Sahih Muslim, Book of Introduction
المقدمة
In the Name of Allah, the Merciful, the Beneficent - All praise is due to Allah, Lord of the worlds, and the [praiseworthy] end is for those who fear Him; and may Allah send blessings upon Muhammad, seal of the Prophets, and upon all the Prophets and Messengers.
As for what follows:
Indeed you mentioned, may Allah have mercy on you, by the guidance of your Creator, that you were interested in an examination of what is known of all the transmitted reports on authority of the Messenger of Allah, peace and blessings upon him, regarding traditions of the Dīn, its rulings, and everything from it regarding rewards, punishments, motivations, admonishments, and other descriptive topics through chains of narration which were related by and circulated between Ahl ul-Ilm.
Thus you wished, may Allah guide you aright, to be informed about all of [the transmitted reports] in the form of a calculated composition and you asked me to abridge [it] for you in writing without a great amount of repetition. You allege that [much repetition] would distract you from what you intended in terms of understanding and deriving rulings from [the reports].
And because of that which you have asked, may Allah be generous with you, when I am attributed to its successful management and whatever condition can be construed by it, if Allah wills, (it will lead to) a praiseworthy ending and obtainable benefit.
I thought at the time you asked me to undertake that [task]- if it was determined for me to do so, and preordained for me to complete it- that the first to benefit from that would be me specifically before anyone else and this is due to a great number of reasons which are too lengthy to describe except [to say] that in summary, having precision regarding a select few [narrations], and accuracy in them, is easier for a person than to undertake of a great number of them, and especially for one who is indistinguishable in it from the common people [in this matter] unless someone else informs him of the distinction.
If the matter is just as we described, then focusing on the few authentic narrations is worthier for them than seeking an abundance of weak narrations. Although indeed it is hoped for that some benefit is attained by seeking after a large number [of Ḥadīth] of this type, and gathering the repetitions for them, but only for the elite who are endowed with some awareness and knowledge in their means [of ascertaining authenticity] and defects.
Thus that, if Allah wills, will happen through whatever will be brought to bear of that [awareness, distinction, knowledge of the means, and defects] on the advantage in seeking large numbers of [the various categories of Ḥadīth]. And as for the common people who are different from the elite in terms of awareness and knowledge, then it is senseless for them to seek large numbers [of various categories of Ḥadīth], while they are unaware of the few [Sahīh].
Then we, if Allah wills, will begin to extract and compose what you have asked upon conditions which we shall mention to you. We set ourselves upon the entirety of what is transmitted from the reports on authority of the Messenger of Allah, peace and blessings upon him. Then we divided it up into three sections and three levels of people without repetition except:
1) When coming to a point where it was essential to repeat a narration in which there is an addition that clarifies the meaning of the first one; or
2) When there is a second chain that supports the first one in some hidden defect present since the additional significance in the second Ḥadīth assumes the position of a complete Ḥadīth.
Repeating narrations which have the kind of ‘addition’ we described is inevitable [since it eliminates the perceived hidden defect of the first narration]; or that significance [of the addition] is separated from the entire narration by abbreviating it when it is possible [to understand the significance from a small part of the narration], however separating the relevant part of the narration from the rest might make it difficult to understand the link between them, so repeating it in its original form when that proves difficult is safest.
Thus when we find that it is avoidable to repeat the narrations in their entirety we take care not to do so, if Allah wills.
As for the first category, we aspired to advance the report which is safer from defects than any others, and is purified due to being related by people of integrity in Ḥadīth, and certitude for what they relate; there are no strong disputes found [compared to the reports of other Thiqāt] regarding their transmissions, and no excessive inconsistencies [in their own reports] - just as is the case regarding a great number of Muhaddithīn and which appears in their narrations.
Thus when we examined reports of this description from the people, we also came across reports in whose chains there fell some of those who are not described with memorization and precision, like those of the previous description before them. Although they fell below what we described [from the first group], they still have the designation of protection [from ill-repute] and truthfulness; and they acquired knowledge, included among them are the likes of Atā’ bin is-Sā’ib, and Yazīd bin Abī Ziyād, and Layth bin Abī Sulaym, from among the carriers of Āthār and the relaters of Akhbār.
So even though they possessed what we described of knowledge, protection and being known as scholars among Ahl ul-Ilm, their contemporaries who we mentioned as precise and sound in transmission were above them in status and rank because this [the first category] is a high rank and sublime characteristic according to Ahl ul-Ilm.
Do you not see that when you weigh these three people we mentioned- Atā’, Yazīd, and Layth- with Mansūr bin il-Mu’tamir, Sulaymān al-A’mash and Ismā’īl bin Abī Khālid in regards to precision in Ḥadīth and soundness in it, you will find them distinct from others and not near them [in rank?]- there is no doubt regarding that among the people knowledgeable in Ḥadīth since the soundness of the memorization of Mansūr, al-A’mash, and Ismā’īl, and their precision in Ḥadīth was well-known among [the people knowledgeable in Ḥadīth] and they were not aware of examples of that from Atā’, Yazīd, and Layth.
Upon the same course as the above, when you weigh between the two levels like Ibn Awn and Ayyūb as-Sakhtiyānī with Awf ibn Abī Jamīlah and Ash’ath al-Humrānī- and all 4 are companions of al-Hasan and Ibn Sīrīn- there is disparity between the two groups. Between these two groups is a distance in terms of perfection of virtue and soundness of reporting even though Awf and Ash’ath are not repelled from [the status] of truthfulness and honesty according to Ahl ul-Ilm, rather the situation is as we described regarding their position.
We only mentioned these examples by way of naming them specifically so that their examples might be an indication for whoever is ignorant of the path to return to understanding of Ahl ul-Ilm regarding the ranking of its people. Thus there is no shortchanging the men of elevated rank any amount of what is due his level, and there is no elevation of those who are lower any amount of knowledge above his position- and each who possesses the right is given his right and is settled in his rank.
It has been mentioned on authority of Ā’ishah, may Allah be pleased with her, that she said: ‘The Messenger of Allah, peace and blessings of Allah upon him, ordered us to afford people their (rightful) positions according to what the Qur’ān states: {And above all who possess knowledge is another who is knowledgeable}[Yūsuf: 76] . Thus based on the example of what we mentioned [regarding the narrators of Hifẓ and Itqān, and narrations which lack excessive inconsistency or strong contradiction], we compiled what you asked for of [those kind] of reports on authority of the Messenger of Allah, peace and blessings of Allah upon him.
As for anything of that wherein the people were charged [with some criticism] by the people of Ḥadīth, or by the majority of [the people of Ḥadīth], then we did not preoccupy ourselves with bringing forward their narrations, such as Abd Allah ibn Miswar Abī Ja’far il-Madā’inī, Amr bin Khālid, Abd il-Quddūs ash-Shāmī, Muhammad ibn Sa’īd il-Maslūb, Ghiyāth ibn Ibrāhīm, Sulaymān bin Amr Abī Dāwud an-Nakha’ī, and those like them whereof they were accused of fabricating narrations and manufacturing reports; and like that are those whose narrations are dominated with Munkar, or mistakes- we withheld from their narrations as well.
An indication of Munkar in the narration of a Muhaddith is when his transmission differs with the transmission of a Muhaddith from the people of memorization and acceptance, or does not agree with it when the two are compared. When the majority of a person’s narrations are like that, he is abandoned [Mahjūr] in Ḥadīth, and not accepted in it, and his narrations are not acted upon. The following are those Muhaddithīn who are among this group: Abd Allah ibn Muharrar, Yahyā bin Abī Unaysah, Al-Jarrāh bin ul-Minhāl Abūl-Atūf, Abbād bin Kathīr, Husayn bin Abd Illah ibn Ḍumayrah, Umar bin Suhbān, and those of the same type in terms of transmission of Munkar Ḥadīth. We did not pause upon their narrations or preoccupy ourselves with them due to the ruling of Ahl ul-Ilm.
That which we are aware of from their school of thought in accepting what is singularly reported by a Muhaddith from the narrations is that (the Muhaddith) took part along with the trustworthy narrators from Ahl ul-Ilm wal-Hifẓ in transmitting some of what they transmitted, and [the Muhaddith] is predominantly in agreement with them; when one is found like that, then if he adds to [the transmission] anything not found with his companions, then his addition is accepted.
As for those who you see resorting to the likes of az-Zuhrī due to his greatness, and due to the great number of his companions being among the precise Huffāẓ, [resorting to] his Ḥadīth and the Ḥadīth of those like him, or to the likes of Hishām ibn Urwah, then their Ḥadīth are extensively shared among Ahl ul-Ilm. The greater majority of their companions related their Ḥadīth in agreement with one another [with few having contradictions]. Thus to transmit from [Urwah and az-Zuhrī], or one of them, from among the multitude of Ḥadīth, what is not known among any of their companions, and [the Rāwī] is not of those who share in the Sahīh narrations [found] among them, then it is not allowed to accept the narrations of this category of people, and Allah knows best.
