THE AUTHENTICITY OF A

NARRATION FROM ABDULLAH IBN

ABBAS (RA) AFFIRMING TA’WIL OF 1

THE SAAQ AND A REPLY TO THOSE2

WHO WEAKENED IT

Praise be to Allah that is due from all grateful believers, a fullness of praise
for all his favours: a praise that is abundantly sincere and blessed. May the
blessings of Allah be upon our beloved Master Muhammad, the chosen one, the
Apostle of mercy and the seal of all Prophets (peace and blessings of Allah be upon
them all); and upon his descendants who are upright and pure: a blessing lasting to
the Day of Judgment, like the blessing bestowed upon the Prophet Ibrahim (alaihis
salam) and his descendants. May Allah be pleased with all of the Prophetic
Companions (Ashab al-Kiram). Indeed, Allah is most worthy of praise and
supreme glorification!

With regard to the following narration from the Mustadrak3 of Imam Abu Abdullah al-
Hakim (d. 405 AH):

.‫ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‬- ‫ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ‬

‫ ﻭﺍﻟﻘﻠﻢ‬،‫ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﻧﻮﻥ‬-68- << ‫ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‬- - << ‫ﻠﺪ ﺍﻟﺜﺎﱐ‬‫ﺍ‬

1
Figurative interpretation
2
Translated by some as “Shin” in English
3
2/499-500 of the Da’iratul Ma’arif edition printed in Hyderabad, India

1
 ‫ ﺣﺪﺛﻨﺎ‬،‫ ﺣﺪﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﳛﲕ ﺍﻷﻣﻮﻱ‬،‫ ﺣﺪﺛﻨﺎ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﻟﻘﺒﺎﱐ‬،‫ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﺍﻟﻌﻨﱪﻱ‬-
:- ‫ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ‬- ‫ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬،‫ ﻋﻦ ﻋﻜﺮﻣﺔ‬،‫ ﺃﻧﺒﺄ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ‬،‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‬
.[42 :‫ }ﻳﻮﻡ ﻳﻜﺸﻒ ﻋﻦ ﺳﺎﻕ{ ]ﺍﻟﻘﻠﻢ‬:- ‫ ﻋﺰ ﻭﺟﻞ‬- ‫ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﻗﻮﻟﻪ‬
.‫ ﻓﺈﻧﻪ ﺩﻳﻮﺍﻥ ﺍﻟﻌﺮﺏ‬،‫ ﺇﺫﺍ ﺧﻔﻲ ﻋﻠﻴﻜﻢ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﺎﺑﺘﻐﻮﻩ ﰲ ﺍﻟﺸﻌﺮ‬:‫ﻗﺎﻝ‬
:‫ﺃﻣﺎ ﲰﻌﺘﻢ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‬
‫ﺃﺻﱪ ﻋﻨﺎﻕ ﺇﻧﻪ ﺷﺮ ﺑﺎﻕ * ﻗﺪ ﺳﻦ ﻗﻮﻣﻚ ﺿﺮﺏ ﺍﻷﻋﻨﺎﻕ‬
.‫ﻭﻗﺎﻣﺖ ﺍﳊﺮﺏ ﺑﻨﺎ ﻋﻦ ﺳﺎﻕ‬
.‫ ﻫﺬﺍ ﻳﻮﻡ ﻛﺮﺏ ﻭﺷﺪﺓ‬:‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‬

‫ ﱂ ﺃﺳﺘﺠﺰ‬،‫ ﻭﻫﻮ ﺃﻭﱃ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‬،‫ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‬
.‫ﺭﻭﺍﻳﺘﻪ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‬

The Amman based Shafi’i Shaykh: Nuh Ha Mim Keller in his 1995 lecture tour of the
UK said (as also mentioned in his article: Literalism and the Attributes of Allah4):
-------------------

Of the Qur’anic verse,

"On a day when shin shall be exposed, they shall be ordered to prostrate, but be
unable" (Qur’an 68:42),

al-Tabari5 says, "A number of the exegetes of the Companions (Sahaba) and their
students (tabi‘in) held that it [a day when shin shall be exposed] means that a dire
matter (amrun shadid) shall be disclosed" (Jami‘ al-bayan, 29.38)—the shin’s
association with direness being that it was customary for Arab warriors fighting in the
desert to ready themselves to move fast and hard through the sand in the thick of the
fight by lifting the hems of their garments above the shin. This was apparently lost
upon later anthropomorphists, who said the verse proved ‘Allah has a shin,’ or,
according to others, ‘two shins, since one would be unbecoming.’ Al-Tabari also relates
from Muhammad ibn ‘Ubayd al-Muharibi, who relates from Ibn al-Mubarak, from
Usama ibn Zayd, from ‘Ikrima, from Ibn ‘Abbas that shin in the above verse means "a
day of war and direness (harbin wa shidda)" (ibid., 29.38). All of these narrators are

4
See it here - http://www.masud.co.uk/ISLAM/nuh/littlk.htm
5
This is the leading commentator of the Qur’an, Muhammad ibn Jarir al-Tabari (224-410 AH)

2
those of the sahih or rigorously authenticated collections except Usama ibn Zayd,
whose hadiths are hasan or ‘well authenticated.’ - End of his words

In the Mustadrak (as quoted above), the Ta’wil from ibn Abbas on this Qur'anic verse
mentions:

.‫ ﻫﺬﺍ ﻳﻮﻡ ﻛﺮﺏ ﻭﺷﺪﺓ‬:‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‬

Meaning: “This is a Day of distress and direness”

Amr Abdal Mun’im Salim6 in his feeble attempt to weaken the above narration said as
conveyed by the anti-Ash’ari: Abu Turab Ali Rida Qadri7 from Karachi8 :

‫ ﻭﺍﻟﺒﻴﻬﻘﻲ‬، (499/2) (( ‫ ﻭﺍﻟﺤﺎﻜﻡ ﻓﻲ )) ﺍﻟﻤﺴﺘﺩﺭﻙ‬، (24/29)(( ‫ ﻤﺎ ﺭﻭﺍﻩ ﺍﺒﻥ ﺠﺭﻴﺭ ﻓﻲ )) ﺍﻟﺘﻔﺴﻴﺭ‬: ‫ﺍﻷﻭل‬
‫ ﻋﻥ ﺍﺒﻥ‬، ‫ ﻋﻥ ﻋﻜﺭﻤﺔ‬، ‫ ﻋﻥ ﺃﺴﺎﻤﺔ ﺒﻥ ﺯﻴﺩ‬، ‫ ﺍﺒﻥ ﺍﻟﻤﺒﺎﺭﻙ‬: ‫( ﻤﻥ ﻁﺭﻴﻕ‬746) (( ‫ﻓﻲ )) ﺍﻷﺴﻤﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬
‫ )) ﻫﺫﺍ ﻴﻭﻡ‬: ‫ ﻭﻟﻔﻅﻪ ﻋﻨﺩ ﺍﻟﺒﻴﻬﻘﻲ‬. (( ‫ )) ﻫﻭ ﻴﻭﻡ ﻜﺭﺏ ﻭﺸﺩﺓ‬: ‫ ﻗﺎل‬. { ‫ } ﻴﻭﻡ ﻴﻜﺸﻑ ﻋﻥ ﺴﺎﻕ‬: ‫ﻋﺒﺎﺱ‬
. ‫ﻜﺭﺏ ﻭﺸﺩﺓ (( ﻭﺼﺤﺤﻪ ﺍﻟﺤﺎﻜﻡ‬
‫ ﻭﻫﻭ ﻭﺇﻥ ﻜﺎﻥ ﺍﺒﻥ ﺃﺴﻠﻡ ﺃﻭ ﺍﻟﻠﻴﺜﻰ ﻓﻜﻼﻫﻤﺎ ﻀﻌﻴﻑ ﻻ‬، ‫ ﻓﻔﻴﻪ ﺃﺴﺎﻤﺔ ﺒﻥ ﺯﻴﺩ‬، ‫ ﺒل ﻫﺫﺍ ﺴﻨﺩ ﻀﻌﻴﻑ‬: ‫? ﻗﻠﺕ‬
‫ ﻭﻗﺎل ﻋﺒﺩ ﺍﷲ ﺒﻥ‬، (( ‫ )) ﻟﻴﺱ ﺒﺸﻰﺀ‬: ‫ ﻓﻘﺎل ﺃﺤﻤﺩ‬: ‫ ﻭﺃﻤﺎ ﺍﻟﻠﻴﺜﻰ‬. ‫ ﺇﻻ ﺃﻥ ﺍﺒﻥ ﺃﺴﻠﻡ ﻀﻌﻴﻑ ﺠﺩﺍﹰ‬، ‫ﻴﺤﺘﺞ ﺒﻪ‬
‫)) ﺇﻥ‬: ‫ ﻓﻘﺎل‬، (( ‫ )) ﺃُﺭﺍﻩ ﺤﺴﻥ ﺍﻟﺤﺩﻴﺙ‬: ‫ ﻓﻘﻠﺕ ﻟﻪ‬، (( ‫ )) ﺭﻭﻯ ﻋﻥ ﻨﺎﻓﻊ ﺃﺤﺎﺩﻴﺙ ﻤﻨﺎﻜﻴﺭ‬: ‫ ﻋﻥ ﺃﺒﻴﻪ‬، ‫ﺃﺤﻤﺩ‬
‫ ﻭﺯﺍﺩ ﻓﻲ ﺭﻭﺍﻴﺔ‬، (( ‫ )) ﺜﻘﺔ‬: ‫ ﻭﻗﺎل ﺍﺒﻥ ﻤﻌﻴﻥ ﻓﻲ ﺒﻌﺽ ﺍﻟﺭﻭﺍﻴﺎﺕ‬. (( ‫ﺘﺩﺒﺭﺕ ﺤﺩﻴﺜﻪ ﻓﺴﺘﻌﺭﻑ ﻓﻴﻪ ﺍﻟﻨﻜﺭﺓ‬
‫ ﻭﺒﺴﻁ ﺍﻟﻜﻼﻡ‬، ‫ ﺇﻻ ﺃﻨﻪ ﻀﻌﻴﻑ ﻤﻥ ﺤﻴﺙ ﺍﻟﻀﺒﻁ‬، ‫ ﺃﻯ ﺃﻨﻪ ﺜﻘﺔ ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﺩﺍﻟﺔ‬، (( ‫ )) ﻏﻴﺭ ﺤﺠﺔ‬: ‫ﺍﻟﺩﻭﺭﻯ‬
.‫ﻓﻲ ﺤﺎﻟﻪ ﻴﻁﻭل‬

This type of attempt to weaken the above narration was utilised by the likes of another
pseudo-Salafi student of al-Albani and friend to Amr Abdal Mun’im Salim, who is
known as Salim al-Hilali.9 It is also the stance of their imitators in the West who
merely regurgitated these types of claim via taqleed.
6
One of the defenders of the late Nasir al-Albani (d. 1999) from Egypt
7
See here for his reality –
http://www.darultahqiq.com/the-case-of-the-curious-qadri-and-the-aynayn-issue-2/
8
Who may have taken it from here originally:
http://arabic.islamicweb.com/sunni/reply_saqqaf_1.htm
9
This individual was based in Jordan and he was accused of plagiarism and theft of scholarly
writings by his fellow “Salafi”: Ahmad al-Kuwaiti

3
In this reply, it will be shown that the narrator that they attempted to weaken10 was
acceptable to their own Shaykh: al-Albani, as well as some of the previous Huffaz of
Hadith, and other contemporary scholars of Hadith like Shaykh Shu’ayb al-Arna’ut11
of Amman, Jordan.
--------------------------------

Reply:

Amr Abdal Mun’im admitted that the narration was declared Sahih by al-Hakim, then
went on to weaken it by questioning a narrator in the Isnad (chain of transmission) by
the name of Usama ibn Zayd and his veracity as a sound conveyer of the narration.

This narration is also found in Imam ibn al-Mubarak’s Kitab al-Zuhd wal Raqa’iq, Tafsir
al-Tabari (no. 32142) and al-Bayhaqi’s Kitab al-Asma wal Sifat (no. 746) – all via the route
of Usama ibn Zayd.

The narrator he tried to weaken was Usama ibn Zayd as mentioned above, of which
there are two by that name (and this should not be confused with Usama ibn Zayd the
well known Sahabi). One is Usama ibn Zayd al-Laythi and another is Usama ibn
Zayd ibn Aslam al-Adawi.

Usama al-Adawi is da’eef (weak) as al-Hafiz ibn Hajar al Asqalani (d. 852 AH) declared
in his al-Taqrib al-Tahdhib (no. 315). The one that is found in the Asanid (chains of
transmission) of the Mustadrak of al Hakim, Tafsir al-Tabari, al-Bayhaqi’s al-Asma wal
Sifat and Ibn al-Mubarak’s Kitab al-Zuhd, is no doubt Usama ibn Zayd al-Laythi as this
is what is inferable from the Huffaz of Hadith who knew this Hadith and its overall
grading better than the deceitful weakening and hiding by the likes of Amr Abdal
Mun’im, AR Qadri and the pseudo-Salafiyya who close their eyes when it suits them -
of some vital facts behind this narration!

10
Usama ibn Zayd al-Laythi
11
He, hafidhahullah (may Allah preserve him), is one of the greatest Hadith scholars of this
century. The Shaykh told me that he had written or edited some 200 works either by his own
hand or with other writers. Of his greatest achievements is his chief editing of the Musnad of
Imam Ahmad ibn Hanbal in some 50 volumes. Other works he has edited is Imam al-Tahawi’s
Sharh Mushkil al-Athar in some 16 volumes, Sahih ibn Hibban in 16 volumes, and he was the
chief editor of al-Dhahabi’s Siyar a’lam an-Nubala in over 20 volumes, and other works.

4
Amr Abdal Mun’im admitted that al-Hakim had authenticated it as we mentioned
above, hence to al-Hakim, despite his lenience and many mistakes in his al-Mustadrak
ala’l Sahihayn, knew that the Usama in question was al-Laythi, because he said that its
Isnad was Sahih (rigorously authentic). This means that al-Hakim believed that Usama
ibn Zayd al-Laythi is Thiqa (trustworthy) as a narrator of the narration he recorded via
him in his al-Mustadrak.

Secondly, the unscholarly Tadlis (deception) in this is the fact that Amr Abdal Mun’im
hid one vital fact, and that is the fact that in the footnotes to the Mustadrak he used
and which the digital scan is shown below, the critical notes of Hafiz al-Dhahabi (d.
748 AH) were printed from his work known as Talkhis al-Mustadrak (printed beneath
the Hyderabad edition of al-Hakim’s Mustadrak).

In the Talkhis al-Mustadrak12 Imam al-Dhahabi agreed with al Hakim and said that the
narration is: Sahih (rigorously authentic)! The reader can decide why this was
deliberately left out by Amr Abdal Mun’im, and his conveyers do not usually mention
this fact also! Digital image from the Mustadrak with al-Hakim’s grading on top and
al-Dhahabi’s in the bottom portion (red box):

12
Vol. 2/p. 500

5
The fact that al-Dhahabi agreed with al-Hakim on its authenticity is a direct and clear
cut proof that al-Dhahabi accepted Hadrat Ibn Abbas’ (ra) Ta’wil of the verse
mentioning the Saaq (translated by some as “Shin” in English); and this is said
knowing full well that al-Dhahabi didn’t advocate Ta’wil but was on the way of
Tafweed as we know from his Siyar a’lam an-Nubala.13 This is a rare example of al-
Dhahabi having no problem with Ta’wil when there is a solid proof for its validity.

