Hadith 3962
قَالَ يَحْيَى: فَقُلْتُ فِي نَفْسِي: لاأَدْرِي أَيُّهُمَا أَعْجَبُ أَمْرًا؟.
Yahya bin Saeed Al-Qattan says: I said to myself: I do not know which of the two situations is more astonishing.
وَقَالَ عَلِيٌّ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ عَنْ حَدِيثِ ابْنِ جُرَيْجٍ عَنْ عَطَائٍ الْخُرَاسَانِيِّ؟ فَقَالَ: ضَعِيفٌ؛ فَقُلْتُ: إِنَّهُ يَقُولُ: "أَخْبَرَنِي"! فَقَالَ: لا شَيْئَ، إِنَّمَا هُوَ كِتَابٌ دَفَعَهُ إِلَيْهِ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan about Ibn Jurayj's narration from Ata Khurasani, so he said: It is weak. I said: They say «أخبرنی», he said: That is nonsense; it is only a book that Ata gave to Ibn Jurayj.
قَالَ أَبُو عِيسَى: وَالْحَدِيثُ إِذَا كَانَ مُرْسَلا؛ فَإِنَّهُ لا يَصِحُّ عِنْدَ أَكْثَرِ أَهْلِ الْحَدِيثِ، قَدْ ضَعَّفَهُ غَيْرُ وَاحِدٍ مِنْهُمْ.
Tirmidhi says: When a hadith is mursal, it is not considered authentic according to the majority of the Ahl al-Hadith, and many hadith scholars have declared it weak.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ عُتْبَةَ بْنِ أَبِي حَكِيمٍ قَالَ: سَمِعَ الزُّهْرِيُّ إِسْحَاقَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ يَقُولُ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَقَالَ الزُّهْرِيُّ: قَاتَلَكَ اللَّهُ يَا ابْنَ أَبِي فَرْوَةَ! تَجِيئُنَا بِأَحَادِيثَ لَيْسَتْ لَهَا خُطُمٌ وَلا أَزِمَّةٌ.
Utbah bin Abi Hakim says: Zuhri heard Ishaq bin Abdullah bin Abi Farwah saying «قال رسول اللہ صلی اللہ علیہ وسلم», so he said: O Ibn Farwah! May Allah fight you, you have brought to us a hadith which has neither a bridle nor a rein (which has neither head nor tail).
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ، قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائِ بْنِ أَبِي رَبَاحٍ بِكَثِيرٍ، كَانَ عَطَائٌ يَأْخُذُ عَنْ كُلِّ ضَرْبٍ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: In my view, the mursal narrations of Mujahid are more preferable than the mursal narrations of Ata bin Abi Rabah; Ata used to narrate from everyone.
قَالَ عِلِيٌّ: قَالَ يَحْيَى: مُرْسَلاتُ سَعِيدِ بْنِ جُبَيْرٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائٍ.
Ali bin Al-Madini says: In my view, the mursal narrations of Saeed bin Jubair are more preferable than the mursal narrations of Ata.
قُلْتُ لِيَحْيَى: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيْكَ أَمْ مُرْسَلاتُ طَاوُسٍ؟ قَالَ: مَا أَقْرَبَهُمَا.
Ali bin Al-Madini says that I asked Yahya bin Saeed Al-Qattan: Are the mursal narrations of Mujahid better in your view or those of Tawus? He said: Both are nearly the same.
قَالَ عَلِيٌّ: وَسَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: مُرْسَلاتُ أَبِي إِسْحَاقَ عِنْدِي شِبْهُ لا شَيْئَ، وَالأَعْمَشُ، وَالتَّيْمِيُّ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، وَمُرْسَلاتُ ابْنِ عُيَيْنَةَ شِبْهُ الرِّيحِ، ثُمَّ قَالَ: إِي وَاللَّهِ! وَسُفْيَانُ بْنُ سَعِيدٍ.
Ali bin Al-Madini says that I heard Yahya bin Sa'id Al-Qattan say: The mursal narrations of Abu Ishaq Al-Sabi'i are, in my view, almost nothing; likewise, the mursal narrations of Al-A'mash, Al-Taymi, Yahya bin Abi Kathir, and Ibn 'Uyaynah are all like the wind. Then he said: Yes, by Allah! And also the mursal narrations of Sufyan bin Sa'id Al-Thawri.
قُلْتُ لِيَحْيَى: فَمُرْسَلاتُ مَالِكٍ؟ قَالَ: هِيَ أَحَبُّ إِلَيَّ، ثُمَّ قَالَ يَحْيَى: لَيْسَ فِي الْقَوْمِ أَحَدٌ أَصَحُّ حَدِيثًا مِنْ مَالِكٍ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan: What do you say about the mursal narrations of Malik? He said: I prefer them more. Then Yahya bin Sa'id Al-Qattan said: Among the narrators of hadith, no one's hadith is more authentic than Malik's.
حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ، قَال: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ يَقُولُ: مَا قَالَ الْحَسَنُ فِي حَدِيثِهِ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِلا وَجَدْنَا لَهُ أَصْلا إِلا حَدِيثًا أَوْ حَدِيثَيْنِ.
Suwar bin Abdullah Anbari says that I heard Yahya al-Qattan say: When Hasan al-Basri says in his narration «قال رسول اللہ صلی اللہ علیہ وسلم», except for one or two hadiths, I have found the original source for all his hadiths.
قَالَ أَبُو عِيسَى: وَمَنْ ضَعَّفَ الْمُرْسَلَ؛ فَإِنَّهُ ضَعَّفَهُ مِنْ قِبَلِ أَنَّ هَؤُلائِ الأَئِمَّةَ قَدْ حَدَّثُوا عَنْ الثِّقَاتِ وَغَيْرِ الثِّقَاتِ؛ فَإِذَا رَوَى أَحَدُهُمْ حَدِيثًا، وَأَرْسَلَهُ؛ لَعَلَّهُ أَخَذَهُ عَنْ غَيْرِ ثِقَةٍ. قَدْ تَكَلَّمَ الْحَسَنُ الْبَصْرِيُّ فِي مَعْبَدٍ الْجُهَنِيِّ، ثُمَّ رَوَى عَنْهُ.
Tirmidhi says: And the evidence of those who consider mursal to be weak is that these imams have narrated from both trustworthy and untrustworthy narrators, so when a narrator narrates a hadith and reports it as mursal, it is possible that he narrated it from an untrustworthy narrator. Thus, Hasan al-Basri criticized Ma'bad al-Juhani and then narrated from him.
حَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، حَدَّثَنَا مَرْحُومُ بْنُ عَبْدِالْعَزِيزِ الْعَطَّارُ، حَدَّثَنِي أَبِي وَعَمِّي قَالا: سَمِعْنَا الْحَسَنَ يَقُولُ: إِيَّاكُمْ وَمَعْبَدًا الْجُهَنِيَّ؛ فَإِنَّهُ ضَالٌّ مُضِلٌّ.
Marhoom bin Abdul Aziz Al-Attar’s father and uncle say that we heard Hasan Basri saying: Beware of Ma’bad Juhani, for he himself is misguided and leads others astray as well.
قَالَ أَبُو عِيسَى: وَيُرْوَى عَنْ الشَّعْبِيِّ قَالَ: حَدَّثَنَا الْحَارِثُ الأَعْوَرُ، وَكَانَ كَذَّابًا. وَقَدْ حَدَّثَ عَنْهُ، وَأَكْثَرُ الْفَرَائِضِ الَّتِي يَرْوِيهَا عَنْ عَلِيٍّ وَغَيْرِهِ هِيَ عَنْهُ. وَقَدْ قَالَ الشَّعْبِيُّ: الْحَارِثُ الأَعْوَرُ عَلَّمَنِي الْفَرَائِضَ، وَكَانَ مِنْ أَفْرَضِ النَّاسِ.
Imam Tirmidhi says: It is narrated from Sha’bi that Harith Al-A’war narrated hadith to us, and he was a liar, and Sha’bi also narrated from him. In the chapter of inheritance laws, most of his narrations from Ali and others have Harith Al-A’war as their source. And Sha’bi’s statement is that Harith Al-A’war taught me the knowledge of inheritance laws; Harith was the most skilled person in the knowledge of inheritance laws.
قَالَ: و سَمِعْت مُحَمَّدَ بْنَ بَشَّارٍ يَقُولُ: سَمِعْتُ عَبْدَالرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: أَلا تَعْجَبُونَ مِنْ سُفْيَانَ بْنِ عُيَيْنَةَ! لَقَدْ تَرَكْتُ لِجَابِرٍ الْجُعْفِيِّ بِقَوْلِهِ؛ لَمَّا حَكَى عَنْهُ أَكْثَرَ مِنْ أَلْفِ حَدِيثٍ، ثُمَّ هُوَ يُحَدِّثُ عَنْهُ.
Abdur Rahman bin Mahdi says: Are you not amazed at Sufyan bin ‘Uyaynah? When Jabir Ju‘fi narrated more than a thousand ahadith from him, I abandoned him because of what he said, yet he narrates from him.
قَالَ مُحَمَّدُ بْنُ بَشَّارٍ: وَتَرَكَ عَبْدُالرَّحْمَنِ بْنُ مَهْدِيٍّ حَدِيثَ جَابِرٍ الْجُعْفِيِّ.
Muhammad bin Bashar says: Abdur Rahman bin Mahdi abandoned Jabir Ju'fi.
حَدَّثَنَا أَبُو عُبَيْدَةَ ابْنُ أَبِي السَّفَرِ الْكُوفِيُّ، حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ الأَعْمَشِ قَالَ: قُلْتُ لإِبْرَاهِيمَ النَّخَعِيِّ: أَسْنِدْ لِي عَنْ عَبْدِاللَّهِ بْنِ مَسْعُودٍ؛ فَقَالَ إِبْرَاهِيمُ: إِذَا حَدَّثْتُكَ "عَنْ رَجُلٍ عَنْ عَبْدِاللَّهِ"؛ فَهُوَ الَّذِي سَمَّيْتُ، وَإِذَا قُلْتُ، "قَالَ عَبْدُاللَّهِ": فَهُوَ عَنْ غَيْرِ وَاحِدٍ عَنْ عَبْدِاللَّهِ.
Sulaiman bin Mehran A’mash says: I said to Ibrahim Nakha’i, “Please mention to me the chain of narration from Abdullah bin Mas’ud.” So he said: When I say to you: «حدثنا رجل عن عبداللہ بن مسعود» (A man narrated to us that he narrated from Abdullah bin Mas’ud), then this is a chain in which I have mentioned the name of the narrator. And when I say: «قال عبداللہ», then these are several narrators who have narrated from Abdullah bin Mas’ud.
قَالَ أَبُو عِيسَى: وَقَدْ اخْتَلَفَ الأَئِمَّةُ مِنْ أَهْلِ الْعِلْمِ فِي تَضْعِيفِ الرِّجَالِ كَمَا اخْتَلَفُوا فِي سِوَى ذَلِكَ مِنْ الْعِلْمِ.
Tirmidhi says: Among the scholars, there is a difference of opinion regarding the weakening of narrators, just as there is a difference among scholars in other sciences and arts.
ذُكِرَ عَنْ شُعْبَةَ أَنَّهُ ضَعَّفَ أَبَا الزُّبَيْرِ الْمَكِّيَّ، وَعَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَحَكِيمَ بْنَ جُبَيْرٍ، وَتَرَكَ الرِّوَايَةَ عَنْهُمْ، ثُمَّ حَدَّثَ شُعْبَةُ عَمَّنْ هُوَ دُونَ هَؤُلائِ فِي الْحِفْظِ وَالْعَدَالَةِ، حَدَّثَ عَنْ جَابِرٍ الْجُعْفِيِّ، وَإِبْرَاهِيمَ بْنِ مُسْلِمٍ الْهَجَرِيِّ، وَمُحَمَّدِ بْنِ عُبَيْدِاللَّهِ الْعَرْزَمِيِّ، وَغَيْرِ وَاحِدٍ مِمَّنْ يُضَعَّفُونَ فِي الْحَدِيثِ.
It has been reported from Shu’bah that he declared Abu’l-Zubair Makki, ‘Abdul-Malik ibn Abi Sulayman, and Hakim ibn Jubayr to be weak, and abandoned narrating from them. Then Shu’bah narrated from narrators who were of a lower rank than them in memorization and integrity, that is, Jabir Ju’fi, Ibrahim ibn Muslim Hijri, Muhammad ibn ‘Ubaydullah al-‘Arzami, and several narrators who have been declared weak in hadith.
حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ نَبْهَانَ بْنِ صَفْوَانَ الْبَصْرِيُّ، حَدَّثَنَا أُمَيَّةُ بْنُ خَالِدٍ، قَالَ: قُلْتُ لِشُعْبَةَ: تَدَعُ عَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَتُحَدِّثُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْعَرْزَمِيِّ؟ قَالَ: نَعَمْ.
Umayyah bin Khalid says that I asked Shu’bah: “Do you narrate from Muhammad bin ‘Ubaidullah ‘Arzami instead of ‘Abdul Malik bin Abi Sulaiman?” He said: “Yes.”
قَالَ أَبُو عِيسَى: وَقَدْ كَانَ شُعْبَةُ حَدَّثَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ، ثُمَّ تَرَكَهُ، وَيُقَالُ: إِنَّمَا تَرَكَهُ لَمَّا تَفَرَّدَ بِالْحَدِيثِ الَّذِي رَوَى عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، عَنْ النَّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا".
Tirmidhi says: Shu’bah first narrated from Abdul Malik bin Abi Sulaiman, then abandoned him, and it is said that the reason for abandoning him is that he narrated this hadith with the chain «عطاء بن ابی رباح عن جابر بن عبداللہ عن النبی صلی اللہ علیہ وسلم»: «الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا».
وَقَدْ ثَبَّتَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ، وَحَدَّثُوا عَنْ أَبِي الزُّبَيْرِ وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُليْمَانَ، وَحَكِيمِ بْنِ جُبَيْرٍ.
And many Imams authenticated Abu al-Zubair al-Makki, Abdul Malik bin Abi Sulayman, and Hakim bin Jubair, and narrated from them.
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا حَجَّاجٌ، وَابْنُ أَبِي لَيْلَى، عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ قَالَ: كُنَّا إِذَا خَرَجْنَا مِنْ عِنْدِ جَابِرِ بْنِ عَبْدِاللَّهِ تَذَاكَرْنَا حَدِيثَهُ، وَكَانَ أَبُوالزُّبَيْرِ أَحْفَظَنَا لِلْحَدِيثِ.
Ata bin Abi Rabah says: We left from Jabir bin Abdullah (may Allah be pleased with them both) and discussed his hadiths, and Abu Az-Zubair was the one who remembered these hadiths the most.
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: قَالَ أَبُوالزُّبَيْرِ: كَانَ عَطَائٌ يُقَدِّمُنِي إِلَى جَابِرِ بْنِ عَبْدِ اللَّهِ أَحْفَظُ لَهُمْ الْحَدِيثَ.
Abu Az-Zubair says that Ata bin Abi Rabah used to put me forward before Jabir bin Abdullah (may Allah be pleased with them both), so that I could memorize hadith for him.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ قَال: سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ: حَدَّثَنِي أَبُوالزُّبَيْرِ، وَأَبُو الزُّبَيْرِ، وَأَبُوالزُّبَيْرِ، قَالَ سُفْيَانُ بِيَدِهِ يَقْبِضُهَا. قَالَ أَبُو عِيسَى: إِنَّمَا يَعْنِي بِذَلِكَ الإِتْقَانَ وَالْحِفْظَ.
Ayyub Sakhtiyani says: Abu al-Zubair narrated a hadith to us, and Abu al-Zubair, and Abu al-Zubair, and Abu al-Zubair—Sufyan al-Thawri was holding his hand and saying this. Al-Tirmidhi says: Sufyan ibn ‘Uyaynah wanted to indicate by this statement that Abu al-Zubair is strong and firm in memorizing and narrating hadith.
وَقَدْ احْتَجَّ بَعْضُ أَهْلِ الْعِلْمِ بِالْمُرْسَلِ أَيْضًا.
Some scholars have considered the mursal (hadith) as authoritative.
Hadith 3962
قَالَ يَحْيَى: فَقُلْتُ فِي نَفْسِي: لاأَدْرِي أَيُّهُمَا أَعْجَبُ أَمْرًا؟.
Yahya bin Saeed Al-Qattan says: I said to myself: I do not know which of the two situations is more astonishing.
وَقَالَ عَلِيٌّ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ عَنْ حَدِيثِ ابْنِ جُرَيْجٍ عَنْ عَطَائٍ الْخُرَاسَانِيِّ؟ فَقَالَ: ضَعِيفٌ؛ فَقُلْتُ: إِنَّهُ يَقُولُ: "أَخْبَرَنِي"! فَقَالَ: لا شَيْئَ، إِنَّمَا هُوَ كِتَابٌ دَفَعَهُ إِلَيْهِ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan about Ibn Jurayj's narration from Ata Khurasani, so he said: It is weak. I said: They say «أخبرنی», he said: That is nonsense; it is only a book that Ata gave to Ibn Jurayj.
قَالَ أَبُو عِيسَى: وَالْحَدِيثُ إِذَا كَانَ مُرْسَلا؛ فَإِنَّهُ لا يَصِحُّ عِنْدَ أَكْثَرِ أَهْلِ الْحَدِيثِ، قَدْ ضَعَّفَهُ غَيْرُ وَاحِدٍ مِنْهُمْ.
Tirmidhi says: When a hadith is mursal, it is not considered authentic according to the majority of the Ahl al-Hadith, and many hadith scholars have declared it weak.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ عُتْبَةَ بْنِ أَبِي حَكِيمٍ قَالَ: سَمِعَ الزُّهْرِيُّ إِسْحَاقَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ يَقُولُ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَقَالَ الزُّهْرِيُّ: قَاتَلَكَ اللَّهُ يَا ابْنَ أَبِي فَرْوَةَ! تَجِيئُنَا بِأَحَادِيثَ لَيْسَتْ لَهَا خُطُمٌ وَلا أَزِمَّةٌ.
Utbah bin Abi Hakim says: Zuhri heard Ishaq bin Abdullah bin Abi Farwah saying «قال رسول اللہ صلی اللہ علیہ وسلم», so he said: O Ibn Farwah! May Allah fight you, you have brought to us a hadith which has neither a bridle nor a rein (which has neither head nor tail).
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ، قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائِ بْنِ أَبِي رَبَاحٍ بِكَثِيرٍ، كَانَ عَطَائٌ يَأْخُذُ عَنْ كُلِّ ضَرْبٍ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: In my view, the mursal narrations of Mujahid are more preferable than the mursal narrations of Ata bin Abi Rabah; Ata used to narrate from everyone.
قَالَ عِلِيٌّ: قَالَ يَحْيَى: مُرْسَلاتُ سَعِيدِ بْنِ جُبَيْرٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائٍ.
Ali bin Al-Madini says: In my view, the mursal narrations of Saeed bin Jubair are more preferable than the mursal narrations of Ata.
قُلْتُ لِيَحْيَى: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيْكَ أَمْ مُرْسَلاتُ طَاوُسٍ؟ قَالَ: مَا أَقْرَبَهُمَا.
Ali bin Al-Madini says that I asked Yahya bin Saeed Al-Qattan: Are the mursal narrations of Mujahid better in your view or those of Tawus? He said: Both are nearly the same.
قَالَ عَلِيٌّ: وَسَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: مُرْسَلاتُ أَبِي إِسْحَاقَ عِنْدِي شِبْهُ لا شَيْئَ، وَالأَعْمَشُ، وَالتَّيْمِيُّ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، وَمُرْسَلاتُ ابْنِ عُيَيْنَةَ شِبْهُ الرِّيحِ، ثُمَّ قَالَ: إِي وَاللَّهِ! وَسُفْيَانُ بْنُ سَعِيدٍ.
Ali bin Al-Madini says that I heard Yahya bin Sa'id Al-Qattan say: The mursal narrations of Abu Ishaq Al-Sabi'i are, in my view, almost nothing; likewise, the mursal narrations of Al-A'mash, Al-Taymi, Yahya bin Abi Kathir, and Ibn 'Uyaynah are all like the wind. Then he said: Yes, by Allah! And also the mursal narrations of Sufyan bin Sa'id Al-Thawri.
قُلْتُ لِيَحْيَى: فَمُرْسَلاتُ مَالِكٍ؟ قَالَ: هِيَ أَحَبُّ إِلَيَّ، ثُمَّ قَالَ يَحْيَى: لَيْسَ فِي الْقَوْمِ أَحَدٌ أَصَحُّ حَدِيثًا مِنْ مَالِكٍ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan: What do you say about the mursal narrations of Malik? He said: I prefer them more. Then Yahya bin Sa'id Al-Qattan said: Among the narrators of hadith, no one's hadith is more authentic than Malik's.
حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ، قَال: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ يَقُولُ: مَا قَالَ الْحَسَنُ فِي حَدِيثِهِ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِلا وَجَدْنَا لَهُ أَصْلا إِلا حَدِيثًا أَوْ حَدِيثَيْنِ.
Suwar bin Abdullah Anbari says that I heard Yahya al-Qattan say: When Hasan al-Basri says in his narration «قال رسول اللہ صلی اللہ علیہ وسلم», except for one or two hadiths, I have found the original source for all his hadiths.
قَالَ أَبُو عِيسَى: وَمَنْ ضَعَّفَ الْمُرْسَلَ؛ فَإِنَّهُ ضَعَّفَهُ مِنْ قِبَلِ أَنَّ هَؤُلائِ الأَئِمَّةَ قَدْ حَدَّثُوا عَنْ الثِّقَاتِ وَغَيْرِ الثِّقَاتِ؛ فَإِذَا رَوَى أَحَدُهُمْ حَدِيثًا، وَأَرْسَلَهُ؛ لَعَلَّهُ أَخَذَهُ عَنْ غَيْرِ ثِقَةٍ. قَدْ تَكَلَّمَ الْحَسَنُ الْبَصْرِيُّ فِي مَعْبَدٍ الْجُهَنِيِّ، ثُمَّ رَوَى عَنْهُ.
Tirmidhi says: And the evidence of those who consider mursal to be weak is that these imams have narrated from both trustworthy and untrustworthy narrators, so when a narrator narrates a hadith and reports it as mursal, it is possible that he narrated it from an untrustworthy narrator. Thus, Hasan al-Basri criticized Ma'bad al-Juhani and then narrated from him.
حَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، حَدَّثَنَا مَرْحُومُ بْنُ عَبْدِالْعَزِيزِ الْعَطَّارُ، حَدَّثَنِي أَبِي وَعَمِّي قَالا: سَمِعْنَا الْحَسَنَ يَقُولُ: إِيَّاكُمْ وَمَعْبَدًا الْجُهَنِيَّ؛ فَإِنَّهُ ضَالٌّ مُضِلٌّ.
Marhoom bin Abdul Aziz Al-Attar’s father and uncle say that we heard Hasan Basri saying: Beware of Ma’bad Juhani, for he himself is misguided and leads others astray as well.
قَالَ أَبُو عِيسَى: وَيُرْوَى عَنْ الشَّعْبِيِّ قَالَ: حَدَّثَنَا الْحَارِثُ الأَعْوَرُ، وَكَانَ كَذَّابًا. وَقَدْ حَدَّثَ عَنْهُ، وَأَكْثَرُ الْفَرَائِضِ الَّتِي يَرْوِيهَا عَنْ عَلِيٍّ وَغَيْرِهِ هِيَ عَنْهُ. وَقَدْ قَالَ الشَّعْبِيُّ: الْحَارِثُ الأَعْوَرُ عَلَّمَنِي الْفَرَائِضَ، وَكَانَ مِنْ أَفْرَضِ النَّاسِ.
Imam Tirmidhi says: It is narrated from Sha’bi that Harith Al-A’war narrated hadith to us, and he was a liar, and Sha’bi also narrated from him. In the chapter of inheritance laws, most of his narrations from Ali and others have Harith Al-A’war as their source. And Sha’bi’s statement is that Harith Al-A’war taught me the knowledge of inheritance laws; Harith was the most skilled person in the knowledge of inheritance laws.
قَالَ: و سَمِعْت مُحَمَّدَ بْنَ بَشَّارٍ يَقُولُ: سَمِعْتُ عَبْدَالرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: أَلا تَعْجَبُونَ مِنْ سُفْيَانَ بْنِ عُيَيْنَةَ! لَقَدْ تَرَكْتُ لِجَابِرٍ الْجُعْفِيِّ بِقَوْلِهِ؛ لَمَّا حَكَى عَنْهُ أَكْثَرَ مِنْ أَلْفِ حَدِيثٍ، ثُمَّ هُوَ يُحَدِّثُ عَنْهُ.
Abdur Rahman bin Mahdi says: Are you not amazed at Sufyan bin ‘Uyaynah? When Jabir Ju‘fi narrated more than a thousand ahadith from him, I abandoned him because of what he said, yet he narrates from him.
قَالَ مُحَمَّدُ بْنُ بَشَّارٍ: وَتَرَكَ عَبْدُالرَّحْمَنِ بْنُ مَهْدِيٍّ حَدِيثَ جَابِرٍ الْجُعْفِيِّ.
Muhammad bin Bashar says: Abdur Rahman bin Mahdi abandoned Jabir Ju'fi.
وَقَدْ احْتَجَّ بَعْضُ أَهْلِ الْعِلْمِ بِالْمُرْسَلِ أَيْضًا.
Some scholars have considered the mursal (hadith) as authoritative.
قَالَ أَبُو عِيسَى: وَقَدْ اخْتَلَفَ الأَئِمَّةُ مِنْ أَهْلِ الْعِلْمِ فِي تَضْعِيفِ الرِّجَالِ كَمَا اخْتَلَفُوا فِي سِوَى ذَلِكَ مِنْ الْعِلْمِ.
Tirmidhi says: Among the scholars, there is a difference of opinion regarding the weakening of narrators, just as there is a difference among scholars in other sciences and arts.
ذُكِرَ عَنْ شُعْبَةَ أَنَّهُ ضَعَّفَ أَبَا الزُّبَيْرِ الْمَكِّيَّ، وَعَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَحَكِيمَ بْنَ جُبَيْرٍ، وَتَرَكَ الرِّوَايَةَ عَنْهُمْ، ثُمَّ حَدَّثَ شُعْبَةُ عَمَّنْ هُوَ دُونَ هَؤُلائِ فِي الْحِفْظِ وَالْعَدَالَةِ، حَدَّثَ عَنْ جَابِرٍ الْجُعْفِيِّ، وَإِبْرَاهِيمَ بْنِ مُسْلِمٍ الْهَجَرِيِّ، وَمُحَمَّدِ بْنِ عُبَيْدِاللَّهِ الْعَرْزَمِيِّ، وَغَيْرِ وَاحِدٍ مِمَّنْ يُضَعَّفُونَ فِي الْحَدِيثِ.
It has been reported from Shu’bah that he declared Abu’l-Zubair Makki, ‘Abdul-Malik ibn Abi Sulayman, and Hakim ibn Jubayr to be weak, and abandoned narrating from them. Then Shu’bah narrated from narrators who were of a lower rank than them in memorization and integrity, that is, Jabir Ju’fi, Ibrahim ibn Muslim Hijri, Muhammad ibn ‘Ubaydullah al-‘Arzami, and several narrators who have been declared weak in hadith.
حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ نَبْهَانَ بْنِ صَفْوَانَ الْبَصْرِيُّ، حَدَّثَنَا أُمَيَّةُ بْنُ خَالِدٍ، قَالَ: قُلْتُ لِشُعْبَةَ: تَدَعُ عَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَتُحَدِّثُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْعَرْزَمِيِّ؟ قَالَ: نَعَمْ.
Umayyah bin Khalid says that I asked Shu’bah: “Do you narrate from Muhammad bin ‘Ubaidullah ‘Arzami instead of ‘Abdul Malik bin Abi Sulaiman?” He said: “Yes.”
قَالَ أَبُو عِيسَى: وَقَدْ كَانَ شُعْبَةُ حَدَّثَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ، ثُمَّ تَرَكَهُ، وَيُقَالُ: إِنَّمَا تَرَكَهُ لَمَّا تَفَرَّدَ بِالْحَدِيثِ الَّذِي رَوَى عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، عَنْ النَّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا".
Tirmidhi says: Shu’bah first narrated from Abdul Malik bin Abi Sulaiman, then abandoned him, and it is said that the reason for abandoning him is that he narrated this hadith with the chain «عطاء بن ابی رباح عن جابر بن عبداللہ عن النبی صلی اللہ علیہ وسلم»: «الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا».
وَقَدْ ثَبَّتَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ، وَحَدَّثُوا عَنْ أَبِي الزُّبَيْرِ وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُليْمَانَ، وَحَكِيمِ بْنِ جُبَيْرٍ.
And many Imams authenticated Abu al-Zubair al-Makki, Abdul Malik bin Abi Sulayman, and Hakim bin Jubair, and narrated from them.
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا حَجَّاجٌ، وَابْنُ أَبِي لَيْلَى، عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ قَالَ: كُنَّا إِذَا خَرَجْنَا مِنْ عِنْدِ جَابِرِ بْنِ عَبْدِاللَّهِ تَذَاكَرْنَا حَدِيثَهُ، وَكَانَ أَبُوالزُّبَيْرِ أَحْفَظَنَا لِلْحَدِيثِ.
Ata bin Abi Rabah says: We left from Jabir bin Abdullah (may Allah be pleased with them both) and discussed his hadiths, and Abu Az-Zubair was the one who remembered these hadiths the most.
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: قَالَ أَبُوالزُّبَيْرِ: كَانَ عَطَائٌ يُقَدِّمُنِي إِلَى جَابِرِ بْنِ عَبْدِ اللَّهِ أَحْفَظُ لَهُمْ الْحَدِيثَ.
Abu Az-Zubair says that Ata bin Abi Rabah used to put me forward before Jabir bin Abdullah (may Allah be pleased with them both), so that I could memorize hadith for him.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ قَال: سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ: حَدَّثَنِي أَبُوالزُّبَيْرِ، وَأَبُو الزُّبَيْرِ، وَأَبُوالزُّبَيْرِ، قَالَ سُفْيَانُ بِيَدِهِ يَقْبِضُهَا. قَالَ أَبُو عِيسَى: إِنَّمَا يَعْنِي بِذَلِكَ الإِتْقَانَ وَالْحِفْظَ.
Ayyub Sakhtiyani says: Abu al-Zubair narrated a hadith to us, and Abu al-Zubair, and Abu al-Zubair, and Abu al-Zubair—Sufyan al-Thawri was holding his hand and saying this. Al-Tirmidhi says: Sufyan ibn ‘Uyaynah wanted to indicate by this statement that Abu al-Zubair is strong and firm in memorizing and narrating hadith.
حَدَّثَنَا أَبُو عُبَيْدَةَ ابْنُ أَبِي السَّفَرِ الْكُوفِيُّ، حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ الأَعْمَشِ قَالَ: قُلْتُ لإِبْرَاهِيمَ النَّخَعِيِّ: أَسْنِدْ لِي عَنْ عَبْدِاللَّهِ بْنِ مَسْعُودٍ؛ فَقَالَ إِبْرَاهِيمُ: إِذَا حَدَّثْتُكَ "عَنْ رَجُلٍ عَنْ عَبْدِاللَّهِ"؛ فَهُوَ الَّذِي سَمَّيْتُ، وَإِذَا قُلْتُ، "قَالَ عَبْدُاللَّهِ": فَهُوَ عَنْ غَيْرِ وَاحِدٍ عَنْ عَبْدِاللَّهِ.