We have explained from the school of Ḥadīth and its people some of what those who wish to traverse the path of [the Muhaddithīn] should aim for, and be guided towards. We will, if Allah wills, add to the explanation and clarification in another place in this book upon the mention of defective reports [Mu’allalah] when we come to it, in the places where explanation and clarification are appropriate, if Allah wills.
And what follows:
May Allah have mercy on you, if not for that which we saw of an evil act, largely from those who claim to be Muhaddithīn, in what they were supposed to adhere to when putting forward weak narrations and abominable transmissions and their neglect for the investigation of famous Sahīh narrations related by the trustworthy narrators, well-known for their truthfulness and honesty, after knowledge of them and affirmation with their tongues, that a great many of [weak and abominable narrations] which were cast towards heedless people are denounced and spoken of as not acceptable whereof the A’immah of the people of Ḥadīth criticized their transmissions- A’immah like Mālik ibn Anas, Shu’bat bin al-Hajjāj, Sufyān bin Uyaynah, Yahyā bin Sa’īd al-Qattān, Abd ir-Rahman ibn Mahdī, and other A’immah- then the establishment of what you asked for of distinction [between the types of Ḥadīth] and collection [of those which were Sahīh] would be easy for us. However on account of what we informed you of regarding the people’s circulation of abominable reports with weak, unknown chains, and their casting them towards the common people who are not aware of their defects, responding to what you asked became lighter upon our hearts.
2) When there is a second chain that supports the first one in some hidden defect present since the additional significance in the second Ḥadīth assumes the position of a complete Ḥadīth.
Repeating narrations which have the kind of ‘addition’ we described is inevitable [since it eliminates the perceived hidden defect of the first narration]; or that significance [of the addition] is separated from the entire narration by abbreviating it when it is possible [to understand the significance from a small part of the narration], however separating the relevant part of the narration from the rest might make it difficult to understand the link between them, so repeating it in its original form when that proves difficult is safest.
Thus when we find that it is avoidable to repeat the narrations in their entirety we take care not to do so, if Allah wills.
As for the first category, we aspired to advance the report which is safer from defects than any others, and is purified due to being related by people of integrity in Ḥadīth, and certitude for what they relate; there are no strong disputes found [compared to the reports of other Thiqāt] regarding their transmissions, and no excessive inconsistencies [in their own reports] - just as is the case regarding a great number of Muhaddithīn and which appears in their narrations.
Thus when we examined reports of this description from the people, we also came across reports in whose chains there fell some of those who are not described with memorization and precision, like those of the previous description before them. Although they fell below what we described [from the first group], they still have the designation of protection [from ill-repute] and truthfulness; and they acquired knowledge, included among them are the likes of Atā’ bin is-Sā’ib, and Yazīd bin Abī Ziyād, and Layth bin Abī Sulaym, from among the carriers of Āthār and the relaters of Akhbār.
So even though they possessed what we described of knowledge, protection and being known as scholars among Ahl ul-Ilm, their contemporaries who we mentioned as precise and sound in transmission were above them in status and rank because this [the first category] is a high rank and sublime characteristic according to Ahl ul-Ilm.
Do you not see that when you weigh these three people we mentioned- Atā’, Yazīd, and Layth- with Mansūr bin il-Mu’tamir, Sulaymān al-A’mash and Ismā’īl bin Abī Khālid in regards to precision in Ḥadīth and soundness in it, you will find them distinct from others and not near them [in rank?]- there is no doubt regarding that among the people knowledgeable in Ḥadīth since the soundness of the memorization of Mansūr, al-A’mash, and Ismā’īl, and their precision in Ḥadīth was well-known among [the people knowledgeable in Ḥadīth] and they were not aware of examples of that from Atā’, Yazīd, and Layth.
Upon the same course as the above, when you weigh between the two levels like Ibn Awn and Ayyūb as-Sakhtiyānī with Awf ibn Abī Jamīlah and Ash’ath al-Humrānī- and all 4 are companions of al-Hasan and Ibn Sīrīn- there is disparity between the two groups. Between these two groups is a distance in terms of perfection of virtue and soundness of reporting even though Awf and Ash’ath are not repelled from [the status] of truthfulness and honesty according to Ahl ul-Ilm, rather the situation is as we described regarding their position.
We only mentioned these examples by way of naming them specifically so that their examples might be an indication for whoever is ignorant of the path to return to understanding of Ahl ul-Ilm regarding the ranking of its people. Thus there is no shortchanging the men of elevated rank any amount of what is due his level, and there is no elevation of those who are lower any amount of knowledge above his position- and each who possesses the right is given his right and is settled in his rank.
It has been mentioned on authority of Ā’ishah, may Allah be pleased with her, that she said: ‘The Messenger of Allah, peace and blessings of Allah upon him, ordered us to afford people their (rightful) positions according to what the Qur’ān states: {And above all who possess knowledge is another who is knowledgeable}[Yūsuf: 76] . Thus based on the example of what we mentioned [regarding the narrators of Hifẓ and Itqān, and narrations which lack excessive inconsistency or strong contradiction], we compiled what you asked for of [those kind] of reports on authority of the Messenger of Allah, peace and blessings of Allah upon him.
As for anything of that wherein the people were charged [with some criticism] by the people of Ḥadīth, or by the majority of [the people of Ḥadīth], then we did not preoccupy ourselves with bringing forward their narrations, such as Abd Allah ibn Miswar Abī Ja’far il-Madā’inī, Amr bin Khālid, Abd il-Quddūs ash-Shāmī, Muhammad ibn Sa’īd il-Maslūb, Ghiyāth ibn Ibrāhīm, Sulaymān bin Amr Abī Dāwud an-Nakha’ī, and those like them whereof they were accused of fabricating narrations and manufacturing reports; and like that are those whose narrations are dominated with Munkar, or mistakes- we withheld from their narrations as well.
An indication of Munkar in the narration of a Muhaddith is when his transmission differs with the transmission of a Muhaddith from the people of memorization and acceptance, or does not agree with it when the two are compared. When the majority of a person’s narrations are like that, he is abandoned [Mahjūr] in Ḥadīth, and not accepted in it, and his narrations are not acted upon. The following are those Muhaddithīn who are among this group: Abd Allah ibn Muharrar, Yahyā bin Abī Unaysah, Al-Jarrāh bin ul-Minhāl Abūl-Atūf, Abbād bin Kathīr, Husayn bin Abd Illah ibn Ḍumayrah, Umar bin Suhbān, and those of the same type in terms of transmission of Munkar Ḥadīth. We did not pause upon their narrations or preoccupy ourselves with them due to the ruling of Ahl ul-Ilm.
That which we are aware of from their school of thought in accepting what is singularly reported by a Muhaddith from the narrations is that (the Muhaddith) took part along with the trustworthy narrators from Ahl ul-Ilm wal-Hifẓ in transmitting some of what they transmitted, and [the Muhaddith] is predominantly in agreement with them; when one is found like that, then if he adds to [the transmission] anything not found with his companions, then his addition is accepted.
As for those who you see resorting to the likes of az-Zuhrī due to his greatness, and due to the great number of his companions being among the precise Huffāẓ, [resorting to] his Ḥadīth and the Ḥadīth of those like him, or to the likes of Hishām ibn Urwah, then their Ḥadīth are extensively shared among Ahl ul-Ilm. The greater majority of their companions related their Ḥadīth in agreement with one another [with few having contradictions]. Thus to transmit from [Urwah and az-Zuhrī], or one of them, from among the multitude of Ḥadīth, what is not known among any of their companions, and [the Rāwī] is not of those who share in the Sahīh narrations [found] among them, then it is not allowed to accept the narrations of this category of people, and Allah knows best.
We have explained from the school of Ḥadīth and its people some of what those who wish to traverse the path of [the Muhaddithīn] should aim for, and be guided towards. We will, if Allah wills, add to the explanation and clarification in another place in this book upon the mention of defective reports [Mu’allalah] when we come to it, in the places where explanation and clarification are appropriate, if Allah wills.
And what follows:
May Allah have mercy on you, if not for that which we saw of an evil act, largely from those who claim to be Muhaddithīn, in what they were supposed to adhere to when putting forward weak narrations and abominable transmissions and their neglect for the investigation of famous Sahīh narrations related by the trustworthy narrators, well-known for their truthfulness and honesty, after knowledge of them and affirmation with their tongues, that a great many of [weak and abominable narrations] which were cast towards heedless people are denounced and spoken of as not acceptable whereof the A’immah of the people of Ḥadīth criticized their transmissions- A’immah like Mālik ibn Anas, Shu’bat bin al-Hajjāj, Sufyān bin Uyaynah, Yahyā bin Sa’īd al-Qattān, Abd ir-Rahman ibn Mahdī, and other A’immah- then the establishment of what you asked for of distinction [between the types of Ḥadīth] and collection [of those which were Sahīh] would be easy for us. However on account of what we informed you of regarding the people’s circulation of abominable reports with weak, unknown chains, and their casting them towards the common people who are not aware of their defects, responding to what you asked became lighter upon our hearts.
