Authored by: Hafiz Zubair Ali Zai
"Narrated by Al-Husayn bin Yazid Al-Kufi, narrated by Abdus Salam bin Harb from Ghatif bin A’yun from Mus’ab bin Sa’d from Adiyy bin Hatim who said: I came to the Prophet ﷺ while a golden cross was hanging around my neck. He said: 'O Adiyy! Remove this idol from yourself.'”
Respected Sheikh, some brothers classify this narration as authentic or Hasan. Has Sheikh Al-Albani mentioned it as authentic in Sahih Tirmidhi 3095? In Anwar al-Sahifah fi al-Ahadith al-Da’ifah min al-Sunan al-Arba’ah (p. 280, narration no. 3095), Ghatlif has been noted as weak.
What are the reasons for his weakness?
Are there any authentic or Hasan supporting narrations (Shawahid) for this narration?
In this context, what does Jami’ Bayan al-‘Ilm wa Fadlihi mention regarding the statement of Abu al-Bakhtari? Please also provide the volume and number reference, and clarify whether that chain is Hasan.
Please reply in detail.
(Muqaddim: Zaeem, Peshawar)
(اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّنْ دُونِ اللَّهِ)“They took their rabbis and monks as lords besides Allah”,
there are two primary narrations:
I came to the Prophet ﷺ while I had a golden cross hanging around my neck. The Prophet ﷺ said:
"O Adiyy! Remove this idol from yourself."
Then I heard him reciting the verse:
(اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّنْ دُونِ اللَّهِ).
He explained:
"They did not worship them (their rabbis and monks), but when these leaders declared something lawful, they accepted it as lawful, and when they declared something unlawful, they accepted it as unlawful."
(Sunan Tirmidhi: 3095, Sunan al-Kubra, Tarikh al-Kabir, Majma’ al-Zawa’id, Tafsir Ibn Jarir: 5/864, and As-Silsilah as-Sahihah: 7/1386 No. 3293)
Analysis:
The chain contains Ghatif bin A’yun, who is a weak narrator.
✔ Al-Daraqutni mentioned him in Al-Du'afa wal-Matrukin (p. 430).
✔ Ibn al-Jawzi listed him in Al-Du'afa wal-Matrukin (2/247, No. 2686).
✔ Al-Dhahabi recorded him in Diwan al-Du'afa wal-Matrukin (2/230, No. 3333).
✔ Ibn Hajar stated:
"Weak"
(Taqrib at-Tahdhib, No. 5364)
Although Ibn Hibban mentioned him in Al-Thiqat (7/311) and Imam Tirmidhi's comment varies across manuscripts – some mention only "Gharib," others "Hasan Gharib" – even if "Hasan Gharib" is accepted, it remains outweighed by the collective criticism from the majority of Hadith critics.
Supporting Narrations (Shawahid):
Thus, Sheikh Al-Albani’s grading of the narration as Hasan (by combining two chains) is highly questionable.
"No, they did not worship them. But when they declared something lawful, they accepted it as lawful, and when they declared something unlawful, they accepted it as unlawful."
Sources:
Tafsir Abd al-Razzaq (No. 1073), Tafsir Ibn Jarir (5/865, No. 16643), As-Sunan al-Kubra (10/116), Shu’ab al-Iman (No. 9394, another version 8948), Jami’ Bayan al-‘Ilm wa Fadlihi (2/219, No. 949), and As-Silsilah as-Sahihah (7/865)
Analysis:
The chain is weak due to disconnection (Inqita’).
(Jami’ al-Tahsil, p. 183)
Sheikh Al-Albani also affirmed the disconnected nature of this chain (As-Silsilah as-Sahihah 7/865).
Thus, Mursal and Munqati’ narrations are rejected.
In Tafsir Sa'id bin Mansur:
A narration from Abu al-Bakhtari to Hudhayfah is reported with explicit "Qala Li" (he said to me), but due to some possible copyist errors, its continuity remains doubtful.
If proven, then the Mawquf narration would be considered authentic. والله أعلم
In Anwar al-Sahifah, this was summarized correctly:
“Ghatlif: Weak (Taqreeb: 5364). The Hadith has a Mawquf supporting report recorded by al-Tabari in his Tafsir (9/110) with a weak and disconnected chain.”
(p. 281)
Sources: Tafsir Ibn Jarir (5/863), Tafsir al-Baghawi (2/285)
Compiling weak narrations to declare a report as Hasan Lighayrih without strong supporting evidences is not the method of the early scholars of Hadith.
Following a double standard — accepting favored weak narrations while rejecting others as Shadh (anomalous) or Munkar — is unjustifiable.
وما علينا إلا البلاغ
❀ Question
The question concerns the narration in Tirmidhi 3095, whose chain is mentioned as:"Narrated by Al-Husayn bin Yazid Al-Kufi, narrated by Abdus Salam bin Harb from Ghatif bin A’yun from Mus’ab bin Sa’d from Adiyy bin Hatim who said: I came to the Prophet ﷺ while a golden cross was hanging around my neck. He said: 'O Adiyy! Remove this idol from yourself.'”
Respected Sheikh, some brothers classify this narration as authentic or Hasan. Has Sheikh Al-Albani mentioned it as authentic in Sahih Tirmidhi 3095? In Anwar al-Sahifah fi al-Ahadith al-Da’ifah min al-Sunan al-Arba’ah (p. 280, narration no. 3095), Ghatlif has been noted as weak.