Sulaiman bin Mehran A’mash says: I said to Ibrahim Nakha’i, “Please mention to me the chain of narration from Abdullah bin Mas’ud.” So he said: When I say to you: «حدثنا رجل عن عبداللہ بن مسعود» (A man narrated to us that he narrated from Abdullah bin Mas’ud), then this is a chain in which I have mentioned the name of the narrator. And when I say: «قال عبداللہ», then these are several narrators who have narrated from Abdullah bin Mas’ud.
Hadith 3962
قَالَ يَحْيَى: فَقُلْتُ فِي نَفْسِي: لاأَدْرِي أَيُّهُمَا أَعْجَبُ أَمْرًا؟.
Yahya bin Saeed Al-Qattan says: I said to myself: I do not know which of the two situations is more astonishing.
وَقَالَ عَلِيٌّ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ عَنْ حَدِيثِ ابْنِ جُرَيْجٍ عَنْ عَطَائٍ الْخُرَاسَانِيِّ؟ فَقَالَ: ضَعِيفٌ؛ فَقُلْتُ: إِنَّهُ يَقُولُ: "أَخْبَرَنِي"! فَقَالَ: لا شَيْئَ، إِنَّمَا هُوَ كِتَابٌ دَفَعَهُ إِلَيْهِ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan about Ibn Jurayj's narration from Ata Khurasani, so he said: It is weak. I said: They say «أخبرنی», he said: That is nonsense; it is only a book that Ata gave to Ibn Jurayj.
قَالَ أَبُو عِيسَى: وَالْحَدِيثُ إِذَا كَانَ مُرْسَلا؛ فَإِنَّهُ لا يَصِحُّ عِنْدَ أَكْثَرِ أَهْلِ الْحَدِيثِ، قَدْ ضَعَّفَهُ غَيْرُ وَاحِدٍ مِنْهُمْ.
Tirmidhi says: When a hadith is mursal, it is not considered authentic according to the majority of the Ahl al-Hadith, and many hadith scholars have declared it weak.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ عُتْبَةَ بْنِ أَبِي حَكِيمٍ قَالَ: سَمِعَ الزُّهْرِيُّ إِسْحَاقَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ يَقُولُ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَقَالَ الزُّهْرِيُّ: قَاتَلَكَ اللَّهُ يَا ابْنَ أَبِي فَرْوَةَ! تَجِيئُنَا بِأَحَادِيثَ لَيْسَتْ لَهَا خُطُمٌ وَلا أَزِمَّةٌ.
Utbah bin Abi Hakim says: Zuhri heard Ishaq bin Abdullah bin Abi Farwah saying «قال رسول اللہ صلی اللہ علیہ وسلم», so he said: O Ibn Farwah! May Allah fight you, you have brought to us a hadith which has neither a bridle nor a rein (which has neither head nor tail).
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ، قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائِ بْنِ أَبِي رَبَاحٍ بِكَثِيرٍ، كَانَ عَطَائٌ يَأْخُذُ عَنْ كُلِّ ضَرْبٍ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: In my view, the mursal narrations of Mujahid are more preferable than the mursal narrations of Ata bin Abi Rabah; Ata used to narrate from everyone.
قَالَ عِلِيٌّ: قَالَ يَحْيَى: مُرْسَلاتُ سَعِيدِ بْنِ جُبَيْرٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائٍ.
Ali bin Al-Madini says: In my view, the mursal narrations of Saeed bin Jubair are more preferable than the mursal narrations of Ata.
قُلْتُ لِيَحْيَى: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيْكَ أَمْ مُرْسَلاتُ طَاوُسٍ؟ قَالَ: مَا أَقْرَبَهُمَا.
Ali bin Al-Madini says that I asked Yahya bin Saeed Al-Qattan: Are the mursal narrations of Mujahid better in your view or those of Tawus? He said: Both are nearly the same.
قَالَ عَلِيٌّ: وَسَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: مُرْسَلاتُ أَبِي إِسْحَاقَ عِنْدِي شِبْهُ لا شَيْئَ، وَالأَعْمَشُ، وَالتَّيْمِيُّ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، وَمُرْسَلاتُ ابْنِ عُيَيْنَةَ شِبْهُ الرِّيحِ، ثُمَّ قَالَ: إِي وَاللَّهِ! وَسُفْيَانُ بْنُ سَعِيدٍ.
Ali bin Al-Madini says that I heard Yahya bin Sa'id Al-Qattan say: The mursal narrations of Abu Ishaq Al-Sabi'i are, in my view, almost nothing; likewise, the mursal narrations of Al-A'mash, Al-Taymi, Yahya bin Abi Kathir, and Ibn 'Uyaynah are all like the wind. Then he said: Yes, by Allah! And also the mursal narrations of Sufyan bin Sa'id Al-Thawri.
قُلْتُ لِيَحْيَى: فَمُرْسَلاتُ مَالِكٍ؟ قَالَ: هِيَ أَحَبُّ إِلَيَّ، ثُمَّ قَالَ يَحْيَى: لَيْسَ فِي الْقَوْمِ أَحَدٌ أَصَحُّ حَدِيثًا مِنْ مَالِكٍ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan: What do you say about the mursal narrations of Malik? He said: I prefer them more. Then Yahya bin Sa'id Al-Qattan said: Among the narrators of hadith, no one's hadith is more authentic than Malik's.
حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ، قَال: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ يَقُولُ: مَا قَالَ الْحَسَنُ فِي حَدِيثِهِ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِلا وَجَدْنَا لَهُ أَصْلا إِلا حَدِيثًا أَوْ حَدِيثَيْنِ.
Suwar bin Abdullah Anbari says that I heard Yahya al-Qattan say: When Hasan al-Basri says in his narration «قال رسول اللہ صلی اللہ علیہ وسلم», except for one or two hadiths, I have found the original source for all his hadiths.
قَالَ أَبُو عِيسَى: وَمَنْ ضَعَّفَ الْمُرْسَلَ؛ فَإِنَّهُ ضَعَّفَهُ مِنْ قِبَلِ أَنَّ هَؤُلائِ الأَئِمَّةَ قَدْ حَدَّثُوا عَنْ الثِّقَاتِ وَغَيْرِ الثِّقَاتِ؛ فَإِذَا رَوَى أَحَدُهُمْ حَدِيثًا، وَأَرْسَلَهُ؛ لَعَلَّهُ أَخَذَهُ عَنْ غَيْرِ ثِقَةٍ. قَدْ تَكَلَّمَ الْحَسَنُ الْبَصْرِيُّ فِي مَعْبَدٍ الْجُهَنِيِّ، ثُمَّ رَوَى عَنْهُ.
Tirmidhi says: And the evidence of those who consider mursal to be weak is that these imams have narrated from both trustworthy and untrustworthy narrators, so when a narrator narrates a hadith and reports it as mursal, it is possible that he narrated it from an untrustworthy narrator. Thus, Hasan al-Basri criticized Ma'bad al-Juhani and then narrated from him.
حَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، حَدَّثَنَا مَرْحُومُ بْنُ عَبْدِالْعَزِيزِ الْعَطَّارُ، حَدَّثَنِي أَبِي وَعَمِّي قَالا: سَمِعْنَا الْحَسَنَ يَقُولُ: إِيَّاكُمْ وَمَعْبَدًا الْجُهَنِيَّ؛ فَإِنَّهُ ضَالٌّ مُضِلٌّ.
Marhoom bin Abdul Aziz Al-Attar’s father and uncle say that we heard Hasan Basri saying: Beware of Ma’bad Juhani, for he himself is misguided and leads others astray as well.
قَالَ أَبُو عِيسَى: وَيُرْوَى عَنْ الشَّعْبِيِّ قَالَ: حَدَّثَنَا الْحَارِثُ الأَعْوَرُ، وَكَانَ كَذَّابًا. وَقَدْ حَدَّثَ عَنْهُ، وَأَكْثَرُ الْفَرَائِضِ الَّتِي يَرْوِيهَا عَنْ عَلِيٍّ وَغَيْرِهِ هِيَ عَنْهُ. وَقَدْ قَالَ الشَّعْبِيُّ: الْحَارِثُ الأَعْوَرُ عَلَّمَنِي الْفَرَائِضَ، وَكَانَ مِنْ أَفْرَضِ النَّاسِ.
Imam Tirmidhi says: It is narrated from Sha’bi that Harith Al-A’war narrated hadith to us, and he was a liar, and Sha’bi also narrated from him. In the chapter of inheritance laws, most of his narrations from Ali and others have Harith Al-A’war as their source. And Sha’bi’s statement is that Harith Al-A’war taught me the knowledge of inheritance laws; Harith was the most skilled person in the knowledge of inheritance laws.
قَالَ: و سَمِعْت مُحَمَّدَ بْنَ بَشَّارٍ يَقُولُ: سَمِعْتُ عَبْدَالرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: أَلا تَعْجَبُونَ مِنْ سُفْيَانَ بْنِ عُيَيْنَةَ! لَقَدْ تَرَكْتُ لِجَابِرٍ الْجُعْفِيِّ بِقَوْلِهِ؛ لَمَّا حَكَى عَنْهُ أَكْثَرَ مِنْ أَلْفِ حَدِيثٍ، ثُمَّ هُوَ يُحَدِّثُ عَنْهُ.
Abdur Rahman bin Mahdi says: Are you not amazed at Sufyan bin ‘Uyaynah? When Jabir Ju‘fi narrated more than a thousand ahadith from him, I abandoned him because of what he said, yet he narrates from him.
قَالَ مُحَمَّدُ بْنُ بَشَّارٍ: وَتَرَكَ عَبْدُالرَّحْمَنِ بْنُ مَهْدِيٍّ حَدِيثَ جَابِرٍ الْجُعْفِيِّ.
Muhammad bin Bashar says: Abdur Rahman bin Mahdi abandoned Jabir Ju'fi.
وَقَدْ احْتَجَّ بَعْضُ أَهْلِ الْعِلْمِ بِالْمُرْسَلِ أَيْضًا.
Some scholars have considered the mursal (hadith) as authoritative.
حَدَّثَنَا أَبُو عُبَيْدَةَ ابْنُ أَبِي السَّفَرِ الْكُوفِيُّ، حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ الأَعْمَشِ قَالَ: قُلْتُ لإِبْرَاهِيمَ النَّخَعِيِّ: أَسْنِدْ لِي عَنْ عَبْدِاللَّهِ بْنِ مَسْعُودٍ؛ فَقَالَ إِبْرَاهِيمُ: إِذَا حَدَّثْتُكَ "عَنْ رَجُلٍ عَنْ عَبْدِاللَّهِ"؛ فَهُوَ الَّذِي سَمَّيْتُ، وَإِذَا قُلْتُ، "قَالَ عَبْدُاللَّهِ": فَهُوَ عَنْ غَيْرِ وَاحِدٍ عَنْ عَبْدِاللَّهِ.
Sulaiman bin Mehran A’mash says: I said to Ibrahim Nakha’i, “Please mention to me the chain of narration from Abdullah bin Mas’ud.” So he said: When I say to you: «حدثنا رجل عن عبداللہ بن مسعود» (A man narrated to us that he narrated from Abdullah bin Mas’ud), then this is a chain in which I have mentioned the name of the narrator. And when I say: «قال عبداللہ», then these are several narrators who have narrated from Abdullah bin Mas’ud.
ذُكِرَ عَنْ شُعْبَةَ أَنَّهُ ضَعَّفَ أَبَا الزُّبَيْرِ الْمَكِّيَّ، وَعَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَحَكِيمَ بْنَ جُبَيْرٍ، وَتَرَكَ الرِّوَايَةَ عَنْهُمْ، ثُمَّ حَدَّثَ شُعْبَةُ عَمَّنْ هُوَ دُونَ هَؤُلائِ فِي الْحِفْظِ وَالْعَدَالَةِ، حَدَّثَ عَنْ جَابِرٍ الْجُعْفِيِّ، وَإِبْرَاهِيمَ بْنِ مُسْلِمٍ الْهَجَرِيِّ، وَمُحَمَّدِ بْنِ عُبَيْدِاللَّهِ الْعَرْزَمِيِّ، وَغَيْرِ وَاحِدٍ مِمَّنْ يُضَعَّفُونَ فِي الْحَدِيثِ.
It has been reported from Shu’bah that he declared Abu’l-Zubair Makki, ‘Abdul-Malik ibn Abi Sulayman, and Hakim ibn Jubayr to be weak, and abandoned narrating from them. Then Shu’bah narrated from narrators who were of a lower rank than them in memorization and integrity, that is, Jabir Ju’fi, Ibrahim ibn Muslim Hijri, Muhammad ibn ‘Ubaydullah al-‘Arzami, and several narrators who have been declared weak in hadith.
حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ نَبْهَانَ بْنِ صَفْوَانَ الْبَصْرِيُّ، حَدَّثَنَا أُمَيَّةُ بْنُ خَالِدٍ، قَالَ: قُلْتُ لِشُعْبَةَ: تَدَعُ عَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَتُحَدِّثُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْعَرْزَمِيِّ؟ قَالَ: نَعَمْ.
Umayyah bin Khalid says that I asked Shu’bah: “Do you narrate from Muhammad bin ‘Ubaidullah ‘Arzami instead of ‘Abdul Malik bin Abi Sulaiman?” He said: “Yes.”
قَالَ أَبُو عِيسَى: وَقَدْ كَانَ شُعْبَةُ حَدَّثَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ، ثُمَّ تَرَكَهُ، وَيُقَالُ: إِنَّمَا تَرَكَهُ لَمَّا تَفَرَّدَ بِالْحَدِيثِ الَّذِي رَوَى عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، عَنْ النَّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا".
Tirmidhi says: Shu’bah first narrated from Abdul Malik bin Abi Sulaiman, then abandoned him, and it is said that the reason for abandoning him is that he narrated this hadith with the chain «عطاء بن ابی رباح عن جابر بن عبداللہ عن النبی صلی اللہ علیہ وسلم»: «الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا».
وَقَدْ ثَبَّتَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ، وَحَدَّثُوا عَنْ أَبِي الزُّبَيْرِ وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُليْمَانَ، وَحَكِيمِ بْنِ جُبَيْرٍ.
And many Imams authenticated Abu al-Zubair al-Makki, Abdul Malik bin Abi Sulayman, and Hakim bin Jubair, and narrated from them.
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا حَجَّاجٌ، وَابْنُ أَبِي لَيْلَى، عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ قَالَ: كُنَّا إِذَا خَرَجْنَا مِنْ عِنْدِ جَابِرِ بْنِ عَبْدِاللَّهِ تَذَاكَرْنَا حَدِيثَهُ، وَكَانَ أَبُوالزُّبَيْرِ أَحْفَظَنَا لِلْحَدِيثِ.
Ata bin Abi Rabah says: We left from Jabir bin Abdullah (may Allah be pleased with them both) and discussed his hadiths, and Abu Az-Zubair was the one who remembered these hadiths the most.
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: قَالَ أَبُوالزُّبَيْرِ: كَانَ عَطَائٌ يُقَدِّمُنِي إِلَى جَابِرِ بْنِ عَبْدِ اللَّهِ أَحْفَظُ لَهُمْ الْحَدِيثَ.
Abu Az-Zubair says that Ata bin Abi Rabah used to put me forward before Jabir bin Abdullah (may Allah be pleased with them both), so that I could memorize hadith for him.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ قَال: سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ: حَدَّثَنِي أَبُوالزُّبَيْرِ، وَأَبُو الزُّبَيْرِ، وَأَبُوالزُّبَيْرِ، قَالَ سُفْيَانُ بِيَدِهِ يَقْبِضُهَا. قَالَ أَبُو عِيسَى: إِنَّمَا يَعْنِي بِذَلِكَ الإِتْقَانَ وَالْحِفْظَ.
Ayyub Sakhtiyani says: Abu al-Zubair narrated a hadith to us, and Abu al-Zubair, and Abu al-Zubair, and Abu al-Zubair—Sufyan al-Thawri was holding his hand and saying this. Al-Tirmidhi says: Sufyan ibn ‘Uyaynah wanted to indicate by this statement that Abu al-Zubair is strong and firm in memorizing and narrating hadith.
قَالَ أَبُو عِيسَى: وَقَدْ اخْتَلَفَ الأَئِمَّةُ مِنْ أَهْلِ الْعِلْمِ فِي تَضْعِيفِ الرِّجَالِ كَمَا اخْتَلَفُوا فِي سِوَى ذَلِكَ مِنْ الْعِلْمِ.
Tirmidhi says: Among the scholars, there is a difference of opinion regarding the weakening of narrators, just as there is a difference among scholars in other sciences and arts.
Hadith 3962
قَالَ يَحْيَى: فَقُلْتُ فِي نَفْسِي: لاأَدْرِي أَيُّهُمَا أَعْجَبُ أَمْرًا؟.
Yahya bin Saeed Al-Qattan says: I said to myself: I do not know which of the two situations is more astonishing.
وَقَالَ عَلِيٌّ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ عَنْ حَدِيثِ ابْنِ جُرَيْجٍ عَنْ عَطَائٍ الْخُرَاسَانِيِّ؟ فَقَالَ: ضَعِيفٌ؛ فَقُلْتُ: إِنَّهُ يَقُولُ: "أَخْبَرَنِي"! فَقَالَ: لا شَيْئَ، إِنَّمَا هُوَ كِتَابٌ دَفَعَهُ إِلَيْهِ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan about Ibn Jurayj's narration from Ata Khurasani, so he said: It is weak. I said: They say «أخبرنی», he said: That is nonsense; it is only a book that Ata gave to Ibn Jurayj.
قَالَ أَبُو عِيسَى: وَالْحَدِيثُ إِذَا كَانَ مُرْسَلا؛ فَإِنَّهُ لا يَصِحُّ عِنْدَ أَكْثَرِ أَهْلِ الْحَدِيثِ، قَدْ ضَعَّفَهُ غَيْرُ وَاحِدٍ مِنْهُمْ.
Tirmidhi says: When a hadith is mursal, it is not considered authentic according to the majority of the Ahl al-Hadith, and many hadith scholars have declared it weak.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ عُتْبَةَ بْنِ أَبِي حَكِيمٍ قَالَ: سَمِعَ الزُّهْرِيُّ إِسْحَاقَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ يَقُولُ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَقَالَ الزُّهْرِيُّ: قَاتَلَكَ اللَّهُ يَا ابْنَ أَبِي فَرْوَةَ! تَجِيئُنَا بِأَحَادِيثَ لَيْسَتْ لَهَا خُطُمٌ وَلا أَزِمَّةٌ.
Utbah bin Abi Hakim says: Zuhri heard Ishaq bin Abdullah bin Abi Farwah saying «قال رسول اللہ صلی اللہ علیہ وسلم», so he said: O Ibn Farwah! May Allah fight you, you have brought to us a hadith which has neither a bridle nor a rein (which has neither head nor tail).
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ، قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائِ بْنِ أَبِي رَبَاحٍ بِكَثِيرٍ، كَانَ عَطَائٌ يَأْخُذُ عَنْ كُلِّ ضَرْبٍ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: In my view, the mursal narrations of Mujahid are more preferable than the mursal narrations of Ata bin Abi Rabah; Ata used to narrate from everyone.
قَالَ عِلِيٌّ: قَالَ يَحْيَى: مُرْسَلاتُ سَعِيدِ بْنِ جُبَيْرٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائٍ.
Ali bin Al-Madini says: In my view, the mursal narrations of Saeed bin Jubair are more preferable than the mursal narrations of Ata.
قُلْتُ لِيَحْيَى: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيْكَ أَمْ مُرْسَلاتُ طَاوُسٍ؟ قَالَ: مَا أَقْرَبَهُمَا.
Ali bin Al-Madini says that I asked Yahya bin Saeed Al-Qattan: Are the mursal narrations of Mujahid better in your view or those of Tawus? He said: Both are nearly the same.
قَالَ عَلِيٌّ: وَسَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: مُرْسَلاتُ أَبِي إِسْحَاقَ عِنْدِي شِبْهُ لا شَيْئَ، وَالأَعْمَشُ، وَالتَّيْمِيُّ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، وَمُرْسَلاتُ ابْنِ عُيَيْنَةَ شِبْهُ الرِّيحِ، ثُمَّ قَالَ: إِي وَاللَّهِ! وَسُفْيَانُ بْنُ سَعِيدٍ.
Ali bin Al-Madini says that I heard Yahya bin Sa'id Al-Qattan say: The mursal narrations of Abu Ishaq Al-Sabi'i are, in my view, almost nothing; likewise, the mursal narrations of Al-A'mash, Al-Taymi, Yahya bin Abi Kathir, and Ibn 'Uyaynah are all like the wind. Then he said: Yes, by Allah! And also the mursal narrations of Sufyan bin Sa'id Al-Thawri.
قُلْتُ لِيَحْيَى: فَمُرْسَلاتُ مَالِكٍ؟ قَالَ: هِيَ أَحَبُّ إِلَيَّ، ثُمَّ قَالَ يَحْيَى: لَيْسَ فِي الْقَوْمِ أَحَدٌ أَصَحُّ حَدِيثًا مِنْ مَالِكٍ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan: What do you say about the mursal narrations of Malik? He said: I prefer them more. Then Yahya bin Sa'id Al-Qattan said: Among the narrators of hadith, no one's hadith is more authentic than Malik's.
حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ، قَال: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ يَقُولُ: مَا قَالَ الْحَسَنُ فِي حَدِيثِهِ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِلا وَجَدْنَا لَهُ أَصْلا إِلا حَدِيثًا أَوْ حَدِيثَيْنِ.
Suwar bin Abdullah Anbari says that I heard Yahya al-Qattan say: When Hasan al-Basri says in his narration «قال رسول اللہ صلی اللہ علیہ وسلم», except for one or two hadiths, I have found the original source for all his hadiths.
قَالَ أَبُو عِيسَى: وَمَنْ ضَعَّفَ الْمُرْسَلَ؛ فَإِنَّهُ ضَعَّفَهُ مِنْ قِبَلِ أَنَّ هَؤُلائِ الأَئِمَّةَ قَدْ حَدَّثُوا عَنْ الثِّقَاتِ وَغَيْرِ الثِّقَاتِ؛ فَإِذَا رَوَى أَحَدُهُمْ حَدِيثًا، وَأَرْسَلَهُ؛ لَعَلَّهُ أَخَذَهُ عَنْ غَيْرِ ثِقَةٍ. قَدْ تَكَلَّمَ الْحَسَنُ الْبَصْرِيُّ فِي مَعْبَدٍ الْجُهَنِيِّ، ثُمَّ رَوَى عَنْهُ.
Tirmidhi says: And the evidence of those who consider mursal to be weak is that these imams have narrated from both trustworthy and untrustworthy narrators, so when a narrator narrates a hadith and reports it as mursal, it is possible that he narrated it from an untrustworthy narrator. Thus, Hasan al-Basri criticized Ma'bad al-Juhani and then narrated from him.
حَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، حَدَّثَنَا مَرْحُومُ بْنُ عَبْدِالْعَزِيزِ الْعَطَّارُ، حَدَّثَنِي أَبِي وَعَمِّي قَالا: سَمِعْنَا الْحَسَنَ يَقُولُ: إِيَّاكُمْ وَمَعْبَدًا الْجُهَنِيَّ؛ فَإِنَّهُ ضَالٌّ مُضِلٌّ.
Marhoom bin Abdul Aziz Al-Attar’s father and uncle say that we heard Hasan Basri saying: Beware of Ma’bad Juhani, for he himself is misguided and leads others astray as well.
قَالَ أَبُو عِيسَى: وَيُرْوَى عَنْ الشَّعْبِيِّ قَالَ: حَدَّثَنَا الْحَارِثُ الأَعْوَرُ، وَكَانَ كَذَّابًا. وَقَدْ حَدَّثَ عَنْهُ، وَأَكْثَرُ الْفَرَائِضِ الَّتِي يَرْوِيهَا عَنْ عَلِيٍّ وَغَيْرِهِ هِيَ عَنْهُ. وَقَدْ قَالَ الشَّعْبِيُّ: الْحَارِثُ الأَعْوَرُ عَلَّمَنِي الْفَرَائِضَ، وَكَانَ مِنْ أَفْرَضِ النَّاسِ.
Imam Tirmidhi says: It is narrated from Sha’bi that Harith Al-A’war narrated hadith to us, and he was a liar, and Sha’bi also narrated from him. In the chapter of inheritance laws, most of his narrations from Ali and others have Harith Al-A’war as their source. And Sha’bi’s statement is that Harith Al-A’war taught me the knowledge of inheritance laws; Harith was the most skilled person in the knowledge of inheritance laws.
قَالَ: و سَمِعْت مُحَمَّدَ بْنَ بَشَّارٍ يَقُولُ: سَمِعْتُ عَبْدَالرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: أَلا تَعْجَبُونَ مِنْ سُفْيَانَ بْنِ عُيَيْنَةَ! لَقَدْ تَرَكْتُ لِجَابِرٍ الْجُعْفِيِّ بِقَوْلِهِ؛ لَمَّا حَكَى عَنْهُ أَكْثَرَ مِنْ أَلْفِ حَدِيثٍ، ثُمَّ هُوَ يُحَدِّثُ عَنْهُ.
Abdur Rahman bin Mahdi says: Are you not amazed at Sufyan bin ‘Uyaynah? When Jabir Ju‘fi narrated more than a thousand ahadith from him, I abandoned him because of what he said, yet he narrates from him.
قَالَ مُحَمَّدُ بْنُ بَشَّارٍ: وَتَرَكَ عَبْدُالرَّحْمَنِ بْنُ مَهْدِيٍّ حَدِيثَ جَابِرٍ الْجُعْفِيِّ.
Muhammad bin Bashar says: Abdur Rahman bin Mahdi abandoned Jabir Ju'fi.
وَقَدْ احْتَجَّ بَعْضُ أَهْلِ الْعِلْمِ بِالْمُرْسَلِ أَيْضًا.
Some scholars have considered the mursal (hadith) as authoritative.
حَدَّثَنَا أَبُو عُبَيْدَةَ ابْنُ أَبِي السَّفَرِ الْكُوفِيُّ، حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ الأَعْمَشِ قَالَ: قُلْتُ لإِبْرَاهِيمَ النَّخَعِيِّ: أَسْنِدْ لِي عَنْ عَبْدِاللَّهِ بْنِ مَسْعُودٍ؛ فَقَالَ إِبْرَاهِيمُ: إِذَا حَدَّثْتُكَ "عَنْ رَجُلٍ عَنْ عَبْدِاللَّهِ"؛ فَهُوَ الَّذِي سَمَّيْتُ، وَإِذَا قُلْتُ، "قَالَ عَبْدُاللَّهِ": فَهُوَ عَنْ غَيْرِ وَاحِدٍ عَنْ عَبْدِاللَّهِ.
Sulaiman bin Mehran A’mash says: I said to Ibrahim Nakha’i, “Please mention to me the chain of narration from Abdullah bin Mas’ud.” So he said: When I say to you: «حدثنا رجل عن عبداللہ بن مسعود» (A man narrated to us that he narrated from Abdullah bin Mas’ud), then this is a chain in which I have mentioned the name of the narrator. And when I say: «قال عبداللہ», then these are several narrators who have narrated from Abdullah bin Mas’ud.
قَالَ أَبُو عِيسَى: وَقَدْ اخْتَلَفَ الأَئِمَّةُ مِنْ أَهْلِ الْعِلْمِ فِي تَضْعِيفِ الرِّجَالِ كَمَا اخْتَلَفُوا فِي سِوَى ذَلِكَ مِنْ الْعِلْمِ.
Tirmidhi says: Among the scholars, there is a difference of opinion regarding the weakening of narrators, just as there is a difference among scholars in other sciences and arts.
حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ نَبْهَانَ بْنِ صَفْوَانَ الْبَصْرِيُّ، حَدَّثَنَا أُمَيَّةُ بْنُ خَالِدٍ، قَالَ: قُلْتُ لِشُعْبَةَ: تَدَعُ عَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَتُحَدِّثُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْعَرْزَمِيِّ؟ قَالَ: نَعَمْ.
Umayyah bin Khalid says that I asked Shu’bah: “Do you narrate from Muhammad bin ‘Ubaidullah ‘Arzami instead of ‘Abdul Malik bin Abi Sulaiman?” He said: “Yes.”
قَالَ أَبُو عِيسَى: وَقَدْ كَانَ شُعْبَةُ حَدَّثَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ، ثُمَّ تَرَكَهُ، وَيُقَالُ: إِنَّمَا تَرَكَهُ لَمَّا تَفَرَّدَ بِالْحَدِيثِ الَّذِي رَوَى عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، عَنْ النَّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا".
Tirmidhi says: Shu’bah first narrated from Abdul Malik bin Abi Sulaiman, then abandoned him, and it is said that the reason for abandoning him is that he narrated this hadith with the chain «عطاء بن ابی رباح عن جابر بن عبداللہ عن النبی صلی اللہ علیہ وسلم»: «الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا».
وَقَدْ ثَبَّتَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ، وَحَدَّثُوا عَنْ أَبِي الزُّبَيْرِ وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُليْمَانَ، وَحَكِيمِ بْنِ جُبَيْرٍ.
And many Imams authenticated Abu al-Zubair al-Makki, Abdul Malik bin Abi Sulayman, and Hakim bin Jubair, and narrated from them.
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا حَجَّاجٌ، وَابْنُ أَبِي لَيْلَى، عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ قَالَ: كُنَّا إِذَا خَرَجْنَا مِنْ عِنْدِ جَابِرِ بْنِ عَبْدِاللَّهِ تَذَاكَرْنَا حَدِيثَهُ، وَكَانَ أَبُوالزُّبَيْرِ أَحْفَظَنَا لِلْحَدِيثِ.
Ata bin Abi Rabah says: We left from Jabir bin Abdullah (may Allah be pleased with them both) and discussed his hadiths, and Abu Az-Zubair was the one who remembered these hadiths the most.
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: قَالَ أَبُوالزُّبَيْرِ: كَانَ عَطَائٌ يُقَدِّمُنِي إِلَى جَابِرِ بْنِ عَبْدِ اللَّهِ أَحْفَظُ لَهُمْ الْحَدِيثَ.
Abu Az-Zubair says that Ata bin Abi Rabah used to put me forward before Jabir bin Abdullah (may Allah be pleased with them both), so that I could memorize hadith for him.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ قَال: سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ: حَدَّثَنِي أَبُوالزُّبَيْرِ، وَأَبُو الزُّبَيْرِ، وَأَبُوالزُّبَيْرِ، قَالَ سُفْيَانُ بِيَدِهِ يَقْبِضُهَا. قَالَ أَبُو عِيسَى: إِنَّمَا يَعْنِي بِذَلِكَ الإِتْقَانَ وَالْحِفْظَ.
Ayyub Sakhtiyani says: Abu al-Zubair narrated a hadith to us, and Abu al-Zubair, and Abu al-Zubair, and Abu al-Zubair—Sufyan al-Thawri was holding his hand and saying this. Al-Tirmidhi says: Sufyan ibn ‘Uyaynah wanted to indicate by this statement that Abu al-Zubair is strong and firm in memorizing and narrating hadith.
