Thursday, 5 December 2013

YES THE SAHAABA AND SALAF USED TO VERIFY AHADEETH , DO YOU?

Bismillahir Rahmaanir Raheem. Allahumma Sallai wa Baarik `ala Muhammad wa `ala Aali Muhammad 


Many of our brothers today, unaware and uneducated regarding the obligation of verifying any and every aspect of the blessed Deen,  tend to question and sometimes even cheaply refute those scholars and students who undertake the obligation of verifying religious matters before believing, applying and sharing them. 


Now, when it comes to attributing something to one's father, or say a President openly ; people think and cross check if not many then atleast a few times , but when it comes to the Lord of the Universe - a Universe that despite the advanced technology hasn't been explored accurately beyond a single Milky way people attribute any and everything (good or bad) without any consideration of the consequences they can bear or the huge pile of sins they inherit due to a single lie that spread from them. And same is the attitude, unfortunately , when it comes to the Prophet Muhammad (s.a.w)

Some argue defending their random fabricated messages saying  " but this is a good message". To them we reply that it may be good according to you but not according to others. We have Muslims today unfortunately who think roaming naked or with a Bikini on beaches is freedom or drinking alcohol or indulging in the festivals of Non Muslims is good so do we now adopt their "stance" and alter our deen according to their desires? It's not about what you think is good or what anyone else thinks is good. It's about attributing anything to Allah, his prophet (s.a.w) and the Deen without conformity and authenticity which - by the way -  is a major sin . A sin that can destroy one's dunya and aakhirah as will be shown below.

Today we have people blindly believing their Maulana's, some Imaams of this Ummah and others without even verifying what comes from them. But in this article we will see how the sahaaba and salaf used to verify matters of their deen, take precaution and when informed about a hadeeth of the prophet (s.a.w) immediately accept it over their opinion .

Sayyidunah Mu’aadh bin Jabal (radiallah anhu) said: “Even if an Aalim in upon guidance, do not do his taqleed in your deen.”[Jaami Bayaan al-Ilm: 2/222 H. 955, Chain Hasan]

Click here to see the 4 Imaams and other great Imaams of this Ummah harshly forbiding taqleed (blind following) : http://the-finalrevelation.blogspot.com/2012/08/4-imams-forbidding-taqleed.html


There may be many more such narrations on this topic but i have compiled only a few for now quickly and In sha allah i will keep on adding to this as and when i come across more and get the time to do so. Also we are not asking every Zayd and Ubayd to go and analyze ahadeeth on their own, rather the aim is to encourage the Muslims to take an initiative of verifying matters of deen via scholars.

See the importance and obligation of studying under scholars : http://the-finalrevelation.blogspot.com/2013/06/the-obligation-and-importance-of.html


I would like to begin this with the quote of Mawlana Ashraf Ali Thanvi deobandhi hanafi may allah have mercy on him and forgive ours and his sins 



(Following is the summary of Maulana Thanwi’s talk at M.A.O. College Aligarh delivered in November 1909)

how is it that when you are affected with religious doubts, you just expect that the ulema themselves should attend you? Why do you not turn to them yourselves? And if, during this quest, one ‘alim fails to restore your health (either because his answer is not sufficient, or because it not to your taste), why do you not seek other ulema? Why do you jump to the conclusion that your problem is insoluble? You should at least have made a thorough search for its solutions.

The second deficiency is that you too often have an absolute confidence in your own opinion and judgment, and assume that nothing can be wrong with your way of thinking. This is another reason why you never turn to any religious scholar (‘alim). This is itself a great error, if you seek a verification of your opinion from the ulema, you would soon be aware of the errors you commit.

Just as it is very difficult to explain a theorem of Euclid to a man who is ignorant of the first principles, definitions and other preliminaries necessary for a proper study of geometry in the same way there are certain sciences which serve as instruments and elementary principles for a study of the injunctions of the shariah. Anyone who wishes to understand them fully must necessarily acquire knowledge of these sciences to begin with. But the man who has not the time or the inclination to do so, cannot help accepting the authority of someone else.

(Maulana Ashraf Ali Thanwi, Answer to Modernism, trans. by Prof. Hassan Askari, (Karachi: Maktaba Darul Uloom,, 1992) 6-8; translated by brother waqar akbar cheema)



1) The Warning of attributing anything to the Deen or speaking on behalf of Allah, his Messenger (s.a.w) and the Deen without verifying the content



For a detailed list of narrations and statements of scholars see the document titled : 
Warning from attributing a lie or sharing unverified information about Islam here : http://the-finalrevelation.blogspot.com/2014/04/warning-from-attributing-lie-or-sharing.html

«إِنَّ لِكُلِّ قَوْلٍ حَقِيقَةً فَمَا حَقِيقَةُ ذَلِكَ؟»
Verily for every claim there is a proof (reality or a base), so what is the proof of your claim? 
[Ref: Musannaf ibn Abi Shaybah; dha`eef] 

عَنْ عَبْدِ اللَّهِ ، قَالَ : " إنَّكُمْ فِي زَمَانٍ كَثِيرٌ عُلَمَاؤُهُ , قَلِيلٌ خُطَبَاؤُهُ ، وَإنَّ بَعْدَكُمْ زَمَانًا كَثِيرٌ خُطَبَاؤُهُ , وَالْعُلَمَاءُ فِيهِ قَلِيلٌ


`Abdullaah [Ibn Mas`ood] that he said: “Verily, you are in a time in which there are many scholars and few speakers (Khutaba). And verily after you, there will come a time in which there will be many speakers (many khateeb), while the (actual) scholars in it will be few.

[Ref: Kitaab al-`Ilm of Abi Khaithama an-Nasa`ee (109); This narration in mawqoof form (saying of a companion only) has an authentic chain. Its narrators are all
narrators of the category of the two Saheeh collections, except for 'Abdullaah Ibn Yazeed As-Sahbaanee. However, he is trustworthy and his biography occurs in Al-Jarh wat-Ta`deel]

The prophet (sallalahu `alayhi wa sallam) said :

أخوف ما أخاف على أمتي كل منافق عليم اللسان

“Most frightening is what I fear for my Ummah from every eloquent hypocrite " [1]

أخرجه أحمد (1/22 ، رقم 143) ، والبزار (1/434 ، رقم 305) . قال الهيثمى (1/187) : رواه البزار ، وأحمد ، وأبو يعلى ، ورجاله موثقون

[1]
i.e every charming speaker or khateeb who in actuality is a deviated individual. E.g Tahir ul-Qaadri or many of the Sufis and barelvi scholars who know how to sing, dance, and speak but when it comes to knowledge they are the worst of creatures who maipulate and misguide the common folks.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said,

“There will appear in the later days men who confuse the world with the religion. They will appear harmless as lambs, with words sweet as honey, but they will have the heart of a wolf. Allah will say: They want to deceive me? They want to defy me? I swear by Myself, I will send a tribulation upon them that will cripple the most forbearing among them.”

[Source: Sunan At-Tirmidhi 2404;  Da`eef]


 عَنْ أَنَسٍ ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَتَيْتُ عَلَى سَمَاءِ الدُّنْيَا لَيْلَةَ أُسْرِيَ بِي ، فَرَأَيْتُ فِيهَا رِجَالا تُقْطَعُ أَلْسِنَتُهُمْ وِشِفَاهُهُمْ بِمَقَارِيضَ مِنْ نَارٍ ، فَقُلْتُ : يَا جِبْرِيلُ ، مَا هَؤُلاءِ ؟ ، قَالَ : هَؤُلاءِ خُطَبَاءُ مِنْ أُمَّتِكَ " .


Anas (radhiallahu anhu) narrates that the Prophet (sallalahu `alayhi wa sallam) said : “ When I ascended to the heavenly world on the night of Israa I saw people whose tongues and lips were being cut by the knife of fire (so) I asked Jibrael (`alayhis salaam) who are they? Jibrael (`alayhis salaam) answered “they are the (deviant, lying, treacherous to the deen) khutaba (singular : khateeb or speaker/orators) of your Ummah”

[Ref: Musnad Abu Y`ala (4069 – 7/118) and (4160 -7/180) Saheeh by Muhaddith Hussain Salem Asad ]

There is another hadeeth with the addition of :


3992 - حدثنا هدبة بن خالد حدثنا حماد حدثنا علي بن زيد عن أنس بن مالك : أن رسول الله صلى الله عليه و سلم قال : أتيت ليلة أسري بي على رجال تقرض شفاههم بمقاريض من نار قلت : من هؤلاء يا جبريل ؟ قال : هؤلاء خطباء أمتك يأمرون الناس بالبر و ينسون أنفسهم و هم يتلون الكتاب أفلا يعقلون ؟


[rough translation] …. They are the speakers of your Ummah who used to enjoin virtue upon people but refrained to implement it on themselves and they studied the book (of Allah) (so) didn’t they have any sense?