أَمَّا بَعْدُ فَإِنَّكَ يَرْحَمُكَ اللَّهُ بِتَوْفِيقِ خَالِقِكَ ذَكَرْتَ أَنَّكَ هَمَمْتَ بِالْفَحْصِ عَنْ تَعَرُّفِ جُمْلَةِ الأَخْبَارِ الْمَأْثُورَةِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سُنَنِ الدِّينِ وَأَحْكَامِهِ وَمَا كَانَ مِنْهَا فِي الثَّوَابِ وَالْعِقَابِ وَالتَّرْغِيبِ وَالتَّرْهِيبِ وَغَيْرِ ذَلِكَ مِنْ صُنُوفِ الأَشْيَاءِ بِالأَسَانِيدِ الَّتِي بِهَا نُقِلَتْ وَتَدَاوَلَهَا أَهْلُ الْعِلْمِ فِيمَا بَيْنَهُمْ فَأَرَدْتَ- أَرْشَدَكَ اللَّهُ- أَنْ تُوَقَّفَ عَلَى جُمْلَتِهَا مُؤَلَّفَةً مُحْصَاةً وَسَأَلْتَنِي أَنْ أُلَخِّصَهَا لَكَ فِي التَّأْلِيفِ بِلاَ تَكْرَارٍ يَكْثُرُ فَإِنَّ ذَلِكَ- زَعَمْتَ- مِمَّا يَشْغَلُكَ عَمَّا لَهُ قَصَدْتَ مِنَ التَّفَهُّمِ فِيهَا وَالاِسْتِنْبَاطِ مِنْهَا. وَلِلَّذِي سَأَلْتَ- أَكْرَمَكَ اللَّهُ- حِينَ رَجَعْتُ إِلَى تَدَبُّرِهِ وَمَا تَؤُولُ بِهِ الْحَالُ إِنْ شَاءَ اللَّهُ عَاقِبَةٌ مَحْمُودَةٌ وَمَنْفَعَةٌ مَوْجُودَةٌ وَظَنَنْتُ- حِينَ سَأَلْتَنِي تَجَشُّمَ ذَلِكَ- أَنْ لَوْ عُزِمَ لِي عَلَيْهِ وَقُضِيَ لِي تَمَامُهُ كَانَ أَوَّلُ مَنْ يُصِيبُهُ نَفْعُ ذَلِكَ إِيَّايَ خَاصَّةً قَبْلَ غَيْرِي مِنَ النَّاسِ لأَسْبَابٍ كَثِيرَةٍ يَطُولُ بِذِكْرِهَا الْوَصْفُ إِلاَّ أَنَّ جُمْلَةَ ذَلِكَ أَنَّ ضَبْطَ الْقَلِيلِ مِنْ هَذَا الشَّانِ وَإِتْقَانَهُ أَيْسَرُ عَلَى الْمَرْءِ مِنْ مُعَالَجَةِ الْكَثِيرِ مِنْهُ. ولاسيما عِنْدَ مَنْ لاَ تَمْيِيزَ عِنْدَهُ مِنَ الْعَوَامِّ إِلاَّ بِأَنْ يُوَقِّفَهُ عَلَى التَّمْيِيزِ غَيْرُهُ. فَإِذَا كَانَ الأَمْرُ فِي هَذَا كَمَا وَصَفْنَا فَالْقَصْدُ مِنْهُ إِلَى الصَّحِيحِ الْقَلِيلِ أَوْلَى بِهِمْ مِنَ ازْدِيَادِ السَّقِيمِ وَإِنَّمَا يُرْجَى بَعْضُ الْمَنْفَعَةِ فِي الاِسْتِكْثَارِ مِنْ هَذَا الشَّانِ وَجَمْعِ الْمُكَرَّرَاتِ مِنْهُ لِخَاصَّةٍ مِنَ النَّاسِ مِمَّنْ رُزِقَ فِيهِ بَعْضَ التَّيَقُّظِ وَالْمَعْرِفَةِ بِأَسْبَابِهِ وَعِلَلِهِ فَذَلِكَ إِنْ شَاءَ اللَّهُ يَهْجُمُ بِمَا أُوتِيَ مِنْ ذَلِكَ عَلَى الْفَائِدَةِ فِي الاِسْتِكْثَارِ مِنْ جَمْعِهِ. فَأَمَّا عَوَامُّ النَّاسِ الَّذِينَ هُمْ بِخِلاَفِ مَعَانِي الْخَاصِّ مِنْ أَهْلِ التَّيَقُّظِ وَالْمَعْرِفَةِ فَلاَ مَعْنَى لَهُمْ فِي طَلَبِ الْكَثِيرِ وَقَدْ عَجَزُوا عَنْ مَعْرِفَةِ الْقَلِيلِ.
ثُمَّ إِنَّا إِنْ شَاءَ اللَّهُ مُبْتَدِئُونَ فِي تَخْرِيجِ مَا سَأَلْتَ وَتَأْلِيفِهِ عَلَى شَرِيطَةٍ سَوْفَ أَذْكُرُهَا لَكَ وَهُوَ إِنَّا نَعْمِدُ إِلَى جُمْلَةِ مَا أُسْنِدَ مِنَ الأَخْبَارِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَقْسِمُهَا عَلَى ثَلاَثَةِ أَقْسَامٍ وَثَلاَثِ طَبَقَاتٍ مِنَ النَّاسِ عَلَى غَيْرِ تَكْرَارٍ. إِلاَّ أَنْ يَأْتِيَ مَوْضِعٌ لاَ يُسْتَغْنَى فِيهِ عَنْ تَرْدَادِ حَدِيثٍ فِيهِ زِيَادَةُ مَعْنًى أَوْ إِسْنَادٌ يَقَعُ إِلَى جَنْبِ إِسْنَادٍ لِعِلَّةٍ تَكُونُ هُنَاكَ لأَنَّ الْمَعْنَى الزَّائِدَ فِي الْحَدِيثِ الْمُحْتَاجَ إِلَيْهِ يَقُومُ مَقَامَ حَدِيثٍ تَامٍّ فلابد مِنْ إِعَادَةِ الْحَدِيثِ الَّذِي فِيهِ مَا وَصَفْنَا مِنَ الزِّيَادَةِ أَوْ أَنْ يُفَصَّلَ ذَلِكَ الْمَعْنَى مِنْ جُمْلَةِ الْحَدِيثِ عَلَى اخْتِصَارِهِ إِذَا أَمْكَنَ. وَلَكِنْ تَفْصِيلُهُ رُبَّمَا عَسُرَ مِنْ جُمْلَتِهِ فَإِعَادَتُهُ بِهَيْئَتِهِ إِذَا ضَاقَ ذَلِكَ أَسْلَمُ
فَأَمَّا مَا وَجَدْنَا بُدًّا مِنْ إِعَادَتِهِ بِجُمْلَتِهِ مِنْ غَيْرِ حَاجَةٍ مِنَّا إِلَيْهِ فَلاَ نَتَوَلَّى فِعْلَهُ إِنْ شَاءَ اللَّهُ تَعَالَى. فَأَمَّا الْقِسْمُ الأَوَّلُ فَإِنَّا نَتَوَخَّى أَنْ نُقَدِّمَ الأَخْبَارَ الَّتِي هِيَ أَسْلَمُ مِنَ الْعُيُوبِ مِنْ غَيْرِهَا وَأَنْقَى مِنْ أَنْ يَكُونَ نَاقِلُوهَا أَهْلَ اسْتِقَامَةٍ فِي الْحَدِيثِ وَإِتْقَانٍ لِمَا نَقَلُوا لَمْ يُوجَدْ فِي رِوَايَتِهِمِ اخْتِلاَفٌ شَدِيدٌ وَلاَ تَخْلِيطٌ فَاحِشٌ كَمَا قَدْ عُثِرَ فِيهِ عَلَى كَثِيرٍ مِنَ الْمُحَدِّثِينَ وَبَانَ ذَلِكَ فِي حَدِيثِهِمْ.
فَإِذَا نَحْنُ تَقَصَّيْنَا أَخْبَارَ هَذَا الصِّنْفِ مِنَ النَّاسِ أَتْبَعْنَاهَا أَخْبَارًا يَقَعُ فِي أَسَانِيدِهَا بَعْضُ مَنْ لَيْسَ بِالْمَوْصُوفِ بِالْحِفْظِ وَالإِتْقَانِ كَالصِّنْفِ الْمُقَدَّمِ قَبْلَهُمْ عَلَى أَنَّهُمْ وَإِنْ كَانُوا فِيمَا وَصَفْنَا دُونَهُمْ فَإِنَّ اسْمَ السِّتْرِ وَالصِّدْقِ وَتَعَاطِي الْعِلْمِ يَشْمَلُهُمْ كَعَطَاءِ بْنِ السَّائِبِ وَيَزِيدَ بْنِ أَبِي زِيَادٍ وَلَيْثِ بْنِ أَبِي سُلَيْمٍ وَأَضْرَابِهِمْ مِنْ حُمَّالِ الآثَارِ وَنُقَّالِ الأَخْبَارِ.