ذُكِرَ عَنْ شُعْبَةَ أَنَّهُ ضَعَّفَ أَبَا الزُّبَيْرِ الْمَكِّيَّ، وَعَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَحَكِيمَ بْنَ جُبَيْرٍ، وَتَرَكَ الرِّوَايَةَ عَنْهُمْ، ثُمَّ حَدَّثَ شُعْبَةُ عَمَّنْ هُوَ دُونَ هَؤُلائِ فِي الْحِفْظِ وَالْعَدَالَةِ، حَدَّثَ عَنْ جَابِرٍ الْجُعْفِيِّ، وَإِبْرَاهِيمَ بْنِ مُسْلِمٍ الْهَجَرِيِّ، وَمُحَمَّدِ بْنِ عُبَيْدِاللَّهِ الْعَرْزَمِيِّ، وَغَيْرِ وَاحِدٍ مِمَّنْ يُضَعَّفُونَ فِي الْحَدِيثِ.
It has been reported from Shu’bah that he declared Abu’l-Zubair Makki, ‘Abdul-Malik ibn Abi Sulayman, and Hakim ibn Jubayr to be weak, and abandoned narrating from them. Then Shu’bah narrated from narrators who were of a lower rank than them in memorization and integrity, that is, Jabir Ju’fi, Ibrahim ibn Muslim Hijri, Muhammad ibn ‘Ubaydullah al-‘Arzami, and several narrators who have been declared weak in hadith.
Hadith 3962
قَالَ يَحْيَى: فَقُلْتُ فِي نَفْسِي: لاأَدْرِي أَيُّهُمَا أَعْجَبُ أَمْرًا؟.
Yahya bin Saeed Al-Qattan says: I said to myself: I do not know which of the two situations is more astonishing.
وَقَالَ عَلِيٌّ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ عَنْ حَدِيثِ ابْنِ جُرَيْجٍ عَنْ عَطَائٍ الْخُرَاسَانِيِّ؟ فَقَالَ: ضَعِيفٌ؛ فَقُلْتُ: إِنَّهُ يَقُولُ: "أَخْبَرَنِي"! فَقَالَ: لا شَيْئَ، إِنَّمَا هُوَ كِتَابٌ دَفَعَهُ إِلَيْهِ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan about Ibn Jurayj's narration from Ata Khurasani, so he said: It is weak. I said: They say «أخبرنی», he said: That is nonsense; it is only a book that Ata gave to Ibn Jurayj.
قَالَ أَبُو عِيسَى: وَالْحَدِيثُ إِذَا كَانَ مُرْسَلا؛ فَإِنَّهُ لا يَصِحُّ عِنْدَ أَكْثَرِ أَهْلِ الْحَدِيثِ، قَدْ ضَعَّفَهُ غَيْرُ وَاحِدٍ مِنْهُمْ.
Tirmidhi says: When a hadith is mursal, it is not considered authentic according to the majority of the Ahl al-Hadith, and many hadith scholars have declared it weak.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ عُتْبَةَ بْنِ أَبِي حَكِيمٍ قَالَ: سَمِعَ الزُّهْرِيُّ إِسْحَاقَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ يَقُولُ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَقَالَ الزُّهْرِيُّ: قَاتَلَكَ اللَّهُ يَا ابْنَ أَبِي فَرْوَةَ! تَجِيئُنَا بِأَحَادِيثَ لَيْسَتْ لَهَا خُطُمٌ وَلا أَزِمَّةٌ.
Utbah bin Abi Hakim says: Zuhri heard Ishaq bin Abdullah bin Abi Farwah saying «قال رسول اللہ صلی اللہ علیہ وسلم», so he said: O Ibn Farwah! May Allah fight you, you have brought to us a hadith which has neither a bridle nor a rein (which has neither head nor tail).
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ، قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائِ بْنِ أَبِي رَبَاحٍ بِكَثِيرٍ، كَانَ عَطَائٌ يَأْخُذُ عَنْ كُلِّ ضَرْبٍ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: In my view, the mursal narrations of Mujahid are more preferable than the mursal narrations of Ata bin Abi Rabah; Ata used to narrate from everyone.
قَالَ عِلِيٌّ: قَالَ يَحْيَى: مُرْسَلاتُ سَعِيدِ بْنِ جُبَيْرٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائٍ.
Ali bin Al-Madini says: In my view, the mursal narrations of Saeed bin Jubair are more preferable than the mursal narrations of Ata.
قُلْتُ لِيَحْيَى: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيْكَ أَمْ مُرْسَلاتُ طَاوُسٍ؟ قَالَ: مَا أَقْرَبَهُمَا.
Ali bin Al-Madini says that I asked Yahya bin Saeed Al-Qattan: Are the mursal narrations of Mujahid better in your view or those of Tawus? He said: Both are nearly the same.
قَالَ عَلِيٌّ: وَسَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: مُرْسَلاتُ أَبِي إِسْحَاقَ عِنْدِي شِبْهُ لا شَيْئَ، وَالأَعْمَشُ، وَالتَّيْمِيُّ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، وَمُرْسَلاتُ ابْنِ عُيَيْنَةَ شِبْهُ الرِّيحِ، ثُمَّ قَالَ: إِي وَاللَّهِ! وَسُفْيَانُ بْنُ سَعِيدٍ.
Ali bin Al-Madini says that I heard Yahya bin Sa'id Al-Qattan say: The mursal narrations of Abu Ishaq Al-Sabi'i are, in my view, almost nothing; likewise, the mursal narrations of Al-A'mash, Al-Taymi, Yahya bin Abi Kathir, and Ibn 'Uyaynah are all like the wind. Then he said: Yes, by Allah! And also the mursal narrations of Sufyan bin Sa'id Al-Thawri.
قُلْتُ لِيَحْيَى: فَمُرْسَلاتُ مَالِكٍ؟ قَالَ: هِيَ أَحَبُّ إِلَيَّ، ثُمَّ قَالَ يَحْيَى: لَيْسَ فِي الْقَوْمِ أَحَدٌ أَصَحُّ حَدِيثًا مِنْ مَالِكٍ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan: What do you say about the mursal narrations of Malik? He said: I prefer them more. Then Yahya bin Sa'id Al-Qattan said: Among the narrators of hadith, no one's hadith is more authentic than Malik's.
حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ، قَال: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ يَقُولُ: مَا قَالَ الْحَسَنُ فِي حَدِيثِهِ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِلا وَجَدْنَا لَهُ أَصْلا إِلا حَدِيثًا أَوْ حَدِيثَيْنِ.
Suwar bin Abdullah Anbari says that I heard Yahya al-Qattan say: When Hasan al-Basri says in his narration «قال رسول اللہ صلی اللہ علیہ وسلم», except for one or two hadiths, I have found the original source for all his hadiths.
قَالَ أَبُو عِيسَى: وَمَنْ ضَعَّفَ الْمُرْسَلَ؛ فَإِنَّهُ ضَعَّفَهُ مِنْ قِبَلِ أَنَّ هَؤُلائِ الأَئِمَّةَ قَدْ حَدَّثُوا عَنْ الثِّقَاتِ وَغَيْرِ الثِّقَاتِ؛ فَإِذَا رَوَى أَحَدُهُمْ حَدِيثًا، وَأَرْسَلَهُ؛ لَعَلَّهُ أَخَذَهُ عَنْ غَيْرِ ثِقَةٍ. قَدْ تَكَلَّمَ الْحَسَنُ الْبَصْرِيُّ فِي مَعْبَدٍ الْجُهَنِيِّ، ثُمَّ رَوَى عَنْهُ.
Tirmidhi says: And the evidence of those who consider mursal to be weak is that these imams have narrated from both trustworthy and untrustworthy narrators, so when a narrator narrates a hadith and reports it as mursal, it is possible that he narrated it from an untrustworthy narrator. Thus, Hasan al-Basri criticized Ma'bad al-Juhani and then narrated from him.
حَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، حَدَّثَنَا مَرْحُومُ بْنُ عَبْدِالْعَزِيزِ الْعَطَّارُ، حَدَّثَنِي أَبِي وَعَمِّي قَالا: سَمِعْنَا الْحَسَنَ يَقُولُ: إِيَّاكُمْ وَمَعْبَدًا الْجُهَنِيَّ؛ فَإِنَّهُ ضَالٌّ مُضِلٌّ.
Marhoom bin Abdul Aziz Al-Attar’s father and uncle say that we heard Hasan Basri saying: Beware of Ma’bad Juhani, for he himself is misguided and leads others astray as well.
قَالَ أَبُو عِيسَى: وَيُرْوَى عَنْ الشَّعْبِيِّ قَالَ: حَدَّثَنَا الْحَارِثُ الأَعْوَرُ، وَكَانَ كَذَّابًا. وَقَدْ حَدَّثَ عَنْهُ، وَأَكْثَرُ الْفَرَائِضِ الَّتِي يَرْوِيهَا عَنْ عَلِيٍّ وَغَيْرِهِ هِيَ عَنْهُ. وَقَدْ قَالَ الشَّعْبِيُّ: الْحَارِثُ الأَعْوَرُ عَلَّمَنِي الْفَرَائِضَ، وَكَانَ مِنْ أَفْرَضِ النَّاسِ.
Imam Tirmidhi says: It is narrated from Sha’bi that Harith Al-A’war narrated hadith to us, and he was a liar, and Sha’bi also narrated from him. In the chapter of inheritance laws, most of his narrations from Ali and others have Harith Al-A’war as their source. And Sha’bi’s statement is that Harith Al-A’war taught me the knowledge of inheritance laws; Harith was the most skilled person in the knowledge of inheritance laws.
قَالَ: و سَمِعْت مُحَمَّدَ بْنَ بَشَّارٍ يَقُولُ: سَمِعْتُ عَبْدَالرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: أَلا تَعْجَبُونَ مِنْ سُفْيَانَ بْنِ عُيَيْنَةَ! لَقَدْ تَرَكْتُ لِجَابِرٍ الْجُعْفِيِّ بِقَوْلِهِ؛ لَمَّا حَكَى عَنْهُ أَكْثَرَ مِنْ أَلْفِ حَدِيثٍ، ثُمَّ هُوَ يُحَدِّثُ عَنْهُ.
Abdur Rahman bin Mahdi says: Are you not amazed at Sufyan bin ‘Uyaynah? When Jabir Ju‘fi narrated more than a thousand ahadith from him, I abandoned him because of what he said, yet he narrates from him.
قَالَ مُحَمَّدُ بْنُ بَشَّارٍ: وَتَرَكَ عَبْدُالرَّحْمَنِ بْنُ مَهْدِيٍّ حَدِيثَ جَابِرٍ الْجُعْفِيِّ.
Muhammad bin Bashar says: Abdur Rahman bin Mahdi abandoned Jabir Ju'fi.
وَقَدْ احْتَجَّ بَعْضُ أَهْلِ الْعِلْمِ بِالْمُرْسَلِ أَيْضًا.
Some scholars have considered the mursal (hadith) as authoritative.
حَدَّثَنَا أَبُو عُبَيْدَةَ ابْنُ أَبِي السَّفَرِ الْكُوفِيُّ، حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ الأَعْمَشِ قَالَ: قُلْتُ لإِبْرَاهِيمَ النَّخَعِيِّ: أَسْنِدْ لِي عَنْ عَبْدِاللَّهِ بْنِ مَسْعُودٍ؛ فَقَالَ إِبْرَاهِيمُ: إِذَا حَدَّثْتُكَ "عَنْ رَجُلٍ عَنْ عَبْدِاللَّهِ"؛ فَهُوَ الَّذِي سَمَّيْتُ، وَإِذَا قُلْتُ، "قَالَ عَبْدُاللَّهِ": فَهُوَ عَنْ غَيْرِ وَاحِدٍ عَنْ عَبْدِاللَّهِ.
Sulaiman bin Mehran A’mash says: I said to Ibrahim Nakha’i, “Please mention to me the chain of narration from Abdullah bin Mas’ud.” So he said: When I say to you: «حدثنا رجل عن عبداللہ بن مسعود» (A man narrated to us that he narrated from Abdullah bin Mas’ud), then this is a chain in which I have mentioned the name of the narrator. And when I say: «قال عبداللہ», then these are several narrators who have narrated from Abdullah bin Mas’ud.
قَالَ أَبُو عِيسَى: وَقَدْ اخْتَلَفَ الأَئِمَّةُ مِنْ أَهْلِ الْعِلْمِ فِي تَضْعِيفِ الرِّجَالِ كَمَا اخْتَلَفُوا فِي سِوَى ذَلِكَ مِنْ الْعِلْمِ.
Tirmidhi says: Among the scholars, there is a difference of opinion regarding the weakening of narrators, just as there is a difference among scholars in other sciences and arts.
ذُكِرَ عَنْ شُعْبَةَ أَنَّهُ ضَعَّفَ أَبَا الزُّبَيْرِ الْمَكِّيَّ، وَعَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَحَكِيمَ بْنَ جُبَيْرٍ، وَتَرَكَ الرِّوَايَةَ عَنْهُمْ، ثُمَّ حَدَّثَ شُعْبَةُ عَمَّنْ هُوَ دُونَ هَؤُلائِ فِي الْحِفْظِ وَالْعَدَالَةِ، حَدَّثَ عَنْ جَابِرٍ الْجُعْفِيِّ، وَإِبْرَاهِيمَ بْنِ مُسْلِمٍ الْهَجَرِيِّ، وَمُحَمَّدِ بْنِ عُبَيْدِاللَّهِ الْعَرْزَمِيِّ، وَغَيْرِ وَاحِدٍ مِمَّنْ يُضَعَّفُونَ فِي الْحَدِيثِ.
It has been reported from Shu’bah that he declared Abu’l-Zubair Makki, ‘Abdul-Malik ibn Abi Sulayman, and Hakim ibn Jubayr to be weak, and abandoned narrating from them. Then Shu’bah narrated from narrators who were of a lower rank than them in memorization and integrity, that is, Jabir Ju’fi, Ibrahim ibn Muslim Hijri, Muhammad ibn ‘Ubaydullah al-‘Arzami, and several narrators who have been declared weak in hadith.
قَالَ أَبُو عِيسَى: وَقَدْ كَانَ شُعْبَةُ حَدَّثَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ، ثُمَّ تَرَكَهُ، وَيُقَالُ: إِنَّمَا تَرَكَهُ لَمَّا تَفَرَّدَ بِالْحَدِيثِ الَّذِي رَوَى عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، عَنْ النَّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا".
Tirmidhi says: Shu’bah first narrated from Abdul Malik bin Abi Sulaiman, then abandoned him, and it is said that the reason for abandoning him is that he narrated this hadith with the chain «عطاء بن ابی رباح عن جابر بن عبداللہ عن النبی صلی اللہ علیہ وسلم»: «الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا».
وَقَدْ ثَبَّتَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ، وَحَدَّثُوا عَنْ أَبِي الزُّبَيْرِ وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُليْمَانَ، وَحَكِيمِ بْنِ جُبَيْرٍ.
And many Imams authenticated Abu al-Zubair al-Makki, Abdul Malik bin Abi Sulayman, and Hakim bin Jubair, and narrated from them.
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا حَجَّاجٌ، وَابْنُ أَبِي لَيْلَى، عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ قَالَ: كُنَّا إِذَا خَرَجْنَا مِنْ عِنْدِ جَابِرِ بْنِ عَبْدِاللَّهِ تَذَاكَرْنَا حَدِيثَهُ، وَكَانَ أَبُوالزُّبَيْرِ أَحْفَظَنَا لِلْحَدِيثِ.
Ata bin Abi Rabah says: We left from Jabir bin Abdullah (may Allah be pleased with them both) and discussed his hadiths, and Abu Az-Zubair was the one who remembered these hadiths the most.
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: قَالَ أَبُوالزُّبَيْرِ: كَانَ عَطَائٌ يُقَدِّمُنِي إِلَى جَابِرِ بْنِ عَبْدِ اللَّهِ أَحْفَظُ لَهُمْ الْحَدِيثَ.
Abu Az-Zubair says that Ata bin Abi Rabah used to put me forward before Jabir bin Abdullah (may Allah be pleased with them both), so that I could memorize hadith for him.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ قَال: سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ: حَدَّثَنِي أَبُوالزُّبَيْرِ، وَأَبُو الزُّبَيْرِ، وَأَبُوالزُّبَيْرِ، قَالَ سُفْيَانُ بِيَدِهِ يَقْبِضُهَا. قَالَ أَبُو عِيسَى: إِنَّمَا يَعْنِي بِذَلِكَ الإِتْقَانَ وَالْحِفْظَ.
Ayyub Sakhtiyani says: Abu al-Zubair narrated a hadith to us, and Abu al-Zubair, and Abu al-Zubair, and Abu al-Zubair—Sufyan al-Thawri was holding his hand and saying this. Al-Tirmidhi says: Sufyan ibn ‘Uyaynah wanted to indicate by this statement that Abu al-Zubair is strong and firm in memorizing and narrating hadith.
حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ نَبْهَانَ بْنِ صَفْوَانَ الْبَصْرِيُّ، حَدَّثَنَا أُمَيَّةُ بْنُ خَالِدٍ، قَالَ: قُلْتُ لِشُعْبَةَ: تَدَعُ عَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَتُحَدِّثُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْعَرْزَمِيِّ؟ قَالَ: نَعَمْ.
Umayyah bin Khalid says that I asked Shu’bah: “Do you narrate from Muhammad bin ‘Ubaidullah ‘Arzami instead of ‘Abdul Malik bin Abi Sulaiman?” He said: “Yes.”
Hadith 3962
قَالَ يَحْيَى: فَقُلْتُ فِي نَفْسِي: لاأَدْرِي أَيُّهُمَا أَعْجَبُ أَمْرًا؟.
Yahya bin Saeed Al-Qattan says: I said to myself: I do not know which of the two situations is more astonishing.
وَقَالَ عَلِيٌّ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ عَنْ حَدِيثِ ابْنِ جُرَيْجٍ عَنْ عَطَائٍ الْخُرَاسَانِيِّ؟ فَقَالَ: ضَعِيفٌ؛ فَقُلْتُ: إِنَّهُ يَقُولُ: "أَخْبَرَنِي"! فَقَالَ: لا شَيْئَ، إِنَّمَا هُوَ كِتَابٌ دَفَعَهُ إِلَيْهِ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan about Ibn Jurayj's narration from Ata Khurasani, so he said: It is weak. I said: They say «أخبرنی», he said: That is nonsense; it is only a book that Ata gave to Ibn Jurayj.
قَالَ أَبُو عِيسَى: وَالْحَدِيثُ إِذَا كَانَ مُرْسَلا؛ فَإِنَّهُ لا يَصِحُّ عِنْدَ أَكْثَرِ أَهْلِ الْحَدِيثِ، قَدْ ضَعَّفَهُ غَيْرُ وَاحِدٍ مِنْهُمْ.
Tirmidhi says: When a hadith is mursal, it is not considered authentic according to the majority of the Ahl al-Hadith, and many hadith scholars have declared it weak.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ عُتْبَةَ بْنِ أَبِي حَكِيمٍ قَالَ: سَمِعَ الزُّهْرِيُّ إِسْحَاقَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ يَقُولُ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَقَالَ الزُّهْرِيُّ: قَاتَلَكَ اللَّهُ يَا ابْنَ أَبِي فَرْوَةَ! تَجِيئُنَا بِأَحَادِيثَ لَيْسَتْ لَهَا خُطُمٌ وَلا أَزِمَّةٌ.
Utbah bin Abi Hakim says: Zuhri heard Ishaq bin Abdullah bin Abi Farwah saying «قال رسول اللہ صلی اللہ علیہ وسلم», so he said: O Ibn Farwah! May Allah fight you, you have brought to us a hadith which has neither a bridle nor a rein (which has neither head nor tail).
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ، قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائِ بْنِ أَبِي رَبَاحٍ بِكَثِيرٍ، كَانَ عَطَائٌ يَأْخُذُ عَنْ كُلِّ ضَرْبٍ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: In my view, the mursal narrations of Mujahid are more preferable than the mursal narrations of Ata bin Abi Rabah; Ata used to narrate from everyone.
قَالَ عِلِيٌّ: قَالَ يَحْيَى: مُرْسَلاتُ سَعِيدِ بْنِ جُبَيْرٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائٍ.
Ali bin Al-Madini says: In my view, the mursal narrations of Saeed bin Jubair are more preferable than the mursal narrations of Ata.
قُلْتُ لِيَحْيَى: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيْكَ أَمْ مُرْسَلاتُ طَاوُسٍ؟ قَالَ: مَا أَقْرَبَهُمَا.
Ali bin Al-Madini says that I asked Yahya bin Saeed Al-Qattan: Are the mursal narrations of Mujahid better in your view or those of Tawus? He said: Both are nearly the same.
قَالَ عَلِيٌّ: وَسَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: مُرْسَلاتُ أَبِي إِسْحَاقَ عِنْدِي شِبْهُ لا شَيْئَ، وَالأَعْمَشُ، وَالتَّيْمِيُّ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، وَمُرْسَلاتُ ابْنِ عُيَيْنَةَ شِبْهُ الرِّيحِ، ثُمَّ قَالَ: إِي وَاللَّهِ! وَسُفْيَانُ بْنُ سَعِيدٍ.
Ali bin Al-Madini says that I heard Yahya bin Sa'id Al-Qattan say: The mursal narrations of Abu Ishaq Al-Sabi'i are, in my view, almost nothing; likewise, the mursal narrations of Al-A'mash, Al-Taymi, Yahya bin Abi Kathir, and Ibn 'Uyaynah are all like the wind. Then he said: Yes, by Allah! And also the mursal narrations of Sufyan bin Sa'id Al-Thawri.
قُلْتُ لِيَحْيَى: فَمُرْسَلاتُ مَالِكٍ؟ قَالَ: هِيَ أَحَبُّ إِلَيَّ، ثُمَّ قَالَ يَحْيَى: لَيْسَ فِي الْقَوْمِ أَحَدٌ أَصَحُّ حَدِيثًا مِنْ مَالِكٍ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan: What do you say about the mursal narrations of Malik? He said: I prefer them more. Then Yahya bin Sa'id Al-Qattan said: Among the narrators of hadith, no one's hadith is more authentic than Malik's.
حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ، قَال: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ يَقُولُ: مَا قَالَ الْحَسَنُ فِي حَدِيثِهِ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِلا وَجَدْنَا لَهُ أَصْلا إِلا حَدِيثًا أَوْ حَدِيثَيْنِ.
Suwar bin Abdullah Anbari says that I heard Yahya al-Qattan say: When Hasan al-Basri says in his narration «قال رسول اللہ صلی اللہ علیہ وسلم», except for one or two hadiths, I have found the original source for all his hadiths.
قَالَ أَبُو عِيسَى: وَمَنْ ضَعَّفَ الْمُرْسَلَ؛ فَإِنَّهُ ضَعَّفَهُ مِنْ قِبَلِ أَنَّ هَؤُلائِ الأَئِمَّةَ قَدْ حَدَّثُوا عَنْ الثِّقَاتِ وَغَيْرِ الثِّقَاتِ؛ فَإِذَا رَوَى أَحَدُهُمْ حَدِيثًا، وَأَرْسَلَهُ؛ لَعَلَّهُ أَخَذَهُ عَنْ غَيْرِ ثِقَةٍ. قَدْ تَكَلَّمَ الْحَسَنُ الْبَصْرِيُّ فِي مَعْبَدٍ الْجُهَنِيِّ، ثُمَّ رَوَى عَنْهُ.
Tirmidhi says: And the evidence of those who consider mursal to be weak is that these imams have narrated from both trustworthy and untrustworthy narrators, so when a narrator narrates a hadith and reports it as mursal, it is possible that he narrated it from an untrustworthy narrator. Thus, Hasan al-Basri criticized Ma'bad al-Juhani and then narrated from him.
حَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، حَدَّثَنَا مَرْحُومُ بْنُ عَبْدِالْعَزِيزِ الْعَطَّارُ، حَدَّثَنِي أَبِي وَعَمِّي قَالا: سَمِعْنَا الْحَسَنَ يَقُولُ: إِيَّاكُمْ وَمَعْبَدًا الْجُهَنِيَّ؛ فَإِنَّهُ ضَالٌّ مُضِلٌّ.
Marhoom bin Abdul Aziz Al-Attar’s father and uncle say that we heard Hasan Basri saying: Beware of Ma’bad Juhani, for he himself is misguided and leads others astray as well.
قَالَ أَبُو عِيسَى: وَيُرْوَى عَنْ الشَّعْبِيِّ قَالَ: حَدَّثَنَا الْحَارِثُ الأَعْوَرُ، وَكَانَ كَذَّابًا. وَقَدْ حَدَّثَ عَنْهُ، وَأَكْثَرُ الْفَرَائِضِ الَّتِي يَرْوِيهَا عَنْ عَلِيٍّ وَغَيْرِهِ هِيَ عَنْهُ. وَقَدْ قَالَ الشَّعْبِيُّ: الْحَارِثُ الأَعْوَرُ عَلَّمَنِي الْفَرَائِضَ، وَكَانَ مِنْ أَفْرَضِ النَّاسِ.
Imam Tirmidhi says: It is narrated from Sha’bi that Harith Al-A’war narrated hadith to us, and he was a liar, and Sha’bi also narrated from him. In the chapter of inheritance laws, most of his narrations from Ali and others have Harith Al-A’war as their source. And Sha’bi’s statement is that Harith Al-A’war taught me the knowledge of inheritance laws; Harith was the most skilled person in the knowledge of inheritance laws.
قَالَ: و سَمِعْت مُحَمَّدَ بْنَ بَشَّارٍ يَقُولُ: سَمِعْتُ عَبْدَالرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: أَلا تَعْجَبُونَ مِنْ سُفْيَانَ بْنِ عُيَيْنَةَ! لَقَدْ تَرَكْتُ لِجَابِرٍ الْجُعْفِيِّ بِقَوْلِهِ؛ لَمَّا حَكَى عَنْهُ أَكْثَرَ مِنْ أَلْفِ حَدِيثٍ، ثُمَّ هُوَ يُحَدِّثُ عَنْهُ.
Abdur Rahman bin Mahdi says: Are you not amazed at Sufyan bin ‘Uyaynah? When Jabir Ju‘fi narrated more than a thousand ahadith from him, I abandoned him because of what he said, yet he narrates from him.
قَالَ مُحَمَّدُ بْنُ بَشَّارٍ: وَتَرَكَ عَبْدُالرَّحْمَنِ بْنُ مَهْدِيٍّ حَدِيثَ جَابِرٍ الْجُعْفِيِّ.
Muhammad bin Bashar says: Abdur Rahman bin Mahdi abandoned Jabir Ju'fi.
وَقَدْ احْتَجَّ بَعْضُ أَهْلِ الْعِلْمِ بِالْمُرْسَلِ أَيْضًا.
Some scholars have considered the mursal (hadith) as authoritative.
حَدَّثَنَا أَبُو عُبَيْدَةَ ابْنُ أَبِي السَّفَرِ الْكُوفِيُّ، حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ الأَعْمَشِ قَالَ: قُلْتُ لإِبْرَاهِيمَ النَّخَعِيِّ: أَسْنِدْ لِي عَنْ عَبْدِاللَّهِ بْنِ مَسْعُودٍ؛ فَقَالَ إِبْرَاهِيمُ: إِذَا حَدَّثْتُكَ "عَنْ رَجُلٍ عَنْ عَبْدِاللَّهِ"؛ فَهُوَ الَّذِي سَمَّيْتُ، وَإِذَا قُلْتُ، "قَالَ عَبْدُاللَّهِ": فَهُوَ عَنْ غَيْرِ وَاحِدٍ عَنْ عَبْدِاللَّهِ.
Sulaiman bin Mehran A’mash says: I said to Ibrahim Nakha’i, “Please mention to me the chain of narration from Abdullah bin Mas’ud.” So he said: When I say to you: «حدثنا رجل عن عبداللہ بن مسعود» (A man narrated to us that he narrated from Abdullah bin Mas’ud), then this is a chain in which I have mentioned the name of the narrator. And when I say: «قال عبداللہ», then these are several narrators who have narrated from Abdullah bin Mas’ud.
قَالَ أَبُو عِيسَى: وَقَدْ اخْتَلَفَ الأَئِمَّةُ مِنْ أَهْلِ الْعِلْمِ فِي تَضْعِيفِ الرِّجَالِ كَمَا اخْتَلَفُوا فِي سِوَى ذَلِكَ مِنْ الْعِلْمِ.
Tirmidhi says: Among the scholars, there is a difference of opinion regarding the weakening of narrators, just as there is a difference among scholars in other sciences and arts.
ذُكِرَ عَنْ شُعْبَةَ أَنَّهُ ضَعَّفَ أَبَا الزُّبَيْرِ الْمَكِّيَّ، وَعَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَحَكِيمَ بْنَ جُبَيْرٍ، وَتَرَكَ الرِّوَايَةَ عَنْهُمْ، ثُمَّ حَدَّثَ شُعْبَةُ عَمَّنْ هُوَ دُونَ هَؤُلائِ فِي الْحِفْظِ وَالْعَدَالَةِ، حَدَّثَ عَنْ جَابِرٍ الْجُعْفِيِّ، وَإِبْرَاهِيمَ بْنِ مُسْلِمٍ الْهَجَرِيِّ، وَمُحَمَّدِ بْنِ عُبَيْدِاللَّهِ الْعَرْزَمِيِّ، وَغَيْرِ وَاحِدٍ مِمَّنْ يُضَعَّفُونَ فِي الْحَدِيثِ.
It has been reported from Shu’bah that he declared Abu’l-Zubair Makki, ‘Abdul-Malik ibn Abi Sulayman, and Hakim ibn Jubayr to be weak, and abandoned narrating from them. Then Shu’bah narrated from narrators who were of a lower rank than them in memorization and integrity, that is, Jabir Ju’fi, Ibrahim ibn Muslim Hijri, Muhammad ibn ‘Ubaydullah al-‘Arzami, and several narrators who have been declared weak in hadith.
حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ نَبْهَانَ بْنِ صَفْوَانَ الْبَصْرِيُّ، حَدَّثَنَا أُمَيَّةُ بْنُ خَالِدٍ، قَالَ: قُلْتُ لِشُعْبَةَ: تَدَعُ عَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَتُحَدِّثُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْعَرْزَمِيِّ؟ قَالَ: نَعَمْ.
Umayyah bin Khalid says that I asked Shu’bah: “Do you narrate from Muhammad bin ‘Ubaidullah ‘Arzami instead of ‘Abdul Malik bin Abi Sulaiman?” He said: “Yes.”
وَقَدْ ثَبَّتَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ، وَحَدَّثُوا عَنْ أَبِي الزُّبَيْرِ وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُليْمَانَ، وَحَكِيمِ بْنِ جُبَيْرٍ.
And many Imams authenticated Abu al-Zubair al-Makki, Abdul Malik bin Abi Sulayman, and Hakim bin Jubair, and narrated from them.
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا حَجَّاجٌ، وَابْنُ أَبِي لَيْلَى، عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ قَالَ: كُنَّا إِذَا خَرَجْنَا مِنْ عِنْدِ جَابِرِ بْنِ عَبْدِاللَّهِ تَذَاكَرْنَا حَدِيثَهُ، وَكَانَ أَبُوالزُّبَيْرِ أَحْفَظَنَا لِلْحَدِيثِ.