[Ref: Musnad abi Ya`la, 3992 (7/69) and 3996 (7/72); this addition of Musnad Abi Ya`la is Da`eef but has also been reported in Musnad `Abdullah ibn Mubarak, under the book of العلم, hadeeth no. 27 via another route the authenticity of which I haven’t verified yet but the implication of this hadeeth is understood and proven from other ahadeeth and Qur`anic verses as understood by the people of knowledge. Because the khutaba do study Islamic literature but many of them either do not practise what they preach or fall prey to desires and thus deviate the masses from the right path or right understanding of knowledge. Example the modern day Sufis ]

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 ‏.‏
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.’
[Ref: Muqaddamah Saheeh Muslim 18] 

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 ‏.‏

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]…’

[Ref: Muqaddamah Muslim 17]

See the caution of the companions and the ruling on using weak ahadeeth in matters of Fadhail here : http://hadithchecker.blogspot.in/2013/03/a-message-to-khateebs-imams-and-shuyukh.html



Allah, the Most High said:

"Verily, it is indeed Satan that makes you do evil and say things about Allah (or His deen) of which you have no proper knowledge."  [Al-Baqarah 2:169]

"And follow not, (O man i.e. do not say, act or witness) that of which you have no knowledge. Verily! The hearing, and the sight and the heart for each of those will you be questioned "
[Al-Israa 17: 36]

And He, the Mighty also warns us not to speak about Him without knowledge:

"Say (O Muhammad (peace be upon him)): indeed the things that my Lord has forbidden are: (and from them is) saying things about Allah of which you have no knowledge". [Al - A' araaf 7:33]

The prophet (s.a.w) said : "He who reports from me, then let him not say anything, except that which is true.  So he who attributes to me that which I did not say, then let him take his place in the Fire

[Saheeh: Related by Ibn Maajah (no. 35), at-Tahaawee in al-Mushkilul-Aathaar (1/172) and others.  It was authenticated by al-Albaanee in as-Saheehah (no. 1753). ]

 The Prophet (peace and blessings of Allah be upon him) said, “Telling lies about me is not like telling lies about anyone else. Whoever tells lies about me deliberately let him take his place in Hell.”

[Narrated by al-Bukhaari, 1229. It was also narrated by Muslim in the introduction to his Saheeh collection.]

The Prophet (peace and blessings of Allah be upon him) said, “Whoever narrates a hadith from me that he thinks is false, (then he) is one of the liars.” Narrated by Muslim



Ibn Hibbaan said that everyone who doubts whether what he is relating is authentic or not is included in the apparent meaning of this hadith. [Ad-Du’afa’]



It was narrated that Hafs ibn ‘Aasim said, “The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘It is enough lying for a man to speak of everything that he hears.’” Narrated by Muslim in al-Muqaddimah, 6; Saheeh al-Jaami, 4482.



It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “It is enough sin for a man to speak of everything that he hears.” Al-Silsilah al-Saheehah, 2025.



Al-Nawawi said, “Usually a person hears truth and lies, so if he speaks of everything that he hears, he is lying by telling of things that did not happen, and lying by speaking of something other than the way it happened; and he does not have to do that deliberately (in order to be regarded as telling lies).”



Ibn Hibbaan stated that this hadith contains a warning to the person against relating everything that he hears until he knows for certain that it is authentic.



Al-Nawawi also stated that whoever does not know the weakness of the hadith then it is not permissible for him to go ahead and quote it as evidence without researching (its authenticity) if he knows (how to do so) or by asking the people of knowledge (scholars) if he does not know.





2) INCIDENTS THAT ILLUSTRATE HOW THE SAHAABA USED TO VERIFY AHADEETH OR A MATTER OF DEEN BEFORE BELIEVING, APPLYING AND SHARING THEM AND THE CAUTION THEY UNDERTOOK




These few narrations will exhibit how the sahaaba used to take caution while narrating or accepting an information and a few examples to show that when the hadeeth of the Messenger of Allah (sallalahu `alayhi wa sallam) is made evident, they then retract their opinion. 

1)

Narrated by Abu Sa`eed Al-Khudri

While I was present in one of the gatherings of the Ansar, Abu Musa came as if he was scared, and said, "I asked permission to enter upon 'Umar three times, but I was not given the permission, so I returned." (When 'Umar came to know about it) he said to Abu Musa, "Why did you not enter?'. Abu Musa replied, "I asked permission three times, and I was not given it, so I returned, for Allah's Apostle said, "If anyone of you asks the permission to enter thrice, and the permission is not given, then he should return.' " 'Umar said, "By Allah! We will ask Abu Musa to bring witnesses for it." (Abu Musa went to a gathering of the Ansar and said). "Did anyone of you hear this from the Prophet ?" Ubai bin Ka'b said, "By Allah, none will go with you but the youngest of the people (as a witness)." (Abu Said) was the youngest of them, so I went with Abu Musa and informed 'Umar that the Prophet had said so. (See Hadith No. 277, Vol. 3)

[Saheeh al-Bukhaaree, Volume 8, Book 74, Number 262 :]

In Another narration Ubay (r.a) reproached `Umar (r.a) for how he dealt with Abu Moosa (r.a) and `Umar (r.a) answered him “Indeed I (only) wanted to make sure”.  In al-Risaalah of al-Sha`fee , he goes on to say “ As the narration of Abu Moosa it was mere precaution for Abu moosa was trustworthy and honest in Umar’s view.” 

Then al-Shaa`fee goes on to relate that Anas ibn Malik (r.a) related that `Umar (r.a) said to Abu Moosa (r.a) “ Indeed i did not accuse you, rather I feared that people would begin to fabricate lies about the prophet (if strictness was applied).

[Al-Risaalah by al-Shaa`fee page 434]

I [Author] say how true was this thinking. Had the later rulers like al-Rasheed and Al-Mahdee and etc applied such strict rules for the sake of Deen and not merely political reasons, then the fabrications would have been far lesser than what it unfortunately occurred to yield. 

2) 


Narrated Shaqeeq that he had heard Hudhaifah رضي الله عنه saying: “Once we were sitting with `Umar رضي الله عنه and he said: “Who amongst you remembers the statement of Allaah’s Messenger صلى الله عليه وسلم about the afflictions?” I said: “I know it as the Prophet صلى الله عليه وسلم had said it.” `Umar said: “No doubt you are bold (to attest something to the prophet with such firmness) ” I said: “The afflictions  caused for a man by his wife, money,  children and neighbor ............

[Saheeh al-Bukhaaree (525, 1895, 3586, 7096) and Saheeh Muslim (276, 6914)]


3) 



Narrated Anas, “The fact which stops me from narrating a great number of hadiths to you is that the Prophet (peace be upon him) said, ‘Whoever tells a lie against me intentionally, then (surely) let him occupy his seat in Hell-fire.’” [Bukhaaree]

4)

Narrated `Abdullah bin Az-Zubayr, “
I said to my father, ‘I do not hear you relating any narrations (hadith) of Allah’s Messenger as this person and that person are narrating?!’” Az-Zubayr replied, “Verily, l was always with him (the Prophet), however, I heard him say: ‘Whoever tells a lie against me then (surely) let him occupy his seat in Hellfire.’” [Bukharee]

5)

‘Amr bin Maymoon said,
“I used to visit Ibn Mas’ood every Thursday afternoon, but he never uttered the words, ‘The Messenger of Allah (peace be upon him) said.’ Then one evening he said, ‘The Messenger of Allah (peace be upon him) said’ and then he let his head hang down. I looked at him and saw that his shirt was unfastened, his eyes were filled with tears, and his veins were bulging out (with fear). He said, ‘Or more than that, or less than that, or close to that, or something similar.’” [Ibn Maajah]


6)


Imam ad-Dhahabi has quoted  `Ayesha (r.a) as saying:

"My father (Abu Bakr) collected (wrote down) around five hundred Ahaadith of Rasulullah (Sallallahu Alaihi Wasallam). One night Hadhrat Abu Bakr (RA) was seen turning his sides frequently in his bed. I asked him its reason in the morning, he told me to get all those Ahaadith which he had written, then he asked for fire and burnt that document. I asked him as to why did he do that? He replied, I feared that if I die and this document covering Ahaadith which I have got from others after trusting them, it is possible that what they said would not be like that what I have quoted."

[Also in Musnad Ahmad Ibn Hanbal, Vol 1, pg 4,and Kanz ul-Ummal, Vol 5, pg 237,
al-Hafidh Imam al-Dhahabi (rahimullah) in Tadhkiratul-Huffaz, Vol.1, P.5 said regarding this narration that:- Ali bin Salih is Majhool [Taqreeb] - Muhammad Ibn Musa who is not trustworthy [Lisaanul-Mizaan] Musa Ibn Abdullah about him Imam Bukhari :(rahimullah)  says: "Fihi Nazar (He needs investigation)" . ]


Anyhow even if the narration were saheeh, then the text of the narration itself depicts the burning was due to fear of subscribing something to the Prophet and not because Abu Bakr (r.a) had lied upon the prophet (salallahu `alayhi wa sallam) so the power ranger 12 infallible believing Imaamees (the Shi`as) can derive nothing from this narration against the best man after the Messengers

Al-Nawawi in Tahdhib al-Asma ' wa al-Lughat (2:181-182) states that we have 142 Prophetic hadiths narrated from Abu Bakr. Al-Suyuti listed them in Tarikh al-Khulafa'.

See why Abu Bakr (r.a) was the best man to walk this planet after the Messengers (a.s.s) : http://the-finalrevelation.blogspot.com/2012/08/virtues-of-abu-bakr.html

7) 






From his father, that a man came to Umar, may Allah be pleased with him, and said: “I have become Junub and I cannot find any water.” Umar said: “Do not pray (until you find water).” ‘Ammar (objected to this fatwa and) said: “Do you not remember, O Commander of the Believers, when you and I were on a campaign and became Junub, and we could not find any water. You did not pray, but I rolled in the dust then prayed. When we came to the Messenger of Allah (saw) I told him about that and he said: ‘This would have been sufficient for you,’ and the Prophet (saw) struck the earth with his hands then blew on them and wiped his face and hands - (one of the narrators) Salamah was uncertain and said: “I do not know if he said it should be up to the elbows or just the hands.” - Umar said: “We will let you bear the burden of what you took upon yourself (of attributing something to the prophet) .”