13
Imam al-Dhahabi (d. 748 AH) on Tafweed al-Ma’na:
He mentioned in his Siyar a’lam an-Nubala (8/105):

‫ﻮﻡﹺ‬‫ﺼ‬‫ﻕﹺ ﺍﳌﹶﻌ‬‫ﺎﺩ‬‫ﻪ ﺍﻟﺼ‬‫ﻠ‬‫ ﺇﹺﻟﹶﻰ ﻗﹶﺎﺋ‬‫ﺎﻩ‬‫ﻨ‬‫ﻌ‬‫ ﻣ‬‫ﻔﹾﻮﻳﺾ‬‫ﺗ‬‫ ﻭ‬،‫ﺍﺭ‬‫ﺮ‬‫ﺍﻹِﻣ‬‫ ﻭ‬،‫ﺍﺭ‬‫ ﺍﻹِﻗﺮ‬:‫ﺎﺑﹺﻪ‬‫ﺑ‬‫ ﻭ‬‫ﻚ‬‫ﻲ ﺫﹶﻟ‬‫ﺎ ﻓ‬‫ﻓﹶﻘﹶﻮﻟﹸﻨ‬
Meaning:

"Our saying in this and what falls under it is: Submission to the text, passing it on as it
came and consigning the knowledge of its meaning (tafweed ma'nahu) to its
Sacrosanct and Truthful Sayer.

6
‫‪Later, mention will be made of those who either authenticated the above narration‬‬
‫‪further after al-Hakim and al-Dhahabi’s time, as well as those who remained silent on‬‬
‫‪the narration without any critical rejection of it.‬‬

‫‪For now, let us examine what the Hadith Masters have said about Usama ibn Zayd al-‬‬
‫‪Laythi.‬‬

‫‪Al-Hafiz ibn Hajar al-Asqalani in his Tahdhib al-Tahdhib (Vol.‬‬

‫‪1/no. 392) mentioned the following on al-Laythi:‬‬

‫] ‪ [ 392‬ﺨﺕ ‪ 4‬ﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺍﻟﺘﻌﺎﻟﻴﻕ ﻭﺍﻷﺭﺒﻌﺔ ﻭﻤﺴﻠﻡ ﺃﺴﺎﻤﺔ ﺒﻥ ﺯﻴﺩ ﺍﻟﻠﻴﺜﻲ ﻤﻭﻻﻫﻡ ﺃﺒﻭ ﺯﻴﺩ ﺍﻟﻤﺩﻨﻲ ﺭﻭﻯ‬
‫ﻋﻥ ﺍﻟﺯﻫﺭﻱ ﻭﻨﺎﻓﻊ ﻤﻭﻟﻰ ﺒﻥ ﻋﻤﺭ ﻭﻋﻁﺎﺀ ﺒﻥ ﺃﺒﻲ ﺭﺒﺎﺡ ﻭﻤﺤﻤﺩ ﺒﻥ ﺍﻟﻤﻨﻜﺩﺭ ﻭﺼﺎﻟﺢ ﺒﻥ ﻜﻴﺴﺎﻥ ﻭﻋﺒﺩ ﺍﷲ ﺒﻥ‬
‫ﺭﺍﻓﻊ ﻤﻭﻟﻰ ﺃﻡ ﺴﻠﻤﺔ ﻭﻋﻤﺭﻭ ﺒﻥ ﺸﻌﻴﺏ ﻭﺠﻤﺎﻋﺔ ﺭﻭﻯ ﻋﻨﻪ ﻴﺤﻴﻰ ﺍﻟﻘﻁﺎﻥ ﻭﺍﺒﻥ ﺍﻟﻤﺒﺎﺭﻙ ﻭﺍﻟﺜﻭﺭﻱ ﻭﺍﺒﻥ ﻭﻫﺏ‬
‫ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺩﺍﺭﻭﺭﺩﻱ ﻭﻭﻜﻴﻊ ﻭﺃﺒﻭ ﻨﻌﻴﻡ ﻭﻏﻴﺭﻫﻡ ﻗﺎل ﺃﺤﻤﺩ ﺘﺭﻜﻪ ﺍﻟﻘﻁﺎﻥ ﺒﺂﺨﺭﺓ ﻭﻗﺎل ﺍﻷﺜﺭﻡ ﻋـﻥ ﺃﺤﻤـﺩ‬
‫ﻟﻴﺱ ﺒﺸﻲﺀ ﻭﻗﺎل ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺤﻤﺩ ﻋﻥ ﺃﺒﻴﻪ ﺭﻭﻯ ﻋﻥ ﻨﺎﻓﻊ ﺃﺤﺎﺩﻴﺙ ﻤﻨﺎﻜﻴﺭ ﻓﻘﻠﺕ ﻟﻪ ﺃﺭﺍﻩ ﺤﺴﻥ ﺍﻟﺤﺩﻴﺙ ﻓﻘـﺎل‬
‫ﺃﻥ ﺘﺩﺒﺭﺕ ﺤﺩﻴﺜﻪ ﻓﺴﺘﻌﺭﻑ ﻓﻴﻪ ﺍﻟﻨﻜﺭﺓ ﻭﻗﺎل ﺒﻥ ﻤﻌﻴﻥ ﻓﻲ ﺭﻭﺍﻴﺔ ﺃﺒﻲ ﺒﻜﺭ ﺒﻥ ﺃﺒﻲ ﺨﻴﺜﻤﺔ ﻜﺎﻥ ﻴﺤﻴﻰ ﺒﻥ ﺴـﻌﻴﺩ‬
‫ﻴﻀﻌﻔﻪ ﻭﻗﺎل ﺃﺒﻭ ﻴﻌﻠﻰ ﺍﻟﻤﻭﺼﻠﻲ ﻋﻨﻪ ﺜﻘﺔ ﺼﺎﻟﺢ ﻭﻗﺎل ﻋﺜﻤﺎﻥ ﺍﻟﺩﺍﺭﻤﻲ ﻋﻨﻪ ﻟﻴﺱ ﺒﻪ ﺒـﺄﺱ ﻭﻗـﺎل ﺍﻟـﺩﻭﺭﻱ‬
‫ﻭﻏﻴﺭﻩ ﻋﻨﻪ ﺜﻘﺔ ﺯﺍﺩ ﻏﻴﺭﻩ ﺤﺠﺔ ﻭﻗﺎل ﺃﺒﻭ ﺤﺎﺘﻡ ﻴﻜﺘﺏ ﺤﺩﻴﺜﻪ ﻭﻻ ﻴﺤﺘﺞ ﺒﻪ ﻭﻗﺎل ﺍﻟﻨﺴﺎﺌﻲ ﻟﻴﺱ ﺒﺎﻟﻘﻭﻱ ﻭﻗﺎل ﺃﺒﻭ‬
‫ﺃﺤﻤﺩ ﺒﻥ ﻋﺩﻱ ﻴﺭﻭﻱ ﻋﻨﻪ ﺍﻟﺜﻭﺭﻱ ﻭﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻟﺜﻘﺎﺕ ﻭﻴﺭﻭﻱ ﻋﻨﻪ ﺒﻥ ﻭﻫﺏ ﻨﺴﺨﺔ ﺼﺎﻟﺤﺔ ﻭﻫﻭ ﻜﻤـﺎ ﻗـﺎل‬
‫ﺒﻥ ﻤﻌﻴﻥ ﻟﻴﺱ ﺒﺤﺩﻴﺜﻪ ﺒﺄﺱ ﻭﻫﻭ ﺨﻴﺭ ﻤﻥ ﺃﺴﺎﻤﺔ ﺒﻥ ﺯﻴﺩ ﺒﻥ ﺃﺴﻠﻡ ﻗﻠﺕ ﻭﻗﺎل ﺍﻟﺒﺭﻗﻲ ﻋﻥ ﺒﻥ ﻤﻌـﻴﻥ ﺃﻨﻜـﺭﻭﺍ‬
‫ﻋﻠﻴﻪ ﺃﺤﺎﺩﻴﺙ ﻭﻗﺎل ﺒﻥ ﻨﻤﻴﺭ ﻤﺩﻨﻲ ﻤﺸﻬﻭﺭ ﻭﻗﺎل ﺍﻟﻌﺠﻠﻲ ﺜﻘﺔ ﻭﻗﺎل ﺍﻵﺠﺭﻱ ﻋﻥ ﺃﺒﻲ ﺩﺍﻭﺩ ﺼﺎﻟﺢ ﺍﻻ ﺃﻥ ﻴﺤﻴﻰ‬
‫ﻴﻌﻨﻲ ﺒﻥ ﺴﻌﻴﺩ ﺃﻤﺴﻙ ﻋﻨﻪ ﺒﺂﺨﺭﺓ ﻭﺫﻜﺭﻩ ﺒﻥ ﺍﻟﻤﺩﻴﻨﻲ ﻓﻲ ﺍﻟﻁﺒﻘﺔ ﺍﻟﺨﺎﻤﺴﺔ ﻤﻥ ﺃﺼﺤﺎﺏ ﻨﺎﻓﻊ ﻭﻗﺎل ﺍﻟﺩﺍﺭ ﻗﻁﻨـﻲ‬
‫ﻟﻤﺎ ﺴﻤﻊ ﻴﺤﻴﻰ ﺍﻟﻘﻁﺎﻥ ﺃﻨﻪ ﺤﺩﺙ ﻋﻥ ﻋﻁﺎﺀ ﻋﻥ ﺠﺎﺒﺭ ﺭﻓﻌﻪ ﺃﻴﺎﻡ ﻤﻨﻲ ﻜﻠﻬﺎ ﻤﻨﺤﺭ ﻗﺎل ﺍﺸﻬﺩﻭﺍ ﺇﻨﻲ ﻗﺩ ﺘﺭﻜـﺕ‬
‫ﺤﺩﻴﺜﻪ ﻗﺎل ﺍﻟﺩﺍﺭﻗﻁﻨﻲ ﻓﻤﻥ ﺃﺠل ﻫﺫﺍ ﺘﺭﻜﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻗﺎل ﺍﻟﺤﺎﻜﻡ ﻓﻲ ﺍﻟﻤﺩﺨل ﺭﻭﻯ ﻟﻪ ﻤﺴﻠﻡ ﻭﺍﺴﺘﺩﻟﻠﺕ ﺒﻜﺜـﺭﺓ‬
‫ﺭﻭﺍﻴﺘﻪ ﻟﻪ ﻋﻠﻰ ﺃﻨﻪ ﻋﻨﺩﻩ ﺼﺤﻴﺢ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺃﻥ ﺃﻜﺜﺭ ﺘﻠﻙ ﺍﻷﺤﺎﺩﻴﺙ ﻤﺴﺘﺸﻬﺩ ﺒﻬﺎ ﺃﻭ ﻫﻭ ﻤﻘﺭﻭﻥ ﻓﻲ ﺍﻹﺴـﻨﺎﺩ‬
‫ﻭﻗﺎل ﺒﻥ ﺤﺒﺎﻥ ﻓﻲ ﺍﻟﺜﻘﺎﺕ ﻴﺨﻁﺊ ﻭﻫﻭ ﻤﺴﺘﻘﻴﻡ ﺍﻷﻤﺭ ﺼﺤﻴﺢ ﺍﻟﻜﺘﺎﺏ ﻭﺃﺴﺎﻤﺔ ﺒﻥ ﺯﻴﺩ ﺒﻥ ﺃﺴﻠﻡ ﻤﺩﻨﻲ ﻭﺍﻩ ﻭﻜﺎﻨﺎ‬
‫ﻓﻲ ﺯﻤﻥ ﻭﺍﺤﺩ ﺍﻻ ﺃﻥ ﺍﻟﻠﻴﺜﻲ ﺃﻗﺩﻡ ﻤﺎﺕ ﺴﻨﺔ ‪ 153‬ﻭﻜﺎﻥ ﻟﻪ ﻴﻭﻡ ﻤﺎﺕ ﺒﻀﻊ ﻭﺴﺒﻌﻭﻥ ﺴﻨﺔ ﻭﻗﺎل ﺒـﻥ ﺍﻟﻘﻁـﺎﻥ‬
‫ﺍﻟﻔﺎﺴﻲ ﻟﻡ ﻴﺤﺘﺞ ﺒﻪ ﻤﺴﻠﻡ ﺇﻨﻤﺎ ﺃﺨﺭﺝ ﻟﻪ ﺍﺴﺘﺸﻬﺎﺩﺍ ﻗﺎل ﻭﻗﺎل ﻋﻤﺭﻭ ﺒﻥ ﻋﻠﻲ ﺍﻟﻔﻼﺱ ﺤﺩﻴﺜﺎ ﻋﻨﻪ ﻴﺤﻴﻰ ﺒﻥ ﺴﻌﻴﺩ‬

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‫ﺜﻡ ﺘﺭﻜﻪ ﻗﺎل ﻴﻘﻭل ﺴﻤﻌﺕ ﺴﻌﻴﺩ ﺒﻥ ﺍﻟﻤﺴﻴﺏ ﻗﺎل ﺒﻥ ﺍﻟﻘﻁﺎﻥ ﻫﺫﺍ ﺃﻤﺭ ﻤﻨﻜﺭ ﻷﻨﻪ ﺒﺫﻟﻙ ﻴﺴﺎﻭﻱ ﻨﺴﺨﺔ ﺍﻟﺯﻫـﺭﻱ‬
‫ﺍﻨﺘﻬﻰ ﻜﻼﻡ ﺒﻥ ﺍﻟﻘﻁﺎﻥ ﻭﻟﻡ ﻴﺭﺩ ﻴﺤﻴﻰ ﺒﺫﻟﻙ ﻤﺎ ﻓﻬﻤﻪ ﻋﻨﻪ ﺒل ﺃﺭﺍﺩ ﺫﻟﻙ ﻓﻲ ﺤﺩﻴﺙ ﻤﺨﺼﻭﺹ ﻴﺘﺒﻴﻥ ﻤﻥ ﺴﻴﺎﻗﻪ‬
‫ﺍﺘﻔﻕ ﺃﺼﺤﺎﺏ ﺍﻟﺯﻫﺭﻱ ﻋﻠﻰ ﺭﻭﺍﻴﺘﻪ ﻋﻨﻪ ﻋﻥ ﺴﻌﻴﺩ ﺒﻥ ﺍﻟﻤﺴﻴﺏ ﺒﺎﻟﻌﻨﻌﻨﺔ ﻭﺸﺫ ﺃﺴﺎﻤﺔ ﻓﻘـﺎل ﻋـﻥ ﺍﻟﺯﻫـﺭﻱ‬
‫ﺴﻤﻌﺕ ﺴﻌﻴﺩ ﺒﻥ ﺍﻟﻤﺴﻴﺏ ﻓﺄﻨﻜﺭ ﻋﻠﻴﻪ ﺍﻟﻘﻁﺎﻥ ﻫﺫﺍ ﻻﻏﻴﺭ‬

The above mentions the various positive and negative criticisms leveled against al-
Laythi. The likes of Amr Abdal Mun’im, Salim al-Hilali and Co are not Huffaz of
Hadith, so they are not considered by the more learned Ulama of Hadith to be in the
rank of those known as Ahlul Istiqra – those whose views are taken as a Hujja
(evidence) in finalizing the most acceptable stance on the overall credibility of a
narrator or narration under scrutiny.

Of the major Ahlul Istiqra of later times whose level of Ilm (knowledge) there is
general consensus on, when finalizing the last judgment on a matter related to Hadith
is that of al-Dhahabi and Ibn Hajar al-Asqalani. The latter Imam was greater than the
former in many respects, so his conclusions are superior in the main.