Ata bin Abi Rabah says: We left from Jabir bin Abdullah (may Allah be pleased with them both) and discussed his hadiths, and Abu Az-Zubair was the one who remembered these hadiths the most.
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: قَالَ أَبُوالزُّبَيْرِ: كَانَ عَطَائٌ يُقَدِّمُنِي إِلَى جَابِرِ بْنِ عَبْدِ اللَّهِ أَحْفَظُ لَهُمْ الْحَدِيثَ.
Abu Az-Zubair says that Ata bin Abi Rabah used to put me forward before Jabir bin Abdullah (may Allah be pleased with them both), so that I could memorize hadith for him.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ قَال: سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ: حَدَّثَنِي أَبُوالزُّبَيْرِ، وَأَبُو الزُّبَيْرِ، وَأَبُوالزُّبَيْرِ، قَالَ سُفْيَانُ بِيَدِهِ يَقْبِضُهَا. قَالَ أَبُو عِيسَى: إِنَّمَا يَعْنِي بِذَلِكَ الإِتْقَانَ وَالْحِفْظَ.
Ayyub Sakhtiyani says: Abu al-Zubair narrated a hadith to us, and Abu al-Zubair, and Abu al-Zubair, and Abu al-Zubair—Sufyan al-Thawri was holding his hand and saying this. Al-Tirmidhi says: Sufyan ibn ‘Uyaynah wanted to indicate by this statement that Abu al-Zubair is strong and firm in memorizing and narrating hadith.
قَالَ أَبُو عِيسَى: وَقَدْ كَانَ شُعْبَةُ حَدَّثَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ، ثُمَّ تَرَكَهُ، وَيُقَالُ: إِنَّمَا تَرَكَهُ لَمَّا تَفَرَّدَ بِالْحَدِيثِ الَّذِي رَوَى عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، عَنْ النَّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا".
Tirmidhi says: Shu’bah first narrated from Abdul Malik bin Abi Sulaiman, then abandoned him, and it is said that the reason for abandoning him is that he narrated this hadith with the chain «عطاء بن ابی رباح عن جابر بن عبداللہ عن النبی صلی اللہ علیہ وسلم»: «الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا».
Hadith 3962
قَالَ يَحْيَى: فَقُلْتُ فِي نَفْسِي: لاأَدْرِي أَيُّهُمَا أَعْجَبُ أَمْرًا؟.
Yahya bin Saeed Al-Qattan says: I said to myself: I do not know which of the two situations is more astonishing.
وَقَالَ عَلِيٌّ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ عَنْ حَدِيثِ ابْنِ جُرَيْجٍ عَنْ عَطَائٍ الْخُرَاسَانِيِّ؟ فَقَالَ: ضَعِيفٌ؛ فَقُلْتُ: إِنَّهُ يَقُولُ: "أَخْبَرَنِي"! فَقَالَ: لا شَيْئَ، إِنَّمَا هُوَ كِتَابٌ دَفَعَهُ إِلَيْهِ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan about Ibn Jurayj's narration from Ata Khurasani, so he said: It is weak. I said: They say «أخبرنی», he said: That is nonsense; it is only a book that Ata gave to Ibn Jurayj.
قَالَ أَبُو عِيسَى: وَالْحَدِيثُ إِذَا كَانَ مُرْسَلا؛ فَإِنَّهُ لا يَصِحُّ عِنْدَ أَكْثَرِ أَهْلِ الْحَدِيثِ، قَدْ ضَعَّفَهُ غَيْرُ وَاحِدٍ مِنْهُمْ.
Tirmidhi says: When a hadith is mursal, it is not considered authentic according to the majority of the Ahl al-Hadith, and many hadith scholars have declared it weak.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ عُتْبَةَ بْنِ أَبِي حَكِيمٍ قَالَ: سَمِعَ الزُّهْرِيُّ إِسْحَاقَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ يَقُولُ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَقَالَ الزُّهْرِيُّ: قَاتَلَكَ اللَّهُ يَا ابْنَ أَبِي فَرْوَةَ! تَجِيئُنَا بِأَحَادِيثَ لَيْسَتْ لَهَا خُطُمٌ وَلا أَزِمَّةٌ.
Utbah bin Abi Hakim says: Zuhri heard Ishaq bin Abdullah bin Abi Farwah saying «قال رسول اللہ صلی اللہ علیہ وسلم», so he said: O Ibn Farwah! May Allah fight you, you have brought to us a hadith which has neither a bridle nor a rein (which has neither head nor tail).
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ، قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائِ بْنِ أَبِي رَبَاحٍ بِكَثِيرٍ، كَانَ عَطَائٌ يَأْخُذُ عَنْ كُلِّ ضَرْبٍ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: In my view, the mursal narrations of Mujahid are more preferable than the mursal narrations of Ata bin Abi Rabah; Ata used to narrate from everyone.
قَالَ عِلِيٌّ: قَالَ يَحْيَى: مُرْسَلاتُ سَعِيدِ بْنِ جُبَيْرٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائٍ.
Ali bin Al-Madini says: In my view, the mursal narrations of Saeed bin Jubair are more preferable than the mursal narrations of Ata.
قُلْتُ لِيَحْيَى: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيْكَ أَمْ مُرْسَلاتُ طَاوُسٍ؟ قَالَ: مَا أَقْرَبَهُمَا.
Ali bin Al-Madini says that I asked Yahya bin Saeed Al-Qattan: Are the mursal narrations of Mujahid better in your view or those of Tawus? He said: Both are nearly the same.
قَالَ عَلِيٌّ: وَسَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: مُرْسَلاتُ أَبِي إِسْحَاقَ عِنْدِي شِبْهُ لا شَيْئَ، وَالأَعْمَشُ، وَالتَّيْمِيُّ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، وَمُرْسَلاتُ ابْنِ عُيَيْنَةَ شِبْهُ الرِّيحِ، ثُمَّ قَالَ: إِي وَاللَّهِ! وَسُفْيَانُ بْنُ سَعِيدٍ.
Ali bin Al-Madini says that I heard Yahya bin Sa'id Al-Qattan say: The mursal narrations of Abu Ishaq Al-Sabi'i are, in my view, almost nothing; likewise, the mursal narrations of Al-A'mash, Al-Taymi, Yahya bin Abi Kathir, and Ibn 'Uyaynah are all like the wind. Then he said: Yes, by Allah! And also the mursal narrations of Sufyan bin Sa'id Al-Thawri.
قُلْتُ لِيَحْيَى: فَمُرْسَلاتُ مَالِكٍ؟ قَالَ: هِيَ أَحَبُّ إِلَيَّ، ثُمَّ قَالَ يَحْيَى: لَيْسَ فِي الْقَوْمِ أَحَدٌ أَصَحُّ حَدِيثًا مِنْ مَالِكٍ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan: What do you say about the mursal narrations of Malik? He said: I prefer them more. Then Yahya bin Sa'id Al-Qattan said: Among the narrators of hadith, no one's hadith is more authentic than Malik's.
حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ، قَال: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ يَقُولُ: مَا قَالَ الْحَسَنُ فِي حَدِيثِهِ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِلا وَجَدْنَا لَهُ أَصْلا إِلا حَدِيثًا أَوْ حَدِيثَيْنِ.
Suwar bin Abdullah Anbari says that I heard Yahya al-Qattan say: When Hasan al-Basri says in his narration «قال رسول اللہ صلی اللہ علیہ وسلم», except for one or two hadiths, I have found the original source for all his hadiths.
قَالَ أَبُو عِيسَى: وَمَنْ ضَعَّفَ الْمُرْسَلَ؛ فَإِنَّهُ ضَعَّفَهُ مِنْ قِبَلِ أَنَّ هَؤُلائِ الأَئِمَّةَ قَدْ حَدَّثُوا عَنْ الثِّقَاتِ وَغَيْرِ الثِّقَاتِ؛ فَإِذَا رَوَى أَحَدُهُمْ حَدِيثًا، وَأَرْسَلَهُ؛ لَعَلَّهُ أَخَذَهُ عَنْ غَيْرِ ثِقَةٍ. قَدْ تَكَلَّمَ الْحَسَنُ الْبَصْرِيُّ فِي مَعْبَدٍ الْجُهَنِيِّ، ثُمَّ رَوَى عَنْهُ.
Tirmidhi says: And the evidence of those who consider mursal to be weak is that these imams have narrated from both trustworthy and untrustworthy narrators, so when a narrator narrates a hadith and reports it as mursal, it is possible that he narrated it from an untrustworthy narrator. Thus, Hasan al-Basri criticized Ma'bad al-Juhani and then narrated from him.
حَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، حَدَّثَنَا مَرْحُومُ بْنُ عَبْدِالْعَزِيزِ الْعَطَّارُ، حَدَّثَنِي أَبِي وَعَمِّي قَالا: سَمِعْنَا الْحَسَنَ يَقُولُ: إِيَّاكُمْ وَمَعْبَدًا الْجُهَنِيَّ؛ فَإِنَّهُ ضَالٌّ مُضِلٌّ.
Marhoom bin Abdul Aziz Al-Attar’s father and uncle say that we heard Hasan Basri saying: Beware of Ma’bad Juhani, for he himself is misguided and leads others astray as well.
قَالَ أَبُو عِيسَى: وَيُرْوَى عَنْ الشَّعْبِيِّ قَالَ: حَدَّثَنَا الْحَارِثُ الأَعْوَرُ، وَكَانَ كَذَّابًا. وَقَدْ حَدَّثَ عَنْهُ، وَأَكْثَرُ الْفَرَائِضِ الَّتِي يَرْوِيهَا عَنْ عَلِيٍّ وَغَيْرِهِ هِيَ عَنْهُ. وَقَدْ قَالَ الشَّعْبِيُّ: الْحَارِثُ الأَعْوَرُ عَلَّمَنِي الْفَرَائِضَ، وَكَانَ مِنْ أَفْرَضِ النَّاسِ.
Imam Tirmidhi says: It is narrated from Sha’bi that Harith Al-A’war narrated hadith to us, and he was a liar, and Sha’bi also narrated from him. In the chapter of inheritance laws, most of his narrations from Ali and others have Harith Al-A’war as their source. And Sha’bi’s statement is that Harith Al-A’war taught me the knowledge of inheritance laws; Harith was the most skilled person in the knowledge of inheritance laws.
قَالَ: و سَمِعْت مُحَمَّدَ بْنَ بَشَّارٍ يَقُولُ: سَمِعْتُ عَبْدَالرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: أَلا تَعْجَبُونَ مِنْ سُفْيَانَ بْنِ عُيَيْنَةَ! لَقَدْ تَرَكْتُ لِجَابِرٍ الْجُعْفِيِّ بِقَوْلِهِ؛ لَمَّا حَكَى عَنْهُ أَكْثَرَ مِنْ أَلْفِ حَدِيثٍ، ثُمَّ هُوَ يُحَدِّثُ عَنْهُ.
Abdur Rahman bin Mahdi says: Are you not amazed at Sufyan bin ‘Uyaynah? When Jabir Ju‘fi narrated more than a thousand ahadith from him, I abandoned him because of what he said, yet he narrates from him.
قَالَ مُحَمَّدُ بْنُ بَشَّارٍ: وَتَرَكَ عَبْدُالرَّحْمَنِ بْنُ مَهْدِيٍّ حَدِيثَ جَابِرٍ الْجُعْفِيِّ.
Muhammad bin Bashar says: Abdur Rahman bin Mahdi abandoned Jabir Ju'fi.
وَقَدْ احْتَجَّ بَعْضُ أَهْلِ الْعِلْمِ بِالْمُرْسَلِ أَيْضًا.
Some scholars have considered the mursal (hadith) as authoritative.
حَدَّثَنَا أَبُو عُبَيْدَةَ ابْنُ أَبِي السَّفَرِ الْكُوفِيُّ، حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ الأَعْمَشِ قَالَ: قُلْتُ لإِبْرَاهِيمَ النَّخَعِيِّ: أَسْنِدْ لِي عَنْ عَبْدِاللَّهِ بْنِ مَسْعُودٍ؛ فَقَالَ إِبْرَاهِيمُ: إِذَا حَدَّثْتُكَ "عَنْ رَجُلٍ عَنْ عَبْدِاللَّهِ"؛ فَهُوَ الَّذِي سَمَّيْتُ، وَإِذَا قُلْتُ، "قَالَ عَبْدُاللَّهِ": فَهُوَ عَنْ غَيْرِ وَاحِدٍ عَنْ عَبْدِاللَّهِ.
Sulaiman bin Mehran A’mash says: I said to Ibrahim Nakha’i, “Please mention to me the chain of narration from Abdullah bin Mas’ud.” So he said: When I say to you: «حدثنا رجل عن عبداللہ بن مسعود» (A man narrated to us that he narrated from Abdullah bin Mas’ud), then this is a chain in which I have mentioned the name of the narrator. And when I say: «قال عبداللہ», then these are several narrators who have narrated from Abdullah bin Mas’ud.
قَالَ أَبُو عِيسَى: وَقَدْ اخْتَلَفَ الأَئِمَّةُ مِنْ أَهْلِ الْعِلْمِ فِي تَضْعِيفِ الرِّجَالِ كَمَا اخْتَلَفُوا فِي سِوَى ذَلِكَ مِنْ الْعِلْمِ.
Tirmidhi says: Among the scholars, there is a difference of opinion regarding the weakening of narrators, just as there is a difference among scholars in other sciences and arts.
ذُكِرَ عَنْ شُعْبَةَ أَنَّهُ ضَعَّفَ أَبَا الزُّبَيْرِ الْمَكِّيَّ، وَعَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَحَكِيمَ بْنَ جُبَيْرٍ، وَتَرَكَ الرِّوَايَةَ عَنْهُمْ، ثُمَّ حَدَّثَ شُعْبَةُ عَمَّنْ هُوَ دُونَ هَؤُلائِ فِي الْحِفْظِ وَالْعَدَالَةِ، حَدَّثَ عَنْ جَابِرٍ الْجُعْفِيِّ، وَإِبْرَاهِيمَ بْنِ مُسْلِمٍ الْهَجَرِيِّ، وَمُحَمَّدِ بْنِ عُبَيْدِاللَّهِ الْعَرْزَمِيِّ، وَغَيْرِ وَاحِدٍ مِمَّنْ يُضَعَّفُونَ فِي الْحَدِيثِ.
It has been reported from Shu’bah that he declared Abu’l-Zubair Makki, ‘Abdul-Malik ibn Abi Sulayman, and Hakim ibn Jubayr to be weak, and abandoned narrating from them. Then Shu’bah narrated from narrators who were of a lower rank than them in memorization and integrity, that is, Jabir Ju’fi, Ibrahim ibn Muslim Hijri, Muhammad ibn ‘Ubaydullah al-‘Arzami, and several narrators who have been declared weak in hadith.
حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ نَبْهَانَ بْنِ صَفْوَانَ الْبَصْرِيُّ، حَدَّثَنَا أُمَيَّةُ بْنُ خَالِدٍ، قَالَ: قُلْتُ لِشُعْبَةَ: تَدَعُ عَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَتُحَدِّثُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْعَرْزَمِيِّ؟ قَالَ: نَعَمْ.
Umayyah bin Khalid says that I asked Shu’bah: “Do you narrate from Muhammad bin ‘Ubaidullah ‘Arzami instead of ‘Abdul Malik bin Abi Sulaiman?” He said: “Yes.”
قَالَ أَبُو عِيسَى: وَقَدْ كَانَ شُعْبَةُ حَدَّثَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ، ثُمَّ تَرَكَهُ، وَيُقَالُ: إِنَّمَا تَرَكَهُ لَمَّا تَفَرَّدَ بِالْحَدِيثِ الَّذِي رَوَى عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، عَنْ النَّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا".
Tirmidhi says: Shu’bah first narrated from Abdul Malik bin Abi Sulaiman, then abandoned him, and it is said that the reason for abandoning him is that he narrated this hadith with the chain «عطاء بن ابی رباح عن جابر بن عبداللہ عن النبی صلی اللہ علیہ وسلم»: «الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا».
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا حَجَّاجٌ، وَابْنُ أَبِي لَيْلَى، عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ قَالَ: كُنَّا إِذَا خَرَجْنَا مِنْ عِنْدِ جَابِرِ بْنِ عَبْدِاللَّهِ تَذَاكَرْنَا حَدِيثَهُ، وَكَانَ أَبُوالزُّبَيْرِ أَحْفَظَنَا لِلْحَدِيثِ.
Ata bin Abi Rabah says: We left from Jabir bin Abdullah (may Allah be pleased with them both) and discussed his hadiths, and Abu Az-Zubair was the one who remembered these hadiths the most.
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: قَالَ أَبُوالزُّبَيْرِ: كَانَ عَطَائٌ يُقَدِّمُنِي إِلَى جَابِرِ بْنِ عَبْدِ اللَّهِ أَحْفَظُ لَهُمْ الْحَدِيثَ.
Abu Az-Zubair says that Ata bin Abi Rabah used to put me forward before Jabir bin Abdullah (may Allah be pleased with them both), so that I could memorize hadith for him.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ قَال: سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ: حَدَّثَنِي أَبُوالزُّبَيْرِ، وَأَبُو الزُّبَيْرِ، وَأَبُوالزُّبَيْرِ، قَالَ سُفْيَانُ بِيَدِهِ يَقْبِضُهَا. قَالَ أَبُو عِيسَى: إِنَّمَا يَعْنِي بِذَلِكَ الإِتْقَانَ وَالْحِفْظَ.
Ayyub Sakhtiyani says: Abu al-Zubair narrated a hadith to us, and Abu al-Zubair, and Abu al-Zubair, and Abu al-Zubair—Sufyan al-Thawri was holding his hand and saying this. Al-Tirmidhi says: Sufyan ibn ‘Uyaynah wanted to indicate by this statement that Abu al-Zubair is strong and firm in memorizing and narrating hadith.
وَقَدْ ثَبَّتَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ، وَحَدَّثُوا عَنْ أَبِي الزُّبَيْرِ وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُليْمَانَ، وَحَكِيمِ بْنِ جُبَيْرٍ.
And many Imams authenticated Abu al-Zubair al-Makki, Abdul Malik bin Abi Sulayman, and Hakim bin Jubair, and narrated from them.
Hadith 3962
قَالَ يَحْيَى: فَقُلْتُ فِي نَفْسِي: لاأَدْرِي أَيُّهُمَا أَعْجَبُ أَمْرًا؟.
Yahya bin Saeed Al-Qattan says: I said to myself: I do not know which of the two situations is more astonishing.
وَقَالَ عَلِيٌّ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ عَنْ حَدِيثِ ابْنِ جُرَيْجٍ عَنْ عَطَائٍ الْخُرَاسَانِيِّ؟ فَقَالَ: ضَعِيفٌ؛ فَقُلْتُ: إِنَّهُ يَقُولُ: "أَخْبَرَنِي"! فَقَالَ: لا شَيْئَ، إِنَّمَا هُوَ كِتَابٌ دَفَعَهُ إِلَيْهِ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan about Ibn Jurayj's narration from Ata Khurasani, so he said: It is weak. I said: They say «أخبرنی», he said: That is nonsense; it is only a book that Ata gave to Ibn Jurayj.
قَالَ أَبُو عِيسَى: وَالْحَدِيثُ إِذَا كَانَ مُرْسَلا؛ فَإِنَّهُ لا يَصِحُّ عِنْدَ أَكْثَرِ أَهْلِ الْحَدِيثِ، قَدْ ضَعَّفَهُ غَيْرُ وَاحِدٍ مِنْهُمْ.
Tirmidhi says: When a hadith is mursal, it is not considered authentic according to the majority of the Ahl al-Hadith, and many hadith scholars have declared it weak.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ عُتْبَةَ بْنِ أَبِي حَكِيمٍ قَالَ: سَمِعَ الزُّهْرِيُّ إِسْحَاقَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ يَقُولُ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَقَالَ الزُّهْرِيُّ: قَاتَلَكَ اللَّهُ يَا ابْنَ أَبِي فَرْوَةَ! تَجِيئُنَا بِأَحَادِيثَ لَيْسَتْ لَهَا خُطُمٌ وَلا أَزِمَّةٌ.
Utbah bin Abi Hakim says: Zuhri heard Ishaq bin Abdullah bin Abi Farwah saying «قال رسول اللہ صلی اللہ علیہ وسلم», so he said: O Ibn Farwah! May Allah fight you, you have brought to us a hadith which has neither a bridle nor a rein (which has neither head nor tail).
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ، قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائِ بْنِ أَبِي رَبَاحٍ بِكَثِيرٍ، كَانَ عَطَائٌ يَأْخُذُ عَنْ كُلِّ ضَرْبٍ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: In my view, the mursal narrations of Mujahid are more preferable than the mursal narrations of Ata bin Abi Rabah; Ata used to narrate from everyone.
قَالَ عِلِيٌّ: قَالَ يَحْيَى: مُرْسَلاتُ سَعِيدِ بْنِ جُبَيْرٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائٍ.
Ali bin Al-Madini says: In my view, the mursal narrations of Saeed bin Jubair are more preferable than the mursal narrations of Ata.
قُلْتُ لِيَحْيَى: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيْكَ أَمْ مُرْسَلاتُ طَاوُسٍ؟ قَالَ: مَا أَقْرَبَهُمَا.
Ali bin Al-Madini says that I asked Yahya bin Saeed Al-Qattan: Are the mursal narrations of Mujahid better in your view or those of Tawus? He said: Both are nearly the same.
قَالَ عَلِيٌّ: وَسَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: مُرْسَلاتُ أَبِي إِسْحَاقَ عِنْدِي شِبْهُ لا شَيْئَ، وَالأَعْمَشُ، وَالتَّيْمِيُّ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، وَمُرْسَلاتُ ابْنِ عُيَيْنَةَ شِبْهُ الرِّيحِ، ثُمَّ قَالَ: إِي وَاللَّهِ! وَسُفْيَانُ بْنُ سَعِيدٍ.
Ali bin Al-Madini says that I heard Yahya bin Sa'id Al-Qattan say: The mursal narrations of Abu Ishaq Al-Sabi'i are, in my view, almost nothing; likewise, the mursal narrations of Al-A'mash, Al-Taymi, Yahya bin Abi Kathir, and Ibn 'Uyaynah are all like the wind. Then he said: Yes, by Allah! And also the mursal narrations of Sufyan bin Sa'id Al-Thawri.
قُلْتُ لِيَحْيَى: فَمُرْسَلاتُ مَالِكٍ؟ قَالَ: هِيَ أَحَبُّ إِلَيَّ، ثُمَّ قَالَ يَحْيَى: لَيْسَ فِي الْقَوْمِ أَحَدٌ أَصَحُّ حَدِيثًا مِنْ مَالِكٍ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan: What do you say about the mursal narrations of Malik? He said: I prefer them more. Then Yahya bin Sa'id Al-Qattan said: Among the narrators of hadith, no one's hadith is more authentic than Malik's.
حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ، قَال: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ يَقُولُ: مَا قَالَ الْحَسَنُ فِي حَدِيثِهِ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِلا وَجَدْنَا لَهُ أَصْلا إِلا حَدِيثًا أَوْ حَدِيثَيْنِ.
Suwar bin Abdullah Anbari says that I heard Yahya al-Qattan say: When Hasan al-Basri says in his narration «قال رسول اللہ صلی اللہ علیہ وسلم», except for one or two hadiths, I have found the original source for all his hadiths.
قَالَ أَبُو عِيسَى: وَمَنْ ضَعَّفَ الْمُرْسَلَ؛ فَإِنَّهُ ضَعَّفَهُ مِنْ قِبَلِ أَنَّ هَؤُلائِ الأَئِمَّةَ قَدْ حَدَّثُوا عَنْ الثِّقَاتِ وَغَيْرِ الثِّقَاتِ؛ فَإِذَا رَوَى أَحَدُهُمْ حَدِيثًا، وَأَرْسَلَهُ؛ لَعَلَّهُ أَخَذَهُ عَنْ غَيْرِ ثِقَةٍ. قَدْ تَكَلَّمَ الْحَسَنُ الْبَصْرِيُّ فِي مَعْبَدٍ الْجُهَنِيِّ، ثُمَّ رَوَى عَنْهُ.
Tirmidhi says: And the evidence of those who consider mursal to be weak is that these imams have narrated from both trustworthy and untrustworthy narrators, so when a narrator narrates a hadith and reports it as mursal, it is possible that he narrated it from an untrustworthy narrator. Thus, Hasan al-Basri criticized Ma'bad al-Juhani and then narrated from him.
حَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، حَدَّثَنَا مَرْحُومُ بْنُ عَبْدِالْعَزِيزِ الْعَطَّارُ، حَدَّثَنِي أَبِي وَعَمِّي قَالا: سَمِعْنَا الْحَسَنَ يَقُولُ: إِيَّاكُمْ وَمَعْبَدًا الْجُهَنِيَّ؛ فَإِنَّهُ ضَالٌّ مُضِلٌّ.
Marhoom bin Abdul Aziz Al-Attar’s father and uncle say that we heard Hasan Basri saying: Beware of Ma’bad Juhani, for he himself is misguided and leads others astray as well.
قَالَ أَبُو عِيسَى: وَيُرْوَى عَنْ الشَّعْبِيِّ قَالَ: حَدَّثَنَا الْحَارِثُ الأَعْوَرُ، وَكَانَ كَذَّابًا. وَقَدْ حَدَّثَ عَنْهُ، وَأَكْثَرُ الْفَرَائِضِ الَّتِي يَرْوِيهَا عَنْ عَلِيٍّ وَغَيْرِهِ هِيَ عَنْهُ. وَقَدْ قَالَ الشَّعْبِيُّ: الْحَارِثُ الأَعْوَرُ عَلَّمَنِي الْفَرَائِضَ، وَكَانَ مِنْ أَفْرَضِ النَّاسِ.
Imam Tirmidhi says: It is narrated from Sha’bi that Harith Al-A’war narrated hadith to us, and he was a liar, and Sha’bi also narrated from him. In the chapter of inheritance laws, most of his narrations from Ali and others have Harith Al-A’war as their source. And Sha’bi’s statement is that Harith Al-A’war taught me the knowledge of inheritance laws; Harith was the most skilled person in the knowledge of inheritance laws.
قَالَ: و سَمِعْت مُحَمَّدَ بْنَ بَشَّارٍ يَقُولُ: سَمِعْتُ عَبْدَالرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: أَلا تَعْجَبُونَ مِنْ سُفْيَانَ بْنِ عُيَيْنَةَ! لَقَدْ تَرَكْتُ لِجَابِرٍ الْجُعْفِيِّ بِقَوْلِهِ؛ لَمَّا حَكَى عَنْهُ أَكْثَرَ مِنْ أَلْفِ حَدِيثٍ، ثُمَّ هُوَ يُحَدِّثُ عَنْهُ.
Abdur Rahman bin Mahdi says: Are you not amazed at Sufyan bin ‘Uyaynah? When Jabir Ju‘fi narrated more than a thousand ahadith from him, I abandoned him because of what he said, yet he narrates from him.
قَالَ مُحَمَّدُ بْنُ بَشَّارٍ: وَتَرَكَ عَبْدُالرَّحْمَنِ بْنُ مَهْدِيٍّ حَدِيثَ جَابِرٍ الْجُعْفِيِّ.
Muhammad bin Bashar says: Abdur Rahman bin Mahdi abandoned Jabir Ju'fi.
وَقَدْ احْتَجَّ بَعْضُ أَهْلِ الْعِلْمِ بِالْمُرْسَلِ أَيْضًا.
Some scholars have considered the mursal (hadith) as authoritative.
حَدَّثَنَا أَبُو عُبَيْدَةَ ابْنُ أَبِي السَّفَرِ الْكُوفِيُّ، حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ الأَعْمَشِ قَالَ: قُلْتُ لإِبْرَاهِيمَ النَّخَعِيِّ: أَسْنِدْ لِي عَنْ عَبْدِاللَّهِ بْنِ مَسْعُودٍ؛ فَقَالَ إِبْرَاهِيمُ: إِذَا حَدَّثْتُكَ "عَنْ رَجُلٍ عَنْ عَبْدِاللَّهِ"؛ فَهُوَ الَّذِي سَمَّيْتُ، وَإِذَا قُلْتُ، "قَالَ عَبْدُاللَّهِ": فَهُوَ عَنْ غَيْرِ وَاحِدٍ عَنْ عَبْدِاللَّهِ.
Sulaiman bin Mehran A’mash says: I said to Ibrahim Nakha’i, “Please mention to me the chain of narration from Abdullah bin Mas’ud.” So he said: When I say to you: «حدثنا رجل عن عبداللہ بن مسعود» (A man narrated to us that he narrated from Abdullah bin Mas’ud), then this is a chain in which I have mentioned the name of the narrator. And when I say: «قال عبداللہ», then these are several narrators who have narrated from Abdullah bin Mas’ud.
قَالَ أَبُو عِيسَى: وَقَدْ اخْتَلَفَ الأَئِمَّةُ مِنْ أَهْلِ الْعِلْمِ فِي تَضْعِيفِ الرِّجَالِ كَمَا اخْتَلَفُوا فِي سِوَى ذَلِكَ مِنْ الْعِلْمِ.
Tirmidhi says: Among the scholars, there is a difference of opinion regarding the weakening of narrators, just as there is a difference among scholars in other sciences and arts.
ذُكِرَ عَنْ شُعْبَةَ أَنَّهُ ضَعَّفَ أَبَا الزُّبَيْرِ الْمَكِّيَّ، وَعَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَحَكِيمَ بْنَ جُبَيْرٍ، وَتَرَكَ الرِّوَايَةَ عَنْهُمْ، ثُمَّ حَدَّثَ شُعْبَةُ عَمَّنْ هُوَ دُونَ هَؤُلائِ فِي الْحِفْظِ وَالْعَدَالَةِ، حَدَّثَ عَنْ جَابِرٍ الْجُعْفِيِّ، وَإِبْرَاهِيمَ بْنِ مُسْلِمٍ الْهَجَرِيِّ، وَمُحَمَّدِ بْنِ عُبَيْدِاللَّهِ الْعَرْزَمِيِّ، وَغَيْرِ وَاحِدٍ مِمَّنْ يُضَعَّفُونَ فِي الْحَدِيثِ.
It has been reported from Shu’bah that he declared Abu’l-Zubair Makki, ‘Abdul-Malik ibn Abi Sulayman, and Hakim ibn Jubayr to be weak, and abandoned narrating from them. Then Shu’bah narrated from narrators who were of a lower rank than them in memorization and integrity, that is, Jabir Ju’fi, Ibrahim ibn Muslim Hijri, Muhammad ibn ‘Ubaydullah al-‘Arzami, and several narrators who have been declared weak in hadith.
حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ نَبْهَانَ بْنِ صَفْوَانَ الْبَصْرِيُّ، حَدَّثَنَا أُمَيَّةُ بْنُ خَالِدٍ، قَالَ: قُلْتُ لِشُعْبَةَ: تَدَعُ عَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَتُحَدِّثُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْعَرْزَمِيِّ؟ قَالَ: نَعَمْ.
Umayyah bin Khalid says that I asked Shu’bah: “Do you narrate from Muhammad bin ‘Ubaidullah ‘Arzami instead of ‘Abdul Malik bin Abi Sulaiman?” He said: “Yes.”