[Ref: Sunan an-Nasa`ee, Chapter no. 1 - The Book of purification, Hadeeth no. 320; Al-Bukhaaree, al-Jami’ al-Saheeh, vol. 1, p. 51., Also no. 347; 1/455 of Fath al-Baari]

It is also reported by Shaykh `Ali Muhammed as-Sallabi in his work of `Umar ibn al-Khattab, Vol.1 , page 330 that `Umar (r.a) said : " Fear Allah Oh `Ammar (of attributing something to the prophet without being sure of it) . Ammar (r.a) said : " If you wish, i will not speak of it". `Umar said : " No we accept what you say". 



This was a sunnah which `Umar (r.a) forgot but was reminded later on by Ammar (r.a). He did not disbelieve Ammar but he merely cautioned him and those around him to beware attributing something to the prophet (s.a.w) because attributing something to someone else may not be of significance but attributing something to the prophet (s.a.w) could change rulings in religion until Qiyaamah. [See more details in Al-Fataawa 20/135]

41 – Haaroon bin Ishaaq narrated to us that Sufyaan bin Uyaynah narrated to us, from Amr, from Taawoos, he said that Umar (radiallah anhu) stood up on the minbar and said: “Remember (fear) Allaah (before you testify), who is the one who has heard the Messenger of Allaah (sallallaahu alayhi wasallam) ruling on the issue of (the blood money for) a fetus?” So Jareer bin Abdullah (1) stood up and said: “I was between two neighbors of mine, one of them stood up to another with a stick of tent and struck her thus killing her and the fetus that was in her womb, so the Messenger of Allaah (sallallaahu `alayhi wasallam) gave judgement that a male or a female slave be given as compensation.” Ibn Taawoos narrated from his father (the addition), “or a horse”. (2)

[Ref: Juzz al-Himayree , English trans (41)]

[1] This is a mistake from the copyist and the correct is: “Hamal bin Maalik bin An-Naabighah” as mentioned in As-Saheeh and other books

[2]Its narrators are all reliable and this hadeeth is Saheeh

It is narrated by Ash-Shaafi’ee in Al-Umm (6/115) and through him narrated Al-Bayhaqi (8/114) from Sufyaan from Amr bin Deenaar with this chain and in it, it says: “Then Hamal bin Maalik bin An-Naabighah stood up (after Umar asked this question)”

And it is narrated by Abu Dawood (4572) and others with a Saheeh chain from Taawoos from Umar with this meaning.

Al-Bukhaari (7/27, 28, 8/7, 45, 46), Muslim (2/1309 - 1311) and others have narrated from Abu Hurayrah (radiallah anhu) that: “The Messenger of Allaah (sallallaahu alayhi wasallam) gave the judgement in case of the abortion of woman of Banu Lihyaan that a male or a female slave should be given as the blood money, but the lady on whom the penalty had been imposed died, so the prophet ordered that her property be inherited by her offspring and her husband and that the penalty be paid by her ‘Asabah’ (blood relatives).


8)



Abu Hurayra (r.a) narrated that The Messenger of Allah said: "Whoever performs the funeral prayer then he will get a reward equal to a Qirat. Whoever follows it until it is buried then he will get a reward equal to two Qirat, one of them, or the least of them, is similar to Uhud (mountain)." This was mentioned to Ibn Umar, so he sent a message to Aishah to ask her (verify) about that, and she said: "Abu Hurairah has told the truth." So Ibn Umar said: "We have missed many Qirat (because we weren't aware of this hadeeth before and thus we couldn't enact on it as we would have had we known about this hadeeth)."

[Jami’ at-Tirmidhi , Arabic : Book 10, Hadith 1057, Eng : Vol. 2, Book 5, Hadith 1040]

9)



Muslim reported in his Saheeh from Abu Ishaaq who said: “I was with al-Aswad ibn Yazeed in the Great Mosque, and al-Sha’bi was with us. Al-Sha’bi told us about what Faatimah bint Qays had said about the Messenger of Allaah (peace and blessings of Allaah be upon him) not providing housing or an income for her. Al-Aswad took a handful of pebbles and threw them at him, saying, ‘Woe to you! You talk about something like this (against the prophet's honor) ? ‘Umar said that we should not leave the Book of Allaah and the Sunnah of our Prophet (peace and blessings of Allaah be upon him) for the words of a woman who we cannot be sure has remembered things properly or not. Women have the right to accommodation and an income. Allaah says (interpretation of the meaning): “… and turn them not out of their homes, not shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse…” [al-Talaaq 65:1].’”

[Ref: Saheeh Muslim, no. 1480]

10)



It was narrated the Abu Hurayra (r.a) said: " A woman who did tattoos was brought to `Umar (r.a) and he stood up and said, "I adjure you by Allah [1] , who (has) heard anything about (this ruling/matter) from the Prophet (s.a.w) about tattoos?". Abu Hurayra (r.a) stood up and said : Oh Ameerul Mu`mineen, i heard something. `Umar asked : " What did you hear?" Abu Hurayra replied : "I heard the prophet (s.a.w) say, Do not do tattoos or have them done" 



[Saheeh al-Bukhaaree 5946] 


[1]
an expression that emphasizes on `Umar warning people to beware of lying or attributing upon the messenger something about which he is not sure

107 - حَدَّثَنَا أَبُو خَيْثَمَةَ ثنا حَجَّاجُ بْنُ مُحَمَّدٍ، عَنِ ابْنِ جُرَيْجٍ، أَخْبَرَنِي عَطَاءٌ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، وَالنَّاسُ يَسْأَلُونَهُ يَقُولُ: " لَوْلَا آيَةٌ أُنْزِلَتْ فِي سُورَةِ الْبَقَرَةِ لَمَا أَخْبَرْتُ بِشَيْءٍ، فَلَوْلَا أَنَّهُ قَالَ {إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ} [البقرة: 159] "

Ibn Juraij reported: 'Ataa informed me that he heard Abu Hurairah say while he was being asked questions by the people: 'If it were not for an ayah that was revealed in Surah Al-Baqarah, I would not have informed you of anything [1]  . If it were not that He said: 'Verily, those who conceal what We have sent down from the clear evidences and the guidance, after We have explained it clearly to the people in the Book, they are the ones cursed by Allaah and cursed by those who curse [Surah Baqrah 159]

[Kitaab al-`Ilm of Abi Khaithama an-Nasa`ee (107). Its chain of narration is saheeh according to the standards of the two Shaikhs. Al-Bukhaaree (1/42) has
transmitted it from the path of Al-A'araj on Abu Hurairah]

[1] due to the great responsibility and dangers of spreading the wrong information or hadeeth even by mistake



11) 


Al-Mugheerah ibn Shu`bah (r.a) narrated that " `Umar consulted them about causing a woman to miscarry. Al Mugheera said " The prophet (s.a.w) ruled that the one who does that should free a male or female slave". `Umar said : "Bring someone who can testify with you (on this statement of the prophet) " So Muhammed ibn Maslamah testified that he saw the Prophet (s.a.w) pass such a judgement .

[Bukhaari, 6906]


Miswar b. Makhrama reported that `Umar b. Khattab (may Allah be pleased with him) CONSULTED PEOPLE about the diyat of abortion of an unborn child. Mughira b. Shu'ba said:

I bear witness to the fact that Allah's Messenger (ﷺ) gave judgment about it that a good quality of slave or female slave should be given for it. Thereupon `Umar said: Bring one who may bear witness to you. Then Muhammad b. Maslama bore witness to him.

[Saheeh Muslim 1683]


12) 


The role and caution of Hadhrat Uthman (r.a) in compiling Qur’an is well known but in narrating Hadith he was also extremely cautious. He says:

“It is not that I remember less number of Hadeeth than others that stops me from narrating what Rasulullah (Sallallahu Alaihi Wasallam) said, but it is due to the fact that I have heard from Rasulullah (Sallallahu Alaihi Wasallam) that one who attributes that thing to me which I have not said, should consider his abode in Hell.”

[Musnad Ahmad, under the title of Uthmaan ibn Affan]

Moreover, Abu Darda (radhiallahu anhu) used to say out of concern and fear of mixing up or mis-interpreting the ahadeeth :

105 - حَدَّثَنَا أَبُو خَيْثَمَةَ ثنا مَعْنُ، ثنا مُعَاوِيَةُ بْنُ صَالِحٍ، عَنْ رَبِيعَةَ بْنِ يَزِيدَ، عَنْ أَبِي الدَّرْدَاءِ، قَالَ: " كَانَ إِذَا حَدَّثَ بِالْحَدِيثِ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: اللَّهُمَّ إِلَّا هَكَذَا أَوْ كَشَكْلِهِ "

Abu Khaithama narrated to us, saying: Ma’in reported to us, saying: Mu’awiyah Ibn Saalih
reported to us from Rabee' Ibn Yazeed on the authority of Abu Ad-Dardaa (radyAllaahu ‘anhu) that he said: "When a hadeeth of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would be reported, one would say (to himself): 'O Allaah, if it is not (stated) this way [1], then at least make it resemble it.'" [2]


[Kitaab al-`Ilm lil Abi Khaithama an-Nasa`ee (105)]

[1] If it is not stated exactly word to word or in specific the way it was reported

[2] then atleast make it's meaning correct or resemble it in a way which does not drift away from the meaning intended by the Prophet (sallalahu `alayhi wa sallam)

Imam az-Zuhri (rahimahullah) said :