Let us see what Hafiz al-Dhahabi had to say in one of his last works, known as Siyar
a’lam an-Nubala14 on Usama ibn Zayd al-Laythi:

‫ ﻟﻺﻤﺎﻡ ﺍﻟﺫﱠﻫﺒﻲ‬- ،‫ﻼﹶﺀ‬‫ﻼﹶﻡﹺ ﺍﻟﻨﱡﺒ‬‫ ﺃَﻋ‬‫ﺭ‬‫ﻴ‬‫ﺴ‬

(‫ﻌﺎﹰ‬‫ ﺘﹶﺒ‬،‫ ﻡ‬، 4) ‫ﻲ‬‫ﺜ‬‫ ﺍﻟﱠﻠﻴ‬‫ﻴﺩ‬ ‫ﻭ ﺯ‬‫ ﺃَﺒ‬،‫ﻴﺩ‬ ‫ﻥ ﺯ‬
 ‫ﺔﹸ ﺒ‬‫ﺎﻤ‬‫ ﺃُﺴ‬- 145 << ‫ ﻥﹺ‬‫ﻴ‬‫ﻥ ﺍﻟﺘﱠﺎﺒﹺﻌ‬
 ‫ﺔﹸ ﻤ‬‫ﺴ‬‫ﻘﹶﺔﹸ ﺍﻟﺨﹶﺎﻤ‬‫ << ﺍﻟﻁﱠﺒ‬‫ﺱ‬‫ﺎﺩ‬‫ ﺍﻟﺴ‬‫ﻠﱠﺩ‬‫ﺠ‬‫ﺍﻟﻤ‬

(‫ﻌﺎﹰ‬‫ ﺘﹶﺒ‬،‫ ﻡ‬،4) ‫ﻲ‬‫ﺜ‬‫ ﺍﻟﻠﱠﻴ‬‫ﺩ‬‫ﻴ‬‫ﻭ ﺯ‬‫ ﺃَﺒ‬،‫ﺩ‬‫ﻴ‬‫ ﺯ‬‫ﺔﹸ ﺒ ﻥ‬‫ﺎﻤ‬‫ ﺃُﺴ‬- 145
.‫ﻲ‬‫ﻨ‬‫ﺩ‬‫ ﺍﻟﻤ‬،‫ﻡ‬‫ﻻﹶﻫ‬‫ﻭ‬‫ ﻤ‬‫ﻲ‬‫ﺜ‬‫ ﺍﻟﻠﱠﻴ‬‫ﺩ‬‫ﻴ‬‫ﻭ ﺯ‬‫ ﺃَﺒ‬،‫ﻕﹸ‬‫ﻭ‬‫ﺩ‬‫ ﺍﻟﺼ‬،‫ﺎﻟِﻡ‬‫ ﺍﻟﻌ‬،‫ﺎﻡ‬‫ﺍﻹِﻤ‬
،‫ﺭﹺﻱ‬‫ﻘﹾﺒ‬‫ ﺍﻟﻤ‬‫ﺩ‬‫ﻴ‬‫ﻌ‬‫ﺴ‬‫ ﻭ‬،‫ﺏﹴ‬‫ﻴ‬‫ﺭﹺﻭ ﺒﻥﹺ ﺸﹸﻌ‬‫ﻤ‬‫ﻋ‬‫ ﻭ‬،‫ﺭﹺﻱ‬‫ﻤ‬‫ﻊﹴ ﺍﻟﻌ‬‫ﻨﹶﺎﻓ‬‫ ﻭ‬،‫ﻲ‬‫ﻅ‬‫ﺏﹴ ﺍﻟﻘﹸﺭ‬‫ ﺒﻥﹺ ﻜﹶﻌ‬‫ﺩ‬‫ﻤ‬‫ﺤ‬‫ﻤ‬‫ ﻭ‬،‫ﺏﹺ‬‫ﻴ‬‫ﺴ‬‫ ﺒﻥﹺ ﺍﻟﻤ‬‫ﺩ‬‫ﻴ‬‫ﻌ‬‫ ﺴ‬:‫ﻥ‬‫ﺙﹶ ﻋ‬‫ﺩ‬‫ﺤ‬
.‫ﺔ‬‫ﺎﻋ‬‫ﻤ‬‫ﺠ‬‫ﻭ‬
،‫ﻡﹴ‬‫ﻴ‬‫ﻭ ﻨﹸﻌ‬‫َﺃﺒ‬‫ ﻭ‬،‫ﻰ‬‫ﺴ‬‫ﻭ‬‫ ﻤ‬‫ ﺍﷲِ ﺒﻥ‬‫ﺩ‬‫ﻴ‬‫ﺒ‬‫ﻋ‬‫ ﻭ‬،‫ﺎﺽﹴ‬‫ﻴ‬‫ ﻋ‬‫ ﺒﻥ‬‫ﺓﹶ ﺃَﻨﹶﺱ‬‫ﺭ‬‫ﻤ‬‫ﻭ ﻀ‬‫ﺃَﺒ‬‫ ﻭ‬،‫ﺏﹴ‬‫ﻫ‬‫ ﻭ‬‫ﻥ‬‫ﺍﺒ‬‫ ﻭ‬،َ‫ل‬‫ﻴ‬‫ﺎﻋ‬‫ﻤ‬‫ ﺇِﺴ‬‫ ﺒﻥ‬‫ﻡ‬‫ﺎﺘ‬‫ ﺤ‬:‫ﻨﹾﻪ‬‫ﻯ ﻋ‬‫ﻭ‬‫ﺭ‬
.‫ﻥ‬‫ﻭ‬‫ﺨﺭ‬ ‫ﺁ ﹶ‬‫ﻭ‬
.‫ﺄْﺱ‬‫ ﺒ‬‫ ﺒﹺﻪ‬‫ﺱ‬‫ ﻟﹶﻴ‬:‫ﻥﹴ‬‫ﻴ‬‫ﻌ‬‫ ﻤ‬‫ﻰ ﺒﻥ‬‫ﻴ‬‫ﺤ‬‫ﻗﹶﺎلَ ﻴ‬
.‫ ﺒﹺﺎﻟﻘﹶﻭﹺﻱ‬‫ﺱ‬‫ ﻟﹶﻴ‬:‫ﺎﺌِﻲ‬‫ﻗﹶﺎلَ ﺍﻟﻨﱠﺴ‬‫ﻭ‬
.‫ ﺍﻟﻘﹶﻁﱠﺎﻥﹺ‬‫ﺩ‬‫ﻴ‬‫ﻌ‬‫ﻰ ﺒﻥﹺ ﺴ‬‫ﻴ‬‫ﺤ‬‫لُ ﻴ‬‫ﺨﺘﹶﻠﹶﻑ ﻗﹶﻭ‬ ‫ﺍ ﹾ‬‫ﻭ‬
‫ﺎ‬‫ ﻴ‬:َ‫ﻼﹰ ﻗﹶﺎل‬‫ﺠ‬‫ ﺭ‬‫ ﺃَ ﻥ‬،‫ﺎﺒﹺ ﺭﹴ‬‫ ﺠ‬‫ﻥ‬‫ ﻋ‬،‫ﻁﹶﺎﺀ‬‫ ﻋ‬:‫ﻥ‬‫ﺙﹶ ﻋ‬‫ﺩ‬‫ ﺤ‬‫ ﺃَﻨﱠﻪ‬‫ﺩ‬‫ﻴ‬‫ﺔﹶ ﺒﻥﹺ ﺯ‬‫ﺎﻤ‬‫ ﻷُﺴ‬‫ﻩ‬‫ﻜﺭ‬‫ ﻴ‬‫ﺩ‬‫ﻴ‬‫ﻌ‬‫ ﺴ‬‫ﻰ ﺒﻥ‬‫ﻴ‬‫ﺤ‬‫ ﻴ‬‫ ﻜﹶﺎﻥ‬:‫ﻥﹴ‬‫ﻴ‬‫ﻌ‬‫ ﻤ‬‫ﻥ‬‫ﻗﹶﺎلَ ﺍﺒ‬
.‫ ﺃَﻨﹾﺤﺭ‬‫لَ ﺃَﻥ‬‫ﻠﻘﹾﺕﹸ ﻗﹶﺒ‬‫لَ ﺍﷲِ! ﺤ‬‫ﻭ‬‫ﺴ‬‫ﺭ‬
.ٌ‫ل‬‫ﺴ‬‫ﺭ‬‫ ﻤ‬‫ﻭ‬‫ﺎ ﻫ‬‫ﺇِﻨﱠﻤ‬

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 .‫ﺓ‬‫ﺜﹶﻪ ﺒﹺﺄَﺨﹶﺭ‬‫ﻴ‬‫ﺩ‬‫ ﺤ‬‫ﺩ‬‫ﻴ‬‫ﻌ‬‫ ﺴ‬‫ﻰ ﺒﻥ‬‫ﻴ‬‫ﺤ‬‫ ﻴ‬‫ﻙ‬‫ ﺘﹶﺭ‬:ٍ‫ل‬‫ﻨﹾﺒ‬‫ ﺤ‬‫ ﺒﻥ‬‫ﺩ‬‫ﻤ‬‫ﻗﹶﺎلَ ﺃَﺤ‬‫ﻭ‬
(343/6) .‫ﺭ‬‫ﻴ‬‫ﻨﹶﺎﻜ‬‫ﻊﹴ ﻤ‬‫ ﻨﹶﺎﻓ‬‫ﻥ‬‫ ﻋ‬‫ ﻟﹶﻪ‬:‫ﺩ‬‫ﻤ‬‫ ﻗﹶﺎلَ ﺃَﺤ‬‫ﺜﹸﻡ‬
.‫ﺓﹶ‬‫ ﺍﻟﻨﱠﻜﺭ‬‫ﻪ‬‫ﻴ‬‫ﺭﹺﻑﹸ ﻓ‬‫ ﺘﹶﻌ‬،‫ﺜﹶﻪ‬‫ﻴ‬‫ﺩ‬‫ﺭﺕﹶ ﺤ‬‫ ﺇِﺫﹶﺍ ﺘﹶﺩﺒ‬:‫ﻀﺎﹰ‬‫ﻗﹶﺎلَ ﺃَﻴ‬‫ﻭ‬
.‫ﻘﹶﺔﹲ‬‫ ﺜ‬‫ ﺃَﻨﱠﻪ‬:‫ﻥﹴ‬‫ﻴ‬‫ﻌ‬‫ﻰ ﺒﻥﹺ ﻤ‬‫ﻴ‬‫ﺤ‬‫ ﻴ‬‫ﻥ‬‫ ﻋ‬‫ﺎﺀ‬‫ﺠ‬‫ﻭ‬
.‫ﻪ‬‫ﻴ‬‫ ﻓ‬‫ﺩ‬‫ﻴ‬‫ﻌ‬‫ﻰ ﺒﻥﹺ ﺴ‬‫ﻴ‬‫ﺤ‬‫لُ ﻴ‬‫ ﻗﹶﻭ‬‫ﻭ‬‫ ﻫ‬‫ﺭ‬‫ﻴ‬‫لُ ﺍﻷَﺨ‬‫ﺫﹶﺍ ﺍﻟﻘﹶﻭ‬‫لْ ﻫ‬‫ ﺒ‬،‫ﻡ‬‫ﻫ‬‫ﺫﹶﺍ ﻭ‬‫ﻫ‬‫ ﻭ‬،‫ﺓ‬‫ﺜﹸﻪ ﺒﹺﺄَﺨﹶﺭ‬‫ﻴ‬‫ﺩ‬‫ ﺤ‬‫ ﺘﹸﺭﹺﻙ‬:َ‫ ﻗﹶﺎل‬،‫ﻨﹾﻪ‬‫ ﻋ‬‫ﺎﺀ‬‫ﺠ‬‫ﻭ‬
.‫ﻘﹶﺔﹲ‬‫ ﺜ‬:‫ﻰ‬‫ﻴ‬‫ﺤ‬‫ ﻴ‬‫ﻥ‬‫ ﻋ‬،‫ﺎﺱ‬‫ﺒ‬‫ ﻋ‬:‫ﻯ‬‫ﻭ‬‫ ﺭ‬‫ﻗﹶﺩ‬‫ﻭ‬
.‫ﺔﹶ‬‫ﺎﻤ‬‫ﻲ ﺃُﺴ‬‫ﺃﻱﹺ ﻓ‬‫ ﺍﻟﺭ‬‫ﺴﻥ‬‫ﻥﹴ ﺤ‬‫ﻴ‬‫ﻌ‬‫ ﻤ‬‫ﻥ‬‫ ﻓﹶﺎﺒ‬،‫ﺔﹲ‬‫ﺠ‬‫ ﺤ‬،‫ﻘﹶﺔﹲ‬‫ ﺜ‬:‫ﻰ‬‫ﻴ‬‫ﺤ‬‫ ﻴ‬‫ﻥ‬‫ ﻋ‬،‫ﻡ‬‫ﻴ‬‫ﺭ‬‫ ﺃَﺒﹺﻲ ﻤ‬‫ ﺒﻥ‬‫ﺩ‬‫ﻤ‬‫ ﺃَﺤ‬:‫ﻯ‬‫ﻭ‬‫ﺭ‬‫ﻭ‬
.‫ ﺒﹺﻪ‬‫ﺘﹶﺞ‬‫ﺤ‬‫ﻻﹶ ﻴ‬‫ ﻭ‬،‫ﺜﹸﻪ‬‫ﻴ‬‫ﺩ‬‫ ﺤ‬‫ﻜﹾﺘﹶﺏ‬‫ ﻴ‬:‫ﻡﹴ‬‫ﺎﺘ‬‫ﻭ ﺤ‬‫ﻗﹶﺎلَ ﺃَﺒ‬‫ﻭ‬
‫ﺝ ﻟﹶﻪ‬‫ﺃَﺨﹾﺭ‬‫ ﻭ‬،‫ﺨﹶﺎﺭﹺﻱ‬‫ ﺍﻟﺒ‬‫ ﺒﹺﻪ‬‫ﺩ‬‫ﺘﹶﺸﹾﻬ‬‫ ﺍﺴ‬،‫ﻥﹺ‬‫ﺴ‬‫ ﺍﻟﺤ‬‫ﺔ‬‫ﺘﹾﺒ‬‫ﺜﹸﻪ ﺇِﻟﹶﻰ ﺭ‬‫ﻴ‬‫ﺩ‬‫ﻲ ﺤ‬‫ﺭﺘﹶﻘ‬‫ ﻴ‬‫ﻗﹶﺩ‬‫ ﻭ‬،‫ﻤﺎﺌَﺔ‬‫ ﻭ‬‫ﻥ‬‫ﻴ‬‫ﺴ‬‫ﺨﹶﻤ‬‫ ﻭ‬‫ﻨﹶﺔﹶ ﺜﹶﻼﹶﺙ‬‫ ﺴ‬‫ﻓﱢﻲ‬‫ ﺘﹸﻭ‬:‫ﻗﹸﻠﹾﺕﹸ‬
.‫ﺎﺕ‬‫ﻌ‬‫ﺘﹶﺎﺒ‬‫ﻲ ﺍﻟﻤ‬‫ ﻓ‬‫ﻡ‬‫ﻠ‬‫ﺴ‬‫ﻤ‬
.‫ﺩ‬‫ﻴ‬‫ﻔﹸﻪ ﺃَﺯ‬‫ﻌ‬‫ ﻓﹶﻀ‬،‫ﻲ‬‫ﻨ‬‫ﺩ‬‫ ﺍﻟﻤ‬،‫ﺭﹺﻱ‬‫ﻤ‬‫ ﺍﻟﻌ‬‫ﻠﹶﻡ‬‫ ﺒﻥﹺ ﺃَﺴ‬‫ﺩ‬‫ﻴ‬‫ ﺯ‬‫ﺔﹸ ﺒﻥ‬‫ﺎﻤ‬‫ﺎ ﺃُﺴ‬‫ﺃَﻤ‬
(344/6) .‫ﻪ‬‫ﺎﺠ‬‫ﻥﹺ ﻤ‬‫ ﺍﺒ‬‫ﻨﹾﺩ‬‫ ﻋ‬‫ﺩ‬‫ﺍﺤ‬‫ ﻭ‬‫ﺙ‬‫ﻴ‬‫ﺩ‬‫ﻯ ﺤ‬‫ﻭ‬‫ ﺴ‬،‫ﻲ ﺍﻟﻜﹸﺘﹸﺏﹺ‬‫ ﻓ‬‫ ﻟﹶﻪ‬‫ﺀ‬‫ﻻﹶ ﺸﹶﻲ‬‫ﻭ‬

Imam al-Dhahabi also mentioned the varying views on al-Laythi above, but his own
judgment after weighing up the various positions led him to declare al-Laythi to be:

“An Imam, The Alim, al-Saduq (The truthful)”

The last point: al-Saduq is a term used by the Hadith Masters to denote the overall
accuracy of the narrator as a transmitter of most of his narrations. This is why the
likes of Imam Muslim accepted his narrations,15 as did Imam al-Bukhari for the Ta’liq
type narrations in his Sahih (as will be shown below from Sahih Muslim).