قَالَ أَبُو عِيسَى: وَقَدْ كَانَ شُعْبَةُ حَدَّثَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ، ثُمَّ تَرَكَهُ، وَيُقَالُ: إِنَّمَا تَرَكَهُ لَمَّا تَفَرَّدَ بِالْحَدِيثِ الَّذِي رَوَى عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، عَنْ النَّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا".
Tirmidhi says: Shu’bah first narrated from Abdul Malik bin Abi Sulaiman, then abandoned him, and it is said that the reason for abandoning him is that he narrated this hadith with the chain «عطاء بن ابی رباح عن جابر بن عبداللہ عن النبی صلی اللہ علیہ وسلم»: «الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا».
وَقَدْ ثَبَّتَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ، وَحَدَّثُوا عَنْ أَبِي الزُّبَيْرِ وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُليْمَانَ، وَحَكِيمِ بْنِ جُبَيْرٍ.
And many Imams authenticated Abu al-Zubair al-Makki, Abdul Malik bin Abi Sulayman, and Hakim bin Jubair, and narrated from them.
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: قَالَ أَبُوالزُّبَيْرِ: كَانَ عَطَائٌ يُقَدِّمُنِي إِلَى جَابِرِ بْنِ عَبْدِ اللَّهِ أَحْفَظُ لَهُمْ الْحَدِيثَ.
Abu Az-Zubair says that Ata bin Abi Rabah used to put me forward before Jabir bin Abdullah (may Allah be pleased with them both), so that I could memorize hadith for him.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ قَال: سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ: حَدَّثَنِي أَبُوالزُّبَيْرِ، وَأَبُو الزُّبَيْرِ، وَأَبُوالزُّبَيْرِ، قَالَ سُفْيَانُ بِيَدِهِ يَقْبِضُهَا. قَالَ أَبُو عِيسَى: إِنَّمَا يَعْنِي بِذَلِكَ الإِتْقَانَ وَالْحِفْظَ.
Ayyub Sakhtiyani says: Abu al-Zubair narrated a hadith to us, and Abu al-Zubair, and Abu al-Zubair, and Abu al-Zubair—Sufyan al-Thawri was holding his hand and saying this. Al-Tirmidhi says: Sufyan ibn ‘Uyaynah wanted to indicate by this statement that Abu al-Zubair is strong and firm in memorizing and narrating hadith.
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا حَجَّاجٌ، وَابْنُ أَبِي لَيْلَى، عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ قَالَ: كُنَّا إِذَا خَرَجْنَا مِنْ عِنْدِ جَابِرِ بْنِ عَبْدِاللَّهِ تَذَاكَرْنَا حَدِيثَهُ، وَكَانَ أَبُوالزُّبَيْرِ أَحْفَظَنَا لِلْحَدِيثِ.
Ata bin Abi Rabah says: We left from Jabir bin Abdullah (may Allah be pleased with them both) and discussed his hadiths, and Abu Az-Zubair was the one who remembered these hadiths the most.
Hadith 3962
قَالَ يَحْيَى: فَقُلْتُ فِي نَفْسِي: لاأَدْرِي أَيُّهُمَا أَعْجَبُ أَمْرًا؟.
Yahya bin Saeed Al-Qattan says: I said to myself: I do not know which of the two situations is more astonishing.
وَقَالَ عَلِيٌّ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ عَنْ حَدِيثِ ابْنِ جُرَيْجٍ عَنْ عَطَائٍ الْخُرَاسَانِيِّ؟ فَقَالَ: ضَعِيفٌ؛ فَقُلْتُ: إِنَّهُ يَقُولُ: "أَخْبَرَنِي"! فَقَالَ: لا شَيْئَ، إِنَّمَا هُوَ كِتَابٌ دَفَعَهُ إِلَيْهِ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan about Ibn Jurayj's narration from Ata Khurasani, so he said: It is weak. I said: They say «أخبرنی», he said: That is nonsense; it is only a book that Ata gave to Ibn Jurayj.
قَالَ أَبُو عِيسَى: وَالْحَدِيثُ إِذَا كَانَ مُرْسَلا؛ فَإِنَّهُ لا يَصِحُّ عِنْدَ أَكْثَرِ أَهْلِ الْحَدِيثِ، قَدْ ضَعَّفَهُ غَيْرُ وَاحِدٍ مِنْهُمْ.
Tirmidhi says: When a hadith is mursal, it is not considered authentic according to the majority of the Ahl al-Hadith, and many hadith scholars have declared it weak.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ عُتْبَةَ بْنِ أَبِي حَكِيمٍ قَالَ: سَمِعَ الزُّهْرِيُّ إِسْحَاقَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ يَقُولُ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَقَالَ الزُّهْرِيُّ: قَاتَلَكَ اللَّهُ يَا ابْنَ أَبِي فَرْوَةَ! تَجِيئُنَا بِأَحَادِيثَ لَيْسَتْ لَهَا خُطُمٌ وَلا أَزِمَّةٌ.
Utbah bin Abi Hakim says: Zuhri heard Ishaq bin Abdullah bin Abi Farwah saying «قال رسول اللہ صلی اللہ علیہ وسلم», so he said: O Ibn Farwah! May Allah fight you, you have brought to us a hadith which has neither a bridle nor a rein (which has neither head nor tail).
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ، قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائِ بْنِ أَبِي رَبَاحٍ بِكَثِيرٍ، كَانَ عَطَائٌ يَأْخُذُ عَنْ كُلِّ ضَرْبٍ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: In my view, the mursal narrations of Mujahid are more preferable than the mursal narrations of Ata bin Abi Rabah; Ata used to narrate from everyone.
قَالَ عِلِيٌّ: قَالَ يَحْيَى: مُرْسَلاتُ سَعِيدِ بْنِ جُبَيْرٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائٍ.
Ali bin Al-Madini says: In my view, the mursal narrations of Saeed bin Jubair are more preferable than the mursal narrations of Ata.
قُلْتُ لِيَحْيَى: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيْكَ أَمْ مُرْسَلاتُ طَاوُسٍ؟ قَالَ: مَا أَقْرَبَهُمَا.
Ali bin Al-Madini says that I asked Yahya bin Saeed Al-Qattan: Are the mursal narrations of Mujahid better in your view or those of Tawus? He said: Both are nearly the same.
قَالَ عَلِيٌّ: وَسَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: مُرْسَلاتُ أَبِي إِسْحَاقَ عِنْدِي شِبْهُ لا شَيْئَ، وَالأَعْمَشُ، وَالتَّيْمِيُّ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، وَمُرْسَلاتُ ابْنِ عُيَيْنَةَ شِبْهُ الرِّيحِ، ثُمَّ قَالَ: إِي وَاللَّهِ! وَسُفْيَانُ بْنُ سَعِيدٍ.
Ali bin Al-Madini says that I heard Yahya bin Sa'id Al-Qattan say: The mursal narrations of Abu Ishaq Al-Sabi'i are, in my view, almost nothing; likewise, the mursal narrations of Al-A'mash, Al-Taymi, Yahya bin Abi Kathir, and Ibn 'Uyaynah are all like the wind. Then he said: Yes, by Allah! And also the mursal narrations of Sufyan bin Sa'id Al-Thawri.
قُلْتُ لِيَحْيَى: فَمُرْسَلاتُ مَالِكٍ؟ قَالَ: هِيَ أَحَبُّ إِلَيَّ، ثُمَّ قَالَ يَحْيَى: لَيْسَ فِي الْقَوْمِ أَحَدٌ أَصَحُّ حَدِيثًا مِنْ مَالِكٍ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan: What do you say about the mursal narrations of Malik? He said: I prefer them more. Then Yahya bin Sa'id Al-Qattan said: Among the narrators of hadith, no one's hadith is more authentic than Malik's.
حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ، قَال: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ يَقُولُ: مَا قَالَ الْحَسَنُ فِي حَدِيثِهِ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِلا وَجَدْنَا لَهُ أَصْلا إِلا حَدِيثًا أَوْ حَدِيثَيْنِ.
Suwar bin Abdullah Anbari says that I heard Yahya al-Qattan say: When Hasan al-Basri says in his narration «قال رسول اللہ صلی اللہ علیہ وسلم», except for one or two hadiths, I have found the original source for all his hadiths.
قَالَ أَبُو عِيسَى: وَمَنْ ضَعَّفَ الْمُرْسَلَ؛ فَإِنَّهُ ضَعَّفَهُ مِنْ قِبَلِ أَنَّ هَؤُلائِ الأَئِمَّةَ قَدْ حَدَّثُوا عَنْ الثِّقَاتِ وَغَيْرِ الثِّقَاتِ؛ فَإِذَا رَوَى أَحَدُهُمْ حَدِيثًا، وَأَرْسَلَهُ؛ لَعَلَّهُ أَخَذَهُ عَنْ غَيْرِ ثِقَةٍ. قَدْ تَكَلَّمَ الْحَسَنُ الْبَصْرِيُّ فِي مَعْبَدٍ الْجُهَنِيِّ، ثُمَّ رَوَى عَنْهُ.
Tirmidhi says: And the evidence of those who consider mursal to be weak is that these imams have narrated from both trustworthy and untrustworthy narrators, so when a narrator narrates a hadith and reports it as mursal, it is possible that he narrated it from an untrustworthy narrator. Thus, Hasan al-Basri criticized Ma'bad al-Juhani and then narrated from him.
حَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، حَدَّثَنَا مَرْحُومُ بْنُ عَبْدِالْعَزِيزِ الْعَطَّارُ، حَدَّثَنِي أَبِي وَعَمِّي قَالا: سَمِعْنَا الْحَسَنَ يَقُولُ: إِيَّاكُمْ وَمَعْبَدًا الْجُهَنِيَّ؛ فَإِنَّهُ ضَالٌّ مُضِلٌّ.
Marhoom bin Abdul Aziz Al-Attar’s father and uncle say that we heard Hasan Basri saying: Beware of Ma’bad Juhani, for he himself is misguided and leads others astray as well.
قَالَ أَبُو عِيسَى: وَيُرْوَى عَنْ الشَّعْبِيِّ قَالَ: حَدَّثَنَا الْحَارِثُ الأَعْوَرُ، وَكَانَ كَذَّابًا. وَقَدْ حَدَّثَ عَنْهُ، وَأَكْثَرُ الْفَرَائِضِ الَّتِي يَرْوِيهَا عَنْ عَلِيٍّ وَغَيْرِهِ هِيَ عَنْهُ. وَقَدْ قَالَ الشَّعْبِيُّ: الْحَارِثُ الأَعْوَرُ عَلَّمَنِي الْفَرَائِضَ، وَكَانَ مِنْ أَفْرَضِ النَّاسِ.
Imam Tirmidhi says: It is narrated from Sha’bi that Harith Al-A’war narrated hadith to us, and he was a liar, and Sha’bi also narrated from him. In the chapter of inheritance laws, most of his narrations from Ali and others have Harith Al-A’war as their source. And Sha’bi’s statement is that Harith Al-A’war taught me the knowledge of inheritance laws; Harith was the most skilled person in the knowledge of inheritance laws.
قَالَ: و سَمِعْت مُحَمَّدَ بْنَ بَشَّارٍ يَقُولُ: سَمِعْتُ عَبْدَالرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: أَلا تَعْجَبُونَ مِنْ سُفْيَانَ بْنِ عُيَيْنَةَ! لَقَدْ تَرَكْتُ لِجَابِرٍ الْجُعْفِيِّ بِقَوْلِهِ؛ لَمَّا حَكَى عَنْهُ أَكْثَرَ مِنْ أَلْفِ حَدِيثٍ، ثُمَّ هُوَ يُحَدِّثُ عَنْهُ.
Abdur Rahman bin Mahdi says: Are you not amazed at Sufyan bin ‘Uyaynah? When Jabir Ju‘fi narrated more than a thousand ahadith from him, I abandoned him because of what he said, yet he narrates from him.
قَالَ مُحَمَّدُ بْنُ بَشَّارٍ: وَتَرَكَ عَبْدُالرَّحْمَنِ بْنُ مَهْدِيٍّ حَدِيثَ جَابِرٍ الْجُعْفِيِّ.
Muhammad bin Bashar says: Abdur Rahman bin Mahdi abandoned Jabir Ju'fi.
وَقَدْ احْتَجَّ بَعْضُ أَهْلِ الْعِلْمِ بِالْمُرْسَلِ أَيْضًا.
Some scholars have considered the mursal (hadith) as authoritative.
حَدَّثَنَا أَبُو عُبَيْدَةَ ابْنُ أَبِي السَّفَرِ الْكُوفِيُّ، حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ الأَعْمَشِ قَالَ: قُلْتُ لإِبْرَاهِيمَ النَّخَعِيِّ: أَسْنِدْ لِي عَنْ عَبْدِاللَّهِ بْنِ مَسْعُودٍ؛ فَقَالَ إِبْرَاهِيمُ: إِذَا حَدَّثْتُكَ "عَنْ رَجُلٍ عَنْ عَبْدِاللَّهِ"؛ فَهُوَ الَّذِي سَمَّيْتُ، وَإِذَا قُلْتُ، "قَالَ عَبْدُاللَّهِ": فَهُوَ عَنْ غَيْرِ وَاحِدٍ عَنْ عَبْدِاللَّهِ.
Sulaiman bin Mehran A’mash says: I said to Ibrahim Nakha’i, “Please mention to me the chain of narration from Abdullah bin Mas’ud.” So he said: When I say to you: «حدثنا رجل عن عبداللہ بن مسعود» (A man narrated to us that he narrated from Abdullah bin Mas’ud), then this is a chain in which I have mentioned the name of the narrator. And when I say: «قال عبداللہ», then these are several narrators who have narrated from Abdullah bin Mas’ud.
قَالَ أَبُو عِيسَى: وَقَدْ اخْتَلَفَ الأَئِمَّةُ مِنْ أَهْلِ الْعِلْمِ فِي تَضْعِيفِ الرِّجَالِ كَمَا اخْتَلَفُوا فِي سِوَى ذَلِكَ مِنْ الْعِلْمِ.
Tirmidhi says: Among the scholars, there is a difference of opinion regarding the weakening of narrators, just as there is a difference among scholars in other sciences and arts.
ذُكِرَ عَنْ شُعْبَةَ أَنَّهُ ضَعَّفَ أَبَا الزُّبَيْرِ الْمَكِّيَّ، وَعَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَحَكِيمَ بْنَ جُبَيْرٍ، وَتَرَكَ الرِّوَايَةَ عَنْهُمْ، ثُمَّ حَدَّثَ شُعْبَةُ عَمَّنْ هُوَ دُونَ هَؤُلائِ فِي الْحِفْظِ وَالْعَدَالَةِ، حَدَّثَ عَنْ جَابِرٍ الْجُعْفِيِّ، وَإِبْرَاهِيمَ بْنِ مُسْلِمٍ الْهَجَرِيِّ، وَمُحَمَّدِ بْنِ عُبَيْدِاللَّهِ الْعَرْزَمِيِّ، وَغَيْرِ وَاحِدٍ مِمَّنْ يُضَعَّفُونَ فِي الْحَدِيثِ.
It has been reported from Shu’bah that he declared Abu’l-Zubair Makki, ‘Abdul-Malik ibn Abi Sulayman, and Hakim ibn Jubayr to be weak, and abandoned narrating from them. Then Shu’bah narrated from narrators who were of a lower rank than them in memorization and integrity, that is, Jabir Ju’fi, Ibrahim ibn Muslim Hijri, Muhammad ibn ‘Ubaydullah al-‘Arzami, and several narrators who have been declared weak in hadith.
حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ نَبْهَانَ بْنِ صَفْوَانَ الْبَصْرِيُّ، حَدَّثَنَا أُمَيَّةُ بْنُ خَالِدٍ، قَالَ: قُلْتُ لِشُعْبَةَ: تَدَعُ عَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَتُحَدِّثُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْعَرْزَمِيِّ؟ قَالَ: نَعَمْ.
Umayyah bin Khalid says that I asked Shu’bah: “Do you narrate from Muhammad bin ‘Ubaidullah ‘Arzami instead of ‘Abdul Malik bin Abi Sulaiman?” He said: “Yes.”
قَالَ أَبُو عِيسَى: وَقَدْ كَانَ شُعْبَةُ حَدَّثَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ، ثُمَّ تَرَكَهُ، وَيُقَالُ: إِنَّمَا تَرَكَهُ لَمَّا تَفَرَّدَ بِالْحَدِيثِ الَّذِي رَوَى عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، عَنْ النَّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا".
Tirmidhi says: Shu’bah first narrated from Abdul Malik bin Abi Sulaiman, then abandoned him, and it is said that the reason for abandoning him is that he narrated this hadith with the chain «عطاء بن ابی رباح عن جابر بن عبداللہ عن النبی صلی اللہ علیہ وسلم»: «الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا».
وَقَدْ ثَبَّتَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ، وَحَدَّثُوا عَنْ أَبِي الزُّبَيْرِ وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُليْمَانَ، وَحَكِيمِ بْنِ جُبَيْرٍ.
And many Imams authenticated Abu al-Zubair al-Makki, Abdul Malik bin Abi Sulayman, and Hakim bin Jubair, and narrated from them.
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا حَجَّاجٌ، وَابْنُ أَبِي لَيْلَى، عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ قَالَ: كُنَّا إِذَا خَرَجْنَا مِنْ عِنْدِ جَابِرِ بْنِ عَبْدِاللَّهِ تَذَاكَرْنَا حَدِيثَهُ، وَكَانَ أَبُوالزُّبَيْرِ أَحْفَظَنَا لِلْحَدِيثِ.
Ata bin Abi Rabah says: We left from Jabir bin Abdullah (may Allah be pleased with them both) and discussed his hadiths, and Abu Az-Zubair was the one who remembered these hadiths the most.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ قَال: سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ: حَدَّثَنِي أَبُوالزُّبَيْرِ، وَأَبُو الزُّبَيْرِ، وَأَبُوالزُّبَيْرِ، قَالَ سُفْيَانُ بِيَدِهِ يَقْبِضُهَا. قَالَ أَبُو عِيسَى: إِنَّمَا يَعْنِي بِذَلِكَ الإِتْقَانَ وَالْحِفْظَ.
Ayyub Sakhtiyani says: Abu al-Zubair narrated a hadith to us, and Abu al-Zubair, and Abu al-Zubair, and Abu al-Zubair—Sufyan al-Thawri was holding his hand and saying this. Al-Tirmidhi says: Sufyan ibn ‘Uyaynah wanted to indicate by this statement that Abu al-Zubair is strong and firm in memorizing and narrating hadith.
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: قَالَ أَبُوالزُّبَيْرِ: كَانَ عَطَائٌ يُقَدِّمُنِي إِلَى جَابِرِ بْنِ عَبْدِ اللَّهِ أَحْفَظُ لَهُمْ الْحَدِيثَ.
Abu Az-Zubair says that Ata bin Abi Rabah used to put me forward before Jabir bin Abdullah (may Allah be pleased with them both), so that I could memorize hadith for him.
Hadith 3962
قَالَ يَحْيَى: فَقُلْتُ فِي نَفْسِي: لاأَدْرِي أَيُّهُمَا أَعْجَبُ أَمْرًا؟.
Yahya bin Saeed Al-Qattan says: I said to myself: I do not know which of the two situations is more astonishing.
وَقَالَ عَلِيٌّ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ عَنْ حَدِيثِ ابْنِ جُرَيْجٍ عَنْ عَطَائٍ الْخُرَاسَانِيِّ؟ فَقَالَ: ضَعِيفٌ؛ فَقُلْتُ: إِنَّهُ يَقُولُ: "أَخْبَرَنِي"! فَقَالَ: لا شَيْئَ، إِنَّمَا هُوَ كِتَابٌ دَفَعَهُ إِلَيْهِ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan about Ibn Jurayj's narration from Ata Khurasani, so he said: It is weak. I said: They say «أخبرنی», he said: That is nonsense; it is only a book that Ata gave to Ibn Jurayj.
قَالَ أَبُو عِيسَى: وَالْحَدِيثُ إِذَا كَانَ مُرْسَلا؛ فَإِنَّهُ لا يَصِحُّ عِنْدَ أَكْثَرِ أَهْلِ الْحَدِيثِ، قَدْ ضَعَّفَهُ غَيْرُ وَاحِدٍ مِنْهُمْ.
Tirmidhi says: When a hadith is mursal, it is not considered authentic according to the majority of the Ahl al-Hadith, and many hadith scholars have declared it weak.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ عُتْبَةَ بْنِ أَبِي حَكِيمٍ قَالَ: سَمِعَ الزُّهْرِيُّ إِسْحَاقَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ يَقُولُ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَقَالَ الزُّهْرِيُّ: قَاتَلَكَ اللَّهُ يَا ابْنَ أَبِي فَرْوَةَ! تَجِيئُنَا بِأَحَادِيثَ لَيْسَتْ لَهَا خُطُمٌ وَلا أَزِمَّةٌ.
Utbah bin Abi Hakim says: Zuhri heard Ishaq bin Abdullah bin Abi Farwah saying «قال رسول اللہ صلی اللہ علیہ وسلم», so he said: O Ibn Farwah! May Allah fight you, you have brought to us a hadith which has neither a bridle nor a rein (which has neither head nor tail).
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ، قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائِ بْنِ أَبِي رَبَاحٍ بِكَثِيرٍ، كَانَ عَطَائٌ يَأْخُذُ عَنْ كُلِّ ضَرْبٍ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: In my view, the mursal narrations of Mujahid are more preferable than the mursal narrations of Ata bin Abi Rabah; Ata used to narrate from everyone.
قَالَ عِلِيٌّ: قَالَ يَحْيَى: مُرْسَلاتُ سَعِيدِ بْنِ جُبَيْرٍ أَحَبُّ إِلَيَّ مِنْ مُرْسَلاتِ عَطَائٍ.
Ali bin Al-Madini says: In my view, the mursal narrations of Saeed bin Jubair are more preferable than the mursal narrations of Ata.
قُلْتُ لِيَحْيَى: مُرْسَلاتُ مُجَاهِدٍ أَحَبُّ إِلَيْكَ أَمْ مُرْسَلاتُ طَاوُسٍ؟ قَالَ: مَا أَقْرَبَهُمَا.
Ali bin Al-Madini says that I asked Yahya bin Saeed Al-Qattan: Are the mursal narrations of Mujahid better in your view or those of Tawus? He said: Both are nearly the same.
قَالَ عَلِيٌّ: وَسَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: مُرْسَلاتُ أَبِي إِسْحَاقَ عِنْدِي شِبْهُ لا شَيْئَ، وَالأَعْمَشُ، وَالتَّيْمِيُّ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، وَمُرْسَلاتُ ابْنِ عُيَيْنَةَ شِبْهُ الرِّيحِ، ثُمَّ قَالَ: إِي وَاللَّهِ! وَسُفْيَانُ بْنُ سَعِيدٍ.
Ali bin Al-Madini says that I heard Yahya bin Sa'id Al-Qattan say: The mursal narrations of Abu Ishaq Al-Sabi'i are, in my view, almost nothing; likewise, the mursal narrations of Al-A'mash, Al-Taymi, Yahya bin Abi Kathir, and Ibn 'Uyaynah are all like the wind. Then he said: Yes, by Allah! And also the mursal narrations of Sufyan bin Sa'id Al-Thawri.
قُلْتُ لِيَحْيَى: فَمُرْسَلاتُ مَالِكٍ؟ قَالَ: هِيَ أَحَبُّ إِلَيَّ، ثُمَّ قَالَ يَحْيَى: لَيْسَ فِي الْقَوْمِ أَحَدٌ أَصَحُّ حَدِيثًا مِنْ مَالِكٍ.
Ali bin Al-Madini says: I asked Yahya bin Sa'id Al-Qattan: What do you say about the mursal narrations of Malik? He said: I prefer them more. Then Yahya bin Sa'id Al-Qattan said: Among the narrators of hadith, no one's hadith is more authentic than Malik's.
حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ، قَال: سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ يَقُولُ: مَا قَالَ الْحَسَنُ فِي حَدِيثِهِ: "قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِلا وَجَدْنَا لَهُ أَصْلا إِلا حَدِيثًا أَوْ حَدِيثَيْنِ.
Suwar bin Abdullah Anbari says that I heard Yahya al-Qattan say: When Hasan al-Basri says in his narration «قال رسول اللہ صلی اللہ علیہ وسلم», except for one or two hadiths, I have found the original source for all his hadiths.
قَالَ أَبُو عِيسَى: وَمَنْ ضَعَّفَ الْمُرْسَلَ؛ فَإِنَّهُ ضَعَّفَهُ مِنْ قِبَلِ أَنَّ هَؤُلائِ الأَئِمَّةَ قَدْ حَدَّثُوا عَنْ الثِّقَاتِ وَغَيْرِ الثِّقَاتِ؛ فَإِذَا رَوَى أَحَدُهُمْ حَدِيثًا، وَأَرْسَلَهُ؛ لَعَلَّهُ أَخَذَهُ عَنْ غَيْرِ ثِقَةٍ. قَدْ تَكَلَّمَ الْحَسَنُ الْبَصْرِيُّ فِي مَعْبَدٍ الْجُهَنِيِّ، ثُمَّ رَوَى عَنْهُ.
Tirmidhi says: And the evidence of those who consider mursal to be weak is that these imams have narrated from both trustworthy and untrustworthy narrators, so when a narrator narrates a hadith and reports it as mursal, it is possible that he narrated it from an untrustworthy narrator. Thus, Hasan al-Basri criticized Ma'bad al-Juhani and then narrated from him.
حَدَّثَنَا بِشْرُ بْنُ مُعَاذٍ الْبَصْرِيُّ، حَدَّثَنَا مَرْحُومُ بْنُ عَبْدِالْعَزِيزِ الْعَطَّارُ، حَدَّثَنِي أَبِي وَعَمِّي قَالا: سَمِعْنَا الْحَسَنَ يَقُولُ: إِيَّاكُمْ وَمَعْبَدًا الْجُهَنِيَّ؛ فَإِنَّهُ ضَالٌّ مُضِلٌّ.
Marhoom bin Abdul Aziz Al-Attar’s father and uncle say that we heard Hasan Basri saying: Beware of Ma’bad Juhani, for he himself is misguided and leads others astray as well.
قَالَ أَبُو عِيسَى: وَيُرْوَى عَنْ الشَّعْبِيِّ قَالَ: حَدَّثَنَا الْحَارِثُ الأَعْوَرُ، وَكَانَ كَذَّابًا. وَقَدْ حَدَّثَ عَنْهُ، وَأَكْثَرُ الْفَرَائِضِ الَّتِي يَرْوِيهَا عَنْ عَلِيٍّ وَغَيْرِهِ هِيَ عَنْهُ. وَقَدْ قَالَ الشَّعْبِيُّ: الْحَارِثُ الأَعْوَرُ عَلَّمَنِي الْفَرَائِضَ، وَكَانَ مِنْ أَفْرَضِ النَّاسِ.
Imam Tirmidhi says: It is narrated from Sha’bi that Harith Al-A’war narrated hadith to us, and he was a liar, and Sha’bi also narrated from him. In the chapter of inheritance laws, most of his narrations from Ali and others have Harith Al-A’war as their source. And Sha’bi’s statement is that Harith Al-A’war taught me the knowledge of inheritance laws; Harith was the most skilled person in the knowledge of inheritance laws.
قَالَ: و سَمِعْت مُحَمَّدَ بْنَ بَشَّارٍ يَقُولُ: سَمِعْتُ عَبْدَالرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: أَلا تَعْجَبُونَ مِنْ سُفْيَانَ بْنِ عُيَيْنَةَ! لَقَدْ تَرَكْتُ لِجَابِرٍ الْجُعْفِيِّ بِقَوْلِهِ؛ لَمَّا حَكَى عَنْهُ أَكْثَرَ مِنْ أَلْفِ حَدِيثٍ، ثُمَّ هُوَ يُحَدِّثُ عَنْهُ.
Abdur Rahman bin Mahdi says: Are you not amazed at Sufyan bin ‘Uyaynah? When Jabir Ju‘fi narrated more than a thousand ahadith from him, I abandoned him because of what he said, yet he narrates from him.
قَالَ مُحَمَّدُ بْنُ بَشَّارٍ: وَتَرَكَ عَبْدُالرَّحْمَنِ بْنُ مَهْدِيٍّ حَدِيثَ جَابِرٍ الْجُعْفِيِّ.
Muhammad bin Bashar says: Abdur Rahman bin Mahdi abandoned Jabir Ju'fi.
وَقَدْ احْتَجَّ بَعْضُ أَهْلِ الْعِلْمِ بِالْمُرْسَلِ أَيْضًا.
Some scholars have considered the mursal (hadith) as authoritative.
حَدَّثَنَا أَبُو عُبَيْدَةَ ابْنُ أَبِي السَّفَرِ الْكُوفِيُّ، حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ، عَنْ شُعْبَةَ، عَنْ سُلَيْمَانَ الأَعْمَشِ قَالَ: قُلْتُ لإِبْرَاهِيمَ النَّخَعِيِّ: أَسْنِدْ لِي عَنْ عَبْدِاللَّهِ بْنِ مَسْعُودٍ؛ فَقَالَ إِبْرَاهِيمُ: إِذَا حَدَّثْتُكَ "عَنْ رَجُلٍ عَنْ عَبْدِاللَّهِ"؛ فَهُوَ الَّذِي سَمَّيْتُ، وَإِذَا قُلْتُ، "قَالَ عَبْدُاللَّهِ": فَهُوَ عَنْ غَيْرِ وَاحِدٍ عَنْ عَبْدِاللَّهِ.
Sulaiman bin Mehran A’mash says: I said to Ibrahim Nakha’i, “Please mention to me the chain of narration from Abdullah bin Mas’ud.” So he said: When I say to you: «حدثنا رجل عن عبداللہ بن مسعود» (A man narrated to us that he narrated from Abdullah bin Mas’ud), then this is a chain in which I have mentioned the name of the narrator. And when I say: «قال عبداللہ», then these are several narrators who have narrated from Abdullah bin Mas’ud.
قَالَ أَبُو عِيسَى: وَقَدْ اخْتَلَفَ الأَئِمَّةُ مِنْ أَهْلِ الْعِلْمِ فِي تَضْعِيفِ الرِّجَالِ كَمَا اخْتَلَفُوا فِي سِوَى ذَلِكَ مِنْ الْعِلْمِ.
Tirmidhi says: Among the scholars, there is a difference of opinion regarding the weakening of narrators, just as there is a difference among scholars in other sciences and arts.
ذُكِرَ عَنْ شُعْبَةَ أَنَّهُ ضَعَّفَ أَبَا الزُّبَيْرِ الْمَكِّيَّ، وَعَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَحَكِيمَ بْنَ جُبَيْرٍ، وَتَرَكَ الرِّوَايَةَ عَنْهُمْ، ثُمَّ حَدَّثَ شُعْبَةُ عَمَّنْ هُوَ دُونَ هَؤُلائِ فِي الْحِفْظِ وَالْعَدَالَةِ، حَدَّثَ عَنْ جَابِرٍ الْجُعْفِيِّ، وَإِبْرَاهِيمَ بْنِ مُسْلِمٍ الْهَجَرِيِّ، وَمُحَمَّدِ بْنِ عُبَيْدِاللَّهِ الْعَرْزَمِيِّ، وَغَيْرِ وَاحِدٍ مِمَّنْ يُضَعَّفُونَ فِي الْحَدِيثِ.