What are the reasons for his weakness?
Are there any authentic or Hasan supporting narrations (Shawahid) for this narration?
In this context, what does Jami’ Bayan al-‘Ilm wa Fadlihi mention regarding the statement of Abu al-Bakhtari? Please also provide the volume and number reference, and clarify whether that chain is Hasan.
Please reply in detail.
(Muqaddim: Zaeem, Peshawar)
❀ The Answer
In the interpretation of the verse:(اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّنْ دُونِ اللَّهِ)“They took their rabbis and monks as lords besides Allah”,
there are two primary narrations:
➊ Marfu’ Narration
Sayyiduna Adiyy bin Hatim At-Ta’i (رضي الله عنه) reported:I came to the Prophet ﷺ while I had a golden cross hanging around my neck. The Prophet ﷺ said:
"O Adiyy! Remove this idol from yourself."
Then I heard him reciting the verse:
(اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّنْ دُونِ اللَّهِ).
He explained:
"They did not worship them (their rabbis and monks), but when these leaders declared something lawful, they accepted it as lawful, and when they declared something unlawful, they accepted it as unlawful."
(Sunan Tirmidhi: 3095, Sunan al-Kubra, Tarikh al-Kabir, Majma’ al-Zawa’id, Tafsir Ibn Jarir: 5/864, and As-Silsilah as-Sahihah: 7/1386 No. 3293)
Analysis:
The chain contains Ghatif bin A’yun, who is a weak narrator.
✔ Al-Daraqutni mentioned him in Al-Du'afa wal-Matrukin (p. 430).
✔ Ibn al-Jawzi listed him in Al-Du'afa wal-Matrukin (2/247, No. 2686).
✔ Al-Dhahabi recorded him in Diwan al-Du'afa wal-Matrukin (2/230, No. 3333).
✔ Ibn Hajar stated:
"Weak"
(Taqrib at-Tahdhib, No. 5364)
Although Ibn Hibban mentioned him in Al-Thiqat (7/311) and Imam Tirmidhi's comment varies across manuscripts – some mention only "Gharib," others "Hasan Gharib" – even if "Hasan Gharib" is accepted, it remains outweighed by the collective criticism from the majority of Hadith critics.
Supporting Narrations (Shawahid):
- A narration from ‘Amir bin Sa’d from Adiyy bin Hatim (referenced by Hafiz Ibn Hajar in Al-Kafi al-Shafi 2/264) has Waqidi, a known liar, and the chain up to Waqidi is unknown.
- Another narration from ‘Ata’ bin Yasar from Adiyy bin Hatim has an unknown chain and is therefore rejected.
Thus, Sheikh Al-Albani’s grading of the narration as Hasan (by combining two chains) is highly questionable.
➋ Mawquf Narration
Sayyiduna Hudhayfah (رضي الله عنه) was asked about the interpretation of this verse. He replied:"No, they did not worship them. But when they declared something lawful, they accepted it as lawful, and when they declared something unlawful, they accepted it as unlawful."
Sources:
Tafsir Abd al-Razzaq (No. 1073), Tafsir Ibn Jarir (5/865, No. 16643), As-Sunan al-Kubra (10/116), Shu’ab al-Iman (No. 9394, another version 8948), Jami’ Bayan al-‘Ilm wa Fadlihi (2/219, No. 949), and As-Silsilah as-Sahihah (7/865)
Analysis:
The chain is weak due to disconnection (Inqita’).
- Abu al-Bakhtari (Saeed bin Fayruz At-Ta’i) did not meet Hudhayfah.
- Hafiz al-‘Ala'i stated:
(Jami’ al-Tahsil, p. 183)
Sheikh Al-Albani also affirmed the disconnected nature of this chain (As-Silsilah as-Sahihah 7/865).
Thus, Mursal and Munqati’ narrations are rejected.
In Tafsir Sa'id bin Mansur:
A narration from Abu al-Bakhtari to Hudhayfah is reported with explicit "Qala Li" (he said to me), but due to some possible copyist errors, its continuity remains doubtful.
If proven, then the Mawquf narration would be considered authentic. والله أعلم
❀ Additional Clarification
In Jami’ Bayan al-‘Ilm wa Fadlihi by Ibn Abd al-Barr (2/219, Hadith 949), there is a related narration through Abu al-Ahwas from ‘Ata’ bin Sa’ib from Abu al-Bakhtari. However:- Abu al-Ahwas is not among the early students of ‘Ata’ bin Sa’ib.
- Thus, the chain remains weak.
In Anwar al-Sahifah, this was summarized correctly:
“Ghatlif: Weak (Taqreeb: 5364). The Hadith has a Mawquf supporting report recorded by al-Tabari in his Tafsir (9/110) with a weak and disconnected chain.”
(p. 281)
❀ Conclusion
The meaning of the verse is that the Jews and Christians took their rabbis and monks as lords besides Allah by obeying them in unlawful matters without divine authority, meaning they accepted whatever was declared lawful or unlawful by their leaders, even when it contradicted divine revelation.Sources: Tafsir Ibn Jarir (5/863), Tafsir al-Baghawi (2/285)
Compiling weak narrations to declare a report as Hasan Lighayrih without strong supporting evidences is not the method of the early scholars of Hadith.
Following a double standard — accepting favored weak narrations while rejecting others as Shadh (anomalous) or Munkar — is unjustifiable.
وما علينا إلا البلاغ