إِذَا أَصَبْتَ الْمَعْنَى فَلَا بَأْسَ

If you can get the meaning (of the hadeeth) correctly (i.e convey the exact meaning as opposed to quoting the exact hadeeth word to word), then there is no harm

This fatwa of Imam az-Zuhri is not to be taken to mean something else than what the Ahl al-`Ilm have agreed over. Conveying the ahadeeth of the prophet (sallalahu `alayhi wa sallam) is no joke or something to be taken lightly. So Imam az-Zuhri here implies that during a khutbah or say a conversation or any such situation where you are absolutely "learned" of the meaning of a hadeeth then you may quote the meaning instead of the exact word to word narration with the sanad. This in no way allows even the remotest possibility of narrating ahadeeth in broken, or interrupted or more appropriately say ambiguous forms


13) 


It is reported by Imaam Muslim in his Saheeh [Kitaab al-Fitan (2893)] on the authority of Jundub [May Allaah be Pleased with him] that he said:

I came on the day of al-Jaza’ah [This was the day when the people of Koofah gave allegiance to ‘Uthmaan bin ‘Affaan (See: Sharh Saheeh Muslim by an-Nawawee, 18/232)]. A man came and I said to him, “This is a place where blood will be shed.” The man said, “No, that will never happen.” I replied, “Of course it will.”  He said again, “No, that will never happen.” I said, “Of course it will.” He said, “No it will never happen because the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] told me something.” I (Jundub) said, “What a terrible person I am to sit with. I have submitted to what Allaah and His Messenger have said.” Verily this man (who told me about the hadeeth of the prophet) was Hudfhayfah

Shaykh ‘Abdul-‘Azeez bin Muhammad as-Sadhaan [May Allaah have Mercy on him] said:

Look, oh Muslims, on how Huthayfah correct Jundub [May Allaah be Pleased with them both]. Jundub [May Allaah be Pleased with him] was certain that blood would be spilt but look at how he returned to the truth after someone from the people of knowledge corrected him with certain knowledge.

[Direction on What Should be Done in times of Fitnah (trials) and Nawaazil (tribulations), Pg. 55]


14) 


It was narrated that 'Abdur-Rahman bin Abi Laila said:

We said to Zaid bin Arqam: 'Tell us a Hadith from the Messenger of Allah (s.a.w).' He said: 'We have grown old and have forgotten, and (narrating) Ahadith from the Messenger of Allah (s.a.w) is difficult (not a simple matter of attributing any word or statement without assurity).'"(Sahih)

[Sunan Ibn Maajah, The Book of the Sunnah, Vol. 1, Book 1, Hadith 25]

15)



Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him:

Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (s.a.w) listened to his talk, fought by his side in (different) battles, offered prayer behind him. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah's Messenger (s.a.w). He (Zaid) said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (s.a.w), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that

[Sahih Muslim]

16) 



In Tadhkirahtul Huffadh, while narrating under the biography of Abu Bakr (r.a), Imam al-Dhahabi said : He was the first to take the precautionary step when accepting the validity of narrations. He then related from Ibn Shihaab from Qubaysah that a grandmother of someone who died came to Abu Bakr (r.a),seeking her share of the inheritance. Abu Bakr said : “I find nothing for you in Allah’s book nor do I know that the Messenger of Allah (s.a.w) mentioned something for you (in this regard).” He then asked the people (Sahaaba). In Response Mugheera (r.a) stood up and said “ The Messenger of Allah (s.a.w) would give her (i.e the grandmother of the deceased) one sixth. Abu Bakr (r.a) said : “Do you have anyone with you (who will attest to the veracity of what you say)?” Muhammad ibn Maslamah (r.a) bore witness to the same and Abu Bakr (r.a) gave the women her share”.

[Tirmidhi, no. 2100 and 2101, Abu Dawud, no. 2894, Ibn Majah, no. 2724, Musnad Ahmad 4/226, Muwatta Malik, no. 1098]


Abu Bakr (r.a) also exhibited extra care, caution and accuracy in compiling the Qur`aan along with the efforts of other sahaaba.

Abu Bakr told Umar and Zaid, “Sit at the entrance to the Mosque. If anyone brings you a verse from the Book of Allah along with two witnesses, then record it.” 


[Ref: Ibn Abi Dawud’s Al-Masahif Hadith 18]


Although the chain of narrators is interrupted for this particular narration there are many other narrations of the same import. Commenting on this Hafidh Ibn Hajr says;

“What was meant by two witnesses were memory [backed by] the written word. Or, two witnesses to testify that the verse was written verbatim in the Prophet’s presence. Or, meaning they would testify that it was one of the forms in which Qur’an was revealed. The intention was to accept only what had been written in the Prophet’s presence, not relying on one’s memory alone.”

[Ibn Hajr’s Fath al-Bari 14/193]

Similarly Al-Suyuti quotes Abu Shama to have said about the method employed and the case under consideration. He writes;

“Abu Shama said; ’Their contention was not to transcribe anything [as part of the Qur’an] except for what was written in the presence of the Prophet relying not merely on one’s memory.’ [Further] he said: ‘And for this reason Zaid said about the ending of Surah Al-Bar’aa, ‘I did not find it with anyone else.’ i.e. he did not find it written with anyone else for he did not rely on memory without written evidence.’” (Al-Ittiqan 1/67)


There are more narrations as above and these narrations relate how he ensured authenticity and the steps that he undertook for the same is an amazing display of the caution and verification protocols the Sahaaba engaged in.

17)

It was narrated that Ibn Ma’qil said:

“I entered with my father upon ‘Abdullah, and I heard him say: ‘The messenger of Allah (s.a.w) said: “Regret is repentance.” My father (trying to verify if the statement is of the prophet or not ) said: ‘Did you hear the Prophet (s.a.w) say: “Regret is repentance?” He said: ‘Yes.’

[Sunan Ibn Maajah, chapter of Zuhd, Vol. 1, Book 37, Hadith 4252]

18)


حَدَّثَنَا عَلِيُّ ، قثنا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا أَبُو عَوَانَةَ ، عَنْ عُثْمَانَ بْنِ الْمُغِيرَةِ ، عَنْ عَلِيِّ بْنِ رَبِيعَةَ ، عَنْ أَسْمَاءَ بْنِ الْحَكَمِ الْفَزَارِيِّ ، قَالَ : سَمِعْتُ عَلِيًّا ، يَقُولُ : إِنِّي كُنْتُ إِذَا سَمِعْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا نَفَعَنِي اللَّهُ مِنْهُ بِمَا شَاءَ أَنْ يَنْفَعَنِي ، وَإِذَا حَدَّثَنِي رَجُلٌ مِنْ أَصْحَابِهِ اسْتَحْلَفْتُهُ ، فَإِذَا حَلَفَ لِي صَدَّقْتُهُ ، وَإِنَّهُ حَدَّثَنِي أَبُو بَكْرٍ ، وَصَدَقَ أَبُو بَكْرٍ ، قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " مَا مِنْ رَجُلٍ مُؤْمِنٍ يُذْنِبُ ذَنْبًا ، ثُمَّ يَقُومُ فَيَتَطَهَّرُ فَيُحْسِنُ الطُّهُورَ ، ثُمَّ يُصَلِّي ، ثُمَّ يَسْتَغْفِرُ اللَّهَ ، إِلا غَفَرَ اللَّهُ لَهُ " ، ثُمَّ قَرَأَ هَذِهِ الآيَةَ وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ سورة آل عمران آية 135 .


Ali (r.a) said  “If I heard a statement from the Messenger of Allah (ﷺ), Allah (Subhana Waa taala) benefited me by it as much as He willed. If someone else told me of it, I would ask him to swear (that he heard it from the Prophet), and if he swore I would believe him.” (because back in those days of the khilafah of Abu Bakr and `Umar  lying wasn't the norm)

[Ref: Sunan ibn Maajah, 1395 ,  Abu Dawud al-Tayalisi (d. 204 AH) reports in his Musnad Tayalisi, and Imaam Ahmad in his Fadhail; Hassan] 

19) 




وقدم عليٌّ من اليمنِ ببُدنِ النبيِّ صلَّى اللهُ عليه وسلَّمَ . فوجد فاطمةَ رضي اللهُ عنها ممن حلَّ . ولبست ثيابًا صبيغًا . واكتحلَت . فأنكر ذلك عليها . فقالت : إنَّ أبي أمرني بهذا . قال : فكان عليٌّ يقول بالعراقِ : فذهبتُ إلى رسولِ اللهِ صلَّى اللهُ عليه وسلَّمَ مُحَرِّشًا على فاطمةَ . للذي صنعت . مُستفتيًا رسولَ اللهِ صلَّى اللهُ عليه وسلَّمَ فيما ذكرتْ عنه . فأخبرتُه أني أنكرت ُذلك عليها . فقال : صدقتْ صدقت ْ.

[...(In a long narration he says)...`Ali came from the Yemen with the sacrificial animals for the Prophet (May peace be upon him) and found Fatimah (Allah be pleased with her) to be one among those who had put-off Ihram and had put on dyed clothes and had applied antimony. He (`Ali) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that `Ali used to say in `Iraq: I went to the Messenger of Allah (may peace be upon him) showing annoyance at Fatimah for what she had done, and asked the (verdict) of Allah's Messenger (may peace be upon him) regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth

[Ref: Saheeh Muslim, Musannaf Ibn Abi Shaybah, Abu Dawood, Musnad Humaydi and others. See http://sunnah.com/muslim/15/159 ]


20)


Imam Muslim reports in his Muqaddamah that Ibn Sireen said , they never used to ask about the Isnaad (much), but when the civil war broke out, they (Sahabas) said : Name us your narrators, those who belonged to Ahlus-Sunnah, their ahadeeth are accepted and those who are innovators their ahadeeth are rejected.

