Section Five Continued

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Was the Narration Verbatim or by Meaning

I have discussed this issue extensively in al Imam al Shafi’i wa Atharuhu fi al Hadith wa ‘Ulumihi. Therefore, I will mention this issue concisely. Whoever wishes to learn more about it should refer to the aforementioned book.

There is a difference between transmitting the words of the Prophet salla Llahu ‘alayhi wa sallam and transmitting his actions.

Regarding actions, each person transmits them according to his own expression, so differences may occur in their transmission.

As for transmitting the words of the Prophet salla Llahu ‘alayhi wa sallam, this was based on their strength of memory and accuracy. Those with strong and quick memories and a powerful recollection would memorise the wording of the Prophet’s salla Llahu ‘alayhi wa sallam Hadith exactly as they heard it. Those with lesser abilities might only narrate the meaning of what they heard.

From this, two trends emerged among the Sahabah radiya Llahu ‘anhum:

The First: Those who were meticulous about the exact wording of the Hadith. They would not permit altering a single letter, changing a single word, or adding or deleting anything from the text. These were many. This is supported by the following:

‘Umar radiya Llahu ‘anhu said:

 

من سمع حديثا فحدث به كما سمع فقد سلم

Whoever hears a hadith and narrates it as he heard it has been saved.^[1]

 

Abu Jafar—Muhammad al Baqir rahimahu Llah—states:

 

بينما عبيد بن عمير يقص على أهل مكة وعنده عبد الله بن عمر إذ قال عبيد بن عمير قال رسول الله صلى الله عليه وسلم مثل المنافق كشاة بين ربيضين إذا أتت هؤلاء نطحنها وإذا أتت هؤلاء نطحنها فقال ابن عمر رضي الله تعالى عنهما كذبت ليس كذلك قال رسول الله صلى الله عليه وسلم إنما قال رسول الله صلى الله عليه وسلم كشاة بين غنمين قال فاحتفظ الشيخ وغضب فقال هو سواء فلما رأى ذلك عبد الله قال أما إني لو لم أسمعه لم أرد ذلك عليك

 زاد أحمد والدارمي وكان ابن عمر إذا سمع النبي صلى الله عليه وسلم لم يزد فيه ولم ينقص منه ولم يجاوزه ولم يقصر عنه

While ‘Ubaid ibn ‘Umair was narrating to the people of Makkah, and ‘Abdullah ibn ‘Umar was present, he said, “The Prophet salla Llahu ‘alayhi wa sallam said, ‘The example of the hypocrite is like a sheep between two herds. When it comes to this herd, they ram it, and when it goes to that herd, they ram it.’”

Ibn ‘Umar radiya Llahu ‘anhuma remarked, “You have erred. That is not what the Prophet salla Llahu ‘alayhi wa sallam said. Rather, the Prophet salla Llahu ‘alayhi wa sallam said, ‘Like a sheep between two sheep.’”

The sheikh restrained himself, became angry, and said, “It is the same.”

When ‘Abdullah saw this, he said, “If I had not heard it, I would not have responded to you.”

Ahmed and al Darimi added: When Ibn ‘Umar heard the Prophet salla Llahu ‘alayhi wa sallam say something, he would neither add to it nor omit from it, nor would he exceed it or fall short of it.^[2]

 

‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

بني الإسلام على خمسة على أن يوحد الله وإقام الصلاة وإيتاء الزكاة وصيام رمضان والحج فقال رجل الحج وصيام رمضان قال لا صيام رمضان والحج هكذا سمعته من رسول الله صلى الله عليه وسلم

Islam is based on five pillars: belief in the Oneness of Allah, establishing Salah, paying Zakat, fasting in Ramadan, and performing Hajj.

A man asked, “Performing Hajj and fasting in Ramadan?”

Ibn ‘Umar replied, “No, fasting in Ramadan and performing Hajj. This is how I heard from the Prophet salla Llahu ‘alayhi wa sallam.”^[3]

 

The common practice in most Hadith books of using phrases like or such and such, similar to that, or as he said indicates to their eagerness for the exact wording. Otherwise, they would not use such expressions when uncertain or fearing the omission of the exact wording. Allah subhanahu wa ta ‘ala knows best.

The evidence for this is the statement of the Prophet salla Llahu ‘alayhi wa sallam, “May Allah bless the one who heard a hadith from us and memorised it until he conveyed it as he heard it.” The hadith on this topic is mutawatir.^[4]

Second: Some of them were satisfied with conveying the meaning, even if they conveyed it using different wording, especially after a long passage of time and an era.

We find this in the variations among the Sahabah radiya Llahu ‘anhum in the wording of the same story.

For example, their differences in the wording of the Tashahhud, which was narrated in multiple forms. Each of the Imams of jurisprudence chose one of these narrations, such as the narration of Ibn ‘Abbas, the narration of Ibn Mas’ud, etc.

Similar is the case in their differences in the wording of salutations upon the Prophet salla Llahu ‘alayhi wa sallam.

Al Imam al Shafi’i rahimahu Llah—after mentioning several narrations from several Sahabah—said:

 

قال (المناظر) فأنى ترى الرواية اختلفت فيه عن النبي صلى الله عليه وسلم فروى ابن مسعود خلاف هذا وروى أبو موسى خلاف هذا وجابر خلاف هذا وكلها قد يخالف بعضها بعضا في شيء من لفظه ثم علم عمر خلاف هذا كله في بعض لفظ وكذلك تشهد عائشة وكذلك تشهد ابن عمر ليس فيها شيء إلا في لفظه شيء غير ما في لفظ صاحبه وقد يزيد بعضها الشيء على بعض

فقلت له الأمر في هذا بين قال فأبنه لي قلت كل كلام أريد به تعظيم الله فعلمهم رسول الله صلى الله عليه وسلم فلعله جعل يعلمه الرجل فيحفظه والآخر فيحفظه وما أخذ حفظا فأكثر ما يحترس فيه منه إحالة المعنى فلم تكن فيه زيادة ولا نقص ولا اختلاف شيء من كلامه يحيل المعنى فلا تسع إحالته فلعل النبي صلى الله عليه وسلم أجاز لكل امرئ منهم كما حفظ إذ لو كان لا معنى فيه يحيل شيئا عن حكمه ولعل من اختلفت روايته واختلف تشهده إنما توسعوا فيه فقالوا على ما حفظوا وعلى ما حضرهم وأجيز لهم

He (the debater) said, “What do you say regarding the narrations that differ from one another in what is narrated from the Prophet salla Llahu ‘alayhi wa sallam? Ibn Mas’ud narrated something different, Abu Musa narrated something different, and Jabir narrated something different, and all of them may differ from each other in some of their wording. Then ‘Umar taught something contrary to all of this in some of its wording. Similar is the case regarding the Tashahhud of Aisha and the Tashahhud of Ibn ‘Umar. There is nothing in it except that its wording is different from the wording of the other. Some may add something compared to the others.