فَهُمْ وَإِنْ كَانُوا بِمَا وَصَفْنَا مِنَ الْعِلْمِ وَالسِّتْرِ عِنْدَ أَهْلِ الْعِلْمِ مَعْرُوفِينَ فَغَيْرُهُمْ مِنْ أَقْرَانِهِمْ مِمَّنْ عِنْدَهُمْ مَا ذَكَرْنَا مِنَ الإِتْقَانِ وَالاِسْتِقَامَةِ فِي الرِّوَايَةِ يَفْضُلُونَهُمْ فِي الْحَالِ وَالْمَرْتَبَةِ لأَنَّ هَذَا عِنْدَ أَهْلِ الْعِلْمِ دَرَجَةٌ رَفِيعَةٌ وَخَصْلَةٌ سَنِيَّةٌ.
أَلاَ تَرَى أَنَّكَ إِذَا وَازَنْتَ هَؤُلاَءِ الثَّلاَثَةَ الَّذِينَ سَمَّيْنَاهُمْ عَطَاءً وَيَزِيدَ وَلَيْثًا بِمَنْصُورِ بْنِ الْمُعْتَمِرِ وَسُلَيْمَانَ الأَعْمَشِ وَإِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ فِي إِتْقَانِ الْحَدِيثِ وَالاِسْتِقَامَةِ فِيهِ وَجَدْتَهُمْ مُبَايِنِينَ لَهُمْ لاَ يُدَانُونَهُمْ لاَ شَكَّ عِنْدَ أَهْلِ الْعِلْمِ بِالْحَدِيثِ فِي ذَلِكَ لِلَّذِي اسْتَفَاضَ عِنْدَهُمْ مِنْ صِحَّةِ حِفْظِ مَنْصُورٍ وَالأَعْمَشِ وَإِسْمَاعِيلَ وَإِتْقَانِهِمْ لِحَدِيثِهِمْ وَأَنَّهُمْ لَمْ يَعْرِفُوا مِثْلَ ذَلِكَ مِنْ عَطَاءٍ وَيَزِيدَ وَلَيْثٍ.
وَفِي مِثْلِ مَجْرَى هَؤُلاَءِ إِذَا وَازَنْتَ بَيْنَ الأَقْرَانِ كَابْنِ عَوْنٍ وَأَيُّوبَ السَّخْتِيَانِيِّ مَعَ عَوْفِ بْنِ أَبِي جَمِيلَةَ وَأَشْعَثَ الْحُمْرَانِيِّ وَهُمَا صَاحِبَا الْحَسَنِ وَابْنِ سِيرِينَ كَمَا أَنَّ ابْنَ عَوْنٍ وَأَيُّوبَ صَاحِبَاهُمَا إِلاَّ أَنَّ الْبَوْنَ بَيْنَهُمَا وَبَيْنَ هَذَيْنِ بَعِيدٌ فِي كَمَالِ الْفَضْلِ وَصِحَّةِ النَّقْلِ وَإِنْ كَانَ عَوْفٌ وَأَشْعَثُ غَيْرَ مَدْفُوعَيْنِ عَنْ صِدْقٍ وَأَمَانَةٍ عِنْدَ أَهْلِ الْعِلْمِ وَلَكِنَّ الْحَالَ مَا وَصَفْنَا مِنَ الْمَنْزِلَةِ عِنْدَ أَهْلِ الْعِلْمِ.
وَإِنَّمَا مَثَّلْنَا هَؤُلاَءِ فِي التَّسْمِيَةِ لِيَكُونَ تَمْثِيلُهُمْ سِمَةً يَصْدُرُ عَنْ فَهْمِهَا مَنْ غَبِيَ عَلَيْهِ طَرِيقُ أَهْلِ الْعِلْمِ فِي تَرْتِيبِ أَهْلِهِ فِيهِ فَلاَ يُقَصَّرُ بِالرَّجُلِ الْعَالِي الْقَدْرِ عَنْ دَرَجَتِهِ وَلاَ يُرْفَعُ مُتَّضِعُ الْقَدْرِ فِي الْعِلْمِ فَوْقَ مَنْزِلَتِهِ وَيُعْطَى كُلُّ ذِي حَقٍّ فِيهِ حَقَّهُ وَيُنَزَّلُ مَنْزِلَتَهُ.
وَقَدْ ذُكِرَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهَا أَنَّهَا قَالَتْ أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ نُنَزِّلَ النَّاسَ مَنَازِلَهُمْ. مَعَ مَا نَطَقَ بِهِ الْقُرْآنُ مِنْ قَوْلِ اللَّهِ تَعَالَى: {وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ}.
فَعَلَى نَحْوِ مَا ذَكَرْنَا مِنَ الْوُجُوهِ نُؤَلِّفُ مَا سَأَلْتَ مِنَ الأَخْبَارِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
فَأَمَّا مَا كَانَ مِنْهَا عَنْ قَوْمٍ هُمْ عِنْدَ أَهْلِ الْحَدِيثِ مُتَّهَمُونَ أَوْ عِنْدَ الأَكْثَرِ مِنْهُمْ فَلَسْنَا نَتَشَاغَلُ بِتَخْرِيجِ حَدِيثِهِمْ كَعَبْدِ اللَّهِ بْنِ مِسْوَرٍ أَبِي جَعْفَرٍ الْمَدَائِنِيِّ وَعَمْرِو بْنِ خَالِدٍ وَعَبْدِ الْقُدُّوسِ الشَّامِيِّ وَمُحَمَّدِ بْنِ سَعِيدٍ الْمَصْلُوبِ وَغِيَاثِ بْنِ إِبْرَاهِيمَ وَسُلَيْمَانَ بْنِ عَمْرٍو أَبِي دَاوُدَ النَّخَعِيِّ وَأَشْبَاهِهِمْ مِمَّنِ اتُّهِمَ بِوَضْعِ الأَحَادِيثِ وَتَوْلِيدِ الأَخْبَارِ.
وَكَذَلِكَ مَنِ الْغَالِبُ عَلَى حَدِيثِهِ الْمُنْكَرُ أَوِ الْغَلَطُ أَمْسَكْنَا أَيْضًا عَنْ حَدِيثِهِمْ.
وَعَلاَمَةُ الْمُنْكَرِ فِي حَدِيثِ الْمُحَدِّثِ إِذَا مَا عُرِضَتْ رِوَايَتُهُ لِلْحَدِيثِ عَلَى رِوَايَةِ غَيْرِهِ مِنْ أَهْلِ الْحِفْظِ وَالرِّضَا خَالَفَتْ رِوَايَتُهُ رِوَايَتَهُمْ أَوْ لَمْ تَكَدْ تُوَافِقُهَا فَإِذَا كَانَ الأَغْلَبُ مِنْ حَدِيثِهِ كَذَلِكَ كَانَ مَهْجُورَ الْحَدِيثِ غَيْرَ مَقْبُولِهِ وَلاَ مُسْتَعْمَلِهِ.
فَمِنْ هَذَا الضَّرْبِ مِنَ الْمُحَدِّثِينَ عَبْدُ اللَّهِ بْنُ مُحَرَّرٍ وَيَحْيَى بْنُ أَبِي أُنَيْسَةَ وَالْجَرَّاحُ بْنُ الْمِنْهَالِ أَبُو الْعَطُوفِ وَعَبَّادُ بْنُ كَثِيرٍ وَحُسَيْنُ بْنُ عَبْدِ اللَّهِ بْنِ ضُمَيْرَةَ وَعُمَرُ بْنُ صُهْبَانَ وَمَنْ نَحَا نَحْوَهُمْ فِي رِوَايَةِ الْمُنْكَرِ مِنَ الْحَدِيثِ. فَلَسْنَا نُعَرِّجُ عَلَى حَدِيثِهِمْ وَلاَ نَتَشَاغَلُ بِهِ.
لأَنَّ حُكْمَ أَهْلِ الْعِلْمِ وَالَّذِي نَعْرِفُ مِنْ مَذْهَبِهِمْ فِي قَبُولِ مَا يَتَفَرَّدُ بِهِ الْمُحَدِّثُ مِنَ الْحَدِيثِ أَنْ يَكُونَ قَدْ شَارَكَ الثِّقَاتِ مِنْ أَهْلِ الْعِلْمِ وَالْحِفْظِ فِي بَعْضِ مَا رَوَوْا وَأَمْعَنَ فِي ذَلِكَ عَلَى الْمُوَافَقَةِ لَهُمْ فَإِذَا وُجِدَ كَذَلِكَ ثُمَّ زَادَ بَعْدَ ذَلِكَ شَيْئًا لَيْسَ عِنْدَ أَصْحَابِهِ قُبِلَتْ زِيَادَتُهُ.