It has been reported from Shu’bah that he declared Abu’l-Zubair Makki, ‘Abdul-Malik ibn Abi Sulayman, and Hakim ibn Jubayr to be weak, and abandoned narrating from them. Then Shu’bah narrated from narrators who were of a lower rank than them in memorization and integrity, that is, Jabir Ju’fi, Ibrahim ibn Muslim Hijri, Muhammad ibn ‘Ubaydullah al-‘Arzami, and several narrators who have been declared weak in hadith.
حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ نَبْهَانَ بْنِ صَفْوَانَ الْبَصْرِيُّ، حَدَّثَنَا أُمَيَّةُ بْنُ خَالِدٍ، قَالَ: قُلْتُ لِشُعْبَةَ: تَدَعُ عَبْدَ الْمَلِكِ بْنَ أَبِي سُلَيْمَانَ، وَتُحَدِّثُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْعَرْزَمِيِّ؟ قَالَ: نَعَمْ.
Umayyah bin Khalid says that I asked Shu’bah: “Do you narrate from Muhammad bin ‘Ubaidullah ‘Arzami instead of ‘Abdul Malik bin Abi Sulaiman?” He said: “Yes.”
قَالَ أَبُو عِيسَى: وَقَدْ كَانَ شُعْبَةُ حَدَّثَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ، ثُمَّ تَرَكَهُ، وَيُقَالُ: إِنَّمَا تَرَكَهُ لَمَّا تَفَرَّدَ بِالْحَدِيثِ الَّذِي رَوَى عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، عَنْ النَّبِيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا".
Tirmidhi says: Shu’bah first narrated from Abdul Malik bin Abi Sulaiman, then abandoned him, and it is said that the reason for abandoning him is that he narrated this hadith with the chain «عطاء بن ابی رباح عن جابر بن عبداللہ عن النبی صلی اللہ علیہ وسلم»: «الرَّجُلُ أَحَقُّ بِشُفْعَتِهِ يُنْتَظَرُ بِهِ وَإِنْ كَانَ غَائِبًا إِذَا كَانَ طَرِيقُهُمَا وَاحِدًا».
وَقَدْ ثَبَّتَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ، وَحَدَّثُوا عَنْ أَبِي الزُّبَيْرِ وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُليْمَانَ، وَحَكِيمِ بْنِ جُبَيْرٍ.
And many Imams authenticated Abu al-Zubair al-Makki, Abdul Malik bin Abi Sulayman, and Hakim bin Jubair, and narrated from them.
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا حَجَّاجٌ، وَابْنُ أَبِي لَيْلَى، عَنْ عَطَائِ بْنِ أَبِي رَبَاحٍ قَالَ: كُنَّا إِذَا خَرَجْنَا مِنْ عِنْدِ جَابِرِ بْنِ عَبْدِاللَّهِ تَذَاكَرْنَا حَدِيثَهُ، وَكَانَ أَبُوالزُّبَيْرِ أَحْفَظَنَا لِلْحَدِيثِ.
Ata bin Abi Rabah says: We left from Jabir bin Abdullah (may Allah be pleased with them both) and discussed his hadiths, and Abu Az-Zubair was the one who remembered these hadiths the most.
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ: قَالَ أَبُوالزُّبَيْرِ: كَانَ عَطَائٌ يُقَدِّمُنِي إِلَى جَابِرِ بْنِ عَبْدِ اللَّهِ أَحْفَظُ لَهُمْ الْحَدِيثَ.
Abu Az-Zubair says that Ata bin Abi Rabah used to put me forward before Jabir bin Abdullah (may Allah be pleased with them both), so that I could memorize hadith for him.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ قَال: سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ: حَدَّثَنِي أَبُوالزُّبَيْرِ، وَأَبُو الزُّبَيْرِ، وَأَبُوالزُّبَيْرِ، قَالَ سُفْيَانُ بِيَدِهِ يَقْبِضُهَا. قَالَ أَبُو عِيسَى: إِنَّمَا يَعْنِي بِذَلِكَ الإِتْقَانَ وَالْحِفْظَ.
Ayyub Sakhtiyani says: Abu al-Zubair narrated a hadith to us, and Abu al-Zubair, and Abu al-Zubair, and Abu al-Zubair—Sufyan al-Thawri was holding his hand and saying this. Al-Tirmidhi says: Sufyan ibn ‘Uyaynah wanted to indicate by this statement that Abu al-Zubair is strong and firm in memorizing and narrating hadith.
Hadith 3963
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ قَالَ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ فَقَالَ: تَرَكَهُ شُعْبَةُ مِنْ أَجْلِ الْحَدِيثِ الَّذِي رَوَاهُ فِي الصَّدَقَةِ يَعْنِي حَدِيثَ عَبْدِاللَّهِ بْنِ مَسْعُودٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ سَأَلَ النَّاسَ وَلَهُ مَا يُغْنِيهِ كَانَ يَوْمَ الْقِيَامَةِ خُمُوشًا فِي وَجْهِهِ، قِيلَ: يَا رَسُولَ اللَّهِ! وَمَا يُغْنِيهِ؟ قَالَ: "خَمْسُونَ دِرْهَمًا أَوْ قِيمَتُهَا مِنْ الذَّهَبِ".
Ali bin Al-Madini says: I asked Yahya bin Sa’id Al-Qattan about Hakim bin Jubair, so he said: Shu’bah abandoned narrating from him because of the hadith about charity, that is, the hadith of Ibn Mas’ud that the Prophet (ﷺ) said: “Whoever asks (for charity) while he possesses wealth that makes him independent of others, then on the Day of Resurrection he will come with scratches on his face.” It was asked: O Messenger of Allah! What makes a person independent of others? He said: “Fifty dirhams (of silver) or its equivalent in gold.”
قَالَ عَلِيٌّ: قَالَ يَحْيَى: وَقَدْ حَدَّثَ عَنْ حَكِيمِ بْنِ جُبَيْرٍ سُفْيَانُ الثَّوْرِيُّ، وَزَائِدَةُ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: Sufyan Thawri and Zaidah narrated from Hakeem bin Jubair.
قَالَ عَلِيُّ: وَلَمْ يَرَ يَحْيَى بِحَدِيثِهِ بَأْسًا.
And Ali bin Al-Madini says that, according to Yahya bin Saeed Al-Qattan, there is no problem in the hadith of Hakeem bin Jubair.
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلانَ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ بِحَدِيثِ الصَّدَقَةِ.
Tirmidhi says: Mahmood bin Ghailan narrated to us, from Yahya bin Adam, Yahya narrated from Sufyan Thawri, he says that Hakeem bin Jubair narrated the hadith regarding charity.
قَالَ يَحْيَى بْنُ آدَمَ: قَالَ عَبْدُاللَّهِ بْنُ عُثْمَانَ صَاحِبُ شُعْبَةَ لِسُفْيَانَ الثَّوْرِيِّ: لَوْ غَيْرُ حَكِيمٍ حَدَّثَ بِهَذَا؟ فَقَالَ لَهُ سُفْيَانُ: وَمَا لِحَكِيمٍ لا يُحَدِّثُ عَنْهُ شُعْبَةُ؟ قَالَ: نَعَمْ، فَقَالَ سُفْيَانُ الثَّوْرِيُّ: سَمِعْتُ زُبَيْدًا يُحَدِّثُ بِهَذَا عَنْ مُحَمَّدِ بْنِ عَبْدِالرَّحْمَنِ بْنِ يَزِيدَ.
Yahya bin Adam says: Abdullah bin Uthman, a student of Shu’bah, said to Sufyan Thawri: If the hadith about charity had been narrated by someone other than Hakim bin Jubair, what would be the ruling? Sufyan Thawri replied: What happened to Hakim that Shu’bah did not narrate from him? Abdullah bin Uthman said: Yes! (It is so, Shu’bah did not narrate from Hakim.) So Sufyan Thawri said: I heard Zubayd narrate this hadith from Muhammad bin Abdur Rahman bin Yazid.
قَالَ أَبُو عِيسَى: وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ حَسَنٌ"؛ فَإِنَّمَا أَرَدْنَا بِهِ حُسْنَ إِسْنَادِهِ عِنْدَنَا.
Imam Tirmidhi says: In this book, whenever we have called a hadith "Hasan," we mean that its chain of narration is "Hasan."
كُلُّ حَدِيثٍ يُرْوَى لا يَكُونُ فِي إِسْنَادِهِ مَنْ يُتَّهَمُ بِالْكَذِبِ، وَلا يَكُونُ الْحَدِيثُ شَاذًّا، وَيُرْوَى مِنْ غَيْرِ وَجْهٍ نَحْوَ ذَاكَ؛ فَهُوَ عِنْدَنَا حَدِيثٌ حَسَنٌ.
Every hadith in whose chain of narration there is no narrator accused of falsehood, nor is it shaadh (irregular), and it is narrated through other routes, then according to us, it is "hasan" 1.
وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ غَرِيبٌ" فَإِنَّ أَهْلَ الْحَدِيثِ يَسْتَغْرِبُونَ الْحَدِيثَ لِمَعَانٍ:
And in this book, the ahadith which we have termed as "Ghareeb," the term "Ghareeb Hadith" has various meanings according to the scholars of hadith:
1- رُبَّ حَدِيثٍ يَكُونُ غَرِيبًا لا يُرْوَى إِلا مِنْ وَجْهٍ وَاحِدٍ مِثْلُ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ عَنْ أَبِي الْعُشَرَائِ عَنْ أَبِيهِ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ! أَمَا تَكُونُ الذَّكَاةُ إِلا فِي الْحَلْقِ وَاللِّبَّةِ؟ فَقَالَ: "لَوْ طَعَنْتَ فِي فَخِذِهَا أَجْزَأَ عَنْكَ" .
1- Sometimes the strangeness of a hadith is that it is narrated through only one chain, such as the hadith of Hammad bin Salamah, which he narrates from Abu Al-Ash'ara, and he from his father. Al-Ash'ara says: I said: O Messenger of Allah, is the place of slaughter only the throat and the neck? So he said: "If you wound its thigh, that will also be sufficient."
فَهَذَا حَدِيثٌ تَفَرَّدَ بِهِ حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَبِي الْعُشَرَائِ، وَلا يُعْرَفُ لأَبِي الْعُشَرَائِ، عَنْ أَبِيهِ إِلا هَذَا الْحَدِيثُ، وَإِنْ كَانَ هَذَا الْحَدِيثُ مَشْهُورًا عِنْدَ أَهْلِ الْعِلْمِ؛ وَإِنَّمَا اشْتُهِرَ مِنْ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ، لا نَعْرِفُهُ إِلا مِنْ حَدِيثِهِ.
Hammad bin Salamah is unique in narrating this hadith from Abu’l-Ash’ara; only this one hadith is known from Abu’l-Ash’ara from his father, although this hadith is well-known among the scholars, and it is famous only through the narration of Hammad bin Salamah. Our knowledge of it is only through his narration.
2-وَرُبَّ رَجُلٍ مِنْ الأَئِمَّةِ يُحَدِّثُ بِالْحَدِيثِ لا يُعْرَفُ إِلا مِنْ حَدِيثِهِ، فَيَشْتَهِرُ الْحَدِيثُ لِكَثْرَةِ مَنْ رَوَى عَنْهُ مِثْلُ مَا رَوَى عَبْدُ اللَّهِ بْنُ دِينَارٍ، عَنْ ابْنِ عُمَرَ "أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ بَيْعِ الْوَلائِ وَعَنْ هِبَتِهِ". وَهَذَا حَدِيثٌ لا نَعْرِفُهُ إِلا مِنْ حَدِيثِ عَبْدِاللَّهِ بْنِ دِينَارٍ، رَوَاهُ عَنْهُ عُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَشُعْبَةُ، وَسُفْيَانُ الثَّوْرِيُّ، وَمَالِكُ بْنُ أَنَسٍ، وَابْنُ عُيَيْنَةَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ.
2- And sometimes a hadith scholar narrates a hadith which is known only through that scholar, and the fame of the hadith is due to the large number of those who narrate from him, such as the narration of Abdullah bin Dinar from Ibn Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) forbade the buying, selling, and gifting of wala’. We know this hadith only from the narration of Abdullah bin Dinar, and from him it has been narrated by Ubaidullah bin Umar, Shu’bah, Sufyan Thawri, Malik bin Anas, Sufyan bin ‘Uyaynah, and many other scholars.
وَرَوَى يَحْيَى بْنُ سُلَيْمٍ هَذَا الْحَدِيثَ عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ؛ فَوَهِمَ فِيهِ يَحْيَى بْنُ سُلَيْمٍ، وَالصَّحِيحُ هُوَ "عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ" . هَكَذَا رَوَى عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، وَعَبْدُاللَّهِ بْنُ نُمَيْرٍ، عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ، وَرَوَى الْمُؤَمِّلُ هَذَا الْحَدِيثَ عَنْ شُعْبَةَ فَقَالَ شُعْبَةُ: لَوَدِدْتُ أَنَّ عَبْدَ اللَّهِ بْنَ دِينَارٍ أَذِنَ لِي حَتَّى كُنْتُ أَقُومُ إِلَيْهِ فَأُقَبِّلُ رَأْسَهُ.
Yahya bin Salim has narrated this hadith with the chain «عبیداللہ بن عمر عن نافع عن ابن عمر», Yahya bin Salim has made a mistake in this narration, the correct chain is «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Similarly, this hadith has been narrated by Abdulwahab Thaqafi and Abdullah bin Numair with the chain «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Mu’ammal has narrated this hadith from Shu’bah, Shu’bah says: I would like Abdullah bin Dinar to permit me so that I may go to him and kiss his head.
3- قَالَ أَبُو عِيسَى: وَرُبَّ حَدِيثٍ إِنَّمَا يُسْتَغْرَبُ لِزِيَادَةٍ تَكُونُ فِي الْحَدِيثِ.
3- Tirmidhi says: Sometimes the strangeness (gharabah) in a hadith is due to the addition of certain words.
وَإِنَّمَا يَصِحُّ إِذَا كَانَتْ الزِّيَادَةُ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ مِثْلُ مَا رَوَى مَالِكُ بْنُ أَنَسٍ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ قَالَ: "فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ مِنْ رَمَضَانَ عَلَى كُلِّ حُرٍّ أَوْ عَبْدٍ ذَكَرٍ أَوْ أُنْثَى مِنْ الْمُسْلِمِينَ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيرٍ".
The addition of words will be correct when it is from the narration of a trustworthy narrator in terms of memorization, such as the narration of Malik bin Anas with the chain «نافع عن ابن عمر» that the Prophet Muhammad (peace be upon him) made Zakat al-Fitr in Ramadan obligatory upon every Muslim, free and slave, male and female, one sa’ of dates or one sa’ of barley.
قَالَ: وَزَادَ مَالِكٌ فِي هَذَا الْحَدِيثِ "مِنْ الْمُسْلِمِينَ".
Malik has narrated the word «من المسلمین» in addition in this hadith.
وَرَوَى أَيُّوبُ السَّخْتِيَانِيُّ، وَعُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ هَذَا الْحَدِيثَ عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ. وَلَمْ يَذْكُرُوا فِيهِ: "مِنْ الْمُسْلِمِينَ" .
Ayyub Sakhtiyani, Ubaidullah bin Umar, and several Imams of Hadith have narrated this hadith with the chain «نافع عن ابن عمر», but they did not mention the word «من المسلمین» in it.
وَقَدْ رَوَى بَعْضُهُمْ عَنْ نَافِعٍ مِثْلَ رِوَايَةِ مَالِكٍ مِمَّنْ لا يُعْتَمَدُ عَلَى حِفْظِهِ.
Some narrators have narrated from Nafi’ a narration similar to that of Malik, who are not reliable in memorization.
وَقَدْ أَخَذَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ بِحَدِيثِ مَالِكٍ، وَاحْتَجُّوا بِهِ، مِنْهُمْ: الشَّافِعِيُّ، وَأَحْمَدُ بْنُ حَنْبَلٍ قَالا: إِذَا كَانَ لِلرَّجُلِ عَبِيدٌ غَيْرُ مُسْلِمِينَ لَمْ يُؤَدِّ عَنْهُمْ صَدَقَةَ الْفِطْرِ، وَاحْتَجَّا بِحَدِيثِ مَالِكٍ.
Many hadith scholars have relied upon Malik's hadith, among whom are Shafi'i and Ahmad bin Hanbal. Both of them say that if a man has non-Muslim slaves, he will not pay Zakat al-Fitr on their behalf. And they have deduced this from Malik's hadith.
فَإِذَا زَادَ حَافِظٌ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ قُبِلَ ذَلِكَ عَنْهُ.
And if a trustworthy narrator with reliable memory narrates an additional word in a hadith, then his addition will be accepted.
4- وَرُبَّ حَدِيثٍ يُرْوَى مِنْ أَوْجُهٍ كَثِيرَةٍ، وَإِنَّمَا يُسْتَغْرَبُ لِحَالِ الإِسْنَادِ.
4- And sometimes a hadith is narrated through many chains, but its strangeness is with respect to a specific chain of transmission.
حَدَّثَنَا أَبُو كُرَيْبٍ، وَأَبُو هِشَامٍ الرِّفَاعِيُّ، وَأَبُو السَّائِبِ، وَالْحُسَيْنُ بْنُ الأَسْوَدِ قَالُوا: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِاللَّهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَائٍ، وَالْمُؤْمِنُ يَأْكُلُ فِي مِعًى وَاحِدٍ".
Tirmidhi says: Abu Kurayb, Abu Hisham Rifa’i, Abu Sa’ib, and Husayn bin Al-Aswad narrated to us; they say that Abu Usamah narrated to us. Abu Usamah, with chain «برید بن عبداللہ بن ابی بردة عن جدہ ابی بردة», narrates that it is reported from Abu Musa Ash’ari that the Prophet Muhammad (peace be upon him) said: “A believer eats in one intestine, and a disbeliever eats in seven intestines.” 1.
قَالَ أَبُو عِيسَى: هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ مِنْ قِبَلِ إِسْنَادِهِ.
Tirmidhi says: This hadith is rare with this chain, and it is narrated in a marfu’ form through multiple routes.
وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَإِنَّمَا يُسْتَغْرَبُ مِنْ حَدِيثِ أَبِي مُوسَى.
Strangeness is only in the narration of Abu Musa.
سَأَلْتُ مَحْمُودَ بْنَ غَيْلانَ عَنْ هَذَا الْحَدِيثِ؟ فَقَالَ: هَذَا حَدِيثُ أَبِي كُرَيْبٍ عَنْ أَبِي أُسَامَةَ.
Tirmidhi says: I asked Mahmood bin Ghailan about this hadith, and he said: It is narrated only through the narration of Abu Kuraib, from Abu Usamah.
وَيُرْوَى عَنْ عَبْدِاللَّهِ بْنِ الْمُبَارَكِ قَالَ: كَانَ سُفْيَانُ الثَّوْرِيُّ يَقُولُ: كَانَ عَبْدُالْمَلِكِ بْنُ أَبِي سُليْمَانَ مِيزَانًا فِي الْعِلْمِ.
It is narrated from Abdullah bin Mubarak that Sufyan Thawri used to say: Abdul Malik bin Abi Sulayman is the scale of knowledge.
Hadith 3963
وَيُرْوَى عَنْ عَبْدِاللَّهِ بْنِ الْمُبَارَكِ قَالَ: كَانَ سُفْيَانُ الثَّوْرِيُّ يَقُولُ: كَانَ عَبْدُالْمَلِكِ بْنُ أَبِي سُليْمَانَ مِيزَانًا فِي الْعِلْمِ.
It is narrated from Abdullah bin Mubarak that Sufyan Thawri used to say: Abdul Malik bin Abi Sulayman is the scale of knowledge.
قَالَ عَلِيٌّ: قَالَ يَحْيَى: وَقَدْ حَدَّثَ عَنْ حَكِيمِ بْنِ جُبَيْرٍ سُفْيَانُ الثَّوْرِيُّ، وَزَائِدَةُ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: Sufyan Thawri and Zaidah narrated from Hakeem bin Jubair.
قَالَ عَلِيُّ: وَلَمْ يَرَ يَحْيَى بِحَدِيثِهِ بَأْسًا.
And Ali bin Al-Madini says that, according to Yahya bin Saeed Al-Qattan, there is no problem in the hadith of Hakeem bin Jubair.
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلانَ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ بِحَدِيثِ الصَّدَقَةِ.
Tirmidhi says: Mahmood bin Ghailan narrated to us, from Yahya bin Adam, Yahya narrated from Sufyan Thawri, he says that Hakeem bin Jubair narrated the hadith regarding charity.
قَالَ يَحْيَى بْنُ آدَمَ: قَالَ عَبْدُاللَّهِ بْنُ عُثْمَانَ صَاحِبُ شُعْبَةَ لِسُفْيَانَ الثَّوْرِيِّ: لَوْ غَيْرُ حَكِيمٍ حَدَّثَ بِهَذَا؟ فَقَالَ لَهُ سُفْيَانُ: وَمَا لِحَكِيمٍ لا يُحَدِّثُ عَنْهُ شُعْبَةُ؟ قَالَ: نَعَمْ، فَقَالَ سُفْيَانُ الثَّوْرِيُّ: سَمِعْتُ زُبَيْدًا يُحَدِّثُ بِهَذَا عَنْ مُحَمَّدِ بْنِ عَبْدِالرَّحْمَنِ بْنِ يَزِيدَ.
Yahya bin Adam says: Abdullah bin Uthman, a student of Shu’bah, said to Sufyan Thawri: If the hadith about charity had been narrated by someone other than Hakim bin Jubair, what would be the ruling? Sufyan Thawri replied: What happened to Hakim that Shu’bah did not narrate from him? Abdullah bin Uthman said: Yes! (It is so, Shu’bah did not narrate from Hakim.) So Sufyan Thawri said: I heard Zubayd narrate this hadith from Muhammad bin Abdur Rahman bin Yazid.
قَالَ أَبُو عِيسَى: وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ حَسَنٌ"؛ فَإِنَّمَا أَرَدْنَا بِهِ حُسْنَ إِسْنَادِهِ عِنْدَنَا.
Imam Tirmidhi says: In this book, whenever we have called a hadith "Hasan," we mean that its chain of narration is "Hasan."
كُلُّ حَدِيثٍ يُرْوَى لا يَكُونُ فِي إِسْنَادِهِ مَنْ يُتَّهَمُ بِالْكَذِبِ، وَلا يَكُونُ الْحَدِيثُ شَاذًّا، وَيُرْوَى مِنْ غَيْرِ وَجْهٍ نَحْوَ ذَاكَ؛ فَهُوَ عِنْدَنَا حَدِيثٌ حَسَنٌ.
Every hadith in whose chain of narration there is no narrator accused of falsehood, nor is it shaadh (irregular), and it is narrated through other routes, then according to us, it is "hasan" 1.
وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ غَرِيبٌ" فَإِنَّ أَهْلَ الْحَدِيثِ يَسْتَغْرِبُونَ الْحَدِيثَ لِمَعَانٍ:
And in this book, the ahadith which we have termed as "Ghareeb," the term "Ghareeb Hadith" has various meanings according to the scholars of hadith:
1- رُبَّ حَدِيثٍ يَكُونُ غَرِيبًا لا يُرْوَى إِلا مِنْ وَجْهٍ وَاحِدٍ مِثْلُ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ عَنْ أَبِي الْعُشَرَائِ عَنْ أَبِيهِ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ! أَمَا تَكُونُ الذَّكَاةُ إِلا فِي الْحَلْقِ وَاللِّبَّةِ؟ فَقَالَ: "لَوْ طَعَنْتَ فِي فَخِذِهَا أَجْزَأَ عَنْكَ" .
1- Sometimes the strangeness of a hadith is that it is narrated through only one chain, such as the hadith of Hammad bin Salamah, which he narrates from Abu Al-Ash'ara, and he from his father. Al-Ash'ara says: I said: O Messenger of Allah, is the place of slaughter only the throat and the neck? So he said: "If you wound its thigh, that will also be sufficient."
فَهَذَا حَدِيثٌ تَفَرَّدَ بِهِ حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَبِي الْعُشَرَائِ، وَلا يُعْرَفُ لأَبِي الْعُشَرَائِ، عَنْ أَبِيهِ إِلا هَذَا الْحَدِيثُ، وَإِنْ كَانَ هَذَا الْحَدِيثُ مَشْهُورًا عِنْدَ أَهْلِ الْعِلْمِ؛ وَإِنَّمَا اشْتُهِرَ مِنْ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ، لا نَعْرِفُهُ إِلا مِنْ حَدِيثِهِ.
Hammad bin Salamah is unique in narrating this hadith from Abu’l-Ash’ara; only this one hadith is known from Abu’l-Ash’ara from his father, although this hadith is well-known among the scholars, and it is famous only through the narration of Hammad bin Salamah. Our knowledge of it is only through his narration.
2-وَرُبَّ رَجُلٍ مِنْ الأَئِمَّةِ يُحَدِّثُ بِالْحَدِيثِ لا يُعْرَفُ إِلا مِنْ حَدِيثِهِ، فَيَشْتَهِرُ الْحَدِيثُ لِكَثْرَةِ مَنْ رَوَى عَنْهُ مِثْلُ مَا رَوَى عَبْدُ اللَّهِ بْنُ دِينَارٍ، عَنْ ابْنِ عُمَرَ "أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ بَيْعِ الْوَلائِ وَعَنْ هِبَتِهِ". وَهَذَا حَدِيثٌ لا نَعْرِفُهُ إِلا مِنْ حَدِيثِ عَبْدِاللَّهِ بْنِ دِينَارٍ، رَوَاهُ عَنْهُ عُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَشُعْبَةُ، وَسُفْيَانُ الثَّوْرِيُّ، وَمَالِكُ بْنُ أَنَسٍ، وَابْنُ عُيَيْنَةَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ.
2- And sometimes a hadith scholar narrates a hadith which is known only through that scholar, and the fame of the hadith is due to the large number of those who narrate from him, such as the narration of Abdullah bin Dinar from Ibn Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) forbade the buying, selling, and gifting of wala’. We know this hadith only from the narration of Abdullah bin Dinar, and from him it has been narrated by Ubaidullah bin Umar, Shu’bah, Sufyan Thawri, Malik bin Anas, Sufyan bin ‘Uyaynah, and many other scholars.
وَرَوَى يَحْيَى بْنُ سُلَيْمٍ هَذَا الْحَدِيثَ عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ؛ فَوَهِمَ فِيهِ يَحْيَى بْنُ سُلَيْمٍ، وَالصَّحِيحُ هُوَ "عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ" . هَكَذَا رَوَى عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، وَعَبْدُاللَّهِ بْنُ نُمَيْرٍ، عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ، وَرَوَى الْمُؤَمِّلُ هَذَا الْحَدِيثَ عَنْ شُعْبَةَ فَقَالَ شُعْبَةُ: لَوَدِدْتُ أَنَّ عَبْدَ اللَّهِ بْنَ دِينَارٍ أَذِنَ لِي حَتَّى كُنْتُ أَقُومُ إِلَيْهِ فَأُقَبِّلُ رَأْسَهُ.
Yahya bin Salim has narrated this hadith with the chain «عبیداللہ بن عمر عن نافع عن ابن عمر», Yahya bin Salim has made a mistake in this narration, the correct chain is «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Similarly, this hadith has been narrated by Abdulwahab Thaqafi and Abdullah bin Numair with the chain «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Mu’ammal has narrated this hadith from Shu’bah, Shu’bah says: I would like Abdullah bin Dinar to permit me so that I may go to him and kiss his head.
3- قَالَ أَبُو عِيسَى: وَرُبَّ حَدِيثٍ إِنَّمَا يُسْتَغْرَبُ لِزِيَادَةٍ تَكُونُ فِي الْحَدِيثِ.
3- Tirmidhi says: Sometimes the strangeness (gharabah) in a hadith is due to the addition of certain words.
وَإِنَّمَا يَصِحُّ إِذَا كَانَتْ الزِّيَادَةُ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ مِثْلُ مَا رَوَى مَالِكُ بْنُ أَنَسٍ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ قَالَ: "فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ مِنْ رَمَضَانَ عَلَى كُلِّ حُرٍّ أَوْ عَبْدٍ ذَكَرٍ أَوْ أُنْثَى مِنْ الْمُسْلِمِينَ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيرٍ".
The addition of words will be correct when it is from the narration of a trustworthy narrator in terms of memorization, such as the narration of Malik bin Anas with the chain «نافع عن ابن عمر» that the Prophet Muhammad (peace be upon him) made Zakat al-Fitr in Ramadan obligatory upon every Muslim, free and slave, male and female, one sa’ of dates or one sa’ of barley.
قَالَ: وَزَادَ مَالِكٌ فِي هَذَا الْحَدِيثِ "مِنْ الْمُسْلِمِينَ".
Malik has narrated the word «من المسلمین» in addition in this hadith.
وَرَوَى أَيُّوبُ السَّخْتِيَانِيُّ، وَعُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ هَذَا الْحَدِيثَ عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ. وَلَمْ يَذْكُرُوا فِيهِ: "مِنْ الْمُسْلِمِينَ" .
Ayyub Sakhtiyani, Ubaidullah bin Umar, and several Imams of Hadith have narrated this hadith with the chain «نافع عن ابن عمر», but they did not mention the word «من المسلمین» in it.
وَقَدْ رَوَى بَعْضُهُمْ عَنْ نَافِعٍ مِثْلَ رِوَايَةِ مَالِكٍ مِمَّنْ لا يُعْتَمَدُ عَلَى حِفْظِهِ.
Some narrators have narrated from Nafi’ a narration similar to that of Malik, who are not reliable in memorization.
وَقَدْ أَخَذَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ بِحَدِيثِ مَالِكٍ، وَاحْتَجُّوا بِهِ، مِنْهُمْ: الشَّافِعِيُّ، وَأَحْمَدُ بْنُ حَنْبَلٍ قَالا: إِذَا كَانَ لِلرَّجُلِ عَبِيدٌ غَيْرُ مُسْلِمِينَ لَمْ يُؤَدِّ عَنْهُمْ صَدَقَةَ الْفِطْرِ، وَاحْتَجَّا بِحَدِيثِ مَالِكٍ.
Many hadith scholars have relied upon Malik's hadith, among whom are Shafi'i and Ahmad bin Hanbal. Both of them say that if a man has non-Muslim slaves, he will not pay Zakat al-Fitr on their behalf. And they have deduced this from Malik's hadith.
فَإِذَا زَادَ حَافِظٌ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ قُبِلَ ذَلِكَ عَنْهُ.
And if a trustworthy narrator with reliable memory narrates an additional word in a hadith, then his addition will be accepted.
4- وَرُبَّ حَدِيثٍ يُرْوَى مِنْ أَوْجُهٍ كَثِيرَةٍ، وَإِنَّمَا يُسْتَغْرَبُ لِحَالِ الإِسْنَادِ.
4- And sometimes a hadith is narrated through many chains, but its strangeness is with respect to a specific chain of transmission.
حَدَّثَنَا أَبُو كُرَيْبٍ، وَأَبُو هِشَامٍ الرِّفَاعِيُّ، وَأَبُو السَّائِبِ، وَالْحُسَيْنُ بْنُ الأَسْوَدِ قَالُوا: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِاللَّهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَائٍ، وَالْمُؤْمِنُ يَأْكُلُ فِي مِعًى وَاحِدٍ".