Al-Hafiz ibn Hajar al Asqalani in al-Taqrib al-Tahdhib declared Usama ibn Zayd al-
Laythi to be Saduq yahim (truthful with some suspected mistakes).

From the quotations for and against al-Laythi mentioned above, al-Dhahabi and ibn
Hajar al-Asqalani did not mention these extra facts that this writer has noted:

Besides al-Hakim holding al-Laythi to be acceptable (and ibn Hajar and al-Dhahabi
knew this if considered carefully in this article), it will be seen later that both Ibn
Hibban and ibn Khuzayma also considered Usama al-Laythi’s narrations to be
acceptable as they narrated via him in their respective “Sahih” collections.

15
For Mutabiat/shawahid type narrations according to some Ulama

9
Al-Bayhaqi (d. 458 AH) in his al-Sunan al-Kubra16 quoted the Hafiz of Hadith: Yaqub
ibn Sufyan al-Fasawi as saying:

“Usama ibn Zayd is to the people of his land: al-Madina: Trustworthy (Thiqa) and Ma’mun
(reliable).”

Al-Bayhaqi also quoted Imam al-Shafi’i in his Manaqib al-Shafi’i (1/547) as saying:

“La ba’sa bihi: There is no harm in him.”

The question is: Is such a narrator acceptable to al-Hafiz ibn Hajar for his narration
to be at least Hasan or Sahih on this very issue of the Ta’wil of the Saaq reported by
al-Hakim and others?

The answer is in al-Hafiz’s commentary to Sahih al-Bukhari known as: Fath al Bari.

Al-Hafiz ibn Hajar said in Fath al Bari (read the red underlined part carefully)

‫ ﻟﻺﻣﺎم اﺑﻦ ﺣﺠﺮ اﻟﻌﺴﻘﻼﻧﻲ‬- ،‫ ﺷﺮح ﺻﺤﯿﺢ اﻟﺒﺨﺎري‬،‫ﻓﺘﺢ اﻟﺒﺎري‬

ٍ‫اﻟﻤﺠﻠﺪ اﻟﺜﺎﻣﻦ << ﻛِﺘَﺎب ﺗَﻔْﺴِﯿﺮِ اﻟْﻘُﺮْآنِ << ﺑﺎب ﯾَﻮْمَ ﯾُﻜْﺸَﻒُ ﻋَﻦْ ﺳَﺎق‬
(Fath al Bari, 8/664)

:‫ )ﺑﺎب ﯾﻮم ﯾﻜﺸﻒ ﻋﻦ ﺳﺎق( أﺧﺮج أﺑﻮ ﯾﻌﻠﻰ ﺑﺴﻨﺪ ﻓﯿﮫ ﺿﻌﻒ ﻋﻦ أﺑﻲ ﻣﻮﺳﻰ ﻣﺮﻓﻮﻋﺎ ﻓﻲ ﻗﻮﻟﮫ‬:‫ ﻗﻮﻟﮫ‬:‫اﻟﺸﺮح‬
‫ ﻓﯿﺨﺮون ﻟﮫ ﺳﺠﺪا " وﻗﺎل ﻋﺒﺪ اﻟﺮزاق ﻋﻦ ﻣﻌﻤﺮ ﻋﻦ ﻗﺘﺎدة ﻓﻲ ﻗﻮﻟﮫ‬،‫)ﯾﻮم ﯾﻜﺸﻒ ﻋﻦ ﺳﺎق( ﻗﺎل " ﻋﻦ ﻧﻮر ﻋﻈﯿﻢ‬
‫ ھﻮ ﯾﻮم ﻛﺮب‬:‫ وﻋﻨﺪ اﻟﺤﺎﻛﻢ ﻣﻦ ﻃﺮﯾﻖ ﻋﻜﺮﻣﺔ ﻋﻦ اﺑﻦ ﻋﺒﺎس ﻗﺎل‬،‫ ﻋﻦ ﺷﺪة أﻣﺮ‬:‫)ﯾﻮم ﯾﻜﺸﻒ ﻋﻦ ﺳﺎق( ﻗﺎل‬
‫ ﻓﯿﻜﻮن اﻟﻤﻌﻨﻰ ﯾﻜﺸﻒ ﻋﻦ ﻗﺪرﺗﮫ اﻟﺘﻲ ﺗﻨﻜﺸﻒ ﻋﻦ اﻟﺸﺪة واﻟﻜﺮب وذﻛﺮ ﻏﯿﺮ ذﻟﻚ ﻣﻦ‬:‫وﺷﺪة ﻗﺎل اﻟﺨﻄﺎﺑﻲ‬
.‫اﻟﺘﺄوﯾﻼت ﻛﻤﺎ ﺳﯿﺄﺗﻲ ﺑﯿﺎﻧﮫ ﻋﻨﺪ ﺣﺪﯾﺚ اﻟﺸﻔﺎﻋﺔ ﻣﺴﺘﻮﻓﻲ ﻓﻲ ﻛﺘﺎب اﻟﺮﻗﺎق إن ﺷﺎء اﷲ ﺗﻌﺎﻟﻰ‬

‫ووﻗﻊ ﻓﻲ ھﺬا اﻟﻤﻮﺿﻊ " ﯾﻜﺸﻒ رﺑﻨﺎ ﻋﻦ ﺳﺎﻗﮫ " وھﻮ ﻣﻦ رواﯾﺔ ﺳﻌﯿﺪ ﺑﻦ أﺑﻲ ھﻼل ﻋﻦ زﯾﺪ ﺑﻦ أﺳﻠﻢ ﻓﺄﺧﺮﺟﮭﺎ‬
.‫ ﻓﻲ ﻗﻮﻟﮫ " ﻋﻦ ﺳﺎﻗﮫ " ﻧﻜﺮة‬:‫اﻹﺳﻤﺎﻋﯿﻠﻲ ﻛﺬﻟﻚ ﺛﻢ ﻗﺎل‬

‫ ھﺬه أﺻﺢ‬:‫ﺛﻢ أﺧﺮﺟﮫ ﻣﻦ ﻃﺮﯾﻖ ﺣﻔﺺ ﺑﻦ ﻣﯿﺴﺮة ﻋﻦ زﯾﺪ ﺑﻦ أﺳﻠﻢ ﺑﻠﻔﻆ " ﯾﻜﺸﻒ ﻋﻦ ﺳﺎق " ﻗﺎل اﻹﺳﻤﺎﻋﯿﻠﻲ‬
،‫ ﻻ ﯾﻈﻦ ﻋﻦ أن اﷲ ذو أﻋﻀﺎء وﺟﻮارح ﻟﻤﺎ ﻓﻲ ذﻟﻚ ﻣﻦ ﻣﺸﺎﺑﮭﺔ اﻟﻤﺨﻠﻮﻗﯿﻦ‬،‫ﻟﻤﻮاﻓﻘﺘﮭﺎ ﻟﻔﻆ اﻟﻘﺮآن ﻓﻲ اﻟﺠﻤﻠﺔ‬
.‫ﺗﻌﺎﻟﻰ اﷲ ﻋﻦ ذﻟﻚ ﻟﯿﺲ ﻛﻤﺜﻠﮫ ﺷﻲء‬

In the above words al-Hafiz mentioned a narration from Abdar Razzaq from Qatada
making Ta’wil of the ayat connected to the Saaq and he mentioned al-Hakim’s
narration from Ibn Abbas. Indeed, this is the very narration under discussion that
16
5/239, Hyderabad edition

10
Amr Abdal Mun’im attempted to weaken, and it is a rule known from the words of al-
Hafiz to his Muqaddima to al-Fath, that whenever he remained silent on a narration
then it is at least Hasan (good) to him in most cases.

The wording in blue above is a proof that the narration from Abu Sa’eed al-Khudri
apparently affirming the Saaq in Sahih al-Bukhari is Shadh17, as the Hafiz of Hadith
Abu Bakr al-Isma’ili (d. 371 AH) was quoted as a testimony to the status of the
wording: “His Saaq” being rejected.18

Ibn Hajar said (in blue above): “There has occurred in this place: <<Our Lord will
reveal His Saaq>>. And it is from the narration of Sa’eed ibn Abi Hilal from Zayd
ibn Aslam as related by al-Isma’ili (d. 371 AH), who then said: <<Concerning his
statement: ‘His Saaq’ – it is rejected>> then he related from the route of Hafs ibn
Maysara from Zayd ibn Aslam with the wording: <<A Saaq will be revealed>> Al-
Isma’ili said: ‘This is more authentic due to it being in agreement with the
Qur’anic wording. It is not believed that Allah has parts or limbs as that would
entail similitude with creation. Exalted is Allah above that. There is nothing like
unto Him. …’”

Here is the narration that al-Hafiz referred to from the Tafsir of Abdar Razzaq al-
San’ani (d. 211 AH):

<< ِ‫ﺗَﻔْﺴِﯿﺮُ ﻋَﺒْﺪِ اﻟﺮﱠزﱠاقِ << ﺳُﻮرَةُ ن وَاﻟْﻘَﻠَﻢ‬

ِ‫ " ﯾُﻜْﺸَﻒُ ﻋَﻦْ ﺷِﺪﱠةِ اﻟْﺄَﻣْﺮ‬: َ‫ﯾَﻮْمَ ﯾُﻜْﺸَﻒُ ﻋَﻦْ ﺳَﺎقٍ ﻗَﺎل‬

ِ‫ ﯾُﻜْﺸَﻒُ ﻋَﻦْ ﺷِﺪﱠة‬: َ‫ ﯾَﻮْمَ ﯾُﻜْ ﺸَﻒُ ﻋَﻦْ ﺳَﺎقٍ ﻗَﺎل‬: ‫ ﻓِﻲ ﻗَﻮْﻟِﮫِ ﺗَﻌَﺎﻟَﻰ‬, َ‫ ﻋَﻦْ ﻗَﺘَﺎدَة‬, ٍ‫ ﻧﺎ ﻋَﺒْﺪُ اﻟﺮﱠزﱠاقِ ﻋَﻦْ ﻣَﻌْﻤَﺮ‬3194
ِ‫اﻟْﺄَﻣْﺮ‬

The wording: ِ‫ﯾُﻜْﺸَﻒُ ﻋَﻦْ ﺷِ ﺪﱠةِ اﻟْﺄَﻣْﺮ‬

Means: “A dire (shidda) matter will be uncovered (on the Day of Judgment).”

17
An aberrant wording contradicting that which is more established, especially when other more
authentic routes or versions are at odds with it (as in Sahih Muslim, Sahih Abu Awana etc)
18
Hence, this is answer to the likes that attacked Nuh Keller in their vile attack where they called
him a Jahmi! The same narration from Abu Sa’eed al-Khudri is found in Sahih Muslim and elsewhere
without affirming a “Saaq” for Allah positively as His attribute

11
This chain is also Sahih (rigorously authentic) and al-Hafiz ibn Hajar’s silence on its
status is an indication that he considers it at least Hasan (well-authentic/good).

There is a narration mentioning the Saaq as recorded in the Sahih of Ibn Hibban, with
similar wording to the one from Abu Sa’eed al-Khudri as found in Sahih al-Bukhari
(the one with the wording apparently affirming the Saaq as an attribute of Allah, but
rejected by Ibn Hajar on the authority of al-Isma’ili’s declaration mentioned above).
This narration is also on the authority of a route containing Sa’eed ibn Abi Hilal.19

This version in Sahih ibn Hibban doesn’t affirm the Saaq as an attribute of Allah, and
this is in conformity with other very similar versions found in Sahih Muslim (no.
352)20, Sahih Abu Awana (no. 320), Mustadrak al-Hakim (no. 8888), Musnad Ahmed

19
Who is said to be the narrator who may have added his own wording to the text of the Hadith un-
intentionally (Tasarruf al-Rawa)
20
In the English edition by the associates of Nasir al-Albani (viz. www.sahihmuslim.com, whose
wording is very similar to that of AH Siddiqi’s translation of Sahih Muslim) they mentioned it as
follows:

Abu Sa'id al-Khudri reported: Some people during the lifetime of the Messenger of Allaah
(sallAllaahu alayhi wa sallam) said: Messenger of Allaah! shall we see our Lord on the Day of
Resurrection? The Messenger of Allaah (sallAllaahu alayhi wa sallam) said: Yes, and added: Do you
feel any trouble in seeing the sun at noon with no cloud over it, and do you feel trouble in seeing the
moon (open) in the full moonlit night with no cloud over it? They said: No, Messenger of Allaah! He
(the Prophet) said: You will not feel any trouble in seeing Allaah on the Day of Resurrection any
more than you do in seeing any one of them. When the Day of Resurrection comes a Mu'adhdhin (a
proclaimer) would proclaim: Let every people follow what they used to worship. Then all who
worshipped idols and stones besides Allaah would fall into the Fire, till only the righteous and the
vicious and some of the people of the Book who worshipped Allaah are left. Then the Jews would
be summoned, and it would be said to them: What did you worship? They will say: We worshipped
'Uzair, son of Allaah. It would be said to them: You tell a lie; Allaah had never had a spouse or a son.
What do you want now? They would say: We feel thirsty, O our Lord! Quench our thirst. They
would be directed (to a certain direction) and asked: Why don't you go there to drink water? Then
they would be pushed towards the Fire (and they would find to their great dismay that) it was but a
mirage (and the raging flames of fire) would be consuming one another, and they would fall into the
Fire. Then the Christians would be summoned and it would be said to them: What did you worship?
They would say: We worshipped Jesus, son of Allaah. It would be said to them: You tell a lie; Allaah
did not take for Himself either a spouse or a son. Then it would be said to them: What do you want?
They would say: Thirsty we are, O our Lord! Quench our thirst. They would be directed (to a certain
direction) and asked: Why don't you go there to get water? But they would be pushed and gathered
together towards the Hell, which was like a mirage to them, and the flames would consume one
another. They would fall Into the Fire, till no one is left except he who worshipped Allaah, be he
pious or sinful. The Lord of the Universe, Glorified and Exalted, would come to them in a form
recognisable to them and say; What are you looking for? Every people follow that which they
worshipped. They would say: Our Lord, we kept ourselves separate from the people in the world,

12
though we felt great need of them; we, however, did not associate ourselves with them. He would
say: I am your Lord. They would say: We take refuge with Allaah from thee and do not associate
anything with Allaah. They would repeat it twice or thrice, till some of them would be about to
return. It would be said: Is there any sign between you and Him by which you will recognise Him?
They would say: Yes. and the things would be laid bare. Those who used to prostrate themselves
before God of their own accord would be permitted by God to prostrate themselves. But there
would remain none who used to prostrate out of fear (of people) and ostentation but Allaah would
make his back as one piece, and whenever he would attempt to prostrate he would fall on his back.
Then they would raise their heads and He would assume the Form in which they had seen Him the
first time and would say: I am your Lord. They would say: Thou art our Lord. Then the bridge would
be set up over the Hell and intercession would be allowed and they will say: O God, keep safe, keep
safe.