I said to him, “The matter is clear in this.”

He said, “Explain it to me.”

I said, “The intention in every statement is to glorify Allah subhanahu wa ta ‘ala. The Prophet salla Llahu ‘alayhi wa sallam taught it to them. Perhaps he would teach it to one person who would memorise it, and to another who would also memorise it. What was memorised, the greatest precaution taken in it was against changing the meaning. Therefore, there was no addition, omission, or difference in his words that would change the meaning, as such a change was not permitted.

So perhaps the Prophet salla Llahu ‘alayhi wa sallam permitted each of them to recite it as he memorised it, provided the meaning did not alter any ruling. Perhaps those whose narrations and Tashahhud differed were merely practicing on the concession they were given. Thus, they said it according to what they had memorised, what came to mind at the time, and what was permitted for them.^[5]

 

A number of the Sahabah radiya Llahu ‘anhum were reported to be lenient in this matter.

Makhul said:

 

دخلت أنا وأبو الأزهر على واثلة بن الأسقع رضي الله تعالى عنه فقلنا يا أبا الأسقع حدثنا بحديث سمعته من رسول الله صلى الله عليه وسلم ليس فيه وهم ولا زيادة ولا نقصان قال هل قرأ أحد منكم من القرآن الليلة شيئا فقلنا نعم وما نحن بالحافظين له حتى إنا لنزيد الواو والألف فقال هذا القرآن مذ كذا بين أظهركم لا تأتون حفظه وإنكم تزعمون أنكم تزيدون وتنقصون فكيف بأحاديث سمعناها من رسول الله صلى الله عليه وسلم عسى ألا يكون سمعناها منه إلا مرة واحدة حسبكم إذا حدثتكم بالحديث على المعنى

Abu al Azhar and I entered by Wathilah ibn al Asqa’ radiya Llahu ‘anhu and said, “O Abu al Asqa’, narrate a hadith to us which you heard from the Prophet salla Llahu ‘alayhi wa sallam, one that contains no error, addition, or omission.”

He asked, “Did any of you recite anything from the Qur’an tonight?”

We replied, “Yes, but we have not memorised it; so, we might add a waw or an alif.”

He said, “This Qur’an is right here among you for such a long time, and you cannot memorise it, and you claim to add to it and omit from it. So how can we retain ahadith we heard from the Prophet salla Llahu ‘alayhi wa sallam, which we may have heard only once? It is sufficient for you if I narrate the hadith to you according to its meaning.”

 

Ibn Sirin rahimahu Llah said:

 

كنت أسمع الحديث من عشرة المعنى واحد واللفظ مختلف

I would hear a hadith from ten narrators; the meaning was one, but the wording was different.

 

The State of the Sahabah When Narrating Hadith

When ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu narrated a hadith, he would tremble, and his clothes would shake. He would say:

 

هكذا أو نحو هذا أو شبه هذا أو قريبا من ذلك

Like this, similar to this, something similar, or something close to it.

 

When Abu al Darda’ radiya Llahu ‘anhu would finish narrating a hadith from the Prophet salla Llahu ‘alayhi wa sallam, he would say:

 

اللهم إن لم يكن هذا فكشكله

O Allah, if this is not the case, then make it in its correct form.

 

When Anas radiya Llahu ‘anhu finished narrating a hadith from the Prophet salla Llahu ‘alayhi wa sallam, he would say:

 

أو كما قال رسول الله

Or as the Messenger of Allah said.

 

‘Urwah ibn al Zubair radiya Llahu ‘anhuma states:

 

قالت لي عائشة رضي الله تعالى عنها يا بني إنه يبلغني أنك تكتب عني الحديث ثم تعود فتكتبه فقلت لها أسمعه منك على شيء ثم أعود فأسمعه على غيره فقالت هل تسمع في المعنى خلافا قلت لا قالت لا بأس بذلك

Aisha radiya Llahu ‘anha said to me, “My son, I hear that you write down Hadith from me, then you return and write them down again.”

I said to her, “I hear it from you in one way, then I go back and hear it in another way.”

She asked, “Do you hear any difference in the meaning?”

I replied, “No.”

She said, “There is nothing wrong with that.”

 

Abu Sa’id al Khudri radiya Llahu ‘anhu said:

 

كنا نجلس إلى النبي صلى الله عليه وسلم عسى أن نكون عشرة نفر نسمع الحديث فما منا اثنان يؤديانه غير أن المعنى واحد

We would sit with the Prophet salla Llahu ‘alayhi wa sallam, perhaps ten of us, listening to Hadith, but not even two of us could convey it exactly. However, the meaning would be the same.^[6]

 

Among the indications of the permissibility is the translation of Hadith into other languages ​​and its propagation—in languages ​​other than Arabic—to non-Arabic speakers who do not speak it well. It is obvious that in translation, there are changes in the wording while the meaning is preserved.

This is what the messengers and ambassadors of the Prophet salla Llahu ‘alayhi wa sallam would do when he sent them to various lands, both Arab and non-Arab.

The two opinions can be reconciled by saying that the basic principle is to narrate verbatim for those who are able to do so, and everyone should strive to do so, except in cases of necessity, in which case it is permissible to narrate by meaning. This is something over which there is no dispute among the scholars; however, with conditions.

 

Conditions for Narrating Hadith by Meaning[7]

There are conditions related to the narrator and conditions related to the narrated text.^[8]

1. He must know what alters the meaning, understand what he is narrating, comprehend the Arabic language and its various forms of expression, and have insight in meaning and jurisprudence, while being cautious that conveying the exact words is preferable to conveying the meaning. Therefore, it is forbidden for someone ignorant of the contexts of expression and the subtleties of words to transmit Hadith by meaning.
2. He must be knowledgeable about distinguishing between what is open to interpretation and what is not, between the apparent and the more apparent, between the general and the more general, etc.
3. The wording of the Hadith must not be open to interpretation, homonymous, ambiguous, or obscure. If it is, then it will not be permissible to substitute one word with another. Al Imam al Ghazali rahimahu Llah reported consensus on this. It must not be a Mutashabih (unspecific) word, because the address may be through precise and unspecific words due to some wisdom intended by the Shari’ah. Thus, it is not permissible to alter it from its description.
4. The word must not be such that its recitation is prescribed as worship, nor from the concise and comprehensive expressions, nor such a word that altering its wording would alter the meaning, as in the statement of the Prophet salla Llahu ‘alayhi wa sallam, “And your Prophet whom You sent” and “And your Messenger whom You sent.”
5. The translation must be equal to the original in clarity and subtlety, with no additions or omissions, and it must not be deficient of the original in conveying the meaning.
6. It is not permissible to narrate what is contained within the pages of books. No one may change the wording of anything in a compiled book and replace it with another wording that has the same meaning. Those who have given leniency in narrating by meaning did so due to the hardship and difficulty they faced in strictly adhering to the exact wording. This difficulty is not found in the contents of written texts and books. Furthermore, even if one has the authority to alter the wording, one does not have the authority to alter the writings of others. Allah subhanahu wa ta ‘ala knows best.
7. Anyone who narrates Hadith by meaning—as well as one who is doubtful whether the narration is by wording or meaning—should indicate at the end of the narration that it is narration by meaning, by saying, “Or as he said,” “Something similar,” or similar expressions. This is the view held by a group of Sahabah radiya Llahu ‘anhum, including Ibn Mas’ud, Abu al Darda’, Anas, and others radiya Llahu ‘anhum, as mentioned earlier.

