَقُولُ ابْنُ أَبِي لَيْلَى لا يُحْتَجُّ بِهِ.

Tirmidhi says: I heard Ahmad bin Al-Hasan saying, he said: I heard Ahmad bin Hanbal saying: No argument shall be established from Ibn Abi Layla.

وَكَذَلِكَ مَنْ تَكَلَّمَ مِنْ أَهْلِ الْعِلْمِ فِي مُجَالِدِ بْنِ سَعِيدٍ، وَعَبْدِ اللَّهِ بْنِ لَهِيعَةَ وَغَيْرِهِمَا إِنَّمَا تَكَلَّمُوا فِيهِمْ مِنْ قِبَلِ حِفْظِهِمْ، وَكَثْرَةِ خَطَئِهِمْ، وَقَدْ رَوَى عَنْهُمْ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ. فَإِذَا تَفَرَّدَ أَحَدٌ مِنْ هَؤُلائِ بِحَدِيثٍ، وَلَمْ يُتَابَعْ عَلَيْهِ لَمْ يُحْتَجَّ بِهِ، كَمَا قَالَ أَحْمَدُ بْنُ حَنْبَلٍ: ابْنُ أَبِي لَيْلَى لا يُحْتَجُّ بِهِ، إِنَّمَا عَنَى إِذَا تَفَرَّدَ بِالشَّيْئِ.وَأَشَدُّ مَا يَكُونُ هَذَا إِذَا لَمْ يَحْفَظْ الإِسْنَادَ؛ فَزَادَ فِي الإِسْنَادِ أَوْ نَقَصَ أَوْ غَيَّرَ الإِسْنَادَ أَوْ جَاءَ بِمَا يَتَغَيَّرُ فِيهِ الْمَعْنَى.

Similarly, the scholars who have criticized Mujalid bin Saeed and Abdullah bin Lahi’ah and others, the reason for this is only the weakness of their memory and frequent mistakes in narration. While many Imams have narrated from them, if any of these narrators is alone in narrating a hadith and there is no corroboration for it, then it will not be considered as proof. For example, the statement of Ahmad bin Hanbal that Ibn Abi Layla is not a valid proof; Ahmad bin Hanbal means that when Ibn Abi Layla is alone in narrating something, then he is not a valid proof. And often it happens that the narrator does not remember the chains of narration, so he either omits or adds to the chain, or changes the chain, or narrates with such words that the meaning is altered.

حَدَّثَنَا إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ بْنِ الْمُنْذِرِ الْبَاهِلِيُّ، حَدَّثَنَا يَعْلَى بْنُ عُبَيْدٍ قَالَ لَنَا سُفْيَانُ الثَّوْرِيُّ: اتَّقُوا الْكَلْبِيَّ، فَقِيلَ لَهُ: فَإِنَّكَ تَرْوِي عَنْهُ؟! قَالَ: أَنَا أَعْرِفُ صِدْقَهُ مِنْ كَذِبِهِ.

Ya'la bin Ubaid says: Sufyan Thawri told us: Avoid al-Kalbi. It was said to him: But you narrate from him. He said: I can distinguish between his truth and his lies.

Hadith Reference سنن ترمذي / کتاب العلل / 3959