It was asked: Messenger of Allaah, what is this bridge? He said: The void in which one Is likely to
slip. There would be hooks, tongs, spits like the thorn that is found in Najd and is known as Sa'dan.
The believers would then pass over within the twinkling of an eye, like lightning, like wind, like a
bird, like the finest horses and camels. Some will escape and be safe, some will be lacerated and let
go, and some will be pushed into the fire of Hell till the believers will find rescue from the Fire. By
One in Whose hand is my life, there will be none among you more eager to claim a right than the
believers on the Day of Resurrection for (saying their) brethren in the Fire who would say: O our
Lord, they were fasting along with us, and praying and performing pilgrimage. It will be said to them:
Take out those whom you recognise. Then their persons would be forbidden to the Fire; and they
would take out a large number of people who had been overtaken by Fire up to the middle of the
shank or up to the knees. They would then say: O our Lord I not one of those about whom Thou
didst give us command remains in it. He will then say: Go back and bring out those in whose hearts
you find good of the weight of a dinar then they will take out a large number of people. Then they
would say: O our Lord! We have not left anyone about whom You commanded us. He will then say:
Go back and bring out those in whose hearts you find as much as half a dinar of good. Then they
will take out a large number of people, and would say: O our Lord! not one of those about whom
Thou commanded us we have left in it. Then He would say: Go back and in whose heart you find
good to the weight of a particle bring him out. They would bring out a large number of people, and
would then say: O our Lord, now we have not left anyone in it (Hell) having any good in him.

Abu Sa'id Khudri said: If you don't testify me in this hadith, then recite if you like:" Surely Allaah
wrongs not the weight of an atom; and if it is a good deed. He multiplies it and gives from Himself a
great reward" (al-Qur'an, iv. 40). Then Allaah, Exalted and Great, would say: The angels have
interceded, the Prophets have interceded and the believers have interceded, and no one remains (to
grant pardon) but the Most Merciful of the mercifuls. He will then take a handful from Fire and
bring out from it people who never did any good and who had been turned into charcoal, and will
cast them into a river called the river of life, on the outskirts of Paradise. They will come out as a
seed comes cut from the silt carried by flood. You see it near the stone or near the tree. That which
is exposed to the sun is yellowish or greenish and which is under the shade is white. They said:
Messenger of Allaah! it seems as if you had been tending a flock in the jungle. He (the Prophet) said:
They will come forth like pearls with seals on their necks. The inhabitants of Paradise would
recognise them (and say): Those are who have been set free by the Compassionate One. Who has
admitted them into Paradise without any (good) deed that they did or any good that they sent in
advance Then He would say: Enter the Paradise; whatever you see in it is yours. They would say: O

13
ibn Hanbal (no. 10,944), al-Sunna of ibn Abi Asim (no. 514), Musnad Abu Dawud al-
Tayalisi (no. 2281) - with their chains of transmission not containing Sa’eed ibn Abi
Hilal back to Abu Sa’eed al-Khudri (ra).

Note carefully the red highlighted portion at the end of this narration in Sahih Ibn
Hibban, where the collector of this Hadith: Abu Hatim ibn Hibban (d. 354 AH)
himself made Ta’wil of the word: al-Saaq to mean: al-Shidda, which means:
distress/adversity/direness (depending on the selected choice from the English
equivalent)

[ 377 ‫ ﺻﻔﺤﺔ‬- 16 ‫ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ] ﺟﺰﺀ‬

‫ﺫﻛﺮ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﻭﺻﻒ ﻣﻦ ﻳﺸﻔﻊ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻣﻦ ﻳﺸﻔﻊ ﻟﻪ‬

‫ ﺃﺧﱪﻧﺎ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﻳﺰﻳﺪ‬: ‫ ﺣﺪﺛﻨﺎ ﻋﻴﺴﻰ ﺑﻦ ﲪﺎﺗﺪ ﻗﺎﻝ‬: ‫ ﺃﺧﱪﻧﺎ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺍﳍﻤﺪﺍﱐ ﻗﺎﻝ‬- 7377
‫ ﻗﻠﻨﺎ ﻳﺎ‬: ‫ﺑﻦ ﺃﰊ ﺣﺒﻴﺐ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻫﻼﻝ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻗﺎﻝ‬
‫ ) ﻫﻞ ﺗﻀﺎﺭﻭﻥ ﰲ ﺭﺅﻳﺔ ﺍﻟﺸﻤﺲ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ‬: ‫ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﺮﻯ ﺭﺑﻨﺎ ؟ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ ) ﻓﺈﻧﻜﻢ‬: ‫ ﻻ ﻗﺎﻝ‬: ‫ ) ﻫﻞ ﺗﻀﺎﺭﻭﻥ ﰲ ﺭﺅﻳﺔ ﺍﻟﻌﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﺇﺫﺍ ﻛﺎﻥ ﺻﺤﻮﺍ ( ؟ ﻗﻠﻨﺎ‬: ‫ ﻻ ﻗﺎﻝ‬: ‫ﺻﺤﻮ ( ؟ ﻗﻠﻨﺎ‬
‫ ﻟﻴﻠﺤﻖ ﻛﻞ ﻗﻮﻡ ﲟﺎ ﻛﺎﻧﻮﺍ ﺑﻌﻴﺪﻭﻥ‬: ‫ﻻ ﺗﻀﺎﺭﻭﻥ ﰲ ﺭﺅﻳﺔ ﺭﺑﻜﻢ ﺇﻻ ﻛﻤﺎ ﻻ ﺗﻀﺎﺭﻭﻥ ﰲ ﺭﺅﻳﺘﻬﻤﺎ ﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ ﻓﻴﻘﻮﻝ‬

Lord, Thou hast bestowed upon us (favours) which Thou didst not bestow upon anyone else in the
world. He would say: There is with Me (a favour) for you better than this. They would say: O our
Lord! which thing is better than this? He would say: It is My pleasure. I will never be angry with you
after this

NB – The above translation has the following wording highlighted in red: and the things would be
laid bare. The original translator of Sahih Muslim, the late AH Siddiq said in his footnote (1/118,
fn. 368) under the wording: and the things would be laid bare – said these words based on the
original Arabic phrase found in the Hadith from Sahih Muslim:

<< ‫ >>ﯾﻜﺸﻒ ﻋﻦ ﺳﺎق‬is an idiom which means either the disclosing of distress or difficulty or laying
bare the truth of the matter. The origin of it is in the fright and the flight and the tucking up of the
garments (by women) from their shanks and disclosing of their shanks while fleeing.”

I say: This is precisely a Ta’wil of the Arabic phrase given above, and the associates of al-Albani did
not translate it literally but merely agreed by copying the same as AH Siddiqi!

14
 ‫ﻗﺎﻝ ‪ :‬ﻓﻴﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺼﻠﻴﺐ ﻣﻊ ﺻﻠﻴﺒﻬﻢ ﻭﺃﻫﻞ ﺍﻷﻭﺛﺎﻥ ﻣﻊ ﺃﻭﺛﺎ‪‬ﻢ ﻭﺃﺻﺤﺎﺏ ﻛﻞ ﺁﳍﺔ ﻣﻊ ﺁﳍﺘﻬﻢ ﻭﻳﺒﻘﻰ ﻣﻦ‬
‫ﻳﻌﺒﺪ ﺍﷲ ﺑﻦ ﻣﺮ ﻭﻓﺎﺟﺮ ﻭﻏﱪﺍﺕ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
‫ﰒ ﻳﺆﺗﻰ ﲜﻬﻨﻢ ﺗﻌﺮﺽ ﻛﺄ‪‬ﺎ ﺳﺮﺍﺏ ﻓﻴﻘﺎﻝ ﻟﻠﻴﻬﻮﺩ ‪ :‬ﻣﺎ ﻛﻨﺘﻢ ﺗﻌﺒﺪﻭﻥ ؟ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﻛﻨﺎ ﻧﻌﺒﺪ ﻋﺰﻳﺰﺍ ﺍﺑﻦ ﺍﷲ ﻓﻴﻘﺎﻝ ‪:‬‬
‫ﻛﺬﺑﺘﻢ ﻣﺎ ﺍﲣﺬ ﺍﷲ ﺻﺎﺣﺒﺔ ﻭﻻ ﻭﻟﺪﺍ ﻣﺎ ﺗﺮﻳﺪﻭﻥ ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﻧﺮﻳﺪ ﺃﻥ ﺗﺴﻘﻴﻨﺎ ﻓﻴﻘﺎﻝ ‪ :‬ﺍﺷﺮﺑﻮﺍ ﻓﻴﺘﺴﺎﻗﻄﻮﻥ ﰲ ﺟﻬﻨﻢ ﰒ‬
‫ﻳﻘﺎﻝ ﻟﻠﻨﺼﺎﺭﻯ ‪ :‬ﻣﺎ ﻛﻨﺘﻢ ﺗﻌﻬﺒﺪﻭﻥ ؟ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﻛﻨﺎ ﺗﻌﺒﺪ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ ﻓﻴﻘﺎﻝ ‪ :‬ﻛﺬﺑﺘﻢ ﱂ ﻳﻜﻦ ﻟﻪ ﺻﺎﺣﺒﺔ ﻭﻻ‬
‫ﻭﻟﺪ ﻣﺎﺫﺍ ﺗﺮﻳﺪﻭﻥ ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﻧﺮﻳﺪ ﺃﻥ ﺗﺴﻘﻴﻨﺎ ﻓﻴﻘﺎﻝ ‪ :‬ﺍﺷﺮﺑﻮﺍ ﻓﻴﺘﺴﺎﻗﻄﻮﻥ ﰲ ﺟﻬﻨﻢ ﺣﱴ ﻳﺒﻘﻰ ﻣﻦ ﻳﻌﺒﺪ ﺍﷲ ﻣﻦ ﺑﺮ‬
‫ﻭﻓﺎﺟﺮ ﻓﻴﻘﺎﻝ ﳍﻢ ﻣﺎ ﳛﺒﺴﻜﻢ ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﻨﺎﺱ ؟ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﻗﺪ ﻓﺎﺭﻗﻨﺎﻫﻢ ﻭﺇﻧﺎ ﲰﻌﻨﺎ ﻣﻨﺎﺩﻳﺎ ﻳﻨﺎﺩﻱ ‪ :‬ﻟﻴﻠﺤﻖ ﻛﻞ‬
‫ﻗﻮﻡ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ ﻭﺇﻧﺎ ﻧﻨﺘﻈﺮ ﺭﺑﻨﺎ ﻗﺎﻝ ‪ :‬ﻓﻴﺄﺗﻴﻬﻢ ﺍﳉﺒﺎﺭ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻓﻴﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﺭﺑﻜﻢ ﻓﻼ ﻳﻜﻠﻤﻪ ﺇﻻ ﻧﱯ‬
‫ﻓﻴﻘﺎﻝ ‪ :‬ﻫﻞ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻪ ﺁﻳﺔ ﺗﻌﺮﻓﻮ‪‬ﺎ ؟ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﺍﻟﺴﺎﻕ ﻓﻴﻜﺸﻒ ﻋﻦ ﺳﺎﻕ ﻓﻴﺴﺠﺪ ﻟﻪ ﻛﻞ ﻣﺆﲟﻦ ﻭﻳﺒﻘﻰ ﻣﻦ‬
‫ﻛﺎﻥ ﻳﺴﺠﺪ ﻟﻪ ﺭﻳﺎﺀ ﻭﲰﻌﺔ ﻓﻴﺬﻫﺐ ﻳﺴﺠﺪ ﻓﻴﻌﻮﺩ ﻇﻬﺮﻩ ﻃﺒﻘﺎ ﻭﺍﺣﺪﺍ‬
‫ﰒ ﻳﺆﺗﻰ ﺑﺎﳉﺴﺮ ﻓﻴﺠﻌﻞ ﺑﲔ ﻇﻬﺮﺍﱐ ﺟﻬﻨﻢ ( ﻓﻘﻠﻨﺎ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﺍﳉﺴﺮ ؟ ﻗﺎﻝ ‪ ) :‬ﻣﺪﺣﻀﺔ ﻣﺰﻟﺔ ﻋﻠﻴﻪ‬
‫ﺧﻄﺎﻃﻴﺐ ﻭﻛﻼﻟﻴﺐ ﻭﺣﺴﻜﺔ ﻣﻔﻠﻄﺤﺔ ﳍﺎ ﺷﻮﻙ ﻋﻘﻴﻔﺎﺀ ﺗﻜﻮﻥ ﺑﻨﺠﺪ ﻳﻘﺎﻝ ﳍﺎ ‪ :‬ﺍﻟﺴﻌﺪﺍﻥ ﳚﻮﺯ ﺍﳌﺆﻣﻦ ﻛﺎﻟﻄﺮﻑ‬
‫ﻭﻛﺎﻟﱪﻕ ﻭﻛﺎﻟﺮﻳﺢ ﻭﻛﺄﺟﺎﻭﻳﺪ ﺍﳋﻴﻞ ﻭﺍﻟﻜﺮﺍﻛﺐ ﻓﻨﺎﺝ ﻣﺴﻠﻢ ﻭﳐﺪﻭﺵ ﻣﺴﻠﻢ ﻭﻣﻜﺪﻭﺱ ﰲ ﺟﻬﻨﻢ ﺣﱴ ﳝﺮ‬
‫ﺁﺧﺮﻫﻢ ﻳﺴﺤﺐ ﺳﺤﺒﺎ ﻭﺍﳊﻖ ﻗﺪ ﺗﺒﲔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺇﺫﺍ ﺭﺃﻭﺍ ﺃ‪‬ﻢ ﻗﺪ ﳒﻮﺍ ﻭﺑﻘﻲ ﺇﺧﻮﺍ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻳﺎ ﺭﺑﻨﺎ ﺇﺧﻮﺍﻧﻨﺎ‬
‫ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﻣﻌﻨﺎ ﻭﻳﺼﻮﻣﻮﻥ ﻣﻌﻨﺎ ﻭﻳﻌﻤﻠﻮﻥ ﻣﻌﻨﺎ ﻓﻴﻘﻮﻝ ﺍﻟﺮﺏ ﺟﻞ ﻭﻋﻼ ‪ :‬ﺍﺫﻫﺒﻮﺍ ﻓﻤﻦ ﻭﺟﺪﰎ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ‬
‫ﺩﻳﻨﺎﺭ ﻣﻦ ﺇﳝﺎﻥ ﻓﺄﺧﺮﺟﻮﻩ ﻭﳛﺮﻡ ﺍﷲ ﺻﻮﺭﻫﻢ ﻋﻠىﺎﻟﻨﺎﺭ ﻓﻴﺄﺗﻮ‪‬ﻢ ﻭﺑﻌﻀﻬﻢ ﻗﺪ ﻏﺎﺏ ﰲ ﺍﻟﻨﺎﺭ ﺇﱃ ﻗﺪﻣﻴﻪ ﻭﺇﱃ ﺃﻧﺼﺎﻑ‬
‫ﺳﺎﻗﻴﺔ ﻓﻴﺨﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﰒ ﻳﻌﻮﺩﻭﻥ ﺛﺎﻧﻴﺔ ﻓﻴﻘﻮﻝ ‪ :‬ﺍﺫﻫﺒﻮﺍ ﻓﻤﻦ ﻭﺟﺪﰎ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﻧﺼﻒ ﺩﻳﻨﺎﺭ ﻣﻦ ﺇﳝﺎﻥ‬
‫ﻓﺄﺧﺮﺟﻮﻩ ﻓﻴﺨﺮﺟﻮﻥ ﱎ ﺍﻟﻨﺎﺭ ﰒ ﻳﻌﻮﺩﻭﻥ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻴﻘﺎﻝ ‪ :‬ﺍﺫﻫﺒﻮﺍ ﻓﻤﻦ ﻭﺟﺪﰎ ﰲ ﻗﻠﺒﻪ ﺣﺒﺔ ﺇﳝﺎﻥ ﻓﺄﺧﺮﺟﻮﻩ‬
‫ﻓﻴﺨﺮﺟﻮﻥ (‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ :‬ﻭﺇﻥ ﱂ ﺗﺼﺪﻗﻮﱐ ﻓﺎﻗﺮﺅﻭﺍ ﻗﻮﻝ ﺍﷲ ‪ } :‬ﺇﻥ ﺍﷲ ﻻ ﻳﻈﻠﻢ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻭﺇﻥ ﺗﻚ ﺣﺴﻨﺔ ﻳﻀﺎﻋﻔﻬﺎ‬
‫ﻭﻳﺆﺕ ﻣﻦ ﻟﺪﻧﻪ ﺃﺟﺮﺍ ﻋﻈﻴﻤﺎ { ) ﻓﺘﺸﻔﻊ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺒﻴﻮﻥ ﻭﺍﻟﺼﺪﻗﻮﻥ ﻓﻴﻘﻮﻝ ﺍﳉﺒﺎﺭ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ‪:‬‬
‫ﺑﻘﻴﺖ ﺷﻔﺎﻋﱵ ﻓﻴﻘﺒﺾ ﺍﳉﺒﺎﺭ ﻗﺒﻀﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﻴﺨﺮﺝ ﺃﻗﻮﺍﻣﺎ ﻗﺪ ﺍﻣﺘﺤﺸﻮﺍ ﻓﻴﻠﻘﻮﻥ ﰲ ‪‬ﺮ ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﺍﳊﻴﺎﺓ ﻓﻴﻨﺒﺘﻮﻥ‬
‫ﻓﻴﻪ ﻛﻤﺎ ﺗﻨﺒﺖ ﺍﳊﺒﺔ ﰲ ﲪﻴﻞ ﺍﻟﺴﻴﻞ ﻫﻞ ﺭﺃﻳﺘﻤﻮﻫﺎ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﺼﺨﺮﺓ ﺃﻭ ﺟﺎﻧﺐ ﺍﻟﺸﺠﺮﺓ ﻓﻤﺎ ﻛﺎﻥ ﺇﱃ ﺍﻟﺸﻤﺲ‬
‫ﻣﻨﻬﺎ ﻛﺎﻥ ﺃﺧﻀﺮ ﻭﻣﺎ ﻛﺎﻥ ﺇﱃ ﺍﻟﻈﻞ ﻛﺎﻥ ﺃﺑﻴﺾ ﻓﻴﺨﺮﺟﻮﻥ ﻣﺜﻞ ﺍﻟﻠﺆﻟﺆﺓ ﻓﻴﺠﻌﻞ ﰲ ﺭﻗﺎ‪‬ﻢ ﺍﳋﻮﺍﺗﻴﻢ ﻓﻴﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ‬
‫ﻓﻴﻘﻮﻝ ﺃﻫﻞ ﺍﳉﻨﺔ ‪ :‬ﻫﺆﻻﺀ ﻋﺘﻘﺎﺀ ﺍﻟﺮﲪﻦ ﺃﺩﺧﻠﻬﻢ ﺍﷲ ﺍﳉﻨﺔ ﺑﻐﲑ ﻋﻤﻞ ﻋﻤﻠﻮﻩ ﻭﻻ ﻗﺪﻡ ﻗﺪﻣﻮﻩ ﻓﻴﻘﺎﻝ ﳍﻢ ‪ :‬ﻟﻜﻢ ﻣﺎ‬
‫ﺭﺃﻳﺘﻤﻮﻩ ﻭﻣﺜﻠﻪ ﻣﻌﻪ (‬