Tirmidhi says: Abu Kurayb, Abu Hisham Rifa’i, Abu Sa’ib, and Husayn bin Al-Aswad narrated to us; they say that Abu Usamah narrated to us. Abu Usamah, with chain «برید بن عبداللہ بن ابی بردة عن جدہ ابی بردة», narrates that it is reported from Abu Musa Ash’ari that the Prophet Muhammad (peace be upon him) said: “A believer eats in one intestine, and a disbeliever eats in seven intestines.” 1.
قَالَ أَبُو عِيسَى: هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ مِنْ قِبَلِ إِسْنَادِهِ.
Tirmidhi says: This hadith is rare with this chain, and it is narrated in a marfu’ form through multiple routes.
وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَإِنَّمَا يُسْتَغْرَبُ مِنْ حَدِيثِ أَبِي مُوسَى.
Strangeness is only in the narration of Abu Musa.
سَأَلْتُ مَحْمُودَ بْنَ غَيْلانَ عَنْ هَذَا الْحَدِيثِ؟ فَقَالَ: هَذَا حَدِيثُ أَبِي كُرَيْبٍ عَنْ أَبِي أُسَامَةَ.
Tirmidhi says: I asked Mahmood bin Ghailan about this hadith, and he said: It is narrated only through the narration of Abu Kuraib, from Abu Usamah.
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ قَالَ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ فَقَالَ: تَرَكَهُ شُعْبَةُ مِنْ أَجْلِ الْحَدِيثِ الَّذِي رَوَاهُ فِي الصَّدَقَةِ يَعْنِي حَدِيثَ عَبْدِاللَّهِ بْنِ مَسْعُودٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ سَأَلَ النَّاسَ وَلَهُ مَا يُغْنِيهِ كَانَ يَوْمَ الْقِيَامَةِ خُمُوشًا فِي وَجْهِهِ، قِيلَ: يَا رَسُولَ اللَّهِ! وَمَا يُغْنِيهِ؟ قَالَ: "خَمْسُونَ دِرْهَمًا أَوْ قِيمَتُهَا مِنْ الذَّهَبِ".
Ali bin Al-Madini says: I asked Yahya bin Sa’id Al-Qattan about Hakim bin Jubair, so he said: Shu’bah abandoned narrating from him because of the hadith about charity, that is, the hadith of Ibn Mas’ud that the Prophet (ﷺ) said: “Whoever asks (for charity) while he possesses wealth that makes him independent of others, then on the Day of Resurrection he will come with scratches on his face.” It was asked: O Messenger of Allah! What makes a person independent of others? He said: “Fifty dirhams (of silver) or its equivalent in gold.”
Hadith 3963
وَيُرْوَى عَنْ عَبْدِاللَّهِ بْنِ الْمُبَارَكِ قَالَ: كَانَ سُفْيَانُ الثَّوْرِيُّ يَقُولُ: كَانَ عَبْدُالْمَلِكِ بْنُ أَبِي سُليْمَانَ مِيزَانًا فِي الْعِلْمِ.
It is narrated from Abdullah bin Mubarak that Sufyan Thawri used to say: Abdul Malik bin Abi Sulayman is the scale of knowledge.
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ قَالَ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ فَقَالَ: تَرَكَهُ شُعْبَةُ مِنْ أَجْلِ الْحَدِيثِ الَّذِي رَوَاهُ فِي الصَّدَقَةِ يَعْنِي حَدِيثَ عَبْدِاللَّهِ بْنِ مَسْعُودٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ سَأَلَ النَّاسَ وَلَهُ مَا يُغْنِيهِ كَانَ يَوْمَ الْقِيَامَةِ خُمُوشًا فِي وَجْهِهِ، قِيلَ: يَا رَسُولَ اللَّهِ! وَمَا يُغْنِيهِ؟ قَالَ: "خَمْسُونَ دِرْهَمًا أَوْ قِيمَتُهَا مِنْ الذَّهَبِ".
Ali bin Al-Madini says: I asked Yahya bin Sa’id Al-Qattan about Hakim bin Jubair, so he said: Shu’bah abandoned narrating from him because of the hadith about charity, that is, the hadith of Ibn Mas’ud that the Prophet (ﷺ) said: “Whoever asks (for charity) while he possesses wealth that makes him independent of others, then on the Day of Resurrection he will come with scratches on his face.” It was asked: O Messenger of Allah! What makes a person independent of others? He said: “Fifty dirhams (of silver) or its equivalent in gold.”
قَالَ عَلِيُّ: وَلَمْ يَرَ يَحْيَى بِحَدِيثِهِ بَأْسًا.
And Ali bin Al-Madini says that, according to Yahya bin Saeed Al-Qattan, there is no problem in the hadith of Hakeem bin Jubair.
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلانَ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ بِحَدِيثِ الصَّدَقَةِ.
Tirmidhi says: Mahmood bin Ghailan narrated to us, from Yahya bin Adam, Yahya narrated from Sufyan Thawri, he says that Hakeem bin Jubair narrated the hadith regarding charity.
قَالَ يَحْيَى بْنُ آدَمَ: قَالَ عَبْدُاللَّهِ بْنُ عُثْمَانَ صَاحِبُ شُعْبَةَ لِسُفْيَانَ الثَّوْرِيِّ: لَوْ غَيْرُ حَكِيمٍ حَدَّثَ بِهَذَا؟ فَقَالَ لَهُ سُفْيَانُ: وَمَا لِحَكِيمٍ لا يُحَدِّثُ عَنْهُ شُعْبَةُ؟ قَالَ: نَعَمْ، فَقَالَ سُفْيَانُ الثَّوْرِيُّ: سَمِعْتُ زُبَيْدًا يُحَدِّثُ بِهَذَا عَنْ مُحَمَّدِ بْنِ عَبْدِالرَّحْمَنِ بْنِ يَزِيدَ.
Yahya bin Adam says: Abdullah bin Uthman, a student of Shu’bah, said to Sufyan Thawri: If the hadith about charity had been narrated by someone other than Hakim bin Jubair, what would be the ruling? Sufyan Thawri replied: What happened to Hakim that Shu’bah did not narrate from him? Abdullah bin Uthman said: Yes! (It is so, Shu’bah did not narrate from Hakim.) So Sufyan Thawri said: I heard Zubayd narrate this hadith from Muhammad bin Abdur Rahman bin Yazid.
قَالَ أَبُو عِيسَى: وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ حَسَنٌ"؛ فَإِنَّمَا أَرَدْنَا بِهِ حُسْنَ إِسْنَادِهِ عِنْدَنَا.
Imam Tirmidhi says: In this book, whenever we have called a hadith "Hasan," we mean that its chain of narration is "Hasan."
كُلُّ حَدِيثٍ يُرْوَى لا يَكُونُ فِي إِسْنَادِهِ مَنْ يُتَّهَمُ بِالْكَذِبِ، وَلا يَكُونُ الْحَدِيثُ شَاذًّا، وَيُرْوَى مِنْ غَيْرِ وَجْهٍ نَحْوَ ذَاكَ؛ فَهُوَ عِنْدَنَا حَدِيثٌ حَسَنٌ.
Every hadith in whose chain of narration there is no narrator accused of falsehood, nor is it shaadh (irregular), and it is narrated through other routes, then according to us, it is "hasan" 1.
وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ غَرِيبٌ" فَإِنَّ أَهْلَ الْحَدِيثِ يَسْتَغْرِبُونَ الْحَدِيثَ لِمَعَانٍ:
And in this book, the ahadith which we have termed as "Ghareeb," the term "Ghareeb Hadith" has various meanings according to the scholars of hadith:
1- رُبَّ حَدِيثٍ يَكُونُ غَرِيبًا لا يُرْوَى إِلا مِنْ وَجْهٍ وَاحِدٍ مِثْلُ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ عَنْ أَبِي الْعُشَرَائِ عَنْ أَبِيهِ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ! أَمَا تَكُونُ الذَّكَاةُ إِلا فِي الْحَلْقِ وَاللِّبَّةِ؟ فَقَالَ: "لَوْ طَعَنْتَ فِي فَخِذِهَا أَجْزَأَ عَنْكَ" .
1- Sometimes the strangeness of a hadith is that it is narrated through only one chain, such as the hadith of Hammad bin Salamah, which he narrates from Abu Al-Ash'ara, and he from his father. Al-Ash'ara says: I said: O Messenger of Allah, is the place of slaughter only the throat and the neck? So he said: "If you wound its thigh, that will also be sufficient."
فَهَذَا حَدِيثٌ تَفَرَّدَ بِهِ حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَبِي الْعُشَرَائِ، وَلا يُعْرَفُ لأَبِي الْعُشَرَائِ، عَنْ أَبِيهِ إِلا هَذَا الْحَدِيثُ، وَإِنْ كَانَ هَذَا الْحَدِيثُ مَشْهُورًا عِنْدَ أَهْلِ الْعِلْمِ؛ وَإِنَّمَا اشْتُهِرَ مِنْ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ، لا نَعْرِفُهُ إِلا مِنْ حَدِيثِهِ.
Hammad bin Salamah is unique in narrating this hadith from Abu’l-Ash’ara; only this one hadith is known from Abu’l-Ash’ara from his father, although this hadith is well-known among the scholars, and it is famous only through the narration of Hammad bin Salamah. Our knowledge of it is only through his narration.
2-وَرُبَّ رَجُلٍ مِنْ الأَئِمَّةِ يُحَدِّثُ بِالْحَدِيثِ لا يُعْرَفُ إِلا مِنْ حَدِيثِهِ، فَيَشْتَهِرُ الْحَدِيثُ لِكَثْرَةِ مَنْ رَوَى عَنْهُ مِثْلُ مَا رَوَى عَبْدُ اللَّهِ بْنُ دِينَارٍ، عَنْ ابْنِ عُمَرَ "أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ بَيْعِ الْوَلائِ وَعَنْ هِبَتِهِ". وَهَذَا حَدِيثٌ لا نَعْرِفُهُ إِلا مِنْ حَدِيثِ عَبْدِاللَّهِ بْنِ دِينَارٍ، رَوَاهُ عَنْهُ عُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَشُعْبَةُ، وَسُفْيَانُ الثَّوْرِيُّ، وَمَالِكُ بْنُ أَنَسٍ، وَابْنُ عُيَيْنَةَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ.
2- And sometimes a hadith scholar narrates a hadith which is known only through that scholar, and the fame of the hadith is due to the large number of those who narrate from him, such as the narration of Abdullah bin Dinar from Ibn Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) forbade the buying, selling, and gifting of wala’. We know this hadith only from the narration of Abdullah bin Dinar, and from him it has been narrated by Ubaidullah bin Umar, Shu’bah, Sufyan Thawri, Malik bin Anas, Sufyan bin ‘Uyaynah, and many other scholars.
وَرَوَى يَحْيَى بْنُ سُلَيْمٍ هَذَا الْحَدِيثَ عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ؛ فَوَهِمَ فِيهِ يَحْيَى بْنُ سُلَيْمٍ، وَالصَّحِيحُ هُوَ "عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ" . هَكَذَا رَوَى عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، وَعَبْدُاللَّهِ بْنُ نُمَيْرٍ، عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ، وَرَوَى الْمُؤَمِّلُ هَذَا الْحَدِيثَ عَنْ شُعْبَةَ فَقَالَ شُعْبَةُ: لَوَدِدْتُ أَنَّ عَبْدَ اللَّهِ بْنَ دِينَارٍ أَذِنَ لِي حَتَّى كُنْتُ أَقُومُ إِلَيْهِ فَأُقَبِّلُ رَأْسَهُ.
Yahya bin Salim has narrated this hadith with the chain «عبیداللہ بن عمر عن نافع عن ابن عمر», Yahya bin Salim has made a mistake in this narration, the correct chain is «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Similarly, this hadith has been narrated by Abdulwahab Thaqafi and Abdullah bin Numair with the chain «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Mu’ammal has narrated this hadith from Shu’bah, Shu’bah says: I would like Abdullah bin Dinar to permit me so that I may go to him and kiss his head.
3- قَالَ أَبُو عِيسَى: وَرُبَّ حَدِيثٍ إِنَّمَا يُسْتَغْرَبُ لِزِيَادَةٍ تَكُونُ فِي الْحَدِيثِ.
3- Tirmidhi says: Sometimes the strangeness (gharabah) in a hadith is due to the addition of certain words.
وَإِنَّمَا يَصِحُّ إِذَا كَانَتْ الزِّيَادَةُ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ مِثْلُ مَا رَوَى مَالِكُ بْنُ أَنَسٍ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ قَالَ: "فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ مِنْ رَمَضَانَ عَلَى كُلِّ حُرٍّ أَوْ عَبْدٍ ذَكَرٍ أَوْ أُنْثَى مِنْ الْمُسْلِمِينَ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيرٍ".
The addition of words will be correct when it is from the narration of a trustworthy narrator in terms of memorization, such as the narration of Malik bin Anas with the chain «نافع عن ابن عمر» that the Prophet Muhammad (peace be upon him) made Zakat al-Fitr in Ramadan obligatory upon every Muslim, free and slave, male and female, one sa’ of dates or one sa’ of barley.
قَالَ: وَزَادَ مَالِكٌ فِي هَذَا الْحَدِيثِ "مِنْ الْمُسْلِمِينَ".
Malik has narrated the word «من المسلمین» in addition in this hadith.
وَرَوَى أَيُّوبُ السَّخْتِيَانِيُّ، وَعُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ هَذَا الْحَدِيثَ عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ. وَلَمْ يَذْكُرُوا فِيهِ: "مِنْ الْمُسْلِمِينَ" .
Ayyub Sakhtiyani, Ubaidullah bin Umar, and several Imams of Hadith have narrated this hadith with the chain «نافع عن ابن عمر», but they did not mention the word «من المسلمین» in it.
وَقَدْ رَوَى بَعْضُهُمْ عَنْ نَافِعٍ مِثْلَ رِوَايَةِ مَالِكٍ مِمَّنْ لا يُعْتَمَدُ عَلَى حِفْظِهِ.
Some narrators have narrated from Nafi’ a narration similar to that of Malik, who are not reliable in memorization.
وَقَدْ أَخَذَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ بِحَدِيثِ مَالِكٍ، وَاحْتَجُّوا بِهِ، مِنْهُمْ: الشَّافِعِيُّ، وَأَحْمَدُ بْنُ حَنْبَلٍ قَالا: إِذَا كَانَ لِلرَّجُلِ عَبِيدٌ غَيْرُ مُسْلِمِينَ لَمْ يُؤَدِّ عَنْهُمْ صَدَقَةَ الْفِطْرِ، وَاحْتَجَّا بِحَدِيثِ مَالِكٍ.
Many hadith scholars have relied upon Malik's hadith, among whom are Shafi'i and Ahmad bin Hanbal. Both of them say that if a man has non-Muslim slaves, he will not pay Zakat al-Fitr on their behalf. And they have deduced this from Malik's hadith.
فَإِذَا زَادَ حَافِظٌ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ قُبِلَ ذَلِكَ عَنْهُ.
And if a trustworthy narrator with reliable memory narrates an additional word in a hadith, then his addition will be accepted.
4- وَرُبَّ حَدِيثٍ يُرْوَى مِنْ أَوْجُهٍ كَثِيرَةٍ، وَإِنَّمَا يُسْتَغْرَبُ لِحَالِ الإِسْنَادِ.
4- And sometimes a hadith is narrated through many chains, but its strangeness is with respect to a specific chain of transmission.
حَدَّثَنَا أَبُو كُرَيْبٍ، وَأَبُو هِشَامٍ الرِّفَاعِيُّ، وَأَبُو السَّائِبِ، وَالْحُسَيْنُ بْنُ الأَسْوَدِ قَالُوا: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِاللَّهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَائٍ، وَالْمُؤْمِنُ يَأْكُلُ فِي مِعًى وَاحِدٍ".
Tirmidhi says: Abu Kurayb, Abu Hisham Rifa’i, Abu Sa’ib, and Husayn bin Al-Aswad narrated to us; they say that Abu Usamah narrated to us. Abu Usamah, with chain «برید بن عبداللہ بن ابی بردة عن جدہ ابی بردة», narrates that it is reported from Abu Musa Ash’ari that the Prophet Muhammad (peace be upon him) said: “A believer eats in one intestine, and a disbeliever eats in seven intestines.” 1.
قَالَ أَبُو عِيسَى: هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ مِنْ قِبَلِ إِسْنَادِهِ.
Tirmidhi says: This hadith is rare with this chain, and it is narrated in a marfu’ form through multiple routes.
وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَإِنَّمَا يُسْتَغْرَبُ مِنْ حَدِيثِ أَبِي مُوسَى.
Strangeness is only in the narration of Abu Musa.
سَأَلْتُ مَحْمُودَ بْنَ غَيْلانَ عَنْ هَذَا الْحَدِيثِ؟ فَقَالَ: هَذَا حَدِيثُ أَبِي كُرَيْبٍ عَنْ أَبِي أُسَامَةَ.
Tirmidhi says: I asked Mahmood bin Ghailan about this hadith, and he said: It is narrated only through the narration of Abu Kuraib, from Abu Usamah.
قَالَ عَلِيٌّ: قَالَ يَحْيَى: وَقَدْ حَدَّثَ عَنْ حَكِيمِ بْنِ جُبَيْرٍ سُفْيَانُ الثَّوْرِيُّ، وَزَائِدَةُ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: Sufyan Thawri and Zaidah narrated from Hakeem bin Jubair.
Hadith 3963
وَيُرْوَى عَنْ عَبْدِاللَّهِ بْنِ الْمُبَارَكِ قَالَ: كَانَ سُفْيَانُ الثَّوْرِيُّ يَقُولُ: كَانَ عَبْدُالْمَلِكِ بْنُ أَبِي سُليْمَانَ مِيزَانًا فِي الْعِلْمِ.
It is narrated from Abdullah bin Mubarak that Sufyan Thawri used to say: Abdul Malik bin Abi Sulayman is the scale of knowledge.
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ قَالَ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ فَقَالَ: تَرَكَهُ شُعْبَةُ مِنْ أَجْلِ الْحَدِيثِ الَّذِي رَوَاهُ فِي الصَّدَقَةِ يَعْنِي حَدِيثَ عَبْدِاللَّهِ بْنِ مَسْعُودٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ سَأَلَ النَّاسَ وَلَهُ مَا يُغْنِيهِ كَانَ يَوْمَ الْقِيَامَةِ خُمُوشًا فِي وَجْهِهِ، قِيلَ: يَا رَسُولَ اللَّهِ! وَمَا يُغْنِيهِ؟ قَالَ: "خَمْسُونَ دِرْهَمًا أَوْ قِيمَتُهَا مِنْ الذَّهَبِ".
Ali bin Al-Madini says: I asked Yahya bin Sa’id Al-Qattan about Hakim bin Jubair, so he said: Shu’bah abandoned narrating from him because of the hadith about charity, that is, the hadith of Ibn Mas’ud that the Prophet (ﷺ) said: “Whoever asks (for charity) while he possesses wealth that makes him independent of others, then on the Day of Resurrection he will come with scratches on his face.” It was asked: O Messenger of Allah! What makes a person independent of others? He said: “Fifty dirhams (of silver) or its equivalent in gold.”
قَالَ عَلِيٌّ: قَالَ يَحْيَى: وَقَدْ حَدَّثَ عَنْ حَكِيمِ بْنِ جُبَيْرٍ سُفْيَانُ الثَّوْرِيُّ، وَزَائِدَةُ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: Sufyan Thawri and Zaidah narrated from Hakeem bin Jubair.
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلانَ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ بِحَدِيثِ الصَّدَقَةِ.
Tirmidhi says: Mahmood bin Ghailan narrated to us, from Yahya bin Adam, Yahya narrated from Sufyan Thawri, he says that Hakeem bin Jubair narrated the hadith regarding charity.
قَالَ يَحْيَى بْنُ آدَمَ: قَالَ عَبْدُاللَّهِ بْنُ عُثْمَانَ صَاحِبُ شُعْبَةَ لِسُفْيَانَ الثَّوْرِيِّ: لَوْ غَيْرُ حَكِيمٍ حَدَّثَ بِهَذَا؟ فَقَالَ لَهُ سُفْيَانُ: وَمَا لِحَكِيمٍ لا يُحَدِّثُ عَنْهُ شُعْبَةُ؟ قَالَ: نَعَمْ، فَقَالَ سُفْيَانُ الثَّوْرِيُّ: سَمِعْتُ زُبَيْدًا يُحَدِّثُ بِهَذَا عَنْ مُحَمَّدِ بْنِ عَبْدِالرَّحْمَنِ بْنِ يَزِيدَ.
Yahya bin Adam says: Abdullah bin Uthman, a student of Shu’bah, said to Sufyan Thawri: If the hadith about charity had been narrated by someone other than Hakim bin Jubair, what would be the ruling? Sufyan Thawri replied: What happened to Hakim that Shu’bah did not narrate from him? Abdullah bin Uthman said: Yes! (It is so, Shu’bah did not narrate from Hakim.) So Sufyan Thawri said: I heard Zubayd narrate this hadith from Muhammad bin Abdur Rahman bin Yazid.
قَالَ أَبُو عِيسَى: وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ حَسَنٌ"؛ فَإِنَّمَا أَرَدْنَا بِهِ حُسْنَ إِسْنَادِهِ عِنْدَنَا.
Imam Tirmidhi says: In this book, whenever we have called a hadith "Hasan," we mean that its chain of narration is "Hasan."
كُلُّ حَدِيثٍ يُرْوَى لا يَكُونُ فِي إِسْنَادِهِ مَنْ يُتَّهَمُ بِالْكَذِبِ، وَلا يَكُونُ الْحَدِيثُ شَاذًّا، وَيُرْوَى مِنْ غَيْرِ وَجْهٍ نَحْوَ ذَاكَ؛ فَهُوَ عِنْدَنَا حَدِيثٌ حَسَنٌ.
Every hadith in whose chain of narration there is no narrator accused of falsehood, nor is it shaadh (irregular), and it is narrated through other routes, then according to us, it is "hasan" 1.
وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ غَرِيبٌ" فَإِنَّ أَهْلَ الْحَدِيثِ يَسْتَغْرِبُونَ الْحَدِيثَ لِمَعَانٍ:
And in this book, the ahadith which we have termed as "Ghareeb," the term "Ghareeb Hadith" has various meanings according to the scholars of hadith:
1- رُبَّ حَدِيثٍ يَكُونُ غَرِيبًا لا يُرْوَى إِلا مِنْ وَجْهٍ وَاحِدٍ مِثْلُ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ عَنْ أَبِي الْعُشَرَائِ عَنْ أَبِيهِ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ! أَمَا تَكُونُ الذَّكَاةُ إِلا فِي الْحَلْقِ وَاللِّبَّةِ؟ فَقَالَ: "لَوْ طَعَنْتَ فِي فَخِذِهَا أَجْزَأَ عَنْكَ" .
1- Sometimes the strangeness of a hadith is that it is narrated through only one chain, such as the hadith of Hammad bin Salamah, which he narrates from Abu Al-Ash'ara, and he from his father. Al-Ash'ara says: I said: O Messenger of Allah, is the place of slaughter only the throat and the neck? So he said: "If you wound its thigh, that will also be sufficient."
فَهَذَا حَدِيثٌ تَفَرَّدَ بِهِ حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَبِي الْعُشَرَائِ، وَلا يُعْرَفُ لأَبِي الْعُشَرَائِ، عَنْ أَبِيهِ إِلا هَذَا الْحَدِيثُ، وَإِنْ كَانَ هَذَا الْحَدِيثُ مَشْهُورًا عِنْدَ أَهْلِ الْعِلْمِ؛ وَإِنَّمَا اشْتُهِرَ مِنْ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ، لا نَعْرِفُهُ إِلا مِنْ حَدِيثِهِ.
Hammad bin Salamah is unique in narrating this hadith from Abu’l-Ash’ara; only this one hadith is known from Abu’l-Ash’ara from his father, although this hadith is well-known among the scholars, and it is famous only through the narration of Hammad bin Salamah. Our knowledge of it is only through his narration.
2-وَرُبَّ رَجُلٍ مِنْ الأَئِمَّةِ يُحَدِّثُ بِالْحَدِيثِ لا يُعْرَفُ إِلا مِنْ حَدِيثِهِ، فَيَشْتَهِرُ الْحَدِيثُ لِكَثْرَةِ مَنْ رَوَى عَنْهُ مِثْلُ مَا رَوَى عَبْدُ اللَّهِ بْنُ دِينَارٍ، عَنْ ابْنِ عُمَرَ "أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ بَيْعِ الْوَلائِ وَعَنْ هِبَتِهِ". وَهَذَا حَدِيثٌ لا نَعْرِفُهُ إِلا مِنْ حَدِيثِ عَبْدِاللَّهِ بْنِ دِينَارٍ، رَوَاهُ عَنْهُ عُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَشُعْبَةُ، وَسُفْيَانُ الثَّوْرِيُّ، وَمَالِكُ بْنُ أَنَسٍ، وَابْنُ عُيَيْنَةَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ.
2- And sometimes a hadith scholar narrates a hadith which is known only through that scholar, and the fame of the hadith is due to the large number of those who narrate from him, such as the narration of Abdullah bin Dinar from Ibn Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) forbade the buying, selling, and gifting of wala’. We know this hadith only from the narration of Abdullah bin Dinar, and from him it has been narrated by Ubaidullah bin Umar, Shu’bah, Sufyan Thawri, Malik bin Anas, Sufyan bin ‘Uyaynah, and many other scholars.
وَرَوَى يَحْيَى بْنُ سُلَيْمٍ هَذَا الْحَدِيثَ عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ؛ فَوَهِمَ فِيهِ يَحْيَى بْنُ سُلَيْمٍ، وَالصَّحِيحُ هُوَ "عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ" . هَكَذَا رَوَى عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، وَعَبْدُاللَّهِ بْنُ نُمَيْرٍ، عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ، وَرَوَى الْمُؤَمِّلُ هَذَا الْحَدِيثَ عَنْ شُعْبَةَ فَقَالَ شُعْبَةُ: لَوَدِدْتُ أَنَّ عَبْدَ اللَّهِ بْنَ دِينَارٍ أَذِنَ لِي حَتَّى كُنْتُ أَقُومُ إِلَيْهِ فَأُقَبِّلُ رَأْسَهُ.
Yahya bin Salim has narrated this hadith with the chain «عبیداللہ بن عمر عن نافع عن ابن عمر», Yahya bin Salim has made a mistake in this narration, the correct chain is «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Similarly, this hadith has been narrated by Abdulwahab Thaqafi and Abdullah bin Numair with the chain «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Mu’ammal has narrated this hadith from Shu’bah, Shu’bah says: I would like Abdullah bin Dinar to permit me so that I may go to him and kiss his head.
3- قَالَ أَبُو عِيسَى: وَرُبَّ حَدِيثٍ إِنَّمَا يُسْتَغْرَبُ لِزِيَادَةٍ تَكُونُ فِي الْحَدِيثِ.
3- Tirmidhi says: Sometimes the strangeness (gharabah) in a hadith is due to the addition of certain words.
وَإِنَّمَا يَصِحُّ إِذَا كَانَتْ الزِّيَادَةُ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ مِثْلُ مَا رَوَى مَالِكُ بْنُ أَنَسٍ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ قَالَ: "فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ مِنْ رَمَضَانَ عَلَى كُلِّ حُرٍّ أَوْ عَبْدٍ ذَكَرٍ أَوْ أُنْثَى مِنْ الْمُسْلِمِينَ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيرٍ".
The addition of words will be correct when it is from the narration of a trustworthy narrator in terms of memorization, such as the narration of Malik bin Anas with the chain «نافع عن ابن عمر» that the Prophet Muhammad (peace be upon him) made Zakat al-Fitr in Ramadan obligatory upon every Muslim, free and slave, male and female, one sa’ of dates or one sa’ of barley.
قَالَ: وَزَادَ مَالِكٌ فِي هَذَا الْحَدِيثِ "مِنْ الْمُسْلِمِينَ".
Malik has narrated the word «من المسلمین» in addition in this hadith.
وَرَوَى أَيُّوبُ السَّخْتِيَانِيُّ، وَعُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ هَذَا الْحَدِيثَ عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ. وَلَمْ يَذْكُرُوا فِيهِ: "مِنْ الْمُسْلِمِينَ" .
Ayyub Sakhtiyani, Ubaidullah bin Umar, and several Imams of Hadith have narrated this hadith with the chain «نافع عن ابن عمر», but they did not mention the word «من المسلمین» in it.
وَقَدْ رَوَى بَعْضُهُمْ عَنْ نَافِعٍ مِثْلَ رِوَايَةِ مَالِكٍ مِمَّنْ لا يُعْتَمَدُ عَلَى حِفْظِهِ.
Some narrators have narrated from Nafi’ a narration similar to that of Malik, who are not reliable in memorization.
وَقَدْ أَخَذَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ بِحَدِيثِ مَالِكٍ، وَاحْتَجُّوا بِهِ، مِنْهُمْ: الشَّافِعِيُّ، وَأَحْمَدُ بْنُ حَنْبَلٍ قَالا: إِذَا كَانَ لِلرَّجُلِ عَبِيدٌ غَيْرُ مُسْلِمِينَ لَمْ يُؤَدِّ عَنْهُمْ صَدَقَةَ الْفِطْرِ، وَاحْتَجَّا بِحَدِيثِ مَالِكٍ.
Many hadith scholars have relied upon Malik's hadith, among whom are Shafi'i and Ahmad bin Hanbal. Both of them say that if a man has non-Muslim slaves, he will not pay Zakat al-Fitr on their behalf. And they have deduced this from Malik's hadith.
فَإِذَا زَادَ حَافِظٌ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ قُبِلَ ذَلِكَ عَنْهُ.
And if a trustworthy narrator with reliable memory narrates an additional word in a hadith, then his addition will be accepted.
4- وَرُبَّ حَدِيثٍ يُرْوَى مِنْ أَوْجُهٍ كَثِيرَةٍ، وَإِنَّمَا يُسْتَغْرَبُ لِحَالِ الإِسْنَادِ.
4- And sometimes a hadith is narrated through many chains, but its strangeness is with respect to a specific chain of transmission.
حَدَّثَنَا أَبُو كُرَيْبٍ، وَأَبُو هِشَامٍ الرِّفَاعِيُّ، وَأَبُو السَّائِبِ، وَالْحُسَيْنُ بْنُ الأَسْوَدِ قَالُوا: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِاللَّهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَائٍ، وَالْمُؤْمِنُ يَأْكُلُ فِي مِعًى وَاحِدٍ".
Tirmidhi says: Abu Kurayb, Abu Hisham Rifa’i, Abu Sa’ib, and Husayn bin Al-Aswad narrated to us; they say that Abu Usamah narrated to us. Abu Usamah, with chain «برید بن عبداللہ بن ابی بردة عن جدہ ابی بردة», narrates that it is reported from Abu Musa Ash’ari that the Prophet Muhammad (peace be upon him) said: “A believer eats in one intestine, and a disbeliever eats in seven intestines.” 1.
قَالَ أَبُو عِيسَى: هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ مِنْ قِبَلِ إِسْنَادِهِ.