فَأَمَّا مَنْ تَرَاهُ يَعْمِدُ لِمِثْلِ الزُّهْرِيِّ فِي جَلاَلَتِهِ وَكَثْرَةِ أَصْحَابِهِ الْحُفَّاظِ الْمُتْقِنِينَ لِحَدِيثِهِ وَحَدِيثِ غَيْرِهِ أَوْ لِمِثْلِ هِشَامِ بْنِ عُرْوَةَ وَحَدِيثُهُمَا عِنْدَ أَهْلِ الْعِلْمِ مَبْسُوطٌ مُشْتَرَكٌ قَدْ نَقَلَ أَصْحَابُهُمَا عَنْهُمَا حَدِيثَهُمَا عَلَى الاِتِّفَاقِ مِنْهُمْ فِي أَكْثَرِهِ فَيَرْوِي عَنْهُمَا أَوْ عَنْ أَحَدِهِمَا الْعَدَدَ مِنَ الْحَدِيثِ مِمَّا لاَ يَعْرِفُهُ أَحَدٌ مِنْ أَصْحَابِهِمَا وَلَيْسَ مِمَّنْ قَدْ شَارَكَهُمْ فِي الصَّحِيحِ مِمَّا عِنْدَهُمْ فَغَيْرُ جَائِزٍ قَبُولُ حَدِيثِ هَذَا الضَّرْبِ مِنَ النَّاسِ وَاللَّهُ أَعْلَمُ.
قَدْ شَرَحْنَا مِنْ مَذْهَبِ الْحَدِيثِ وَأَهْلِهِ بَعْضَ مَا يَتَوَجَّهُ بِهِ مَنْ أَرَادَ سَبِيلَ الْقَوْمِ وَوُفِّقَ لَهَا وَسَنَزِيدُ- إِنْ شَاءَ اللَّهُ تَعَالَى- شَرْحًا وَإِيضَاحًا فِي مَوَاضِعَ مِنَ الْكِتَابِ عِنْدَ ذِكْرِ الأَخْبَارِ الْمُعَلَّلَةِ إِذَا أَتَيْنَا عَلَيْهَا فِي الأَمَاكِنِ الَّتِي يَلِيقُ بِهَا الشَّرْحُ وَالإِيضَاحُ إِنْ شَاءَ اللَّهُ تَعَالَى.
وَبَعْدُ- يَرْحَمُكَ اللَّهُ- فَلَوْلاَ الَّذِي رَأَيْنَا مِنْ سُوءِ صَنِيعِ كَثِيرٍ مِمَّنْ نَصَبَ نَفْسَهُ مُحَدِّثًا فِيمَا يَلْزَمُهُمْ مِنْ طَرْحِ الأَحَادِيثِ الضَّعِيفَةِ وَالرِّوَايَاتِ الْمُنْكَرَةِ وَتَرْكِهِمْ الاِقْتِصَارَ عَلَى الأَحَادِيثِ الصَّحِيحَةِ الْمَشْهُورَةِ مِمَّا نَقَلَهُ الثِّقَاتُ الْمَعْرُوفُونَ بِالصِّدْقِ وَالأَمَانَةِ بَعْدَ مَعْرِفَتِهِمْ وَإِقْرَارِهِمْ بِأَلْسِنَتِهِمْ أَنَّ كَثِيرًا مِمَّا يَقْذِفُونَ بِهِ إِلَى الأَغْبِيَاءِ مِنَ النَّاسِ هُوَ مُسْتَنْكَرٌ وَمَنْقُولٌ عَنْ قَوْمٍ غَيْرِ مَرْضِيِّينَ مِمَّنْ ذَمَّ الرِّوَايَةَ عَنْهُمْ أَئِمَّةُ أَهْلِ الْحَدِيثِ مِثْلُ مَالِكِ بْنِ أَنَسٍ وَشُعْبَةَ بْنِ الْحَجَّاجِ وَسُفْيَانَ بْنِ عُيَيْنَةَ وَيَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ وَغَيْرِهِمْ مِنَ الأَئِمَّةِ- لَمَا سَهُلَ عَلَيْنَا الاِنْتِصَابُ لِمَا سَأَلْتَ مِنَ التَّمْيِيزِ وَالتَّحْصِيلِ.
وَلَكِنْ مِنْ أَجْلِ مَا أَعْلَمْنَاكَ مِنْ نَشْرِ الْقَوْمِ الأَخْبَارَ الْمُنْكَرَةَ بِالأَسَانِيدِ الضِّعَافِ الْمَجْهُولَةِ وَقَذْفِهِمْ بِهَا إِلَى الْعَوَامِّ الَّذِينَ لاَ يَعْرِفُونَ عُيُوبَهَا خَفَّ عَلَى قُلُوبِنَا إِجَابَتُكَ إِلَى مَا سَأَلْتَ.
Abū Bakr ibn Abī Shaybah narrated to us that Ghundar narrated to us, on authority of Shu’bah; and Muhammad bin ul-Muthannā and Ibn Bashār both narrated to us, they said:
Muhammad bin Ja’far narrated to us, Shu’bah narrated to us, on authority of Mansūr, on authority of Rab’iy ibn Hirāsh, that he heard Alī, may Allah be pleased with him, giving a Khutbah and he said that the Messenger of Allah ﷺ said: ‘Do not lie upon me; indeed whoever lies upon me will enter the Fire’.
وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا غُنْدَرٌ، عَنْ شُعْبَةَ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، وَابْنُ، بَشَّارٍ قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، أَنَّهُ سَمِعَ عَلِيًّا، - رضى الله عنه - يَخْطُبُ قَالَ قَالَ رَسُولُ اللَّهِ ﷺ " لاَ تَكْذِبُوا عَلَىَّ فَإِنَّهُ مَنْ يَكْذِبْ عَلَىَّ يَلِجِ النَّارَ " .
Classification
Zuhayr bin Harb narrated to me, Ismā’īl, rather, Ibn Ulayyah narrated to us, on authority of Abd il-Azīz ibn Suhayb, on authority of Anas bin Mālik, that he said:
‘Indeed what prevents me from relating to you a great number of Ḥadīth is that the Messenger of Allah ﷺ said: ‘Whoever intends to lie upon me, then let him take his seat in the Fire.’
وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا إِسْمَاعِيلُ، - يَعْنِي ابْنَ عُلَيَّةَ - عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّهُ قَالَ إِنَّهُ لَيَمْنَعُنِي أَنْ أُحَدِّثَكُمْ حَدِيثًا كَثِيرًا أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ " مَنْ تَعَمَّدَ عَلَىَّ كَذِبًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ " .
Classification
Muhammad bin Ubayd il-Ghubarī narrated to us, Abū Awānah narrated to us, on authority of Abī Hasīn, on authority of Abī Sālih, on authority of Abū Hurayrah, he said, the Messenger of Allah ﷺ said:
‘Whoever lies upon me intentionally, then let him take his seat in the Fire’.
وَحَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ الْغُبَرِيُّ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ﷺ " مَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ " .
Classification
Muhammad bin Abd Allah ibn Numayr narrated to us, my father narrated to us, Sa’īd bin Ubayd narrated to us, Alī bin Rabī’ah narrated to us, he said:
‘I arrived at the Masjid and al-Mughīrah, the Amīr of al-Kūfah said: ‘I heard the Messenger of Allah ﷺ saying, ‘Indeed a lie upon me is not like a lie upon anyone else, for whoever lies upon me intentionally, then he shall take his seat in the Fire’.’
وَحَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا سَعِيدُ بْنُ عُبَيْدٍ، حَدَّثَنَا عَلِيُّ بْنُ رَبِيعَةَ، قَالَ أَتَيْتُ الْمَسْجِدَ وَالْمُغِيرَةُ أَمِيرُ الْكُوفَةِ قَالَ فَقَالَ الْمُغِيرَةُ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ " إِنَّ كَذِبًا عَلَىَّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ فَمَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ " .
Classification
’ Alī bin Hujr as-Sa’dī narrated to us, Alī bin Mushir narrated to us, Muhammad bin Qays il-Asadī informed us, on authority of Alī ibn Rabī’at al-Asadī, on authority of al-Mughīrat ibn Shu’bah, on authority of the Prophet ﷺ a similar narration, however he did not mention the words ‘Indeed a lie upon me is not like a lie upon anyone else’.
وَحَدَّثَنِي عَلِيُّ بْنُ حُجْرٍ السَّعْدِيُّ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، أَخْبَرَنَا مُحَمَّدُ بْنُ قَيْسٍ الأَسَدِيُّ، عَنْ عَلِيِّ بْنِ رَبِيعَةَ الأَسَدِيِّ، عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، عَنِ النَّبِيِّ ﷺ بِمِثْلِهِ وَلَمْ يَذْكُرْ " إِنَّ كَذِبًا عَلَىَّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ " .
Classification
Ubayd Allah bin Mu’ādh al-Anbarī narrated to us, my father narrated to us; and Muhammad bin ul-Muthannā narrated to us, Abd ur-Rahman bin Mahdī both narrated to us:
Shu’bah narrated to us, on authority of Khubayb bin Abd ir-Rahman, on authority of Hafs bin Āsim, on authority of Abī Hurayrah, he said, the Messenger of Allah ﷺ said: ‘It is enough of a lie for a man to narrate everything he hears’.
وَحَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ الْعَنْبَرِيُّ، حَدَّثَنَا أَبِي ح، وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، قَالاَ حَدَّثَنَا شُعْبَةُ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، قَالَ قَالَ رَسُولُ اللَّهِ ﷺ " كَفَى بِالْمَرْءِ كَذِبًا أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ " .
Classification
Muhammad bin Abd Allah bin Numayr and Zuhayr bin Harb narrated to me, they said Abd Allah bin Yazīd narrated to us, he said Sa’īd bin Abī Ayyūb narrated to me, he said Abū Hāni’ narrated to me, on authority of Uthmān Muslim bin Yasār, on authority of Abī Hurayrah, on authority of the Messenger of Allah ﷺ he said:
‘There will be in the last of my nation a people narrating to you what you nor your fathers heard, so beware of them’.
وَحَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، وَزُهَيْرُ بْنُ حَرْبٍ، قَالاَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يَزِيدَ، قَالَ حَدَّثَنِي سَعِيدُ بْنُ أَبِي أَيُّوبَ، قَالَ حَدَّثَنِي أَبُو هَانِئٍ، عَنْ أَبِي عُثْمَانَ، مُسْلِمِ بْنِ يَسَارٍ عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ " سَيَكُونُ فِي آخِرِ أُمَّتِي أُنَاسٌ يُحَدِّثُونَكُمْ مَا لَمْ تَسْمَعُوا أَنْتُمْ وَلاَ آبَاؤُكُمْ فَإِيَّاكُمْ وَإِيَّاهُمْ " .
Classification
Harmalah bin Yahyā bin Abd Allah bin Harmalah bin Imrān at-Tujībī narrated to me, he said Ibn Wahb narrated to us, he said Abū Shurayh narrated to me that he heard Sharāhīl bin Yazīd saying ‘Muslim bin Yasār informed me that he heard Abā Hurayrah saying, the Messenger of Allah ﷺ said:
‘There will be in the end of time charlatan liars coming to you with narrations that you nor your fathers heard, so beware of them lest they misguide you and cause you tribulations’.’
وَحَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ حَرْمَلَةَ بْنِ عِمْرَانَ التُّجِيبِيُّ، قَالَ حَدَّثَنَا ابْنُ وَهْبٍ، قَالَ حَدَّثَنِي أَبُو شُرَيْحٍ، أَنَّهُ سَمِعَ شَرَاحِيلَ بْنَ يَزِيدَ، يَقُولُ أَخْبَرَنِي مُسْلِمُ بْنُ يَسَارٍ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ قَالَ رَسُولُ اللَّهِ ﷺ " يَكُونُ فِي آخِرِ الزَّمَانِ دَجَّالُونَ كَذَّابُونَ يَأْتُونَكُمْ مِنَ الأَحَادِيثِ بِمَا لَمْ تَسْمَعُوا أَنْتُمْ وَلاَ آبَاؤُكُمْ فَإِيَّاكُمْ وَإِيَّاهُمْ لاَ يُضِلُّونَكُمْ وَلاَ يَفْتِنُونَكُمْ " .
Classification
Abū Bakr bin Abī Shaybah narrated to us, Alī bin Hafs narrated to us, Shu’bah narrated to us, on authority of Khubayb bin Abd ir-Rahman, on authority of Hafs bin Āsim, on authority of Abī Hurayrah, on authority of the Prophet ﷺ the same as that.
وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَلِيُّ بْنُ حَفْصٍ، حَدَّثَنَا شُعْبَةُ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ بِمِثْلِ ذَلِكَ .
Classification
Yahyā bin Yahyā narrated to us, Hushaym informed us, on authority of Sulaymān at-Taymī, on authority of Abī Uthmān an-Nahdī, he said, Umar bin ul-Khattāb, may Allah be pleased with him, said:
‘It is enough of a lie for a man that he narrates everything he hears’.
وَحَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا هُشَيْمٌ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، قَالَ قَالَ عُمَرُ بْنُ الْخَطَّابِ رضى الله تعالى عنه بِحَسْبِ الْمَرْءِ مِنَ الْكَذِبِ أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ .
Classification
Abūt-Tāhir Ahmad bin Amr bin Sarh narrated to me, he said, Ibn Wahb narrated to us, he said, Mālik said to me:
‘Know that a man who relates everything he hears is not safe, and he can never be an Imām, as long as he narrates everything he hears’.
وَحَدَّثَنِي أَبُو الطَّاهِرِ، أَحْمَدُ بْنُ عَمْرِو بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ سَرْحٍ قَالَ أَخْبَرَنَا ابْنُ وَهْبٍ، قَالَ قَالَ لِي مَالِكٌ اعْلَمْ أَنَّهُ لَيْسَ يَسْلَمُ رَجُلٌ حَدَّثَ بِكُلِّ مَا سَمِعَ وَلاَ يَكُونُ إِمَامًا أَبَدًا وَهُوَ يُحَدِّثُ بِكُلِّ مَا سَمِعَ .
Classification
Muhammad bin ul-Muthannā narrated to us, he said Abd ur-Rahman narrated to us, he said Sufyān narrated to us, on authority of Abī Ishāq, on authority of Abīl-Ahwas, on authority of Abd Illah, he said:
‘It is enough of a lie for a man that he narrates everything he hears’.
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ، قَالَ حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي الأَحْوَصِ، عَنْ عَبْدِ اللَّهِ، قَالَ بِحَسْبِ الْمَرْءِ مِنَ الْكَذِبِ أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ .
Classification
Muhammad bin ul-Muthannā narrated to us, he said I heard Abd ar-Rahman bin Mahdī saying:
‘A man cannot be an Imām whose example is followed until he withholds from some of what he hears’.
وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ مَهْدِيٍّ، يَقُولُ لاَ يَكُونُ الرَّجُلُ إِمَامًا يُقْتَدَى بِهِ حَتَّى يُمْسِكَ عَنْ بَعْضِ مَا سَمِعَ .
Classification
Yahyā bin Yahyā narrated to us, Umar bin Alī bin Muqaddam informed us, on authority of Sufyān bin Husayn, he said:
‘Iyās bin Mu’āwiyah asked me saying: ‘Indeed I see that you love knowledge of the Qur’ān, so recite for me a Sūrah and explain it until I can reflect on what you know’. [Sufyān] said, so I did that, and [Iyās] said to me: ‘Memorize from me what I am about to say to you- Beware of abominations in Ḥadīth for indeed rarely does anyone convey them except he lowers himself and his Ḥadīth are denied’.’
وَحَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا عُمَرُ بْنُ عَلِيِّ بْنِ مُقَدَّمٍ، عَنْ سُفْيَانَ بْنِ حُسَيْنٍ، قَالَ سَأَلَنِي إِيَاسُ بْنُ مُعَاوِيَةَ فَقَالَ إِنِّي أَرَاكَ قَدْ كَلِفْتَ بِعِلْمِ الْقُرْآنِ فَاقْرَأْ عَلَىَّ سُورَةً وَفَسِّرْ حَتَّى أَنْظُرَ فِيمَا عَلِمْتَ . قَالَ فَفَعَلْتُ . فَقَالَ لِيَ احْفَظْ عَلَىَّ مَا أَقُولُ لَكَ إِيَّاكَ وَالشَّنَاعَةَ فِي الْحَدِيثِ فَإِنَّهُ قَلَّمَا حَمَلَهَا أَحَدٌ إِلاَّ ذَلَّ فِي نَفْسِهِ وَكُذِّبَ فِي حَدِيثِهِ .
Classification
Abūt-Tāhir and Harmalah bin Yahyā narrated to me, they said Ibn Wahb narrated to us, he said Yūnus informed me, on authority of Ibn Shihāb, on authority of Ubayd Allah bin Abd Allah bin Utbah, that Abd Allah bin Mas’ūd said:
‘It is the case that you do not relate to the people a narration which their minds cannot grasp except that it becomes a Fitnah for some of them’.
وَحَدَّثَنِي أَبُو الطَّاهِرِ، وَحَرْمَلَةُ بْنُ يَحْيَى، قَالاَ أَخْبَرَنَا ابْنُ وَهْبٍ، قَالَ أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، أَنَّ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ، قَالَ مَا أَنْتَ بِمُحَدِّثٍ قَوْمًا حَدِيثًا لاَ تَبْلُغُهُ عُقُولُهُمْ إِلاَّ كَانَ لِبَعْضِهِمْ فِتْنَةً .
Classification
Abū Sa’īd al-Ashajj narrated to me, Wakī’ narrated to us, al-A’mash narrated to us, on authority of al-Musayyab bin Rāfi’, on authority of Āmir bin Abdah, he said, Abd Allah [bin Mas’ūd] said:
‘Indeed Satan will appear in the form of a man and he will come to the people, narrating to them false Ḥadīth, and they will then depart. Then a man among them will say: ‘I heard a man whose face I recognize but I do not know his name narrating [such and such]…’
وَحَدَّثَنِي أَبُو سَعِيدٍ الأَشَجُّ، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا الأَعْمَشُ، عَنِ الْمُسَيَّبِ بْنِ رَافِعٍ، عَنْ عَامِرِ بْنِ عَبَدَةَ، قَالَ قَالَ عَبْدُ اللَّهِ إِنَّ الشَّيْطَانَ لَيَتَمَثَّلُ فِي صُورَةِ الرَّجُلِ فَيَأْتِي الْقَوْمَ فَيُحَدِّثُهُمْ بِالْحَدِيثِ مِنَ الْكَذِبِ فَيَتَفَرَّقُونَ فَيَقُولُ الرَّجُلُ مِنْهُمْ سَمِعْتُ رَجُلاً أَعْرِفُ وَجْهَهُ وَلاَ أَدْرِي مَا اسْمُهُ يُحَدِّثُ .