21)

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, peace and blessings of Allah upon him, said…’, ‘the Messenger of Allah, peace and blessings of Allah upon him, 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, peace and blessings of Allah upon him, however you are not listening’. Ibn Abbās said: ‘Indeed once upon a time we would listen to a man saying, ‘the Messenger of Allah, peace and blessings of Allah upon him, 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’.

[Sahih Muslim, Muqaddamah, 21]

22)

Abu Musa reported: There cropped up a difference of opinion between a group of Muhajirs (Emigrants and a group of Ansar (Helpers) (and the point of dispute was) that the Ansar said: The bath (because of sexual intercourse) becomes obligatory only-when the semen spurts out (sperm) or ejaculates. But the Muhajirs said: When a man has sexual intercourse (with the woman), a bath becomes obligatory (no matter whether or not there is seminal emission or ejaculation). Abu Musa said: Well, I satisfy you on this (issue by verifying it myself). He (Abu Musa, the narrator) said: I got up (and went) to 'A'isha and sought her permission and it was granted, and I said to her: Oh Mother, or Mother of the Faithful, I want to ask you about a matter on which I feel shy. She said: Don't feel shy of asking me about a thing which you can ask your mother, who gave you birth, for I am too your mother. Upon this I said: What makes a bath obligatory for a person? She replied: You have come across one well informed! The Messenger of Allah (may peace be upon him) said: When anyone sits amidst four parts (of the woman) and the circumcised parts touch each other a bath becomes obligatory

[Saheeh Muslim, Book 003, Number 0684]



23) 





Narrated on the Authority of: Samurah bin Jundab

“There are two pauses in which I memorized from the Messenger of Allah (saw), but Imran bin Husain (r.a) denied that. We wrote to Ubayy bin Kab in Al-Madinah (for verification), and he wrote that Samurah had indeed memorized them (correctly).”.......

[Sunan ibn Maajah, Chapter no: 7, Book of The Chapters of Establishing the Prayer and the Sunnah Regarding Them hadis, hadeeth, hadith no. 844]

24)

ﺣﺪﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﻤﺜﻨﻰ ﻗﺎﻝ، ﺣﺪﺛﻨﺎ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻣﺨﻠﺪ، ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﻗﺎﻝ، ﺃﺧﺒﺮﻧﺎ ﻧﺎﻓﻊ : ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺳﺄﻝ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺣﻴﺘﺎﻥ ﻛﺜﻴﺮﺓ ﺃﻟﻘﺎﻫﺎ ﺍﻟﺒﺤﺮ، ﺃﻣﻴﺘﺔ ﻫﻲ؟ ﻗﺎﻝ : ﻧﻌﻢ ! ﻓﻨﻬﺎﻩ ﻋﻨﻬﺎ، ﺛﻢ ﺩﺧﻞ ﺍﻟﺒﻴﺖ ﻓﺪﻋﺎ ﺑﺎﻟﻤﺼﺤﻒ ﻓﻘﺮﺃ ﺗﻠﻚ ﺍﻵﻳﺔ :" ﺃﺣﻞ ﻟﻜﻢ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻭﻃﻌﺎﻣﻪ ﻣﺘﺎﻋًﺎ ﻟﻜﻢ " ، ﻗﺎﻝ :" ﻃﻌﺎﻣﻪ " ، ﻛﻞ ﺷﻲﺀ ﺃﺧﺮﺝ ﻣﻨﻪ، ﻓﻜﻠﻪ، ﻓﻠﻴﺲ ﺑﻪ ﺑﺄﺱ. ﻭﻛﻞ ﺷﻲﺀ ﻓﻴﻪ ﻳﺄﻛﻞ، ﻣﻴﺖ ﺃﻭ ﺑﺴﺎﺣﻠﻴﻪ

It is narrated on the authority of Nafi (r.h) that once `Abdur Rahmaan ibn Abu Hurayra questioned Ibn `Umar (r.a) that the sea casts away many many fishes, so can we eat them? Ibn `Umar (r.a) replied " No, don't eat them" . Thereafter when `Abdur Rahmaan left Ibn `Umar (r.a) went home and recited Surah Maidah from his Mushaf and when he came upon this verse :

ﺃﺣﻞ ﻟﻜﻢ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻭﻃﻌﺎﻣﻪ ﻣﺘﺎﻋًﺎ ﻟﻜﻢ

then he asked Nafi to go and inform the son of Abu Hurayra that it is to be eaten, there is nothing wrong in it

[Ref: Tafseer at-Tabari, hadeeth 12703]


25) 




Narrated Abu Wail:

I sat with Shaiba in this Mosque (Al-Masjid-Al-Haram), and he said, "`Umar once sat beside me here as you are now sitting, and said, 'I feel like distributing all the gold and silver that are in it (i.e., the Ka`ba) among the Muslims'. I said, 'You cannot do that.' `Umar said, 'Why?' I said, 'Your two (previous) companions (the Prophet (s.a.w) and Abu Bakr) did not do it. `Umar said, 'They are the two persons whom one must follow.'" (See Hadith No. 664, Vol. 2)

Sahih Bukhaari, Vol. 9, Book 92, Hadith 380, Chapter : Chapter: Following the Sunna of the Prophet (saws)]

26)


Narrated Sa`id Al-Maqburi:

That his father said, "While we were accompanying a funeral procession, Abu Huraira got hold of the hand of Marwan and they sat down before the coffin was put down. Then Abu Sa`id came and took hold of Marwan's hand and said, "Get up. By Allah, no doubt this (i.e. Abu Huraira) knows that the Prophet forbade us to do that (i.e sit down before the coffin was placed down)." Abu Huraira said, "He (Abu Sa`id) has spoken the truth

[Ref: Saheeh Bukhaari, Vol. 2, Book 23, Hadith 396. This hadeeth also shows that Sahaaba were not angels. they used to forget and they used to err yet they will be the best of Allah's creation to have ever walked this earth after the Prophets. This also shows how another Sahaaba was so eager to follow the Sunnah that he not only corrected  Ameer marwan but also his companion the jaleel sahaabi Abu Hurayra ]
 
26 A) 


Narrated Abu Huraira:

The Prophet (ﷺ) said, "A group of Israelites were lost. Nobody knows what they did. But I do not see them except that they were cursed and changed into rats, for if you put the milk of a she-camel in front of a rat, it will not drink it, but if the milk of a sheep is put in front of it, it will drink it." I told this to Ka`b who asked me, "Did you hear it from the Prophet (ﷺ) ?" I said, "Yes." Ka`b asked me the same question several times.; I said to Ka`b. "Do I read the Torah? (i.e. I tell you this from the Prophet.)"


[Ref: Saheeh al-Bukhaaree 3305; the cross questioning of Ka`ab was also pointed out by Ibn Hajr in his Fath 6/353 as the importance of salaf in beinng caution and verifying ahadeeth]


26 B) 

Abu al-Tayyah reported on the authority of a shaykh (an old man):

When Abdullah ibn Abbas came to Basrah, people narrated to him traditions from AbuMusa. Therefore Ibn Abbas wrote to him asking (verifying with) him about certain things. In reply AbuMusa wrote to him saying: One day I was in the company of the Messenger of Allah (ﷺ). He wanted to urinate. Then he came to a soft ground at the foot of a wall and urinated. He (the Prophet) then said: If any of you wants to urinate, he should look for a place (like this) for his urination

[Ref: Sunan Abi Dawud 3] 

26 C) 

Al-Hasan bin ‘Alee narrated to us, Yazeed bin Haarun narrated to us, Al- Jurayri informed us on Abdillah bin Buraydah: that a man from the Companions of the Prophet -sallahu ‘alayhi wasallam- traveled to Fadaalah bin ‘Ubayd -may Allah be pleased with him- while he was in Egypt. So he arrived at him and said: I have not come to you to visit you. But you and I have heard a hadeeth from the Messenger of Allah -sallahu ‘alayhi wasallam- and I hope that you have some knowledge from Him (the Prophet -sallahu ‘alayhi wasallam-) about it. He said: And what is it? He said: Such and such. ...........

[Ref: Abu Daawud (3629) and Sheikh Al-Albaani has authenticated it in As-Silsilah As-Saheehah (502).]


26 D) 

ʿUmar addressed people in a sermon in regards to stoning of an adulterer. He says that the (recitation of the) verse of stoning has been abrogated, but the Prophet has done it in his lifetime and it will continue. He then says, “Whoever secures it, understands it, and memorizes it, should narrate it wherever their destination is, and those who cannot secure it, I do not permit for them to forge a lie against me.” 

[Ref: Sunan Abi Dawood p.144 v.IV; Taken from the book "Hadith as scripture page 8 in refutation to Aisha Musa)] 

26 E) 





[RT] " Nafi Narrated that a man from Banu Laith said to `Abdullah ibn `Umar (radhiallahu `anhu) that Abu Sa`eed al-Khudri (radhiallahu `anhu) has reported to him a hadeeth from the Messenger of Allah (sallalahu `alayhi wa sallam) concerning the exchange of silver against silver and of gold against gold. Nafi said, thereupon Ibn `Umar went along (with me) to the house of Abu Sa`eed (to verify) and met him and asked "This man (of banu laith) tells me that you informed him that the Messenger of Allah (sallalahu `alayhi wa sallam) has forbidden to sell silver against silver except with exactly the same quantity and to sell gold with gold except with exactly the same quantity. Then Abu Sa`eed (emphasied on its affirmation by) pointing his two fingers to his two eyes and ears and said " My two eyes have seen and two ears have heard the messenger of Allah (sallalahu `alayhi wa sallam) saying " Do not sell gold against gold except with exactly the same quantity  and do not sell silver against silver except with exactly the same quantity  without giving increment to one over the other. And do not sell anything of these (commodities) which is absent against (the commodity) which is present (in front of you to sell/buy). Only hand to hand. 