 

The Sahabah’s Caution When Narrating

They were cautious when narrating Hadith and hesitant when mentioning it, out of fear of attributing something false to the Prophet salla Llahu ‘alayhi wa sallam or not conveying the exact words that he uttered. Therefore, their approaches and statements varied. I will indicate to their caution in this matter below:

 

1. To Strive to Narrate the Hadith Verbatim. If Anyone was Unsure, he Would Use a Phrase Close to it.

This is why they frequently said, “Something like this,” “as he said,” or “something similar.”

The actions of Ibn Mas’ud, Abu al Darda’, Anas, and others radiya Llahu ‘anhum have been mentioned previously: when they narrated a hadith, they would say, “as he said,” or “less than that,” or “more than that…”

 

2. To Examine the Qur’an, Then the Sunnah, and Then to Ask People.

The first to do this was Abu Bakr and then ‘Umar radiya Llahu ‘anhuma.

Maymun ibn Mihran rahimahu Llah states:

 

كان أبو بكر رضي الله تعالى عنه إذا ورد عليه الخصم نظر في كتاب الله فإن وجد فيه ما يقضي بينهم قضى به وإن لم يكن في الكتاب وعلم من رسول الله صلى الله عليه وسلم في ذلك الأمر سنة قضى به فإن أعياه خرج فسأل المسلمين وقال أتاني كذا وكذا فهل علمتم أن رسول الله صلى الله عليه وسلم قضى في ذلك بقضاء  فربما اجتمع إليه النفر كلهم يذكر من رسول الله صلى الله عليه وسلم فيه قضاءا فيقول أبو بكر الحمد لله الذي جعل فينا من يحفظ على نبينا فإن أعياه أن يجد فيه سنة من رسول الله صلى الله عليه وسلم جمع رؤوس الناس وخيارهم فاستشارهم فإذا اجتمع رأيهم على أمر قضى به

زاد البيهقي في روايته أن عمر بن الخطاب رضي الله تعالى عنه كان يفعل ذلك فإن أعياه أن يجد في القرآن والسنة نظر هل كان لأبي بكر رضي الله تعالى عنه فيه قضاء فإن وجد أبا بكر رضي الله تعالى عنه قد قضى فيه بقضاء قضى به وإلا دعا رؤوس المسلمين وعلماءهم فاستشارهم فإذا اجتمعوا على الأمر قضى بينهم

When any dispute came before Abu Bakr radiya Llahu ‘anhu, he would examine the Qur’an. If he found a ruling therein, he would rule accordingly. If it was not in the Qur’an, but he knew of a Sunnah from the Prophet salla Llahu ‘alayhi wa sallam regarding that matter, he would rule accordingly. If he was unable to find a ruling, he would go out and ask the Muslims, saying, “Such and such has come to me. Do you know of any ruling from the Prophet salla Llahu ‘alayhi wa sallam regarding this matter?”

Sometimes, a group of people would gather around him, each mentioning a ruling from the Prophet salla Llahu ‘alayhi wa sallam on the matter. Abu Bakr radiya Llahu ‘anhu would then say, “Praise be to Allah Who has placed among us those who preserve the teachings of our Prophet.”

If he was unable to find a Sunnah from the Prophet salla Llahu ‘alayhi wa sallam, he would gather the leading figures and the best among the people and consult with them. If they reached a consensus on a ruling, he would rule accordingly.

Al Bayhaqi added in his narration that ‘Umar ibn al Khattab radiya Llahu ‘anhu would do the same. If he was unable to find a ruling in the Qur’an or Sunnah, he would see if Abu Bakr radiya Llahu ‘anhu had ruled on the matter. If he found that Abu Bakr radiya Llahu ‘anhu had ruled on it, he would rule accordingly. Otherwise, he would call the leading figures and scholars of the Muslims and consult them. When they agreed on the matter, he would judge between them.^[9]

 

Qabisah ibn Dhu’ayb narrates:

 

A grandmother came to Abu Bakr al Siddiq radiya Llahu ‘anhu to ask him for her inheritance. Abu Bakr said to her, “You have no share in the Qur’an, nor do I know of any share for you in the Sunnah of the Prophet of Allah salla Llahu ‘alayhi wa sallam. Go back until I ask the people.”

He then asked the people, and al Mughirah ibn Shu’bah said to him, “I was present when the Prophet salla Llahu ‘alayhi wa sallam stipulated one-sixth for her.”

Abu Bakr asked, “Is there anyone else with you?”

Muhammad ibn Maslamah al Ansari stood up and said the same as al Mughirah. Accordingly, Abu Bakr stipulated that share for her.

Then, another grandmother came to ‘Umar ibn al Khattab radiya Llahu ‘anhu asking him for her inheritance. He said to her, “You have no share in the Qur’an…”^[10]

 

3. Reducing Narrations for Fear of Fabrication.

Among the manifestations of their caution was that some of them feared adding something to the hadith that the Prophet salla Llahu ‘alayhi wa sallam did not say, lest they fall into what is forbidden.

‘Abdullah ibn al Zubair radiya Llahu ‘anhuma states:

 

I said to al Zubair radiya Llahu ‘anhu, “I do not hear you narrating from the Prophet salla Llahu ‘alayhi wa sallam as so-and-so and so-and-so do.”

He replied, “I never left his side, but I heard him say, ‘Whoever lies upon me should prepare his abode in Jahannam.’”^[11]

 

This has been mentioned previously. Likewise, the hadith of Anas radiya Llahu ‘anhu has also been mentioned previously.^[12]

 

4. Reducing Narration for Fear of Not Practicing Upon What One Narrates.

One manifestation of their caution is that some of them refrained from narrating for fear that they might narrate without practicing what they narrate, thus falling into something forbidden.

‘Abdur Rahman ibn Bishr rahimahu Llah states:

 

كنا عند خباب بن الأرت رضي الله تعالى عنه فاجتمع عليه أصحابه وهو ساكت فقيل له ألا تحدث أصحابك قال أخاف أن أقول لهم ما لا أفعل

We were with Khabbab ibn al Aratt radiya Llahu ‘anhu when his companions gathered around him. He remained silent. They asked him, “Will you not narrate to your companions?”