Classification
Muhammad bin Rāfi’ narrated to me, Abd ur-Razzāq narrated to us, Ma’mar informed us, on authority of Ibn Tāwus, on authority of his father, on authority Abd Allah bin Amr bin al-Ās, he said:
‘Indeed in the sea are devils chained up, whom Sulaymān shackled and they are at the point of emerging. Then they will recite a Qur’ān upon the people.’
وَحَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، قَالَ إِنَّ فِي الْبَحْرِ شَيَاطِينَ مَسْجُونَةً أَوْثَقَهَا سُلَيْمَانُ يُوشِكُ أَنْ تَخْرُجَ فَتَقْرَأَ عَلَى النَّاسِ قُرْآنًا .
Classification
Muhammad bin Abbād and Sa’īd bin Amr al-Ash’athī narrated to me on authority of Ibn Uyaynah; Sa’īd said Sufyān informed us on authority of Hishām bin Hujayr, on authority of Tāwus, he said (Bushayr bin Ka’b) came to Ibn Abbās so he set about narrating to him. Ibn Abbās said to him:
‘Go back to such-and-such narration‘. Then [Bushayr] returned to it and narrated it. So [Ibn Abbās] said to him: ‘Go back to such-and-such narration’. Then [Bushayr] returned to it and narrated it. Thus [Bushayr] said to him: ‘I do not know whether you know all of my Ḥadīth and you reject this one and that, or if you reject all of my Ḥadīth and know this one and that?’ Ibn Abbās said to him: ‘Indeed we would be narrated to on authority of the Messenger of Allah ﷺ at a time when one would not lie upon him, however when the people took the difficult [Munkar] and the docile [Sahīh], we abandoned listening to Ḥadīth from them’.
وَحَدَّثَنِي مُحَمَّدُ بْنُ عَبَّادٍ، وَسَعِيدُ بْنُ عَمْرٍو الأَشْعَثِيُّ، جَمِيعًا عَنِ ابْنِ عُيَيْنَةَ، - قَالَ سَعِيدٌ أَخْبَرَنَا سُفْيَانُ، - عَنْ هِشَامِ بْنِ حُجَيْرٍ، عَنْ طَاوُسٍ، قَالَ جَاءَ هَذَا إِلَى ابْنِ عَبَّاسٍ - يَعْنِي بُشَيْرَ بْنَ كَعْبٍ - فَجَعَلَ يُحَدِّثُهُ فَقَالَ لَهُ ابْنُ عَبَّاسٍ عُدْ لِحَدِيثِ كَذَا وَكَذَا . فَعَادَ لَهُ ثُمَّ حَدَّثَهُ فَقَالَ لَهُ عُدْ لِحَدِيثِ كَذَا وَكَذَا . فَعَادَ لَهُ فَقَالَ لَهُ مَا أَدْرِي أَعَرَفْتَ حَدِيثِي كُلَّهُ وَأَنْكَرْتَ هَذَا أَمْ أَنْكَرْتَ حَدِيثِي كُلَّهُ وَعَرَفْتَ هَذَا فَقَالَ لَهُ ابْنُ عَبَّاسٍ إِنَّا كُنَّا نُحَدِّثُ عَنْ رَسُولِ اللَّهِ ﷺ إِذْ لَمْ يَكُنْ يُكْذَبُ عَلَيْهِ فَلَمَّا رَكِبَ النَّاسُ الصَّعْبَ وَالذَّلُولَ تَرَكْنَا الْحَدِيثَ عَنْهُ .
Classification
Muhammad bin Rāfi’ narrated to me, Abd ur-Razzāq narrated to us, Ma’mar informed us, on authority of Ibn Tāwus, on authority of his father, on authority of Ibn Abbās, he said:
‘Indeed we would take Ḥadīth and they would be taken on authority of the Messenger of Allah, peace and blessings of Allah upon him. However if you take every difficult and docile [narration] then how far that is [from being upright]!
وَحَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ إِنَّمَا كُنَّا نَحْفَظُ الْحَدِيثَ وَالْحَدِيثُ يُحْفَظُ عَنْ رَسُولِ اللَّهِ ﷺ فَأَمَّا إِذْ رَكِبْتُمْ كُلَّ صَعْبٍ وَذَلُولٍ فَهَيْهَاتَ .
Classification
Abū Ayyūb Sulaymān bin Ubayd Allah al-Ghaylānī narrated to us, Abū Āmir, meaning al-Aqadī, narrated to us, Rabāh narrated to us, on authority of Qays bin Sa’d, on authority of Mujāhid, he said Bushayr ul-Adawī came to Ibn Abbās then he set about narrating to him, saying:
‘The Messenger of Allah ﷺ said…’, ‘the Messenger of Allah ﷺ said…’. Then it seemed that Ibn Abbās was not listening to his Ḥadīth and not reflecting on them, so [Bushayr] said: ‘Oh Ibn Abbās, why is it that I see you not listening to my Ḥadīth? I narrate to you on authority of the Messenger of Allah ﷺ however you are not listening’. Ibn Abbās said: ‘Indeed once upon a time we would listen to a man saying, ‘the Messenger of Allah ﷺ said…’ rushing towards him with our eyes and harkening towards him with our ears; then when the people took the difficult and the docile we no longer took from people except those whom we knew’.
وَحَدَّثَنِي أَبُو أَيُّوبَ، سُلَيْمَانُ بْنُ عُبَيْدِ اللَّهِ الْغَيْلاَنِيُّ حَدَّثَنَا أَبُو عَامِرٍ، - يَعْنِي الْعَقَدِيَّ - حَدَّثَنَا رَبَاحٌ، عَنْ قَيْسِ بْنِ سَعْدٍ، عَنْ مُجَاهِدٍ، قَالَ جَاءَ بُشَيْرٌ الْعَدَوِيُّ إِلَى ابْنِ عَبَّاسٍ فَجَعَلَ يُحَدِّثُ وَيَقُولُ قَالَ رَسُولُ اللَّهِ ﷺ قَالَ رَسُولُ اللَّهِ ﷺ فَجَعَلَ ابْنُ عَبَّاسٍ لاَ يَأْذَنُ لِحَدِيثِهِ وَلاَ يَنْظُرُ إِلَيْهِ فَقَالَ يَا ابْنَ عَبَّاسٍ مَا لِي لاَ أَرَاكَ تَسْمَعُ لِحَدِيثِي أُحَدِّثُكَ عَنْ رَسُولِ اللَّهِ ﷺ وَلاَ تَسْمَعُ . فَقَالَ ابْنُ عَبَّاسٍ إِنَّا كُنَّا مَرَّةً إِذَا سَمِعْنَا رَجُلاً يَقُولُ قَالَ رَسُولُ اللَّهِ ﷺ ابْتَدَرَتْهُ أَبْصَارُنَا وَأَصْغَيْنَا إِلَيْهِ بِآذَانِنَا فَلَمَّا رَكِبَ النَّاسُ الصَّعْبَ وَالذَّلُولَ لَمْ نَأْخُذْ مِنَ النَّاسِ إِلاَّ مَا نَعْرِفُ .
Classification
Dāwud bin Amr aḍ-Ḍabbī narrated to us, Nāfi’ bin Umar narrated to us, on authority of Ibn Abī Mulaykah, he said:
‘I wrote to Ibn Abbās asking him to write something [pertaining to knowledge] for me and he withheld from me quite a bit, and said: ‘As [if he were] a sincere child, I will write for him something especially suited to his status withholding from him what would not benefit him’. [Ibn Abī Mulaykah] said: ‘So [Ibn Abbās] called for the judgment of Alī [bin Abī Tālib which was a book with which Alī would pass verdicts in Kuffah], and he began to write from it [with respect to the request of Ibn Abī Mulaykah] and he came upon something [not appropriate to the station of Alī regarding the science of verdicts]. So [Ibn Abbās] said: ‘By Allah, Alī did not give judgment according to this unless he was astray’.’
حَدَّثَنَا دَاوُدُ بْنُ عَمْرٍو الضَّبِّيُّ، حَدَّثَنَا نَافِعُ بْنُ عُمَرَ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، قَالَ كَتَبْتُ إِلَى ابْنِ عَبَّاسٍ أَسْأَلُهُ أَنْ يَكْتُبَ، لِي كِتَابًا وَيُخْفِي عَنِّي . فَقَالَ وَلَدٌ نَاصِحٌ أَنَا أَخْتَارُ لَهُ الأُمُورَ اخْتِيَارًا وَأُخْفِي عَنْهُ . قَالَ فَدَعَا بِقَضَاءِ عَلِيٍّ فَجَعَلَ يَكْتُبُ مِنْهُ أَشْيَاءَ وَيَمُرُّ بِهِ الشَّىْءُ فَيَقُولُ وَاللَّهِ مَا قَضَى بِهَذَا عَلِيٌّ إِلاَّ أَنْ يَكُونَ ضَلَّ .