[Ref: Saheefa of Juwariyyah from Nafi from Ibn Umar - Dr. Hamidullah edition - Kitab al-sard wal-fard of qazwini 


26 F)

'Urwa b. Zubair reported that 'A'isha said to him:


This news has reached me that 'Abdullah b. 'Amr al-'As would pass by us during the Hajj season, so you meet him and ask him (about religious matters) as he has acquired great knowledge from Allah's Messenger (ﷺ). I thus met him and asked him about things which he narrated from Allah's Messenger (ﷺ). And amongst these the one he mentioned was that Allah's Apostle (ﷺ) said: Verily, Allah does not take away knowledge from people directly but he takes away the scholars and consequently takes away (knowledge) along with them and leaves amongst persons the ignorant as their leaders who deliver religious verdicts without (adequate) knowledge and themselves go astray and lead others astray. 'Urwa said: When I narrated this to 'A'isha, she deemed it too much (to believe) and thus showed reluctance to accept that (as perfectly true) and said to, 'Urwa: Did he ('Abdullah b. 'Amr) say to you that he had heard Allah's Apostle (ﷺ) as saying: ('Urwa had forgotten to ask this from 'Abdullah b. 'Amr). So when it was the next year, she ('A'isha) said to him ('Urwa): Ibn Amr has come (for Hajj), so meet him. talk to him and ask him about this hadith that he narrated to You (last year on the occasion of the Hajj) pertaining to knowledge. He ('Urwa), said: So I met him, and asked about it and he narrated to me exactly like one that he had narrated (to me) for the first time. So when I informed her ('A'isha) about that, she said: I do not think but this that he has certainly told the truth and I find that be has neither made any addition to it, nor missed anything from it (even after a year he remembers it perfectly).

[ref : Sahih Muslim 2673 d]



3) INCIDENTS THAT ILLUSTRATE HOW THE SALAF USED TO VERIFY AHADEETH OR A MATTER OF DEEN BEFORE BELIEVING, APPLYING AND SHARING THEM AND THE CAUTION THEY UNDERTOOK


Our Aslaaf (including the sahaaba) travelled hundreds of miles  to hear only one statement of a hadeeth, or to verify one statement of the prophet (s.a.w). The athaar on this are numerous but i do not wish to make this document any more lengthy than it already has become. Those interested can either comment below or email us for those narrations regarding travel. Al-Khateeb al-Baghdadi has written an entire work on the subject of traveling in search of (the same) hadeeth.  His work is entitled Al-Rihla fi Talab al-Hadeeth (“Travels in Search of Hadeeth”). 

Thus the sincerity of the salaf towards their deen under such difficult circumstances were as such and unfortunately today despite the ease and means we find time to play Pool, watch movies, walk in parks listening to songs and what not, but when it comes to inquiring a matter of deen many find it "boring" or "not important". Allahu Must`an . I shall enlist only a few examples below on this topic.

27)

Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham that he heard Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham say, "My father and I were with Marwan ibn al Hakam at the time when he was amir of Madina, and someone mentioned to him that Abu Hurayra used to say, 'If someone begins the morning being junub, he has broken the fast for that day.' Marwan said, 'I swear to you, Abdar-Rahman, you must go to the two umm al muminin, A'isha and Umm Salama, and ask them about it.' 


''Abd ar-Rahman went to visit A'isha and I accompanied him. He greeted her and then said, 'Umm al-muminin, we were with Marwan ibn al Hakam and someone mentioned to him that Abu Hurayra used to say that if some one had begun the morning junub, he had broken the fast for that day.' A'isha said, 'It is not as Abu Hurayra says Abd ar-Rahman. Do you dislike what the Messenger of Allah, may Allah bless him and grant him peace, used to do?', and Abd ar-Rahman said, 'No, by Allah.' A'isha said, 'I bear witness that the Messenger of Allah, may Allah bless him and grant him peace, used to get up in the morning junub from intercourse, not a dream, and would then fast for that day.' "

He continued, "Then we went and visited Umm Salama, and Abd ar- Rahman asked her about the same matter and she said the same as A'isha had said. Then we went off until we came to Marwan ibn al-Hakam Abd ar-Rahman told him what they had both said and Marwan said, 'I swear to you, Abu Muhammad, you must use the mount which is at the door, and go to Abu Hurayra, who is on his land at al Aqiq, and tell him this.' ..........'"

[Muwatta Maalik, Book 18, Hadith 11]

28)

Narrated Mujahid:

Urwa bin Az-Zubair and I entered the Mosque (of the Prophet) and saw 'Abdullah bin Umar sitting near the dwelling place of `Aisha and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was a heresy. He (Urwa) then asked him how many times the Prophet had performed 'Umra. He replied, 'Four times; one of them was in the month of Rajab." We disliked to contradict him. Then we heard 'Aisha, the Mother of faithful believers cleaning her teeth with Siwak in the dwelling place. 'Urwa said, "O Mother! O Mother of the believers! Don't you hear what Abu 'Abdur Rahman is saying?" She said, "What does he say?" 'Urwa said, "He says that Allah's Apostle performed four 'Umra and one of them was in the month of Rajab." 'Aisha said, "May Allah be merciful to Abu 'Abdur Rahman! The Prophet did not perform any 'Umra except that he was with him, and he never performed any 'Umra in Rajab."

[Sahih Bukhaari, Volume 3, Book 27, Number 4: ]

The prophet performed four umrah see here : http://islamqa.info/en/21222



29) 


Narrated:

Ibn Abi Abd ar-Rahman said, "I asked Sa`ee ibn al Musayyab, 'How much for the finger of a woman?' He said, 'Ten camels' I said, 'How much for two fingers?' He said, 'Twenty camels.' I said, 'How much for three?' He said, 'Thirty camels.' I said, 'How much for four?' He said, 'Twenty camels.' I said, 'When her wound is greater and her affliction stronger, is her blood-money then less?' He said, 'Are you an Iraqi?' I said, 'Rather, I am a scholar who seeks to verify things, or an ignorant man who seeks to learn.' Sa`eed said, 'It is the sunna, my nephew.' " Malik said, "What is done in our community about all the fingers of the hand being cut off is that its blood-money is complete. That is because when five fingers are cut, their blood-money is the blood-money of the hand: fifty camels. Each finger has ten camels." Malik said, "The reckoning of the fingers is thirty-three dinars for each fingertip, and that is three and a third shares of camels."

 [Ref: Imam Malik's Muwatta, Chapter No: 43, Blood Money; Hadith No: 6]


30) 


‘Abdur Rahman at-Tabeeb said: “Ahmad bin Hanbal and Bishr bin al-Harith both fell ill and I visited Bishr and asked him: ‘How do you find yourself?’ And he would glorify Allaah, saying: ‘I praise and thank Allaah to you; I find such-and- such.’

Then I would visit Abu ‘Abdullaah Ahmad bin Hanbal and say: ‘How do you find yourself, Oh, Abu ‘Abdullaah?’ And he would say: ‘I am in good stead.’ So one day, I said to him: ‘Your brother, Bishr is ill and when I ask him about his condition, he begins by praising and thanking Allaah, then he informs me (of his condition).’ Upon hearing this, he (Imam Ahmad) said: ‘Ask him from whom he took this (method of praising and thanking allah first)?’ I said: ‘I am afraid to ask him.’ He said: ‘Say to him that your brother, ‘Abu ‘Abdullaah asks from whom did you take this?’ He (the narrator) said, “So I visited him and informed him of what he had said, upon which he said: ‘Abu ‘Abdullaah does not accept anything without an Isnad [i.e. he did not accept any words or deeds unless they can be traced via an authentic chain of narrators to the Prophet and his companions]’
Then he said: It is reported on the authority of Ibn ‘Awn, who reported on the authority of Ibn Sireen that he said: ‘When a slave praises and thanks Allaah before voicing a complaint, then it will not be a complaint. I only say to you: ‘I find such-and-such, in order to acknowledge Allaah’s power over me.’


He (the narrator) said: ‘So I left and went to Abu ‘Abdullaah and informed him of what he had said. After that, I found that if I visited him (Imam Ahmad), he would say: ‘I praise and thank Allaah to you,’ then he would mention what ailed him.”

[Source: Manaqib al-Imam Ahmad, rahimahullaah, by Ibn al-Jawzee, rahimahullaah, (pages 245-246]



 31) 

Abdur Rahman b. Umar transmitted a hadeeth through Abu Huraira concerning Dhuhr prayer [the noon prayer], which may be delayed in summer  from its early time.  Abu Zurah said that it is incorrect.  This hadeeth was transmitted on the authority of Abu Said. Abdur Rahman b. Umar took it very seriously and did not forget it.  When he returned to his town, he checked in his book and found himself mistaken.  Then he wrote to Abu Zurah, acknowledging his mistake, asking him to take trouble [sic] and inform such and such person and other people who had asked about it from his students, and to tell them about his mistake, and, he said God would give him the reward, for shame is much better than Hell

[Azami, Methodology, p. 56.]