He replied, “I fear that I might say to them what I do not practice.”^[13]

 

I say: It seems he is alluding to the verse:

 

يَأَيُّهَا الَّذِيْنَ ءَامَنُوْا لِمَ تَقُوْلُوْنَ مَا لَا تَفْعَلُوْنَ

O you who have believed, why do you say what you do not do?^[14]

 

May Allah be pleased with him and with all the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam. They would also hold themselves accountable for their thoughts.

 

5. Verifying the Memorisation of a Hadith. If Anyone Had Doubts About His Memory, He Would Not Narrate It.

Among the manifestations of their caution was that some of them would refrain from narrating due to a lack of precision and mastery of the hadith, due to the passage of time, advanced age, weakened memory, etc.

‘Abdur Rahman ibn Abi Layla states:

 

قلنا لزيد بن أرقم رضي الله تعالى عنه حدثنا عن رسول الله صلى الله عليه وسلم فقال قد كبرنا ونسينا والحديث عن رسول الله صلى الله عليه وسلم شديد

We said to Zaid ibn Arqam radiya Llahu ‘anhu, “Narrate to us from the Prophet salla Llahu ‘alayhi wa sallam.”

He replied, “We have grown old and forgetful. (Narrating) Hadith from the Prophet salla Llahu ‘alayhi wa sallam is very serious.”^[15]

 

The origin of the hadith is in Sahih Muslim, and it is as follows:

Yazid ibn Hayyan states:

 

انطلقت أنا وحصين بن سبرة وعمر بن مسلم إلى زيد بن أرقم رضي الله تعالى عنه فلما جلسنا إليه قال له حصين لقد لقيت يا زيد خيرا كثيرا رأيت رسول الله صلى الله عليه وسلم وسمعت حديثه وغزوت معه وصليت خلفه لقد لقيت يا زيد خيرا كثيرا حدثنا يا زيد ما سمعت من رسول الله صلى الله عليه وسلم قال يا ابن أخي والله لقد كبرت سني وقدم عهدي ونسيت بعض الذي كنت أعي من رسول الله صلى الله عليه وسلم … الحديث بطوله في بيان أهل البيت

Hussain ibn Saburah, ‘Umar ibn Muslim, and I went to Zaid ibn Arqam radiya Llahu ‘anhu. When we sat with him, Hussain said to him, “O Zaid, you have achieved much good; you saw the Prophet salla Llahu ‘alayhi wa sallam, heard his Hadith, fought alongside him, and performed Salah behind him. O Zaid, you have indeed achieved much good. Narrate to us, O Zaid, what you heard from the Prophet salla Llahu ‘alayhi wa sallam.”

He said, “O my nephew, by Allah, I have grown old, a long time has passed (since the Messenger’s salla Llahu ‘alayhi wa sallam demise), and I have forgotten some of what I used to remember from the Prophet salla Llahu ‘alayhi wa sallam… (The hadith continues at length in explaining the Ahlul Bayt.)^[16]

 

6. Sufficing on the Narration of Others.

Ibn Abi Layla rahimahu Llah states:

 

I met one hundred and twenty of the Ansar Sahabah (in this Masjid); none of them would narrate a hadith without wishing that his brother had sufficed him regarding it, nor would anyone be asked for a fatwa without wishing that his brother had sufficed him from issuing the fatwa.^[17]

 

Al ‘Ala’ ibn Sa’d ibn Mas’ud states:

 

A man from the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam was asked, “Why do you not narrate as so-and-so and so-and-so do?”

He replied, “It is not that I did not hear what they heard or was not present as they were. But the matter has not yet been examined, and the people are still united. I find those who can suffice for me, and I dislike adding to or subtracting from the Hadith of the Prophet salla Llahu ‘alayhi wa sallam.”^[18]

 

7. Not Narrating What People Cannot Comprehend

Narration should only be of what people understand, not beyond their level of understanding, nor anything that can be exploited.

‘Ali radiya Llahu ‘anhu said:

 

حدثوا الناس بما يعرفون أتحبون أن يكذب الله ورسوله

Narrate to people what they understand. Would you like that Allah and His Prophet salla Llahu ‘alayhi wa sallam be falsified?^[19]

 

Al Hafiz rahimahu Llah states:

 

فيه دليل على أن المتشابه لا ينبغي أن يذكر عند العامة … وممن كره التحديث ببعض دون بعض أحمد في الأحاديث التي ظاهرها الخروج على السلطان ومالك في أحاديث الصفات وأبو يوسف في الغرائب ومن قبلهم أبو هريرة في الجرابين وأن المراد ما يقع من الفتن ونحوه عن حذيفة وعن الحسن أنه أنكر تحديث أنس للحجاج بقصة العرنيين لأنه اتخذها وسيلة إلى ما كان يعتمده من المبالغة في سفك الدماء بتأويله الواهي وضابط ذلك أن يكون ظاهر الحديث يقوي البدعة وظاهره في الأصل غير مراد فالإمساك عنه عند من يخشى عليه الأخذ بظاهره مطلوب والله تعالى أعلم

This is evidence that al Mutashabih matters should not be mentioned to the general public…

Among those who disliked narrating to some and not others is Ahmed in those ahadith whose apparent meaning may lead to rebellion against the ruler, Malik in ahadith about the divine attributes, Abu Yusuf in ahadith about unusual matters, and before them, Abu Hurairah in the hadith about the two vessels, which refers to the tribulations that will occur. Similar narrations have been reported from Hudhayfah. It is narrated from al Hasan that he disapproved of Anas radiya Llahu ‘anhu narrating to al Hajjaj the story of the ‘Urniyyin, because the latter used it as a means for the excessive bloodshed to which he was accustomed, based on his baseless interpretation.

The principle regarding this is that if the apparent meaning of the hadith supports innovation and its apparent meaning is not the intended meaning in reality, then withholding it from someone who might be misled by its apparent meaning is recommended. Allah subhanahu wa ta ‘ala knows best.^[20]

 

‘Abdullah ibn Mas’ud radiya Llahu ‘anhu said:

 

ما أنت بمحدث قوما حديثا لا تبلغه عقولهم إلا كان لبعضهم فتنة وقال رضي الله تعالى عنه بحسب المرء من الكذب أن يحدث بكل ما سمع

You will not narrate a hadith to a people whose minds cannot comprehend it, except that it will be a source of tribulation for some of them.

He also said, “It is sufficient for a person to be considered a liar by narrating everything he hears.”^[21]

 

Abu Hurairah radiya Llahu ‘anhu narrates that the Prophet salla Llahu ‘alayhi wa sallam said:

 

كفى بالمرء إثما أن يحدث بكل ما سمع

It is enough for a person to be sinful by narrating everything he hears.^[22]

 

He also stated:

 

حفظت من رسول الله صلى الله عليه وسلم وعاءين فأما أحدهما فبثثته وأما الآخر فلو بثثته قطع هذا البلعوم

I memorised two containers of knowledge from the Prophet salla Llahu ‘alayhi wa sallam. I have disseminated one of them. As for the other, if I were to disseminate it, this throat would be cut.^[23]

 

Scholars have interpreted the container he did not disseminate as the ahadith that reveal the names of evil rulers, their conditions, and their times. Abu Hurairah radiya Llahu ‘anhu would allude to some of them and not state them explicitly, fearing for himself from them. If those ahadith had been about Shar’i rulings, he would not have concealed them, due to what he himself narrated regarding the condemnation of concealing knowledge.