‫‪15‬‬
 ‫ ﺑﻠﻐﲏ ﺃﻥ ﺍﳉﺴﺮ ﺃﺩﻕ ﻣﻦ ﺍﻟﺸﻌﺮ ﻭﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻴﻒ‬: ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‬
‫ ﺍﻟﺴﺎﻕ ﺍﻟﺸﺪﺓ‬: ‫ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‬

‫ ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ‬: ‫ﻗﺎﻝ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ‬

In Sahih Muslim (no. 7023) there is a long Hadith which is in conformity with the
Ta’wil of ibn Abbas and Qatada, indicating the severity and direness of the Day of
Qiyama, as follows:

Narrated Abdullah ibn Amr

Someone came to him and said: What is this hadith that you narrate that the Last
Hour will come at a certain time? Thereupon he said: Hallowed be Allah, there is no
god but Allah (or words to the same effect). I have decided that I shall not narrate
anything to anyone now.

I have only said that you will see after some time an important event: that the (sacred)
House (Ka'bah) will be burnt and it definitely happen. He then reported that Allah's
Messenger (peace be upon him) said: The Dajjal will appear in my Ummah and he will
stay (in the world) for forty--I cannot say whether he meant forty days, forty months
or forty years. Allah will then send Jesus, son of Mary, who will resemble Urwah ibn
Mas'ud. He (Jesus Christ) will chase him and kill him. Then people will live for seven
years, during which time there will be no rancour between any two persons. After that
Allah will send a cold wind from the direction of Syria. None will survive on Earth,
having a speck of good in him or faith in him: he will die. Even if some among you
were to enter the innermost part of the mountain, this wind would reach that place
also and cause your death. I heard Allah's Apostle (peace be upon him) as saying: Only
the wicked people will survive and they will be as careless as birds with the
characteristics of beasts. They will never appreciate good nor condemn evil. Then
Satan will come to them, in human form, and would say: Don't you respond? They
will say: What do you order us to do? He will command them to worship the idols but,
in spite of this, they will have an abundance of sustenance and lead comfortable lives.
Then the trumpet will be blown and he who hears it will bend his neck to one side and
raise it from the other side. The first one to hear that trumpet will be the person who
is busy in setting right the cistern meant for supplying water to the camels. He will
faint and the other people will also faint. Then Allah will send or He will cause to be
sent rain which will be like dew and there will grow out of it the bodies of people.
Then the second trumpet will be blown and they will stand up and begin to look
(around). Then it will be said: O people, go to your Lord. They will be made to stand

16
there and they will be questioned. Then it will be said: Bring out a group (of them) for
the Hell-Fire. It will be asked: How much? It will be said: Nine hundred and ninety-
nine out of one thousand for the Hell-Fire. That will be the day that will make the
children old because of its terror and that will be the day about which it has been said:
"On the day when the shank will be uncovered" [‫]وذﻟﻚ ﯾﻮم ﯾﻜﺸﻒ ﻋﻦ ﺳﺎق‬

Another example where al-Hafiz ibn Hajar declared a

sanad (chain of transmission) containing Usama ibn
Zayd al Laythi to be
Hasan (good)

Al-Hafiz in his biography of the famous Sahaba, known as al-Isaba fi Tamyiz al-
Sahaba,21 under the biography of the prominent Sahabi: Abu Hurayra (ra) mentioned a
chain of transmission from al-Dawlabi via a route containing Usama ibn Zayd al-
Laythi. Al-Hafiz said:

‫ ﻻﺑﻦ ﺣﺠﺮ‬- ،‫ﺍﻹﺻﺎﺑﺔ‬

‫ ﻭﺑﻴﺎﻥ ﺫﻟﻚ‬،‫ ﻟﻪ ﺻﺤﺒﺔ‬‫ﺮ‬‫ << ]ﺑﺎﺏ ﺍﻟﻜﲎ[ ﺣﺮﻑ ﺍﳍﺎﺀ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ ﺫﹸﻛ‬.‫ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‬
(p. 427)

‫ﻭﺃﺧﺮﺝ ﺍﻟﺪﻭﻻﰊ ﺑﺴﻨﺪ ﺣﺴﻦ ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺍﻟﻠﻴﺜﻲ ﻋﻦ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﺃﰊ ﺭﺍﻓﻊ ﻭﺍﳌﻘﱪﻱ ﻗﺎﻻ ﻛﺎﻥ‬
‫ﺍﺳﻢ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﺒﺪ ﴰﺲ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻋﺒﺪﺍﻟﺸﺮﻱ ﻭﺍﻟﺸﺮﻱ ﺍﺳﻢ ﺻﻨﻢ ﻟﺪﻭﺱ‬

The red highlighted portion mentions al-Hafiz declaring al-Dawlabi’s Isnad to be

Hasan via a route containing Usama ibn Zayd al-Laythi.

These examples serve to show that al-Hafiz considers Usama ibn Zayd al-Laythi’s
narrations to be generally good (Hasan) and not da’eef as Amr Abdal Mun’im and his
colleagues claimed.

21
7/427

17
 ‫‪Examples from Sahih Muslim containing Usama ibn‬‬
‫)‪Zayd al-Laythi in the chains of transmission (Asanid‬‬

‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ -‬ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ << ‪ - 15‬ﻛﺘﺎﺏ ﺍﳊﺞ << )‪ (89‬ﺑﺎﺏ ﻣﻦ ﺃﺭﺍﺩ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺑﺴﻮﺀ ﺃﺫﺍﺑﻪ ﺍﷲ‬

‫‪ (1387) - 495‬ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ .‬ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﻣﻮﺳﻰ‪ .‬ﺣﺪﺛﻨﺎ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺃﰊ ﻋﺒﺪﺍﷲ‬
‫ﺍﻟﻘﺮﺍﻅ‪ .‬ﻗﺎﻝ‪ :‬ﲰﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻭﺳﻌﺪﺍ ﻳﻘﻮﻻﻥ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫"ﺍﻟﻠﻬﻢ ! ﺑﺎﺭﻙ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ ﰲ ﻣﺪﻫﻢ" ﻭﺳﺎﻕ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻓﻴﻪ "ﻣﻦ ﺃﺭﺍﺩ ﺃﻫﻠﻬﺎ ﺑﺴﻮﺀ ﺃﺫﺍﺑﻪ ﺍﷲ ﻛﻤﺎ ﻳﺬﻭﺏ ﺍﳌﻠﺢ ﰲ‬
‫ﺍﳌﺎﺀ"‪.‬‬

‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ -‬ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ << ‪ - 25‬ﻛﺘﺎﺏ ﺍﻟﻮﺻﻴﺔ‪.‬‬

‫‪ (1627) - 3‬ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻛﺎﻣﻞ ﺍﳉﺤﺪﺭﻱ‪ .‬ﺣﺪﺛﻨﺎ ﲪﺎﺩ )ﻳﻌﲏ ﺍﺑﻦ ﺯﻳﺪ(‪ .‬ﺡ ﻭﺣﺪﺛﲏ ﺯﻫﲑ ﺑﻦ ﺣﺮﺏ‪ .‬ﺣﺪﺛﻨﺎ‬
‫ﺇﲰﺎﻋﻴﻞ )ﻳﻌﲏ ﺍﺑﻦ ﻋﻠﻴﺔ(‪ .‬ﻛﻼﳘﺎ ﻋﻦ ﺃﻳﻮﺏ‪ .‬ﺡ ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻄﺎﻫﺮ‪ .‬ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﻭﻫﺐ‪ .‬ﺃﺧﱪﱐ ﻳﻮﻧﺲ‪ .‬ﺡ ﻭﺣﺪﺛﲏ‬
‫ﻫﺎﺭﻭﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻳﻠﻲ‪ .‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻭﻫﺐ‪ .‬ﺃﺧﱪﱐ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺍﻟﻠﻴﺜﻲ‪ .‬ﺡ ﻭﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺭﺍﻓﻊ‪ .‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰊ‬
‫ﻓﺪﻳﻚ‪ .‬ﺃﺧﱪﻧﺎ ﻫﺸﺎﻡ )ﻳﻌﲏ ﺍﺑﻦ ﺳﻌﺪ(‪ .‬ﻛﻠﻬﻢ ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﲟﺜﻞ ﺣﺪﻳﺚ‬
‫ﻋﺒﻴﺪﺍﷲ‪ .‬ﻭﻗﺎﻟﻮﺍ ﲨﻴﻌﺎ )ﻟﻪ ﺷﻲﺀ ﻳﻮﺻﻲ ﻓﻴﻪ(‪ .‬ﺇﻻ ﰲ ﺣﺪﻳﺚ ﺃﻳﻮﺏ ﻓﺈﻧﻪ ﻗﺎﻝ )ﻳﺮﻳﺪ ﺃﻥ ﻳﻮﺻﻲ ﻓﻴﻪ(‪ .‬ﻛﺮﻭﺍﻳﺔ ﳛﲕ ﻋﻦ‬
‫ﻋﺒﻴﺪﺍﷲ‪.‬‬

‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ << ‪ - 27‬ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ << ‪ - 12‬ﺑﺎﺏ ﻣﻦ ﺃﻋﺘﻖ ﺷﺮﻛﺎ ﻟﻪ ﰲ ﻋﺒﺪ‬