32)

Ubayd ibn Jurayj said to Abdullah ibn Umar:

AbuAbdurRahman, I saw you doing things which I did not see being done by your companions.

He asked: What are they, Ibn Jurayj? He replied: I saw you touching only the two Yamani corners; and I saw you wearing shoes having no hair; I saw you dyeing in yellow colour; and I saw you wearing ihram on the eighth of Dhul-Hijjah, whereas the people had worn ihram when they sighted the moon.

Abdullah ibn Umar replied: As regards the corners, I have not seen the Apostle of Allah (s.a.w) touching anything (in the Ka'bah) but the two Yamani corners. As for the tanned leather shoes, I have seen the Apostle of Allah (s.a.w) wearing tanned leather shoes, and he would wear them after ablution. Therefore I like to wear them. As regards wearing yellow, I have seen the Apostle of Allah (s.a.w) wearing yellow, so I like to wear with it. As regards shouting the talbiyah, I have seen the Apostle of Allah (s.a.w) raising his voice in talbiyah when his she-camel stood up with him on its back.

[Sunan Abi Dawud 1772;  Muwatta Malik :  Book 20, Hadith 31; Sahih Muslim Book 7, Hadith 2674]

33)

Ibn Ubaid bin Umair narrated from his father:

"Ibn Umar was clinging on the two corners (in a manner that I had not seen any of the Companions of the Prophet doing) so I said: 'O Abu Abdur-Rahman! You are clinging on the two corners in a manner that I have not seen any of the Companions of the Prophet clining.' So he said: 'I do it because I heard the Messenger of Allah saying: "Touching them atones for sins." And I heard him saying: "Whoever performs Tawaf around this House seven times and he keeps track of it, then it is as if he freed a slave." And I heard him saying: "One foot is not put down, nor another raised except that Allah removes a sin from him and records a good merit for him." (Hasan)

[Jami’ al tirmidhi, Book on Hajj, Eng - Vol. 2, Book 4, Hadith 959]

34)


Ibn 'Asaakir (7/51/1) related from Ibn Abee Dhib, who said:

"Sa'd ibn Ibraaheem (i.e. the son of 'Abdur Rahmaan ibn 'Awf) passed judgment on a man on the basis of the opinion of Rabee'ah ibn Abu 'Abdur Rahmaan, so I informed him of the saying of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) which was contradictory to the judgment. Sa'd said to Rabee'ah, 'We have Ibn Abee Dhi.b, whom I regard to be reliable, narrating from the Prophet (sal-Allaahu 'alayhe wa sallam) contrary to what I ruled.' Rabee'ah said to him, 'You have made your effort, and your judgment has been passed.' Sa'd said (astonishingly): 'Most amazing?! I enforce the decree of Sa'd, and not the decree of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam)! No, I shall withdraw the decree of Sa'd, son of the mother of Sa'd, and enforce the decree of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam).' So Sa'd called for the written decree, tore it up and gave a new verdict."


35) 


It is narrated on the authority 'Abdullah b. Mas'ud that the Messenger of Allah (may peace and blessings be upon him) observed:


Never a Prophet had been sent before me by Allah towards his nation who had not among his people (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practise, and practised whatever they were not commanded to do. He who strove against them with his hand was a believer: he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed. Abu Rafi' said: I narrated this hadith to 'Abdullah b. 'Umar; he contradicted me. There happened to come 'Abdullah b. Mas'ud who stayed at Qanat, and 'Abdullah b 'Umar wanted me to accompany him for visiting him (as 'Abdullah b. Mas'ud was ailing), so I went along with him and as we sat (before him) I asked Ibn Mas'ud about this hadith. He narrated it in the same way as I narrated it to Ibn 'Umar.

[Ref: Saheeh Muslim, 50]



36)


حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يَزِيدَ الْمُقْرِئُ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ زِيَادٍ، عَنْ أَبِي غُطَيْفٍ الْهُذَلِيِّ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ بْنِ الْخَطَّابِ، فِي مَجْلِسِهِ فِي الْمَسْجِدِ فَلَمَّا حَضَرَتِ الصَّلاَةُ قَامَ فَتَوَضَّأَ وَصَلَّى ثُمَّ عَادَ إِلَى مَجْلِسِهِ فَلَمَّا حَضَرَتِ الْعَصْرُ قَامَ فَتَوَضَّأَ وَصَلَّى ثُمَّ عَادَ إِلَى مَجْلِسِهِ فَلَمَّا حَضَرَتِ الْمَغْرِبُ قَامَ فَتَوَضَّأَ وَصَلَّى ثُمَّ عَادَ إِلَى مَجْلِسِهِ فَقُلْتُ أَصْلَحَكَ اللَّهُ أَفَرِيضَةٌ أَمْ سُنَّةٌ الْوُضُوءُ عِنْدَ كُلِّ صَلاَةٍ قَالَ أَوَ فَطِنْتَ إِلَىَّ وَإِلَى هَذَا مِنِّي فَقُلْتُ نَعَمْ ‏.‏ فَقَالَ لاَ لَوْ تَوَضَّأْتُ لِصَلاَةِ الصُّبْحِ لَصَلَّيْتُ بِهِ الصَّلَوَاتِ كُلَّهَا مَا لَمْ أُحْدِثْ وَلَكِنِّي سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ ‏"‏ مَنْ تَوَضَّأَ عَلَى كُلِّ طُهْرٍ فَلَهُ عَشْرُ حَسَنَاتٍ ‏"‏ ‏.‏ وَإِنَّمَا رَغِبْتُ فِي الْحَسَنَاتِ ‏.‏

أَبِي غُطَيْفٍ الْهُذَلِيِّ said :

"I was listening to 'Abdullah bin 'Umar bin Khattab in the mosque, and when the time for prayer came, he got up, performed ablution, and offered prayer, then he went back to where he had been sitting. When the time for 'Asr (Afternnon prayer) came, he got up, performed ablution, and offered prayer, then he went back to where he had been sitting. When the time for Maghrib (Sunset prayer) came, he got up, performed ablution, and offered prayer, then he went back to where he had been sitting. I said: 'May Allah improve you (i.e., your condition) Is it obligatory or Sunnah to perform ablution for every prayer?' He said: 'Did you notice that?' I said: 'Yes.' He said: 'No (it is not obligatory). If I perform ablution for Morning prayer I can perform all of the prayers with this ablution, so as long as I do not get impure. But I heard the Messenger of Allah say: "Whoever performs ablution while he is pure, he will have ten merits." So I wanted to earn the merits.'"

[Ref: Sunan ibn Maajah, Book 1, Hadeeth 552; Dha`eef]


37) 


Imaam Abu Al-Hasanat Al-Laknawi al-Hindi mentioned in the biography (in his book called Al-Fawa'id Al-Bahiyyah Fi Tabaqat 'Ulamaa' Al-Hanafiyyah) under entry for " `Isaam al-Balkhi" who is the student of Abu Yusuf [who is the student of Al-Imam Abu Hanifah, rahimahumallah] that he used to do raf `al yadain in salah, which as we all know , is from makrooh to haraam as per the hanafi fuqaha. so he was asked for this ajeeb behavior of his and why he opposed his madhab of abu hanifa. to this he replied : 

"إن الله تبارك وتعالى كلف كلا منا أن يعمل بما علم، وقد علمت أن النبي صلى الله عليه وسلم رفع يديه عند الركوع والرفع منه، والله عز وجل لم يكلفنا أن نفهم شريعة ربنا بعقل أبي حنيفة، وإنما كل إنسان بعقله وعلمه، ويوم نلقاه سوف لا يقول لي لماذا خالفت أبا حنيفة، على العكس فيما لو تركت هذه السنة سيقول لي لماذا تركت هذه السنة وقد عرفت أن النبي صلى الله عليه وسلم كان يرفع يديه عند الركوع والرفع منه." 


Indeed Allah Tabaraka Wa Ta'aalaa [obligated] us to act upon what we know, and I have learned that the Prophet sallallahu 'alaihi wa sallam raised his hands before the Ruku' and upon rising from it, and Allah 'Azza wa Jal did not burden us with understanding the Shari'ah with the mind of Abu Hanifah, rather every person is to understand it with his mind and his knowledge. And on the day that we meet Him, He will not say to me: Why did you oppose Abu Hanifah? It will be the opposite of that for leaving this Sunnah; He will ask me: Why did you leave this Sunnah, while you know that the Prophet sallallahu 'alaihi wa sallam used to raise his hands before the Ruku' and upon rising from it

[Ref: Shaykh Albaanee spoke of this in (سلسلة الهدى والنور، 6/101) ]

http://kulalsalafiyeen.com/vb/showthread.php?t=11643


38) Abu Al Aliyah (Died before 100Hijri):

وقال أبو العالية رفيع بن مهران الرياحي البصري: كنا نسمع الرواية عن أصحاب رسول الله صلى الله عليه وسلم ونحن في البصرة، فما نرضى حتى نركب إلى المدينة فنسمعها من أفواههم. 

“We used to listen to narrations in Al Basrah attributed to the companions of Muhammad salallahu `alayhi wa sallam But We never took it until we rode to Medinah and head it there from them”.