It is also possible that he meant that which pertains to the signs of Qiyamah, the changing conditions, and the trials and tribulations at the end of time.  Those unfamiliar with them might deny them, and those unaware of them might object to them.^[24] Allah subhanahu wa ta ‘ala knows best.

 

8. Narrating Hadith Occasionally.

This is done by holding the lesson once, twice, or thrice a week, lest the students become bored.

Abu Wa’il—Shaqiq ibn Salamah—states:

 

كان عبد الله بن مسعود رضي الله تعالى عنه يذكرنا كل يوم خميس فقال له رجل يا أبا عبد الرحمن إنا نحب حديثك ونشتهيه ولوددنا أنك حدثتنا كل يوم فقال ما يمنعني أن أحدثكم إلا كراهية أن أملكم إن رسول الله صلى الله عليه وسلم كان يتخولنا بالموعظة في الأيام كراهية السآمة علينا

‘Abdullah ibn Mas’ud radiya Llahu ‘anhu would advise us every Thursday. A man said to him, “O Abu ‘Abdur Rahman, we love your lessons and yearn for them. We wish you would narrate to us every day.”

He replied, “The only thing that prevents me from narrating to you is my fear of boring you. The Prophet salla Llahu ‘alayhi wa sallam would advise us occasionally on some days, fearing boredom upon us.”^[25]

 

According to another narration in al Sahihayn, Shaqiq rahimahu Llah said:

 

كنا جلوسا عند باب عبد الله ننتظره فمر بنا يزيد بن معاوية النخعي فقلنا أعلمه بمكاننا فدخل عليه فلم يلبث أن خرج علينا عبد الله فقال إني أخبر بمكانكم فما يمنعني أن أخرج إليكم إلا كراهية أن أملكم إن رسول الله صلى الله عليه وسلم كان يتخولنا بالموعظة في الأيام مخافة السآمة علينا

We were sitting at ‘Abdullah’s door, waiting for him. Then Yazid ibn Muawiyah al Nakha’i passed by us. We said, “Inform him of our position.” So, he entered his presence. After a little while, ‘Abdullah came out to us and said, “I was informed of your position, but the only thing preventing me from coming out to you is my fear of boring you. The Prophet salla Llahu ‘alayhi wa sallam would advise us occasionally on some days, fearing boredom upon us.”^[26]

 

Muhammad ibn Sirin narrates:

 

عن أبي هريرة رضي الله تعالى عنه أنه كان يقوم كل خميس فيحدثهم

Abu Hurairah radiya Llahu ‘anhu would stand every Thursday and narrate to them.^[27]

 

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma said:

 

حدث الناس كل جمعة مرة فإن أبيت فمرتين فإن أكثرت فثلاث مرار ولا تمل الناس هذا القرآن ولا ألفينك تأتي القوم وهم في حديث من حديثهم فتقص عليهم فتقطع عليهم حديثهم فتملهم ولكن أنصت فإذا أمروك فحدثهم وهم يشتهونه فانظر السجع من الدعاء فاجتنبه فإني عهدت رسول الله صلى الله عليه وسلم وأصحابه لا يفعلون ذلك يعنى لا يفعلون إلا ذلك الاجتناب

Narrate to the people once every weak, if not, then twice, and if you insist, then thrice. Do not bore people with this Qur’an. It should never be such that you come to a group of people while they are engaged in conversation and narrate to them, thus interrupting and boring them. Rather, listen attentively. If they ask you to speak, then narrate to them when they are eager to hear it. Beware of rhymed prose in supplications, for I witnessed the Prophet salla Llahu ‘alayhi wa sallam and his Sahabah and they did not do that—meaning they did nothing but avoid it.^[28]

 

Aisha radiya Llahu ‘anha said to Ibn Abi al Sa’ib—the storyteller of Madinah:

 

ثلاثا لتتابعني عليهن أو لأناجزنك فقال ما هن بل أنا أتابعك يا أم المؤمنين قالت اجتنب السجع من الدعاء فإن رسول الله صلى الله عليه وسلم وأصحابه كانوا لا يفعلون ذلك وقص على الناس في كل جمعة مرة فإن أبيت فثنتين فإن أبيت فثلاثا فلا تمل الناس هذا الكتاب…. ثم ذكر نحو حديث ابن عباس رضي الله تعالى عنهما

“There are three things on which you must agree with me, or I will oppose you.”

He said, “What are they? In fact, I will agree with you, O Mother of the Believers.”

She said, “Avoid rhymed prose in supplications, for the Prophet salla Llahu ‘alayhi wa sallam and his Sahabah did not do that. Narrate to the people once every week. If not, then twice. If you refuse, then thrice. Do not bore the people with this book…” Then he mentioned a hadith similar to that of Ibn ‘Abbas radiya Llahu ‘anhuma.^[29]

 

9. Not Boring Them, Nor Prolonging the Lessons.

When there was fear of boredom from having more than three lessons a week, then prolonging the lesson is even more so.

‘Abdullah ibn Mas’ud radiya Llahu ‘anhu said:

 

لا تملوا الناس فيملوا الذكر

Do not bore the people, lest they become bored with dhikr (the remembrance of Allah). ^[30]

 

Aisha radiya Llahu ‘anha said to ‘Ubaid ibn ‘Umair:

 

ألم أحدث أنك تجلس ويجلس إليك قال بلى قالت فإياك وإملال الناس وتقنيطهم

“Did I not hear that you sit and people sit with you?”

He replied, “Yes.”

She said, “Beware of boring the people and making them despondent.^[31]

 

Al Khatib al Baghdadi rahimahu Llah states:

 

ينبغي للمحدث أن لا يطيل المجلس الذي يرويه بل يجعله متوسطا ويقتصد فيه حذرا من سآمة السامع وملله وأن يؤدي ذلك إلى فتوره عن الطلب وكسله …

The narrator should not prolong the gathering wherein he narrates. Rather, he should make it average and moderate, lest the listener becomes weary and bored, causing him to lose interest and become lazy…^[32]

 

10. To Mention the Punishment for Lying Upon the Prophet salla Llahu ‘alayhi wa sallam, Then to Narrate.

Especially when there is someone who might be doubtful.