Classification
Amr an-Nāqid narrated to us, Sufyān bin Uyaynah narrated to us, on authority of Hishām bin Hujayr, on authority of Tāwus, he said:
‘A book was brought to Ibn Abbās which contained the verdicts of Alī, may Allah be pleased with him, and he effaced but a small amount,’ and Sufyān bin Uyaynah indicated with his arm [the amount].
حَدَّثَنَا عَمْرٌو النَّاقِدُ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ هِشَامِ بْنِ حُجَيْرٍ، عَنْ طَاوُسٍ، قَالَ أُتِيَ ابْنُ عَبَّاسٍ بِكِتَابٍ فِيهِ قَضَاءُ عَلِيٍّ - رضى الله عنه - فَمَحَاهُ إِلاَّ قَدْرَ . وَأَشَارَ سُفْيَانُ بْنُ عُيَيْنَةَ بِذِرَاعِهِ .
Classification
Hasan bin Alī al-Hulwānī narrated to us, Yahyā bin Ādam narrated to us, Ibn Idrīs narrated to us, on authority of al-A’mash, on authority of Abī Ishāq who said:
‘When they narrated these things after Alī, may Allah be pleased with him, a man from the companions of Alī said: ‘May Allah curse them. Did they corrupt every [type of] knowledge!?’
حَدَّثَنَا حَسَنُ بْنُ عَلِيٍّ الْحُلْوَانِيُّ، حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا ابْنُ إِدْرِيسَ، عَنِ الأَعْمَشِ، عَنْ أَبِي إِسْحَاقَ، قَالَ لَمَّا أَحْدَثُوا تِلْكَ الأَشْيَاءَ بَعْدَ عَلِيٍّ - رضى الله عنه - قَالَ رَجُلٌ مِنْ أَصْحَابِ عَلِيٍّ قَاتَلَهُمُ اللَّهُ أَىَّ عِلْمٍ أَفْسَدُوا .
Classification
Alī bin Khashram narrated to us, Abū Bakr, meaning Ibn Ayyāsh, informed us, he said ‘I heard al-Mughīrah saying:
‘There are no Ḥadīth on authority of Alī, may Allah be pleased with him, that are confirmed except from the companions of Abd Allah bin Mas’ūd.’
حَدَّثَنَا عَلِيُّ بْنُ خَشْرَمٍ، أَخْبَرَنَا أَبُو بَكْرٍ، - يَعْنِي ابْنَ عَيَّاشٍ - قَالَ سَمِعْتُ الْمُغِيرَةَ، يَقُولُ لَمْ يَكُنْ يَصْدُقُ عَلَى عَلِيٍّ - رضى الله عنه - فِي الْحَدِيثِ عَنْهُ إِلاَّ مِنْ أَصْحَابِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ .
Classification
Hasan bin ur-Rabī’ narrated to us, Hammād bin Zayd narrated to us, on authority of Ayyūb and Hishām [bin Hassān], on authority of Muhammad [bin Sīrīn] ; and Fuḍayl [bin Īyāḍ] narrated to us on authority of Hishām [bin Hassān]; he said Mukhlad bin Husayn narrated to us, on authority of Hishām [bin Hassān], on authority of Muhammad bin Sīrīn , that he said:
‘Indeed this knowledge is faith, so carefully consider from whom you take your faith’.
حَدَّثَنَا حَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، وَهِشَامٍ، عَنْ مُحَمَّدٍ، وَحَدَّثَنَا فُضَيْلٌ، عَنْ هِشَامٍ، قَالَ وَحَدَّثَنَا مَخْلَدُ بْنُ حُسَيْنٍ، عَنْ هِشَامٍ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، قَالَ إِنَّ هَذَا الْعِلْمَ دِينٌ فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ .
Classification
Abū Ja’far Muhammad bin us-Sabbāh narrated to us, Ismā’īl bin Zakariyyā’ narrated to us, on authority of Āsim il-Ahwal, on authority of Ibn Sīrīn that he said:
‘They would not ask about the chains of narration, and when the Fitnah occurred, they said: ‘Name for us your men’. So Ahl us-Sunnah would be regarded, and their Ḥadīth were then taken, and Ahl ul-Bi’dah would be regarded, and their Ḥadīth were not taken’.
حَدَّثَنَا أَبُو جَعْفَرٍ، مُحَمَّدُ بْنُ الصَّبَّاحِ حَدَّثَنَا إِسْمَاعِيلُ بْنُ زَكَرِيَّاءَ، عَنْ عَاصِمٍ الأَحْوَلِ، عَنِ ابْنِ سِيرِينَ، قَالَ لَمْ يَكُونُوا يَسْأَلُونَ عَنِ الإِسْنَادِ، فَلَمَّا وَقَعَتِ الْفِتْنَةُ قَالُوا سَمُّوا لَنَا رِجَالَكُمْ فَيُنْظَرُ إِلَى أَهْلِ السُّنَّةِ فَيُؤْخَذُ حَدِيثُهُمْ وَيُنْظَرُ إِلَى أَهْلِ الْبِدَعِ فَلاَ يُؤْخَذُ حَدِيثُهُمْ .
Classification
Ishāq bin Ibrāhīm al-Hanthalī narrated to us, Īsā, and he is Ibn Yūnus, informed us, al-Awzā’ī narrated to us, on authority of Sulyamān bin Mūsā, he said:
‘I came across Tāwus and said: ‘So-and-so narrated to me such-and-such’. Then he said: ‘If your companion is trustworthy, then take from him.’
حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ، أَخْبَرَنَا عِيسَى، - وَهُوَ ابْنُ يُونُسَ - حَدَّثَنَا الأَوْزَاعِيُّ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، قَالَ لَقِيتُ طَاوُسًا فَقُلْتُ حَدَّثَنِي فُلاَنٌ، كَيْتَ وَكَيْتَ . قَالَ إِنْ كَانَ صَاحِبُكَ مَلِيًّا فَخُذْ عَنْهُ .
Classification
Abd Allah bin Abd ir-Rahman ad-Dārimī narrated to us, Marwān, meaning Ibn Muhammad ad-Dimashqī informed us, Sa’īd bin Abd il-Azīz narrated to us, on authority of Sulaymān bin Mūsā, he said, I said to Tāwus:
‘So-and-so narrated to me like this-and-that’. He said: ‘If your companion is trustworthy, then take from him.’
وَحَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ الدَّارِمِيُّ، أَخْبَرَنَا مَرْوَانُ، - يَعْنِي ابْنَ مُحَمَّدٍ الدِّمَشْقِيَّ - حَدَّثَنَا سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، قَالَ قُلْتُ لِطَاوُسٍ إِنَّ فُلاَنًا حَدَّثَنِي بِكَذَا، وَكَذَا، . قَالَ إِنْ كَانَ صَاحِبُكَ مَلِيًّا فَخُذْ عَنْهُ .
Classification
Nasr bin Alī al-Jahdhamī narrated to us, al-Asma’ī narrated to us, on authority of Ibn Abī-Zinād, on authority of his father, he said:
‘I met one hundred [transmitters] in al-Madīnah, each of whom were reliable. Narrations were not taken from one about who it was said, ‘he is not from its people’.’
حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ، حَدَّثَنَا الأَصْمَعِيُّ، عَنِ ابْنِ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، قَالَ أَدْرَكْتُ بِالْمَدِينَةِ مِائَةً كُلُّهُمْ مَأْمُونٌ . مَا يُؤْخَذُ عَنْهُمُ الْحَدِيثُ يُقَالُ لَيْسَ مِنْ أَهْلِهِ .
Classification
Muhammad bin Abī Umar al-Makkī narrated to us, Sufyān narrated to us; and Abū Bakr bin Khallād al-Bāhilī narrated to us – and the wording is his, he said, I heard Sufyān bin Uyaynah, on authority of Mis’ar, he said, I heard Sa’d bin Ibrāhīm saying:
‘There is to be no narrating on authority of the Messenger of Allah ﷺ except by trustworthy narrators (Thiqāt)’.
حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ، ح وَحَدَّثَنِي أَبُو بَكْرِ بْنُ خَلاَّدٍ الْبَاهِلِيُّ، - وَاللَّفْظُ لَهُ - قَالَ سَمِعْتُ سُفْيَانَ بْنَ عُيَيْنَةَ، عَنْ مِسْعَرٍ، قَالَ سَمِعْتُ سَعْدَ بْنَ إِبْرَاهِيمَ، يَقُولُ لاَ يُحَدِّثُ عَنْ رَسُولِ اللَّهِ ﷺ إِلاَّ الثِّقَاتُ .