Tirmidhi says: This hadith is rare with this chain, and it is narrated in a marfu’ form through multiple routes.
وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَإِنَّمَا يُسْتَغْرَبُ مِنْ حَدِيثِ أَبِي مُوسَى.
Strangeness is only in the narration of Abu Musa.
سَأَلْتُ مَحْمُودَ بْنَ غَيْلانَ عَنْ هَذَا الْحَدِيثِ؟ فَقَالَ: هَذَا حَدِيثُ أَبِي كُرَيْبٍ عَنْ أَبِي أُسَامَةَ.
Tirmidhi says: I asked Mahmood bin Ghailan about this hadith, and he said: It is narrated only through the narration of Abu Kuraib, from Abu Usamah.
قَالَ عَلِيُّ: وَلَمْ يَرَ يَحْيَى بِحَدِيثِهِ بَأْسًا.
And Ali bin Al-Madini says that, according to Yahya bin Saeed Al-Qattan, there is no problem in the hadith of Hakeem bin Jubair.
Hadith 3963
وَيُرْوَى عَنْ عَبْدِاللَّهِ بْنِ الْمُبَارَكِ قَالَ: كَانَ سُفْيَانُ الثَّوْرِيُّ يَقُولُ: كَانَ عَبْدُالْمَلِكِ بْنُ أَبِي سُليْمَانَ مِيزَانًا فِي الْعِلْمِ.
It is narrated from Abdullah bin Mubarak that Sufyan Thawri used to say: Abdul Malik bin Abi Sulayman is the scale of knowledge.
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ قَالَ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ فَقَالَ: تَرَكَهُ شُعْبَةُ مِنْ أَجْلِ الْحَدِيثِ الَّذِي رَوَاهُ فِي الصَّدَقَةِ يَعْنِي حَدِيثَ عَبْدِاللَّهِ بْنِ مَسْعُودٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ سَأَلَ النَّاسَ وَلَهُ مَا يُغْنِيهِ كَانَ يَوْمَ الْقِيَامَةِ خُمُوشًا فِي وَجْهِهِ، قِيلَ: يَا رَسُولَ اللَّهِ! وَمَا يُغْنِيهِ؟ قَالَ: "خَمْسُونَ دِرْهَمًا أَوْ قِيمَتُهَا مِنْ الذَّهَبِ".
Ali bin Al-Madini says: I asked Yahya bin Sa’id Al-Qattan about Hakim bin Jubair, so he said: Shu’bah abandoned narrating from him because of the hadith about charity, that is, the hadith of Ibn Mas’ud that the Prophet (ﷺ) said: “Whoever asks (for charity) while he possesses wealth that makes him independent of others, then on the Day of Resurrection he will come with scratches on his face.” It was asked: O Messenger of Allah! What makes a person independent of others? He said: “Fifty dirhams (of silver) or its equivalent in gold.”
قَالَ عَلِيٌّ: قَالَ يَحْيَى: وَقَدْ حَدَّثَ عَنْ حَكِيمِ بْنِ جُبَيْرٍ سُفْيَانُ الثَّوْرِيُّ، وَزَائِدَةُ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: Sufyan Thawri and Zaidah narrated from Hakeem bin Jubair.
قَالَ عَلِيُّ: وَلَمْ يَرَ يَحْيَى بِحَدِيثِهِ بَأْسًا.
And Ali bin Al-Madini says that, according to Yahya bin Saeed Al-Qattan, there is no problem in the hadith of Hakeem bin Jubair.
قَالَ يَحْيَى بْنُ آدَمَ: قَالَ عَبْدُاللَّهِ بْنُ عُثْمَانَ صَاحِبُ شُعْبَةَ لِسُفْيَانَ الثَّوْرِيِّ: لَوْ غَيْرُ حَكِيمٍ حَدَّثَ بِهَذَا؟ فَقَالَ لَهُ سُفْيَانُ: وَمَا لِحَكِيمٍ لا يُحَدِّثُ عَنْهُ شُعْبَةُ؟ قَالَ: نَعَمْ، فَقَالَ سُفْيَانُ الثَّوْرِيُّ: سَمِعْتُ زُبَيْدًا يُحَدِّثُ بِهَذَا عَنْ مُحَمَّدِ بْنِ عَبْدِالرَّحْمَنِ بْنِ يَزِيدَ.
Yahya bin Adam says: Abdullah bin Uthman, a student of Shu’bah, said to Sufyan Thawri: If the hadith about charity had been narrated by someone other than Hakim bin Jubair, what would be the ruling? Sufyan Thawri replied: What happened to Hakim that Shu’bah did not narrate from him? Abdullah bin Uthman said: Yes! (It is so, Shu’bah did not narrate from Hakim.) So Sufyan Thawri said: I heard Zubayd narrate this hadith from Muhammad bin Abdur Rahman bin Yazid.
قَالَ أَبُو عِيسَى: وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ حَسَنٌ"؛ فَإِنَّمَا أَرَدْنَا بِهِ حُسْنَ إِسْنَادِهِ عِنْدَنَا.
Imam Tirmidhi says: In this book, whenever we have called a hadith "Hasan," we mean that its chain of narration is "Hasan."
كُلُّ حَدِيثٍ يُرْوَى لا يَكُونُ فِي إِسْنَادِهِ مَنْ يُتَّهَمُ بِالْكَذِبِ، وَلا يَكُونُ الْحَدِيثُ شَاذًّا، وَيُرْوَى مِنْ غَيْرِ وَجْهٍ نَحْوَ ذَاكَ؛ فَهُوَ عِنْدَنَا حَدِيثٌ حَسَنٌ.
Every hadith in whose chain of narration there is no narrator accused of falsehood, nor is it shaadh (irregular), and it is narrated through other routes, then according to us, it is "hasan" 1.
وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ غَرِيبٌ" فَإِنَّ أَهْلَ الْحَدِيثِ يَسْتَغْرِبُونَ الْحَدِيثَ لِمَعَانٍ:
And in this book, the ahadith which we have termed as "Ghareeb," the term "Ghareeb Hadith" has various meanings according to the scholars of hadith:
1- رُبَّ حَدِيثٍ يَكُونُ غَرِيبًا لا يُرْوَى إِلا مِنْ وَجْهٍ وَاحِدٍ مِثْلُ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ عَنْ أَبِي الْعُشَرَائِ عَنْ أَبِيهِ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ! أَمَا تَكُونُ الذَّكَاةُ إِلا فِي الْحَلْقِ وَاللِّبَّةِ؟ فَقَالَ: "لَوْ طَعَنْتَ فِي فَخِذِهَا أَجْزَأَ عَنْكَ" .
1- Sometimes the strangeness of a hadith is that it is narrated through only one chain, such as the hadith of Hammad bin Salamah, which he narrates from Abu Al-Ash'ara, and he from his father. Al-Ash'ara says: I said: O Messenger of Allah, is the place of slaughter only the throat and the neck? So he said: "If you wound its thigh, that will also be sufficient."
فَهَذَا حَدِيثٌ تَفَرَّدَ بِهِ حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَبِي الْعُشَرَائِ، وَلا يُعْرَفُ لأَبِي الْعُشَرَائِ، عَنْ أَبِيهِ إِلا هَذَا الْحَدِيثُ، وَإِنْ كَانَ هَذَا الْحَدِيثُ مَشْهُورًا عِنْدَ أَهْلِ الْعِلْمِ؛ وَإِنَّمَا اشْتُهِرَ مِنْ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ، لا نَعْرِفُهُ إِلا مِنْ حَدِيثِهِ.
Hammad bin Salamah is unique in narrating this hadith from Abu’l-Ash’ara; only this one hadith is known from Abu’l-Ash’ara from his father, although this hadith is well-known among the scholars, and it is famous only through the narration of Hammad bin Salamah. Our knowledge of it is only through his narration.
2-وَرُبَّ رَجُلٍ مِنْ الأَئِمَّةِ يُحَدِّثُ بِالْحَدِيثِ لا يُعْرَفُ إِلا مِنْ حَدِيثِهِ، فَيَشْتَهِرُ الْحَدِيثُ لِكَثْرَةِ مَنْ رَوَى عَنْهُ مِثْلُ مَا رَوَى عَبْدُ اللَّهِ بْنُ دِينَارٍ، عَنْ ابْنِ عُمَرَ "أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ بَيْعِ الْوَلائِ وَعَنْ هِبَتِهِ". وَهَذَا حَدِيثٌ لا نَعْرِفُهُ إِلا مِنْ حَدِيثِ عَبْدِاللَّهِ بْنِ دِينَارٍ، رَوَاهُ عَنْهُ عُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَشُعْبَةُ، وَسُفْيَانُ الثَّوْرِيُّ، وَمَالِكُ بْنُ أَنَسٍ، وَابْنُ عُيَيْنَةَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ.
2- And sometimes a hadith scholar narrates a hadith which is known only through that scholar, and the fame of the hadith is due to the large number of those who narrate from him, such as the narration of Abdullah bin Dinar from Ibn Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) forbade the buying, selling, and gifting of wala’. We know this hadith only from the narration of Abdullah bin Dinar, and from him it has been narrated by Ubaidullah bin Umar, Shu’bah, Sufyan Thawri, Malik bin Anas, Sufyan bin ‘Uyaynah, and many other scholars.
وَرَوَى يَحْيَى بْنُ سُلَيْمٍ هَذَا الْحَدِيثَ عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ؛ فَوَهِمَ فِيهِ يَحْيَى بْنُ سُلَيْمٍ، وَالصَّحِيحُ هُوَ "عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ" . هَكَذَا رَوَى عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، وَعَبْدُاللَّهِ بْنُ نُمَيْرٍ، عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ، وَرَوَى الْمُؤَمِّلُ هَذَا الْحَدِيثَ عَنْ شُعْبَةَ فَقَالَ شُعْبَةُ: لَوَدِدْتُ أَنَّ عَبْدَ اللَّهِ بْنَ دِينَارٍ أَذِنَ لِي حَتَّى كُنْتُ أَقُومُ إِلَيْهِ فَأُقَبِّلُ رَأْسَهُ.
Yahya bin Salim has narrated this hadith with the chain «عبیداللہ بن عمر عن نافع عن ابن عمر», Yahya bin Salim has made a mistake in this narration, the correct chain is «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Similarly, this hadith has been narrated by Abdulwahab Thaqafi and Abdullah bin Numair with the chain «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Mu’ammal has narrated this hadith from Shu’bah, Shu’bah says: I would like Abdullah bin Dinar to permit me so that I may go to him and kiss his head.
3- قَالَ أَبُو عِيسَى: وَرُبَّ حَدِيثٍ إِنَّمَا يُسْتَغْرَبُ لِزِيَادَةٍ تَكُونُ فِي الْحَدِيثِ.
3- Tirmidhi says: Sometimes the strangeness (gharabah) in a hadith is due to the addition of certain words.
وَإِنَّمَا يَصِحُّ إِذَا كَانَتْ الزِّيَادَةُ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ مِثْلُ مَا رَوَى مَالِكُ بْنُ أَنَسٍ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ قَالَ: "فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ مِنْ رَمَضَانَ عَلَى كُلِّ حُرٍّ أَوْ عَبْدٍ ذَكَرٍ أَوْ أُنْثَى مِنْ الْمُسْلِمِينَ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيرٍ".
The addition of words will be correct when it is from the narration of a trustworthy narrator in terms of memorization, such as the narration of Malik bin Anas with the chain «نافع عن ابن عمر» that the Prophet Muhammad (peace be upon him) made Zakat al-Fitr in Ramadan obligatory upon every Muslim, free and slave, male and female, one sa’ of dates or one sa’ of barley.
قَالَ: وَزَادَ مَالِكٌ فِي هَذَا الْحَدِيثِ "مِنْ الْمُسْلِمِينَ".
Malik has narrated the word «من المسلمین» in addition in this hadith.
وَرَوَى أَيُّوبُ السَّخْتِيَانِيُّ، وَعُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ هَذَا الْحَدِيثَ عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ. وَلَمْ يَذْكُرُوا فِيهِ: "مِنْ الْمُسْلِمِينَ" .
Ayyub Sakhtiyani, Ubaidullah bin Umar, and several Imams of Hadith have narrated this hadith with the chain «نافع عن ابن عمر», but they did not mention the word «من المسلمین» in it.
وَقَدْ رَوَى بَعْضُهُمْ عَنْ نَافِعٍ مِثْلَ رِوَايَةِ مَالِكٍ مِمَّنْ لا يُعْتَمَدُ عَلَى حِفْظِهِ.
Some narrators have narrated from Nafi’ a narration similar to that of Malik, who are not reliable in memorization.
وَقَدْ أَخَذَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ بِحَدِيثِ مَالِكٍ، وَاحْتَجُّوا بِهِ، مِنْهُمْ: الشَّافِعِيُّ، وَأَحْمَدُ بْنُ حَنْبَلٍ قَالا: إِذَا كَانَ لِلرَّجُلِ عَبِيدٌ غَيْرُ مُسْلِمِينَ لَمْ يُؤَدِّ عَنْهُمْ صَدَقَةَ الْفِطْرِ، وَاحْتَجَّا بِحَدِيثِ مَالِكٍ.
Many hadith scholars have relied upon Malik's hadith, among whom are Shafi'i and Ahmad bin Hanbal. Both of them say that if a man has non-Muslim slaves, he will not pay Zakat al-Fitr on their behalf. And they have deduced this from Malik's hadith.
فَإِذَا زَادَ حَافِظٌ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ قُبِلَ ذَلِكَ عَنْهُ.
And if a trustworthy narrator with reliable memory narrates an additional word in a hadith, then his addition will be accepted.
4- وَرُبَّ حَدِيثٍ يُرْوَى مِنْ أَوْجُهٍ كَثِيرَةٍ، وَإِنَّمَا يُسْتَغْرَبُ لِحَالِ الإِسْنَادِ.
4- And sometimes a hadith is narrated through many chains, but its strangeness is with respect to a specific chain of transmission.
حَدَّثَنَا أَبُو كُرَيْبٍ، وَأَبُو هِشَامٍ الرِّفَاعِيُّ، وَأَبُو السَّائِبِ، وَالْحُسَيْنُ بْنُ الأَسْوَدِ قَالُوا: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِاللَّهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَائٍ، وَالْمُؤْمِنُ يَأْكُلُ فِي مِعًى وَاحِدٍ".
Tirmidhi says: Abu Kurayb, Abu Hisham Rifa’i, Abu Sa’ib, and Husayn bin Al-Aswad narrated to us; they say that Abu Usamah narrated to us. Abu Usamah, with chain «برید بن عبداللہ بن ابی بردة عن جدہ ابی بردة», narrates that it is reported from Abu Musa Ash’ari that the Prophet Muhammad (peace be upon him) said: “A believer eats in one intestine, and a disbeliever eats in seven intestines.” 1.
قَالَ أَبُو عِيسَى: هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ مِنْ قِبَلِ إِسْنَادِهِ.
Tirmidhi says: This hadith is rare with this chain, and it is narrated in a marfu’ form through multiple routes.
وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَإِنَّمَا يُسْتَغْرَبُ مِنْ حَدِيثِ أَبِي مُوسَى.
Strangeness is only in the narration of Abu Musa.
سَأَلْتُ مَحْمُودَ بْنَ غَيْلانَ عَنْ هَذَا الْحَدِيثِ؟ فَقَالَ: هَذَا حَدِيثُ أَبِي كُرَيْبٍ عَنْ أَبِي أُسَامَةَ.
Tirmidhi says: I asked Mahmood bin Ghailan about this hadith, and he said: It is narrated only through the narration of Abu Kuraib, from Abu Usamah.
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلانَ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ بِحَدِيثِ الصَّدَقَةِ.
Tirmidhi says: Mahmood bin Ghailan narrated to us, from Yahya bin Adam, Yahya narrated from Sufyan Thawri, he says that Hakeem bin Jubair narrated the hadith regarding charity.
Hadith 3963
وَيُرْوَى عَنْ عَبْدِاللَّهِ بْنِ الْمُبَارَكِ قَالَ: كَانَ سُفْيَانُ الثَّوْرِيُّ يَقُولُ: كَانَ عَبْدُالْمَلِكِ بْنُ أَبِي سُليْمَانَ مِيزَانًا فِي الْعِلْمِ.
It is narrated from Abdullah bin Mubarak that Sufyan Thawri used to say: Abdul Malik bin Abi Sulayman is the scale of knowledge.
حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِاللَّهِ قَالَ: سَأَلْتُ يَحْيَى بْنَ سَعِيدٍ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ فَقَالَ: تَرَكَهُ شُعْبَةُ مِنْ أَجْلِ الْحَدِيثِ الَّذِي رَوَاهُ فِي الصَّدَقَةِ يَعْنِي حَدِيثَ عَبْدِاللَّهِ بْنِ مَسْعُودٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ سَأَلَ النَّاسَ وَلَهُ مَا يُغْنِيهِ كَانَ يَوْمَ الْقِيَامَةِ خُمُوشًا فِي وَجْهِهِ، قِيلَ: يَا رَسُولَ اللَّهِ! وَمَا يُغْنِيهِ؟ قَالَ: "خَمْسُونَ دِرْهَمًا أَوْ قِيمَتُهَا مِنْ الذَّهَبِ".
Ali bin Al-Madini says: I asked Yahya bin Sa’id Al-Qattan about Hakim bin Jubair, so he said: Shu’bah abandoned narrating from him because of the hadith about charity, that is, the hadith of Ibn Mas’ud that the Prophet (ﷺ) said: “Whoever asks (for charity) while he possesses wealth that makes him independent of others, then on the Day of Resurrection he will come with scratches on his face.” It was asked: O Messenger of Allah! What makes a person independent of others? He said: “Fifty dirhams (of silver) or its equivalent in gold.”
قَالَ عَلِيٌّ: قَالَ يَحْيَى: وَقَدْ حَدَّثَ عَنْ حَكِيمِ بْنِ جُبَيْرٍ سُفْيَانُ الثَّوْرِيُّ، وَزَائِدَةُ.
It is narrated from Ali bin Al-Madini that Yahya bin Saeed Al-Qattan says: Sufyan Thawri and Zaidah narrated from Hakeem bin Jubair.
قَالَ عَلِيُّ: وَلَمْ يَرَ يَحْيَى بِحَدِيثِهِ بَأْسًا.
And Ali bin Al-Madini says that, according to Yahya bin Saeed Al-Qattan, there is no problem in the hadith of Hakeem bin Jubair.
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلانَ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ بِحَدِيثِ الصَّدَقَةِ.
Tirmidhi says: Mahmood bin Ghailan narrated to us, from Yahya bin Adam, Yahya narrated from Sufyan Thawri, he says that Hakeem bin Jubair narrated the hadith regarding charity.
قَالَ أَبُو عِيسَى: وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ حَسَنٌ"؛ فَإِنَّمَا أَرَدْنَا بِهِ حُسْنَ إِسْنَادِهِ عِنْدَنَا.
Imam Tirmidhi says: In this book, whenever we have called a hadith "Hasan," we mean that its chain of narration is "Hasan."
كُلُّ حَدِيثٍ يُرْوَى لا يَكُونُ فِي إِسْنَادِهِ مَنْ يُتَّهَمُ بِالْكَذِبِ، وَلا يَكُونُ الْحَدِيثُ شَاذًّا، وَيُرْوَى مِنْ غَيْرِ وَجْهٍ نَحْوَ ذَاكَ؛ فَهُوَ عِنْدَنَا حَدِيثٌ حَسَنٌ.
Every hadith in whose chain of narration there is no narrator accused of falsehood, nor is it shaadh (irregular), and it is narrated through other routes, then according to us, it is "hasan" 1.
وَمَا ذَكَرْنَا فِي هَذَا الْكِتَابِ "حَدِيثٌ غَرِيبٌ" فَإِنَّ أَهْلَ الْحَدِيثِ يَسْتَغْرِبُونَ الْحَدِيثَ لِمَعَانٍ:
And in this book, the ahadith which we have termed as "Ghareeb," the term "Ghareeb Hadith" has various meanings according to the scholars of hadith:
1- رُبَّ حَدِيثٍ يَكُونُ غَرِيبًا لا يُرْوَى إِلا مِنْ وَجْهٍ وَاحِدٍ مِثْلُ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ عَنْ أَبِي الْعُشَرَائِ عَنْ أَبِيهِ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ! أَمَا تَكُونُ الذَّكَاةُ إِلا فِي الْحَلْقِ وَاللِّبَّةِ؟ فَقَالَ: "لَوْ طَعَنْتَ فِي فَخِذِهَا أَجْزَأَ عَنْكَ" .
1- Sometimes the strangeness of a hadith is that it is narrated through only one chain, such as the hadith of Hammad bin Salamah, which he narrates from Abu Al-Ash'ara, and he from his father. Al-Ash'ara says: I said: O Messenger of Allah, is the place of slaughter only the throat and the neck? So he said: "If you wound its thigh, that will also be sufficient."
فَهَذَا حَدِيثٌ تَفَرَّدَ بِهِ حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَبِي الْعُشَرَائِ، وَلا يُعْرَفُ لأَبِي الْعُشَرَائِ، عَنْ أَبِيهِ إِلا هَذَا الْحَدِيثُ، وَإِنْ كَانَ هَذَا الْحَدِيثُ مَشْهُورًا عِنْدَ أَهْلِ الْعِلْمِ؛ وَإِنَّمَا اشْتُهِرَ مِنْ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ، لا نَعْرِفُهُ إِلا مِنْ حَدِيثِهِ.
Hammad bin Salamah is unique in narrating this hadith from Abu’l-Ash’ara; only this one hadith is known from Abu’l-Ash’ara from his father, although this hadith is well-known among the scholars, and it is famous only through the narration of Hammad bin Salamah. Our knowledge of it is only through his narration.
2-وَرُبَّ رَجُلٍ مِنْ الأَئِمَّةِ يُحَدِّثُ بِالْحَدِيثِ لا يُعْرَفُ إِلا مِنْ حَدِيثِهِ، فَيَشْتَهِرُ الْحَدِيثُ لِكَثْرَةِ مَنْ رَوَى عَنْهُ مِثْلُ مَا رَوَى عَبْدُ اللَّهِ بْنُ دِينَارٍ، عَنْ ابْنِ عُمَرَ "أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ بَيْعِ الْوَلائِ وَعَنْ هِبَتِهِ". وَهَذَا حَدِيثٌ لا نَعْرِفُهُ إِلا مِنْ حَدِيثِ عَبْدِاللَّهِ بْنِ دِينَارٍ، رَوَاهُ عَنْهُ عُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَشُعْبَةُ، وَسُفْيَانُ الثَّوْرِيُّ، وَمَالِكُ بْنُ أَنَسٍ، وَابْنُ عُيَيْنَةَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ.
2- And sometimes a hadith scholar narrates a hadith which is known only through that scholar, and the fame of the hadith is due to the large number of those who narrate from him, such as the narration of Abdullah bin Dinar from Ibn Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) forbade the buying, selling, and gifting of wala’. We know this hadith only from the narration of Abdullah bin Dinar, and from him it has been narrated by Ubaidullah bin Umar, Shu’bah, Sufyan Thawri, Malik bin Anas, Sufyan bin ‘Uyaynah, and many other scholars.
وَرَوَى يَحْيَى بْنُ سُلَيْمٍ هَذَا الْحَدِيثَ عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ؛ فَوَهِمَ فِيهِ يَحْيَى بْنُ سُلَيْمٍ، وَالصَّحِيحُ هُوَ "عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ، عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ" . هَكَذَا رَوَى عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، وَعَبْدُاللَّهِ بْنُ نُمَيْرٍ، عَنْ عُبَيْدِاللَّهِ بْنِ عُمَرَ عَنْ عَبْدِاللَّهِ بْنِ دِينَارٍ، عَنْ ابْنِ عُمَرَ، وَرَوَى الْمُؤَمِّلُ هَذَا الْحَدِيثَ عَنْ شُعْبَةَ فَقَالَ شُعْبَةُ: لَوَدِدْتُ أَنَّ عَبْدَ اللَّهِ بْنَ دِينَارٍ أَذِنَ لِي حَتَّى كُنْتُ أَقُومُ إِلَيْهِ فَأُقَبِّلُ رَأْسَهُ.
Yahya bin Salim has narrated this hadith with the chain «عبیداللہ بن عمر عن نافع عن ابن عمر», Yahya bin Salim has made a mistake in this narration, the correct chain is «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Similarly, this hadith has been narrated by Abdulwahab Thaqafi and Abdullah bin Numair with the chain «عبیداللہ بن عمر عن عبداللہ بن دینار عن ابن عمر». Mu’ammal has narrated this hadith from Shu’bah, Shu’bah says: I would like Abdullah bin Dinar to permit me so that I may go to him and kiss his head.
3- قَالَ أَبُو عِيسَى: وَرُبَّ حَدِيثٍ إِنَّمَا يُسْتَغْرَبُ لِزِيَادَةٍ تَكُونُ فِي الْحَدِيثِ.
3- Tirmidhi says: Sometimes the strangeness (gharabah) in a hadith is due to the addition of certain words.
وَإِنَّمَا يَصِحُّ إِذَا كَانَتْ الزِّيَادَةُ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ مِثْلُ مَا رَوَى مَالِكُ بْنُ أَنَسٍ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ قَالَ: "فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ مِنْ رَمَضَانَ عَلَى كُلِّ حُرٍّ أَوْ عَبْدٍ ذَكَرٍ أَوْ أُنْثَى مِنْ الْمُسْلِمِينَ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيرٍ".
The addition of words will be correct when it is from the narration of a trustworthy narrator in terms of memorization, such as the narration of Malik bin Anas with the chain «نافع عن ابن عمر» that the Prophet Muhammad (peace be upon him) made Zakat al-Fitr in Ramadan obligatory upon every Muslim, free and slave, male and female, one sa’ of dates or one sa’ of barley.
قَالَ: وَزَادَ مَالِكٌ فِي هَذَا الْحَدِيثِ "مِنْ الْمُسْلِمِينَ".
Malik has narrated the word «من المسلمین» in addition in this hadith.
وَرَوَى أَيُّوبُ السَّخْتِيَانِيُّ، وَعُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَغَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ هَذَا الْحَدِيثَ عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ. وَلَمْ يَذْكُرُوا فِيهِ: "مِنْ الْمُسْلِمِينَ" .
Ayyub Sakhtiyani, Ubaidullah bin Umar, and several Imams of Hadith have narrated this hadith with the chain «نافع عن ابن عمر», but they did not mention the word «من المسلمین» in it.
وَقَدْ رَوَى بَعْضُهُمْ عَنْ نَافِعٍ مِثْلَ رِوَايَةِ مَالِكٍ مِمَّنْ لا يُعْتَمَدُ عَلَى حِفْظِهِ.
Some narrators have narrated from Nafi’ a narration similar to that of Malik, who are not reliable in memorization.
وَقَدْ أَخَذَ غَيْرُ وَاحِدٍ مِنْ الأَئِمَّةِ بِحَدِيثِ مَالِكٍ، وَاحْتَجُّوا بِهِ، مِنْهُمْ: الشَّافِعِيُّ، وَأَحْمَدُ بْنُ حَنْبَلٍ قَالا: إِذَا كَانَ لِلرَّجُلِ عَبِيدٌ غَيْرُ مُسْلِمِينَ لَمْ يُؤَدِّ عَنْهُمْ صَدَقَةَ الْفِطْرِ، وَاحْتَجَّا بِحَدِيثِ مَالِكٍ.
Many hadith scholars have relied upon Malik's hadith, among whom are Shafi'i and Ahmad bin Hanbal. Both of them say that if a man has non-Muslim slaves, he will not pay Zakat al-Fitr on their behalf. And they have deduced this from Malik's hadith.
فَإِذَا زَادَ حَافِظٌ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ قُبِلَ ذَلِكَ عَنْهُ.
And if a trustworthy narrator with reliable memory narrates an additional word in a hadith, then his addition will be accepted.
4- وَرُبَّ حَدِيثٍ يُرْوَى مِنْ أَوْجُهٍ كَثِيرَةٍ، وَإِنَّمَا يُسْتَغْرَبُ لِحَالِ الإِسْنَادِ.
4- And sometimes a hadith is narrated through many chains, but its strangeness is with respect to a specific chain of transmission.
حَدَّثَنَا أَبُو كُرَيْبٍ، وَأَبُو هِشَامٍ الرِّفَاعِيُّ، وَأَبُو السَّائِبِ، وَالْحُسَيْنُ بْنُ الأَسْوَدِ قَالُوا: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِاللَّهِ بْنِ أَبِي بُرْدَةَ، عَنْ جَدِّهِ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الْكَافِرُ يَأْكُلُ فِي سَبْعَةِ أَمْعَائٍ، وَالْمُؤْمِنُ يَأْكُلُ فِي مِعًى وَاحِدٍ".
Tirmidhi says: Abu Kurayb, Abu Hisham Rifa’i, Abu Sa’ib, and Husayn bin Al-Aswad narrated to us; they say that Abu Usamah narrated to us. Abu Usamah, with chain «برید بن عبداللہ بن ابی بردة عن جدہ ابی بردة», narrates that it is reported from Abu Musa Ash’ari that the Prophet Muhammad (peace be upon him) said: “A believer eats in one intestine, and a disbeliever eats in seven intestines.” 1.
قَالَ أَبُو عِيسَى: هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ مِنْ قِبَلِ إِسْنَادِهِ.
Tirmidhi says: This hadith is rare with this chain, and it is narrated in a marfu’ form through multiple routes.
وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَإِنَّمَا يُسْتَغْرَبُ مِنْ حَدِيثِ أَبِي مُوسَى.
Strangeness is only in the narration of Abu Musa.
سَأَلْتُ مَحْمُودَ بْنَ غَيْلانَ عَنْ هَذَا الْحَدِيثِ؟ فَقَالَ: هَذَا حَدِيثُ أَبِي كُرَيْبٍ عَنْ أَبِي أُسَامَةَ.
Tirmidhi says: I asked Mahmood bin Ghailan about this hadith, and he said: It is narrated only through the narration of Abu Kuraib, from Abu Usamah.
قَالَ يَحْيَى بْنُ آدَمَ: قَالَ عَبْدُاللَّهِ بْنُ عُثْمَانَ صَاحِبُ شُعْبَةَ لِسُفْيَانَ الثَّوْرِيِّ: لَوْ غَيْرُ حَكِيمٍ حَدَّثَ بِهَذَا؟ فَقَالَ لَهُ سُفْيَانُ: وَمَا لِحَكِيمٍ لا يُحَدِّثُ عَنْهُ شُعْبَةُ؟ قَالَ: نَعَمْ، فَقَالَ سُفْيَانُ الثَّوْرِيُّ: سَمِعْتُ زُبَيْدًا يُحَدِّثُ بِهَذَا عَنْ مُحَمَّدِ بْنِ عَبْدِالرَّحْمَنِ بْنِ يَزِيدَ.
Yahya bin Adam says: Abdullah bin Uthman, a student of Shu’bah, said to Sufyan Thawri: If the hadith about charity had been narrated by someone other than Hakim bin Jubair, what would be the ruling? Sufyan Thawri replied: What happened to Hakim that Shu’bah did not narrate from him? Abdullah bin Uthman said: Yes! (It is so, Shu’bah did not narrate from Hakim.) So Sufyan Thawri said: I heard Zubayd narrate this hadith from Muhammad bin Abdur Rahman bin Yazid.