Kulayb ibn Shihab states:

 

سمعت أبا هريرة رضي الله تعالى عنه يقول وكان يبتدئ حديثه بأن يقول قال رسول الله صلى الله عليه وسلم أبو القاسم الصادق المصدوق من كذب علي متعمدا فليتبوأ مقعده من النار

I heard Abu Hurairah radiya Llahu ‘anhu begin his narrations by saying, “The Messenger of Allah salla Llahu ‘alayhi wa sallam, Abu al Qasim, the truthful and trustworthy, said, ‘Whoever intentionally lies upon me should prepare his abode in Jahannam.’”^[33]

 

Hisham ibn Abi Ruqayyah narrates:

 

سمعت مسلمة بن مخلد وهو على المنبر يخطب الناس يقول يا أيها الناس أما لكم في العصب والكتان ما يغنيكم عن الحرير وهذا رجل فيكم يخبركم عن رسول الله صلى الله عليه وسلم قم يا عقبة فقام عقبة بن عامر وأنا أسمع فقال إني سمعت رسول الله صلى الله عليه وسلم يقول من كذب علي متعمدا فليتبوأ مقعده من النار وأشهد أني سمعت رسول الله صلى الله عليه وسلم يقول من لبس الحرير في الدنيا حرمه أن يلبسه في الآخرة

I heard Maslamah ibn Mukhallad—while he was on the pulpit addressing the people—saying, “O people, do you not have enough fine linen and flax to suffice you from silk? Here is a man among you who will inform you from the Prophet salla Llahu ‘alayhi wa sallam. Stand up, O ‘Uqbah.”

Accordingly, ‘Uqbah ibn ‘Amir stood up—while I was listening—and said, “I heard the Prophet salla Llahu ‘alayhi wa sallam say, ‘Whoever intentionally lies upon me should prepare his abode in Jahannam.’ And I testify that I heard the Prophet salla Llahu ‘alayhi wa sallam say, ‘Whoever wears silk in this world will be deprived of wearing it in the Hereafter.’”^[34]

 

‘Ali ibn Rabi’ah narrates from al Mughirah radiya Llahu ‘anhu:

 

سمعت النبي صلى الله عليه وسلم يقول إن كذبا علي ليس ككذب على أحد من كذب علي متعمدا فليتبوأ مقعده من النار وسمعت النبي صلى الله عليه وسلم يقول من نيح عليه يعذب بما نيح عليه

I heard the Prophet salla Llahu ‘alayhi wa sallam saying, “Lying upon me is not like lying upon anyone else. Whoever lies upon me intentionally should prepare his abode in Jahannam.” And I heard the Prophet salla Llahu ‘alayhi wa sallam saying, “Whoever is mourned will be punished for that mourning.”^[35]

 

The Spread of the Prophetic Sunnah During the Era of the Sahabah

The Prophetic Sunnah spread widely during the era of the Sahabah radiya Llahu ‘anhum due to many factors. Some of them are:

 

1. The Great Conquests

The great conquests that occurred during the time of the Rightly Guided Khalifas and at the beginning of the Umayyad Caliphate led to the spread of Islam in the conquered regions. This created a need for the new Muslims to learn the din, the foundation of which is the Qur’an and Sunnah.

 

2. The Spread of the Sahabah in the Conquered Territories

The spread of the Sahabah radiya Llahu ‘anhum in the conquered territories is considered one of the greatest factors for the dissemination of the Prophetic Sunnah. This is because most of the commanders who led the battles of the conquests and the majority of the armies during the era of the Rightly Guided Khalifas were from the Sahabah radiya Llahu ‘anhum. Many of the Sahabah radiya Llahu ‘anhum settled in the conquered lands, whether for the purpose of teaching or residence, although most of them were concentrated in camps near the Hijaz, such as in Greater Syria, Kufah, Basrah, and Egypt. This led many of those stationed on the frontiers to study under them and graduate from their ranks.

 

3. The Enthusiasm of the Sahabah in The Conquered Territories

Likewise, their enthusiasm in the main centres. The senior and early Sahabah radiya Llahu ‘anhum took it upon themselves to propagate the din, teaching other Sahabah just as they taught the Tabi’in, whether they were recent reverts to Islam or residents of the conquered lands. This was in addition to the study circles they held amongst themselves, as previously mentioned.

 

4. The Enthusiasm of the Tabi’in in the Conquered Regions

The Tabi’in’s enthusiasm and their frequent questions to the Sahabah and acquisition of the Sunnah. This included those who embraced Islam after the time of the Prophet salla Llahu ‘alayhi wa sallam and those from the conquered lands. Many students studied under the Sahabah in various regions, acquiring knowledge from them.

 

5. The Journeys of the Sahabah to Remote Regions

The Sahabah radiya Llahu ‘anhum travelled to remote regions to meet with one another, learn from one another, or verify their knowledge; like the journeys of Jabir, Abu Ayub, and others radiya Llahu ‘anhum, as previously mentioned, in addition to the journeys of the Tabi’in. These journeys were undertaken either for higher chains of transmission, to confirm the authenticity of a hadith they had heard, to ascertain the ruling on a matter that arose in their region, or to find a solution regarding a problem that arose in their region.

Salih al Hamdani states:

 

رأيت رجلا من أهل خراسان سأل الشعبي فقال يا أبا عمرو إن من قبلنا من أهل خراسان يقولون في الرجل إذا أعتق أمته ثم تزوجها فهو كالراكب بدنته فقال الشعبي حدثني أبو بردة بن أبي موسى عن أبيه أن رسول الله صلى الله عليه وسلم قال ثلاثة يؤتون أجرهم مرتين … ورجل كانت له أمة فغذاها فأحسن غذاءها ثم أدبها فأحسن أدبها ثم أعتقها وتزوجها فله أجران ثم قال الشعبي للخرساني خذ هذا الحديث بغير شيء فقد كان الرجل يرحل فيما دون هذا إلى المدينة

I saw a man from Khurasan ask al Sha’bi, “O Abu ‘Amr, those among us from Khurasan say that if a man frees his female slave and then marries her, he is like one who rides his sacrificial camel.”

Al Sha’bi replied, “Abu Burdah ibn Abi Musa narrated to me from his father, that the Prophet salla Llahu ‘alayhi wa sallam said, ‘Three people will be given double reward… and a man who had a female slave. He fed her well, disciplined her well, then freed her and married her. He will receive double reward.”

Then al Sha’bi said to the Khurasani, “Take this hadith without anything in return, for a man would travel to Madinah for less than this.”^[36]

 

Abu al ‘Aliyah rahimahu Llah states:

 

كنا نسمع الرواية بالبصرة عن أصحاب رسول الله صلى الله عليه وسلم فلم نرض حتى ركبنا إلى المدينة فسمعناها من أفواههم

We would hear narrations in Basrah from the Sahabah, but we were not satisfied until we travelled to Madinah and heard them directly from them.^[37]

 

Busr ibn ‘Ubaidullah rahimahu Llah states:

 

إن كنت لأركب إلى مصر من الأمصار في الحديث الواحد لأسمعه

I would travel to one of the cities to hear a single hadith.^[38]

 

6. Holding Regular Lessons and Sessions For Hadith Narration and Discussion

As Abu Hurairah radiya Llahu ‘anhu did in Madinah, Ibn Mas’ud radiya Llahu ‘anhu in Kufah, Ibn ‘Abbas radiya Llahu ‘anhu in Makkah and Ta’if, Muaz radiya Llahu ‘anhu in Greater Syria, and others.