39) 


فجاء عن جابر -رضي الله عنه- أنه سئل: أأضبع صيد؟ قال: نعم، قيل له: أسمعت هذا من رسول الله -صلى الله عليه وعلى آله وسلم-؟ قال: نعم


Shaykh Muqbil quoted this hadeeth in one of his fataawa [See here

And the Sahabah ridhwan Allahu 'alaihim used to ask about the evidence. It  has come from Jabir radhiallahu 'anhu that he was asked: Is the hyena lawful game? He said: Yes. So it was said to him: Did you hear this from the Messenger of Allah, sallallahu 'alaihi wa sallam? He said: Yes



40) 
(حديث مرفوع) حَدَّثَنَا أَحْمَدُ بْنُ حَفْصِ بْنِ عَبْدِ اللَّهِ ، قَالَ : حَدَّثَنِي أَبِي ، ثنا إِبْرَاهِيمَ بْنُ طَهْمَانَ ، عَنْ سُوَيْدِ بْنِ حُجَيْرٍ ، عَنِ الْعَلاءِ بْنِ زِيَادٍ ، قَالَ : سَأَلَ رَجُلٌ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ ، فَقَالَ : أَيُّ الْمُؤْمِنِينَ أَفْضَلُ إِسْلامًا ؟ قَالَ : " مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ " ، قَالَ : فَأَيُّ الْجِهَادِ أَفْضَلُ ؟ قَالَ : " مَنْ جَاهَدَ نَفْسَهُ فِي ذَاتِ اللَّهِ " ، قَالَ : فَأَيُّ الْمُهَاجِرِينَ أَفْضَلُ ؟ قَالَ : " مَنْ جَاهَدَ نَفْسِهِ وَهَوَاهُ فِي ذَاتِ اللَّهِ " ، قَالَ : أَنْتَ قُلْتَهُ يَا عَبْدَ اللَّهِ بْنَ عَمْرٍو ، أَوْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ : قَالَ : " بَلْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَهُ " .

`Alaee ibn Ziyaad said : one day a man came to `Abdullah ibn `amr ibn al-`Aas (radhiallahu `anhu) and asked : " Whose Islam is the best among the believers (muminoon)? " He replied : "One from whose tongue and hands , other muslims  are safe" . Then he asked " which is the best (type of ) Jihad? " He replied : " One who strives against his nafs in the way of Allah". Then he asked : " Who is the best among the Muhajireen?" He replied : " One who strives against his nafs and desires so as to be obedient in the way of Allah." Then he verified : " Is this what you say (i.e is this your personal opinion) or what the Messenger of Allah said ?". The sahabi `Abdullah ibn `Amr ibn al-`Aas (without getting offended) replied : " Yes , this is from the messenger of allah may allah bless him" 

[Ref: Ta`dheem qadr as-salat lil marwazi (559) with a saheeh sanad .

41) 


حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، قَالَ: أَخَّرَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ الصَّلاةَ.
فَقَالَ لَهُ عُرْوَةُ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «نَزَلَ جِبْرَئِيلُ فَأَمَّنِي فَصَلَّيْتُ مَعَهُ، ثُمَّ نَزَلَ فَأَمَّنِي فَصَلَّيْتُ مَعَهُ، ثُمَّ نَزَلَ فَأَمَّنِي فَصَلَّيْتُ مَعَهُ، ثُمَّ نَزَلَ فَأَمَّنِي فَصَلَّيْتُ مَعَهُ، ثُمَّ نَزَلَ فَأَمَّنِي فَصَلَّيْتُ مَعَهُ، حَتَّى عَدَّ الصَّلَوَاتِ الْخَمْسَ» .
فَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: اتَّقِ اللَّهَ يَا عُرْوَةُ، وَانْظُرْ مَا تَقُولُ.
فَقَالَ لَهُ عُرْوَةُ: أَخْبَرَنِيهِ بَشِيرُ بْنُ أَبِي مَسْعُودٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.


Narrated Ibn Shihab az-Zuhri:

Once `Umar bin `Abdul `Azeez delayed the `Asr prayer a little. `Urwa said to him, Verily The Messenger of Allah (sallahu `alayhi wa sallam) said : “Jibril (`alayhis salaam) descended and led  me in prayer and I prayed with him ; then he descended again and led me and I prayed with him; then he descended again and led me and I prayed with him; then he descended again and led me and I prayed with him; then he descended again and led me and I prayed with him – until the number of prayers (he counted) reached five" On that `Umar (ibn `Abdul Azeez) said, "O `Urwa! Fear Allah and Be sure of what you say." "Urwa then said to him :  "I heard Bashir bin Abi Mas`ood narrating from  from his father (Ibn Mas`ood) who heard Allah's Messenger (sallalahu `alayhi wa sallam) saying (so) “

[Ref: Musnad Ahmad (119)] 


42) 


AbulAzhar al-Mughirah ibn Farwah said: Mu'awiyah stood among the people at Dayr Mustahill lying at the gate of Hims. He said: O people, we sighted the moon on such-and-such day. We shall fast in advance. Anyone who likes to do so may do it. Malik ibn Hubayrah as-Saba'i stood up and asked: Mu'awiyah, did you hear the Messenger of Allah (ﷺ) say something (about this matter), or is this something on the basis of your opinion? He replied: I heard the Messenger of Allah (ﷺ) as saying: Fast the month (in the beginning) and in the last.

[Ref: Sunan Abi Dawood, kitaab as-siyam; dha`eef]


43) 


 أَخْبَرَنَا مُسْلِمٌ وَعَبْدُ الْمَجِيدِ، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَامِرِ بْنِ مُصْعَبٍ، عَنْ أَنَّ طَاوُسًا أَخْبَرَهُ أَنَّهُ سَأَلَ ابْنَ عَبَّاسٍ عَنِ الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ؟ فَنَهَاهُ عَنْهُمَا، قَالَ طَاوُسٌ، فَقُلْتُ: مَا أَدَعُهُمَا! فَقَالَ ابْنُ عَبَّاسٍ: {وَمَا كَانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا} [الأحزاب: 36]


158- Tawoos (rahimahullah) narrates that I asked Ibn `Abbas (radhiallahu `anhu) about praying 2 rak`at after `Asr , to which he (radhiallahu `anhu)  forbade . I replied “ I won’t (or why should I leave them without any daleel?!)” So Ibn `Abbas (Radhiallahu `anhu) recited the verse “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair [Qur`an 33:36] (Ibn `Abbas recited this verse to show that the daleel here is from the prophet himself, i.e Ibn `Abbas was saying so based on what he learnt from the Prophet and not on his own) 


[Ref: Musnad as-shaf`ee (hadeeth158), bi tarteeb سنجر]



44)  They even verified the criticism of narrators, rather they always did so . 


Al-Bukhari criticised `Ata al-Khorasani's memory and his Hadith, At-Tirmidhi said in his “’Ilal”: “Muhammad (Al-Bukhari) said: “I do not know a man from whom Malik narrates, deserving to be abandoned except ‘Ata Al-Khorasani” At-Tirmidhi asked: “What is his matter?” and he said: “Majority of his Ahadith are maqlub (inversed), he narrates from Sa’id ibn Al-Musayab that a man came to the Prophet (sallalahu `alayhi wa sallam) and broke his fast, and some companions of Sa’id said: we asked Sa’id about this Hadith and he said: ‘Ata lied (erred) on me, I did not narrate in this way

45) 


Ibn Abu Mulaika reported that al-Qasim b. Muhammad b. Abu Bakr had narrated to him that 'A'isha (Allah be pleased with her) reported that Sahla bint Suhail b. 'Amr came to Allah's Apostle (ﷺ) and said:

Messenger of Allah, Salim (the freed slave of Abu Hudhaifa) is living with us in our house, and he has attained (puberty) as men attain it and has acquired knowledge (of the sex issues ) as men acquire, whereupon he said: Suckle him so that he may become unlawful (in regard to marriage) for you He (Ibn Abu Mulaika) said: I refrained from (narrating this hadith) for a year or so on account of fear. I then met al-Qasim and said to him: You narrated to me a hadith which I did not narrate (to anyone) afterwards. He said: What is that? I informed him, whereupon he said: Narrate it on my authority that 'A'isha (Allah be pleased with her) had narrated that to me.


[Ref: Saheeh Muslim 1453 c; See some benefits extracted from this hadeeth : http://fahmalhadeeth.blogspot.com/2015/06/5-benefits-from-hadeeth-of-suckling.html



46) 


Narrated: Ibn Wala al-Sabai: I asked Abdullah bin Abbas saying: We are the inhabitants of the western regions. The Magians come to us with (animal) skins full of water and (full of) fat (so what should we do ?). He (Ibn `Abbas) said: Drink. I asked him: Is it your own opinion(fatwa)? Ibn Abbas said: I heard the Messenger of Allah (may peace be upon him) say: Tanning purifies it (the skin).

[Ref: Saheeh Muslim, chapter 3, hadeeth 713 (kitab al-haidh)]


47) 


Abu Burdah reported: Abu Musa Al-Ashari enjoined upon us at the time of his death, saying, “You should hasten with my funeral procession and do not follow me in suspense. Do not put it my grave anything that will come between me and the dust, and do not build anything over my grave. Bear witness that I am free of those women who shave their heads, tear their clothes, and strike their faces.” They said, “Have you heard something about this?” He said, “Yes, from the Messenger of Allah, peace and blessings be upon him.” 

[Ref: Musnad Ahmad 19053, Saheeh ma Ibn Mulqin] 


48) 

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 ‏.‏

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.’


[Ref: Muqaddamah Saheeh Muslim 25, translated by Abu Najm]





Click here to see the 4 Imaams and other great Imaams of this Ummah harshly forbiding taqleed (blind following) : http://the-finalrevelation.blogspot.com/2012/08/4-imams-forbidding-taqleed.html

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