‫‪18‬‬
 ‫‪ (1501) - 49‬ﻭﺣﺪﺛﻨﺎ ﺷﻴﺒﺎﻥ ﺑﻦ ﻓﺮﻭﺥ‪ .‬ﺣﺪﺛﻨﺎ ﺟﺮﻳﺮ ﺑﻦ ﺣﺎﺯﻡ ﻋﻦ ﻧﺎﻓﻊ ﻣﻮﱃ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ‬
‫ﻋﻤﺮ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻣﻦ ﺃﻋﺘﻖ ﻧﺼﻴﺒﺎ ﻟﻪ ﰲ ﻋﺒﺪ‪ .‬ﻓﻜﺎﻥ ﻟﻪ ﻣﻦ ﺍﳌﺎﻝ ﻗﺪﺭ ﻣﺎ ﻳﺒﻠﻎ ﻗﻴﻤﺘﻪ‪ .‬ﻗﻮﻡ ﻋﻠﻴﻪ‬
‫ﻗﻴﻤﺔ ﻋﺪﻝ‪ .‬ﻭﺇﻻ ﻓﻘﺪ ﻋﺘﻖ ﻣﻨﻪ ﻣﺎ ﻋﺘﻖ(‪.‬‬
‫)‪ - (1501‬ﻭﺣﺪﺛﻨﺎ ﻗﺘﻴﺒﺔ ﺑﻦ ﺳﻌﻴﺪ ﻭﳏﻤﺪ ﺑﻦ ﺭﻣﺢ ﻋﻦ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ‪ .‬ﺡ ﻭﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﳌﺜﲎ‪ .‬ﺣﺪﺛﻨﺎ‬
‫ﻋﺒﺪﺍﻟﻮﻫﺎﺏ‪ .‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ .‬ﺡ ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﺮﺑﻴﻊ ﻭﺃﺑﻮ ﻛﺎﻣﻞ‪ .‬ﻗﺎﻻ‪ :‬ﺣﺪﺛﻨﺎ ﲪﺎﺩ )ﻭﻫﻮ ﺍﺑﻦ ﺯﻳﺪ(‪ .‬ﺡ‬
‫ﻭﺣﺪﺛﲏ ﺯﻫﲑ ﺑﻦ ﺣﺮﺏ‪ .‬ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ )ﻳﻌﲏ ﺍﺑﻦ ﻋﻠﻴﺔ(‪ .‬ﻛﻼﳘﺎ ﻋﻦ ﺃﻳﻮﺏ‪ .‬ﺡ ﻭﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ‪ .‬ﺃﺧﱪﻧﺎ‬
‫ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ‪ .‬ﺃﺧﱪﱐ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﻣﻴﺔ‪ .‬ﺡ ﻭﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺭﺍﻓﻊ‪ .‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰊ ﻓﺪﻳﻚ ﻋﻦ ﺍﺑﻦ ﺃﰊ‬
‫ﺫﺋﺐ‪ .‬ﺡ ﻭﺣﺪﺛﻨﺎ ﻫﺎﺭﻭﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻳﻠﻲ‪ .‬ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﻭﻫﺐ‪ .‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺃﺳﺎﻣﺔ )ﻳﻌﲏ ﺍﺑﻦ ﺯﻳﺪ(‪ .‬ﻛﻞ ﻫﺆﻻﺀ ﻋﻦ‬
‫ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻟﻴﺲ ﰲ ﺣﺪﻳﺜﻬﻢ )ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ ﻓﻘﺪ ﺃﻋﺘﻖ‬
‫ﻣﻨﻪ ﻣﺎ ﺃﻋﺘﻖ( ﺇﻻ ﰲ ﺣﺪﻳﺚ ﺃﻳﻮﺏ ﻭﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ .‬ﻓﺈ‪‬ﻤﺎ ﺫﻛﺮﺍ ﻫﺬﺍ ﺍﳊﺮﻑ ﰲ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻗﺎﻻ‪ :‬ﻻ ﻧﺪﺭﻱ‪ .‬ﺃﻫﻮ ﺷﻲﺀ‬
‫ﰲ ﺍﳊﺪﻳﺚ ﺃﻭ ﻗﺎﻟﻪ ﻧﺎﻓﻊ ﻣﻦ ﻗﺒﻠﻪ‪ .‬ﻭﻟﻴﺲ ﰲ ﺭﻭﺍﻳﺔ ﺃﺣﺪ ﻣﻨﻬﻢ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﺇﻻ ﰲ ﺣﺪﻳﺚ‬
‫ﺍﻟﻠﻴﺚ ﺍﺑﻦ ﺳﻌﺪ‪.‬‬

‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ -‬ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ << ‪ - 29‬ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ << ‪ - 6‬ﺑﺎﺏ ﺭﺟﻢ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﰲ ﺍﻟﺰﱏ‪.‬‬

‫‪ (1703) - 31‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﲨﻴﻌﺎ ﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨﺔ‪ .‬ﺡ ﻭﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺑﻦ‬
‫ﲪﻴﺪ‪ .‬ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﺑﻜﺮ ﺍﻟﱪﺳﺎﱐ‪ .‬ﺃﺧﱪﻧﺎ ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ‪ .‬ﻛﻼﳘﺎ ﻋﻦ ﺃﻳﻮﺏ ﺑﻦ ﻣﻮﺳﻰ‪ .‬ﺡ ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ‬
‫ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ .‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﺳﺎﻣﺔ ﻭﺍﺑﻦ ﳕﲑ ﻋﻦ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﻋﻤﺮ‪ .‬ﺡ ﻭﺣﺪﺛﲏ ﻫﺎﺭﻭﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻳﻠﻲ‪ .‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ‬
‫ﻭﻫﺐ‪ .‬ﺣﺪﺛﲏ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ‪ .‬ﺡ ﻭﺣﺪﺛﻨﺎ ﻫﻨﺎﺩ ﺑﻦ ﺍﻟﺴﺮﻱ ﻭﺃﺑﻮ ﻛﺮﻳﺐ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﻋﺒﺪﺓ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪،‬‬
‫ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ .‬ﻛﻞ ﻫﺆﻻﺀ ﻋﻦ ﺳﻌﻴﺪ ﺍﳌﻘﱪﻱ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﺇﻻ ﺃﻥ ﺍﺑﻦ‬
‫ﺇﺳﺤﺎﻕ ﻗﺎﻝ ﰲ ﺣﺪﻳﺜﻪ‪ :‬ﻋﻦ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﰲ ﺟﻠﺪ ﺍﻷﻣﺔ ﺇﺫﺍ ﺯﻧﺖ‬
‫ﺛﻼﺛﺎ )ﰒ ﻟﻴﺒﻌﻬﺎ ﰲ ﺍﻟﺮﺍﺑﻌﺔ(‪.‬‬

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 ‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ‬
‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ << ‪ - 32‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ << ‪ - 12‬ﺑﺎﺏ ﺍﻷﻧﻔﺎﻝ‬

‫‪ 2‬ﻡ ‪ (1749) -‬ﻭﺣﺪﺛﻨﺎﻩ ﺃﺑﻮ ﺍﻟﺮﺑﻴﻊ ﻭﺃﺑﻮ ﻛﺎﻣﻞ‪ .‬ﻗﺎﻻ‪ :‬ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﻋﻦ ﺃﻳﻮﺏ‪ .‬ﺡ ﻭﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺍﳌﺜﲎ‪ .‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ‬
‫ﺃﰊ ﻋﺪﻱ ﻋﻦ ﺍﺑﻦ ﻋﻮﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻛﺘﺒﺖ ﺇﱃ ﻧﺎﻓﻊ ﺃﺳﺄﻟﻪ ﻋﻦ ﺍﻟﻨﻔﻞ؟ ﻓﻜﺘﺐ ﺇﱄ‪ :‬ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﰲ ﺳﺮﻳﺔ‪ .‬ﺡ ﻭﺣﺪﺛﻨﺎ‬
‫ﺍﺑﻦ ﺭﺍﻓﻊ‪ .‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻟﺮﺯﺍﻕ‪ .‬ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﺟﺮﻳﺞ‪ .‬ﺃﺧﱪﱐ ﻣﻮﺳﻰ‪ .‬ﺡ ﻭﺣﺪﺛﻨﺎ ﻫﺎﺭﻭﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻳﻠﻲ‪ .‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ‬
‫ﻭﻫﺐ‪ .‬ﺃﺧﱪﱐ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ‪ .‬ﻛﻠﻬﻢ ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﳓﻮ ﺣﺪﻳﺜﻬﻢ‪.‬‬
‫]ﺵ )ﺃﺳﺄﻟﻪ ﻋﻦ ﺍﻟﻨﻔﻞ( ﻫﻮ ﺍﺳﻢ ﻟﺰﻳﺎﺩﺓ‪ ،‬ﻳﻌﻄﻴﻬﺎ ﺍﻹﻣﺎﻡ ﺑﻌﺾ ﺍﳉﻴﺶ‪ ،‬ﻋﻠﻰ ﺍﻟﻘﺪﺭ ﺍﳌﺴﺘﺤﻖ[‪.‬‬

‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ << ‪ - 33‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ << ‪ - 34‬ﺑﺎﺏ ﻓﻀﻞ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺮﺑﺎﻁ‬

‫‪ (1889) - 127‬ﻭﺣﺪﺛﻨﺎﻩ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﺯﻫﲑ ﺑﻦ ﺣﺮﺏ ﻭﺃﺑﻮ ﻛﺮﻳﺐ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ﻋﻦ ﺃﺳﺎﻣﺔ‬
‫ﺑﻦ ﺯﻳﺪ‪ ،‬ﻋﻦ ﺑﻌﺠﺔ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﳉﻬﲏ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﲟﻌﲎ ﺣﺪﻳﺚ ﺃﰊ ﺣﺎﺯﻡ ﻋﻦ‬
‫ﺑﻌﺠﺔ‪ .‬ﻭﻗﺎﻝ )ﰲ ﺷﻌﺐ ﻣﻦ ﺍﻟﺸﻌﺎﺏ(‪.‬‬

‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ -‬ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ‬

‫ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪ - 45 << .‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ << ‪ - 10‬ﺑﺎﺏ ﲢﺮﱘ ﻇﻠﻢ ﺍﳌﺴﻠﻢ ﻭﺧﺬﻟﻪ ﻭﺍﺣﺘﻘﺎﺭﻩ‬
‫ﻭﺩﻣﻪ ﻭﻋﺮﺿﻪ ﻭﻣﺎﻟﻪ‬

‫‪ (2564) - 33‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺳﺮﺡ‪ .‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻭﻫﺐ ﻋﻦ ﺃﺳﺎﻣﺔ )ﻭﻫﻮ ﺍﺑﻦ ﺯﻳﺪ(؛ ﺃﻧﻪ‬
‫ﲰﻊ ﺃﺑﺎ ﺳﻌﻴﺪ‪ ،‬ﻣﻮﱃ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻛﺮﻳﺰ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻳﻘﻮﻝ‪:‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻓﺬﻛﺮ ﳓﻮ ﺣﺪﻳﺚ ﺩﺍﻭﺩ‪ .‬ﻭﺯﺍﺩ‪ .‬ﻭﻧﻘﺺ‪ .‬ﻭﳑﺎ ﺯﺍﺩ ﻓﻴﻪ "ﺇﻥ ﺍﷲ ﻻ ﻳﻨﻈﺮ ﺇﱃ‬

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 ‫ﺃﺟﺴﺎﺩﻛﻢ ﻭﻻ ﺇﱃ ﺻﻮﺭﻛﻢ‪ .‬ﻭﻟﻜﻦ ﻳﻨﻈﺮ ﺇﱃ ﻗﻠﻮﺑﻜﻢ" ﻭﺃﺷﺎﺭ ﺑﺄﺻﺎﺑﻌﻪ ﺇﱃ ﺻﺪﺭﻩ‪.‬‬
‫]ﺵ )ﻻ ﻳﻨﻈﺮ( ﻣﻌﲎ ﻧﻈﺮ ﺍﷲ ﻫﻨﺎ ﳎﺎﺯﺍﺗﻪ ﻭﳏﺎﺳﺒﺘﻪ‪ .‬ﺃﻱ ﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﺩﻭﻥ ﺍﻟﺼﻮﺭ ﺍﻟﻈﺎﻫﺮﺓ[‪.‬‬

‫‪Examples from Sahih ibn Hibban where Shaykh Shu’ayb‬‬

‫‪al-Arna’ut declared the Isnad to be Hasan containing‬‬
‫‪Usama ibn Zayd al-Laythi:‬‬

‫‪ - 4095‬ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﺟﱪﻳﻞ ﺍﻟﺸﻬﺮﺯﻭﺭﻱ ﺑﻄﺮﺳﻮﺱ ﺣﺪﺛﻨﺎ ﺍﻟﺮﺑﻴﻊ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻭﻫﺐ ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ‬
‫ﺳﻠﻴﻢ ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ) :‬ﻣﻦ ﳝﻦ ﺍﳌﺮﺃﺓ ﺗﺴﻬﻴﻞ ﺃﻣﺮﻫﺎ ﻭﻗﻠﺔ ﺻﺪﺍﻗﻬﺎ (‬
‫ﻗﺎﻝ ﻋﺮﻭﺓ ‪ :‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ ﻣﻦ ﻋﻨﺪﻱ ‪ :‬ﻭﻣﻦ ﺷﺆﻣﻬﺎ ﺗﻌﺴﲑ ﺃﻣﺮﻫﺎ ﻭﻛﺜﺮﺓ ﺻﺪﺍﻗﻬﺎ‬

‫ﻗﺎﻝ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‬

‫‪---‬‬

‫ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ] ﺟﺰﺀ ‪ - 10‬ﺻﻔﺤﺔ ‪[ 460‬‬

‫ﺫﻛﺮ ﻭﺻﻒ ﺍ‪‬ﺎﻫﺪ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻌﺎﺑﺪ ﺍﳌﺘﺠﺮﺩ ﷲ‬

‫‪ - 4600‬ﺃﺧﱪﻧﺎ ﺍﳊﺴﻦ ﺑﻦ ﺳﻔﻴﺎﻥ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺑﻌﺠﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳉﻬﲏ‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ) :‬ﻳﺄﰐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﻳﻜﻮﻥ ﺧﲑ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻣﱰﻟﺔ ﺭﺟﻞ ﺁﺧﺬ ﺑﻌﻨﺎﻥ‬
‫ﻓﺮﺳﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻛﻠﻤﺎ ﲰﻊ ‪‬ﻴﻌﺔ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﻣﺘﻨﻪ ﰒ ﻃﻠﺐ ﺍﳌﻮﺕ ﻣﻈﺎﻧﻪ ﻭﺭﺟﻞ ﰲ ﺷﻌﺐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﻌﺎﺏ ﻳﻘﻴﻢ ﺍﻟﺼﻼﺓ ﻭﻳﺆﰐ‬
‫ﺍﻟﺰﻛﺎﺓ ﻭﻳﺪﻉ ﺍﻟﻨﺎﺱ ﺇﻻ ﻣﻦ ﺧﲑﻩ (‬

‫ﻗﺎﻝ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‬

‫ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ] ﺟﺰﺀ ‪ - 11‬ﺻﻔﺤﺔ ‪[ 180‬‬

‫ﺫﻛﺮ ﺍﻟﺰﺟﺮ ﻋﻦ ﻭﻁﺀ ﺍﳊﺎﻣﻞ ﻣﻦ ﺍﻟﺴﱯ ﺣﱴ ﺗﻀﻊ ﲪﻠﻬﺎ‬

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 ‫‪ - 4846‬ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺣﺮﻣﻠﺔ ﺑﻦ ﳛﲕ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻭﻫﺐ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﻣﻜﺤﻮﻝ ﻋﻦ‬
‫ﺃﰊ ﺇﺩﺭﻳﺲ ﺍﳋﻮﻻﱐ ﻋﻦ ﺃﰊ ﺛﻌﻠﺒﺔ ﺍﳋﺸﲏ ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪‬ىﻌﺎﻡ ﺧﻴﱪ ﺃﻥ ﺗﻮﻃﺄ ﺍﳊﺒﺎﱃ ﻣﻦ ﺍﻟﺴﱯ ﺣﱴ‬
‫ﻳﻀﻌﻦ‬
‫ﻗﺎﻝ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‬