 

7. The Rulers’ Concern for the Prophetic Sunnah, and Their Eagerness to Hear, Disseminate, and Teach It

This is because the rulers were Sahabah of the Prophet salla Llahu ‘alayhi wa sallam; loyal, loving, and eager for din. If they missed a hadith, they would inquire about it. If they heard a hadith and doubted the accuracy of its narrator, they would seek confirmation. If they feared any mistake from the narrator, they would review it with him or others to verify its authenticity. The actions of Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali radiya Llahu ‘anhum have been mentioned previously, and even those who came after them, such as Marwan, who seated his scribe behind a curtain and asked Abu Hurairah radiya Llahu ‘anhu after a whole year, while the scribe wrote them down.

Then there was the narration of ahadith by the Khalifas and the leaders in their sermons, as they were all scholars.

 

8. The Emergence of Scholarly centres in the Hijaz, Greater Syria, Iraq, Etc.

When the political situation stabilized, and people needed religious education more than anything else, scholarly centres emerged. Madinah was the first centre of the movement, the residence of Prophet Muhammad salla Llahu ‘alayhi wa sallam, and the centre of the Rightly Guided Khalifas. It was home to prominent Sahabah radiya Llahu ‘anhum such as the Khalifas, Ubayy ibn Ka’b, Anas, Ibn ‘Umar, and many others.

Makkah was the second centre, which remains till today—along with Madinah—a major centre for meeting and gathering. Scholarly gatherings were held, debates took place, ideas were exchanged, and knowledge flowed through its channels.

Then came Greater Syria, where the Umayyad Caliphate was based, where thousands of Sahabah radiya Llahu ‘anhum resided.

Likewise, Kufah and Basrah, where armies were stationed to conquer the lands of the East, where ‘Ali radiya Llahu ‘anhu resided during his Caliphate, and where Ibn Mas’ud and hundreds of other Sahabah radiya Llahu ‘anhum settled.

Then came Egypt, the starting point for the conquests in Africa.

Then came the spread of the Sahabah radiya Llahu ‘anhum towards Yemen and Bahrain. These places became centres of illumination.^[39] In the introduction, I mentioned the last of the Sahabah to pass away in these places.

 

9. People’s Need for Religious Education

There is nothing more precious to a rational person than his beliefs. When Islam emerged and spread in a short period of time, with people embracing it in droves, they became eager to learn its details and rulings. Therefore, the Sahabah radiya Llahu ‘anhum exerted all their efforts to teach people their din.

 

10. The Passion of the People in the Conquered Regions for the Prophet’s Sunnah and What Was Transmitted from Him

Thus, the two groups encountered each other; the Sahabah, who were the teachers and extremely dedicated, and the people of those lands, who were extremely eager to learn and acquire knowledge.

 

NEXT⇒ Conclusion to Chapter 3

---

^[1]  Al Ramahurmuzi: Al Muhaddith al Fasil, pg. 538; Ibn ‘Abdul Barr: Jami’ Bayan al ‘Ilm, 2/123; al Khatib al Baghdadi: Al Kifayah, pg. 267.

^[2]  Musannaf ‘Abdur Razzaq, 11/435-436; Musnad al Tayalisi, Hadith: 1802; Musnad al Humaidi, 2/302-303; Musnad Ahmed, 2/32, 68, 82; Musnad al Darimi, 1/79; Sahih Ibn Hibban, 1/496; Sahih Muslim, book on the characteristics of the hypocrites, Hadith: 17, from Ibn ‘Umar.

Note: There is a transposition in the wording of the hadith in Musnad al Humaidi and Sahih Ibn Hibban.

^[3]  Sahih Muslim, book on iman, chapter on the pillars of Islam and its great foundation, Hadith: 19.

^[4]  Al Azhar al Mutanathirah, pg. 65; Qatf al Azhar al Mutanathirah, pg. 28, Hadith: 2; Laqt al La’ali al Mutanathirah, pg. 161; Hadith: 48; Nazm al Mutanathir, pg. 24-25; Ithaf Dhawi al Fada’il al Mushtahirah, pg. 52.

^[5]  Al Risalah, pg. 270-272.

^[6]  One may refer to these statements in Sunan al Darimi, 1/83-86; al Kifayah, pg. 308-311; al Jami’ li Akhlaq al Rawi, 2/34-36; Jami’ Bayan al ‘Ilm, 1/78-79; al Imam al Shafi’i.

^[7]  I have discussed this topic extensively in al Imam al Shafi’i wa Atharuhu fi al Hadith wa ‘Ulumihi.

^[8]  One may refer to al Risalah, pg. 370-371, 380-381; al Muhaddith al Fasil, pg. 530; Ma’rifat al Sunan wa al Athar, 1/133; Dala’il al Nubuwwah, 1/30; al Mustasfa, 1/107; ‘Ulum al Hadith, pg. 190-191; Irshad Tullab al Haqa’iq, 1/464-467; Nukat al Zarkashi, 3/608-612; Tadrib al Rawi, 2/98-103; Fath al Mughith, 2/212 onwards; al Muqni’, 1/372-374; Mukhtasar ‘Ulum al Hadith, pg. 141-143; Tawjih al Nazar, pg. 299 onwards; al Imam al Shafi’i wa Atharuhu fi al Hadith wa ‘Ulumihi, and other general books on the sciences of Hadith.

^[9]  Sunan al Darimi, 1/53-54; al Bayhaqi: Al Sunan al Kubra, 10/114-115, through a sahih chain; however, it is an interrupted chain because Maymun, although thiqah, a jurist, and the governor of al Jazirah for ‘Umar ibn ‘Abdul ‘Aziz, did not meet Abu Bakr. However, this approach was the practice of Abu Bakr, as indicated by the following hadith.

^[10]   Al Muwatta’, book on inheritance, chapter on the inheritance of the grandmother, Hadith: 4; Musannaf ‘Abdur Razzaq, 10/274, 275; Sunan Sa’id ibn Mansur, 1/31, Hadith: 80; Ibn Abi Shaybah: Al Musannaf, 11/320-321; Musnad Ahmed, 4/225, 220-221; Sunan al Darimi, 2/259-260; Ibn al Jarud: Al Muntaqa, pg. 320-321; Sunan Abi Dawood, book on inheritance, chapter on the grandmother, Hadith: 2894; Sunan al Tirmidhi, book on inheritance, chapter on what has been narrated regarding the inheritance of the grandmother, Hadith: 2100, 2101, he deemed it to be sahih; al Nasa’i: Al Sunan al Kubra, book on inheritance, chapter on grandmothers and grandfathers, chapter on the name of this man who was inserted between al Zuhri and Qabisah, 4/73-75, through various chains; Tuhfat al Ashraf, 8/361; Sunan Ibn Majah, book on inheritance, chapter on the inheritance of the grandmother, Hadith: 2724; Musnad Abi Ya’la, 1/111-112; al Mu’jam al Kabir, 19/228-230, through various chains, 20/437-439; Musnad al Shamiyyin, 3/220-222; Sahih Ibn Hibban, 13/390-391, he deemed it to be sahih; Mawarid al Zam’an, pg. 300; al Hakim: Al Mustadrak, 4/338, he authenticated it; al Baghawi: Sharh al Sunnah, 8/345-346, he deemed it to be hasan; al Bayhaqi: Al Sunan al Kubra, 6/234; al Talkhis al Habir, 3/82, he deemed it to be sahih.

^[11]  Sahih al Bukhari, book on knowledge, chapter on the sin of lying upon the Prophet salla Llahu ‘alayhi wa sallam.

^[12]  Sahih al Bukhari, book on knowledge, chapter on the sin of lying upon the Prophet salla Llahu ‘alayhi wa sallam; Sahih Muslim, introduction, Hadith: 2.

^[13]  Sunan al Darimi, 1/110, he narrated it through the chain of al A’mash from Raja’ al Ansari from Abdur Rahman; Abu Khaythamah: Kitab al ‘Ilm, pg. 113, through another chain from Khabbab.

^[14]  Surah al Saff: 2.

^[15]  Musnad al Tayalisi, pg. 93, Hadith: 676; Ibn Abi Shaybah: Al Musannaf, 8/754-755; Musnad Ahmed, 4/372-370; Sunan Ibn Majah, introduction, Hadith: 25; al Mu’jam al Kabir, 5/189; al Muhaddith al Fasil, pg. 550; al Kifayah, pg. 265, all through a sahih chain.

^[16]  Sahih Muslim, book on the virtues of the Sahabah, chapter on the virtues of ‘Ali ibn Abi Talib, Hadith: 36-37.

^[17]  Ibn al Mubarak: Al Zuhd wa al Raqa’iq, pg. 19, Hadith: 58; Ibn Sa’d: Al Tabaqat al Kubra, 6/110; al Fasawi: Al Ma’rifah wa al Tarikh, 2/817; Abu Khaythamah: Al ‘Ilm, pg. 21; Akhlaq al ‘Ulama’, pg. 102; Ibn ‘Abdul Barr: Jami’ Bayan al ‘Ilm wa Fadlihi, 2/163; al Khatib: Al Faqih wa al Mutafaqqih, 2/12-13; al Bayhaqi: Al Madkhal ila al Sunan al Kubra, 2/266, Hadith: 800.

^[18]  Al Kifayah, pg. 266.

^[19]  Sahih al Bukhari, book on knowledge, chapter on one who singles out some people for knowledge to the exclusion of others.

^[20]  Fath al Bari, 1/225.

^[21]  Sahih Muslim, 1/11, chapter on the prohibition of narrating everything one hears.

^[22]  Sahih Muslim, introduction, Hadith: 5.

^[23]  Sahih al Bukhari, book on knowledge, chapter on preserving knowledge.

^[24]  Fath al Bari, 1/216-217.

^[25]  Sahih al Bukhari, book on knowledge, chapter on designating specific days for scholars; Sahih Muslim, book on the characteristics of the hypocrites, chapter on moderation in advice, Hadith: 83.

^[26]  Sahih al Bukhari, book on supplications, chapter on advising from time to time; Sahih Muslim, book on the characteristics of the hypocrites, chapter on moderation in advice, Hadith: 82.

^[27]  Al Jami’ li Akhlaq al Rawi, 2/56-57.

^[28]  Sahih al Bukhari, book on supplications, chapter on the dislike of rhymed prose in supplication.

^[29]  Ibn Abi Shaybah: Al Musannaf, 10/199, concisely, through narrators same as those of Sahih al Bukhari; Musnad Ahmed, 6/217, his wording; Musnad Ishaq, 3/933, concisely, through narrators same as those of Sahih al Bukhari; Tarikh al Madinah, 1/13; Sahih Ibn Hibban, 3/258-259, his wording; Majma’ al Zawa’id, 1/191, he attributed it to Abu Ya’la, and it is perhaps in al Musnad al Kabir.

^[30]  Al Tabarani: Al Mu’jam al Kabir, 9/135, through a sahih chain; al Jami’ li Akhlaq al Rawi, 2/128; Majma’ al Zawa’id, 1/191.

^[31]  Al Jami’ li Akhlaq al Rawi, 2/128.

^[32]  Al Jami’ li Akhlaq al Rawi, 2/127.

^[33]  Musnad Ahmed, 2/413; Musnad Ishaq, pg. 290, Hadith: 264, which contains some additions; Musnad al Darimi, 1/118, through a hasan chain; Tarikh Dimashq, 67/345; Siyar A’lam al Nubala’, 2/603. This hadith is marfu’ and mutawatir.

^[34]  Musnad Ahmed, 4/156, 159, 201; al Ma’rifah wa al Tarikh, 2/506; Sharh Mushkil al Athar, 1/368; Sharh Ma’ani al Athar, 4/251; Musnad Abi Ya’la, 3/289-290, through a sahih chain; al Mu’jam al Kabir, 17/305-306, 327; Sahih Ibn Hibban, 3/329-330, 6/295-296, 12/252, he deemed it to be sahih; al Tamhid, 14/245-246; al Sunan al Kubra, 3/275, 276; Majma’ al Zawa’id, 1/144, 224, 5/142.

^[35]  Sahih al Bukhari, book on funerals, chapter on what is disliked regarding wailing over the deceased, his wording; Sahih Muslim, book on funerals, chapter on the deceased being punished by the weeping of his family, Hadith: 28.

^[36]  Sahih al Bukhari, book on knowledge, chapter on a man teaching his slave girl and family; Sahih Muslim, book on iman, chapter on the obligation of believing in the prophethood of our Prophet Muhammad salla Llahu ‘alayhi wa sallam, Hadith: 241.

^[37]  Sunan al Darimi, 1/114; al Tabaqat al Kubra, 7/113; al Ma’rifah wa al Tarikh, 1/441, through a sahih chain; Abu Zur’ah: Tarikh Abi Zur’ah, 1/402; al Jami’ li Akhlaq al Rawi, 2/224-225; al Tamhid, 1/55-56; Fath al Bari, 1/192.

^[38]  Sunan al Darimi, 1/114; Jami’ Bayan al ‘Ilm, 1/94-95; al Khatib: Al Rihlah, pg. 147; Fath al Bari, 1/192.

^[39]  One may refer to what our Sheikh, Muhammad Abu Zahw rahimahu Llah wrote in al Hadith wa al Muhaddithun, and what our esteemed brother, Professor Dr. Muhammad ‘Ajaj al Khatib, wrote in al Sunnah Qabl al Tadwin.