‫‪An example from Sahih ibn Khuzayma containing‬‬

‫‪Usama ibn Zayd al-Laythi in the sanad and al-Albani’s‬‬
‫‪opinion‬‬

‫ﺻ‪‬ﺤ‪‬ﻴﺢ‪ ‬ﺍﺑ‪‬ﻦﹺ ﺧ‪‬ﺰ‪‬ﻳ‪‬ﻤ‪‬ﺔﹶ << ﻛ‪‬ﺘ‪‬ﺎﺏ‪ ‬ﺍﻟﹾﺠ‪‬ﻤ‪‬ﻌ‪‬ﺔ‪ ‬ﺍﻟﹾﻤ‪‬ﺨ‪‬ﺘ‪‬ﺼ‪‬ﺮﹺ ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺨ‪‬ﺘ‪‬ﺼ‪‬ﺮﹺ ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻨ‪‬ﺪ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﺸ‪‬ﺮ‪‬ﻁ‪ ‬ﺍﻟﱠﺬ‪‬ﻱ ﺫﹶ ﻛﹶﺮ‪‬ﻧ‪‬ﺎ << ﺃﹶﺑ‪‬ﻮ‪‬ﺍﺏ‪ ‬ﺍﻟﺼ‪‬ﻠﹶﺎﺓ‪ ‬ﻗﹶﺒ‪‬ﻞﹶ ﺍﻟﹾﺠ‪‬ﻤ‪‬ﻌ‪‬ﺔ‪ << ‬ﺑ‪‬ﺎﺏ‪ ‬ﺍﻟﹾﻤ‪‬ﺪ‪‬ﺭﹺﻙ‪‬‬
‫ﺭ‪‬ﻛﹾﻌ‪‬ﺔﹰ ﻣ‪‬ﻦ‪ ‬ﺻ‪‬ﻠﹶﺎﺓ‪ ‬ﺍﻟﹾﺠ‪‬ﻤ‪‬ﻌ‪‬ﺔ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺍﻟﹾﺈﹺﻣ‪‬ﺎﻡﹺ <<‬
‫" ﻣ‪‬ﻦ‪ ‬ﺃﹶﺩ‪‬ﺭ‪‬ﻙ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﺠ‪‬ﻤ‪‬ﻌ‪‬ﺔ‪ ‬ﺭ‪‬ﻛﹾﻌ‪‬ﺔﹰ ﻓﹶﻠﹾﻴ‪‬ﺼ‪‬ﻞﱢ ﺇﹺﻟﹶﻴ‪‬ﻬ‪‬ﺎ ﺃﹸﺧ‪‬ﺮ‪‬ﻯ‬

‫‪ -‬ﺃﻧﺎ ﺃﺑﻮ ﻃﺎﻫﺮ ﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﺛﻨﺎﻩ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﱪﻗﻲ ﺛﻨﺎ ﺍﺑﻦ ﺃﰊ ﻣﺮﱘ ﺃﺧﱪﻧﺎ ﳛﲕ ﺑﻦ ﺃﻳﻮﺏ ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ‬
‫ﺍﻟﻠﻴﺜﻲ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ :‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﻣﻦ ﺃﺩﺭﻙ ﻣﻦ ﺍﳉﻤﻌﺔ ﺭﻛﻌﺔ‬
‫ﻓﻠﻴﺼﻞ ﺇﻟﻴﻬﺎ ﺃﺧﺮﻯ‬
‫ﻗﺎﻝ ﺃﺳﺎﻣﺔ ‪ :‬ﻭ ﲰﻌﺖ ﻣﻦ ﺃﻫﻞ ﺍ‪‬ﻠﺲ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﻭ ﺳﺎﳌﺎ ﻳﻘﻮﻻﻥ ‪ :‬ﺑﻠﻐﻨﺎ ﺫﻟﻚ‬

‫ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‬

‫‪Al-Albani declared this Isnad to be Hasan in his follow up tahqiq to Dr Mustafa al-‬‬
‫!)‪A’zami’s editing of Sahih ibn Khuzayma (3/174, no. 1851‬‬

‫‪Another example from al-Albani grading an Isnad to be good (jayyid) via a route‬‬
‫‪containing Usama ibn Zayd al-Laythi was mentioned in his Irwa al-Ghalil (6/274) where‬‬
‫‪under the discussion of a narration: he said‬‬

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 ‫ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺃﲪﺪ ) ‪ ( 180 / 6‬ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ‪ :‬ﺛﻨﺎ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻗﺎﻝ ‪ :‬ﺛﻨﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻪ ‪.‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺟﻴﺪ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﺇﻥ ﻛﺎﻥ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻫﻮ ﺍﻟﻠﻴﺜﻲ ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺪﻭﻱ ﻓﻬﻮ ﺿﻌﻴﻒ ‪.‬‬
‫ﻭﻇﺎﻫﺮ ﻛﻼﻡ ﺍﳊﺎﻓﻆ ﰲ " ﺍﻟﻔﺘﺢ " ﺃﻧﻪ ﺍﻷﻭﻝ‬

‫‪The above words from his pen prove that he held Usama ibn Zayd to have narrations‬‬
‫‪according to the conditions which apparently fit the criteria of Imam Muslim in his‬‬
‫‪Sahih.‬‬

‫‪Hadrat Ibn Abbas’ (ra) narration found in al-Hakims’ Mustadrak was also mentioned‬‬
‫‪by al-Bayhaqi in his Kitab al-Asma wal Sifat (as mentioned earlier on). Al-Hafiz ibn‬‬
‫‪Hajar has mentioned this also in his Fath al-Bari below as follows:‬‬

‫ﻓﺘﺢ اﻟﺒﺎري‪ ،‬ﺷﺮح ﺻﺤﯿﺢ اﻟﺒﺨﺎري‪ - ،‬ﻟﻺﻣﺎم اﺑﻦ ﺣﺠﺮ اﻟﻌﺴﻘﻼﻧﻲ‬

‫اﻟﺤﺪﯾﺚ‪ :‬ﺣَﺪﱠﺛَﻨَﺎ ﯾَﺤْﯿَﻰ ﺑْﻦُ ﺑُﻜَﯿْﺮٍ ﺣَﺪﱠﺛَﻨَﺎ اﻟﻠﱠﯿْﺚُ ﺑْ ﻦُ ﺳَﻌْﺪٍ ﻋَﻦْ ﺧَﺎﻟِﺪِ ﺑْﻦِ ﯾَﺰِﯾﺪَ ﻋَﻦْ ﺳَﻌِﯿﺪِ ﺑْﻦِ أَﺑِﻲ ھِﻠَﺎلٍ ﻋَﻦْ زَﯾْﺪٍ ﻋَﻦْ ﻋَﻄَﺎءِ‬
‫ﺑْﻦِ ﯾَﺴَﺎرٍ ﻋَﻦْ أَﺑِﻲ ﺳَﻌِﯿﺪٍ اﻟْﺨُﺪْرِيﱢ ﻗَﺎلَ ﻗُﻠْﻨَﺎ ﯾَﺎ رَﺳُﻮلَ اﻟﻠﱠﮫِ ھَﻞْ ﻧَﺮَى رَﺑﱠﻨَﺎ ﯾَﻮْمَ اﻟْﻘِﯿَﺎﻣَﺔِ ﻗَﺎلَ ھَﻞْ ﺗُﻀَﺎرُونَ ﻓِﻲ رُؤْﯾَﺔِ‬
‫اﻟﺸﱠﻤْﺲِ وَاﻟْﻘَﻤَﺮِ إِذَا ﻛَﺎﻧَﺖْ ﺻَﺤْﻮًا ﻗُﻠْﻨَﺎ ﻟَﺎ ﻗَﺎلَ ﻓَﺈِﻧﱠﻜُﻢْ ﻟَﺎ ﺗُﻀَﺎرُونَ ﻓِﻲ رُؤْﯾَﺔِ رَﺑﱢﻜُﻢْ ﯾَﻮْﻣَﺌِﺬٍ إِﻟﱠﺎ ﻛَﻤَﺎ ﺗُﻀَﺎرُونَ ﻓِﻲ رُؤْﯾَﺘِﮭِﻤَﺎ‬
‫ﺛُﻢﱠ ﻗَﺎلَ ﯾُﻨَﺎدِي ﻣُﻨَﺎدٍ ﻟِﯿَﺬْھَﺐْ ﻛُﻞﱡ ﻗَﻮْمٍ إِﻟَﻰ ﻣَﺎ ﻛَﺎﻧُﻮا ﯾَﻌْﺒُﺪُونَ ﻓَﯿَﺬْھَﺐُ أَﺻْﺤَﺎبُ اﻟﺼﱠﻠِﯿﺐِ ﻣَﻊَ ﺻَﻠِﯿﺒِﮭِﻢْ وَأَﺻْﺤَﺎبُ اﻟْﺄَوْﺛَﺎنِ ﻣَﻊَ‬
‫أَوْﺛَﺎﻧِﮭِﻢْ وَأَﺻْﺤَﺎبُ ﻛُﻞﱢ آﻟِﮭَﺔٍ ﻣَﻊَ آﻟِﮭَﺘِﮭِﻢْ ﺣَﺘﱠﻰ ﯾَﺒْﻘَﻰ ﻣَﻦْ ﻛَﺎنَ ﯾَﻌْﺒُﺪُ اﻟﻠﱠﮫَ ﻣِﻦْ ﺑَﺮﱟ أَوْ ﻓَﺎﺟِﺮٍ وَﻏُﺒﱠﺮَاتٌ ﻣِﻦْ أَھْﻞِ اﻟْﻜِﺘَﺎبِ ﺛُﻢﱠ‬
‫ﯾُﺆْﺗَﻰ ﺑِﺠَﮭَﻨﱠﻢَ ﺗُﻌْﺮَضُ ﻛَﺄَﻧﱠﮭَﺎ ﺳَﺮَابٌ ﻓَﯿُﻘَﺎلُ ﻟِﻠْﯿَﮭُﻮدِ ﻣَﺎ ﻛُﻨْﺘُﻢْ ﺗَﻌْﺒُﺪُونَ ﻗَﺎﻟُﻮا ﻛُﻨﱠﺎ ﻧَﻌْﺒُﺪُ ﻋُﺰَﯾْﺮَ اﺑْﻦَ اﻟﻠﱠﮫِ ﻓَﯿُﻘَﺎلُ ﻛَ َﺬﺑْﺘُﻢْ ﻟَﻢْ ﯾَﻜُﻦْ ﻟِﻠﱠﮫِ‬
‫ﺻَﺎﺣِﺒَﺔٌ وَﻟَﺎ وَﻟَﺪٌ ﻓَﻤَﺎ ﺗُﺮِﯾﺪُونَ ﻗَﺎﻟُﻮا ﻧُﺮِﯾﺪُ أَنْ ﺗَ ﺴْﻘِﯿَﻨَﺎ ﻓَﯿُﻘَﺎلُ اﺷْﺮَﺑُﻮا ﻓَﯿَﺘَﺴَﺎﻗَﻄُﻮنَ ﻓِﻲ ﺟَﮭَﻨﱠﻢَ ﺛُﻢﱠ ﯾُﻘَﺎلُ ﻟِﻠﻨﱠﺼَﺎرَى ﻣَﺎ ﻛُﻨْﺘُﻢْ‬
‫ﺗَﻌْﺒُﺪُونَ ﻓَﯿَﻘُﻮﻟُﻮنَ ﻛُﻨﱠﺎ ﻧَﻌْﺒُﺪُ اﻟْﻤَﺴِﯿﺢَ اﺑْﻦَ اﻟﻠﱠﮫِ ﻓَﯿُﻘَﺎلُ ﻛَﺬَﺑْﺘُﻢْ ﻟَﻢْ ﯾَﻜُﻦْ ﻟِﻠﱠﮫِ ﺻَﺎﺣِﺒَﺔٌ وَﻟَﺎ وَﻟَﺪٌ ﻓَﻤَﺎ ﺗُﺮِﯾﺪُونَ ﻓَﯿَﻘُﻮﻟُﻮنَ ﻧُﺮِﯾﺪُ أَنْ‬
‫ﺗَﺴْﻘِﯿَﻨَﺎ ﻓَﯿُﻘَﺎلُ اﺷْﺮَﺑُﻮا ﻓَﯿَﺘَﺴَﺎﻗَﻄُﻮنَ ﻓِﻲ ﺟَﮭَﻨﱠﻢَ ﺣَﺘﱠﻰ ﯾَﺒْﻘَﻰ ﻣَﻦْ ﻛَﺎنَ ﯾَﻌْﺒُﺪُ اﻟﻠﱠﮫَ ﻣِﻦْ ﺑَﺮﱟ أَوْ ﻓَﺎﺟِﺮٍ ﻓَﯿُﻘَﺎلُ ﻟَﮭُﻢْ ﻣَﺎ َﯾﺤْﺒِﺴُﻜُﻢْ وَﻗَﺪْ‬
‫ذَھَﺐَ اﻟﻨﱠﺎسُ ﻓَﯿَﻘُﻮﻟُﻮنَ ﻓَﺎرَﻗْﻨَﺎھُﻢْ وَﻧَﺤْﻦُ أَﺣْﻮَجُ ﻣِﻨﱠﺎ إِﻟَﯿْﮫِ اﻟْﯿَﻮْمَ وَإِﻧﱠﺎ ﺳَﻤِﻌْﻨَﺎ ﻣُﻨَﺎدِﯾًﺎ ﯾُﻨَﺎدِي ﻟِﯿَﻠْﺤَﻖْ ﻛُﻞﱡ ﻗَﻮْمٍ ﺑِﻤَﺎ ﻛَﺎﻧُﻮا ﯾَﻌْﺒُﺪُونَ‬
‫وَإِﻧﱠﻤَﺎ ﻧَﻨْﺘَﻈِﺮُ رَﺑﱠﻨَﺎ ﻗَﺎلَ ﻓَﯿَﺄْﺗِﯿﮭِﻢْ اﻟْﺠَﺒﱠﺎرُ ﻓِﻲ ﺻُﻮرَةٍ ﻏَﯿْﺮِ ﺻُﻮرَﺗِﮫِ اﻟﱠﺘِﻲ رَأَوْهُ ﻓِﯿﮭَﺎ أَوﱠلَ ﻣَﺮﱠةٍ ﻓَﯿَﻘُﻮلُ أَﻧَﺎ رَﺑﱡﻜُﻢْ ﻓَﯿَﻘُﻮﻟُﻮنَ أَﻧْﺖَ‬
‫رَﺑﱡﻨَﺎ ﻓَﻠَﺎ ﯾُﻜَﻠﱢﻤُﮫُ إِﻟﱠﺎ اﻟْﺄَﻧْﺒِﯿَﺎءُ ﻓَﯿَﻘُﻮلُ ھَﻞْ ﺑَﯿْﻨَﻜُﻢْ وَﺑَﯿْﻨَﮫُ آﯾَﺔٌ ﺗَﻌْﺮِﻓُﻮﻧَﮫُ ﻓَﯿَﻘُﻮﻟُﻮنَ اﻟﺴﱠﺎقُ ﻓَﯿَﻜْﺸِﻒُ ﻋَﻦْ ﺳَﺎﻗِﮫِ‪ 22‬ﻓَﯿَﺴْﺠُﺪُ ﻟَﮫُ ﻛُﻞﱡ‬
‫ﻣُﺆْﻣِﻦٍ وَﯾَﺒْﻘَﻰ ﻣَﻦْ ﻛَﺎنَ ﯾَﺴْﺠُﺪُ ﻟِﻠﱠﮫِ ِرﯾَﺎءً وَﺳُﻤْﻌَﺔً ﻓَﯿَﺬْھَﺐُ ﻛَﯿْﻤَﺎ ﯾَﺴْﺠُﺪَ ﻓَﯿَﻌُﻮدُ ﻇَﮭْﺮُهُ ﻃَﺒَﻘًﺎ وَاﺣِﺪًا ﺛُﻢﱠ ﯾُﺆْﺗَﻰ ﺑِﺎﻟْﺠَﺴْﺮِ ﻓَﯿُﺠْﻌَﻞُ‬
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‫‪These words apparently affirm that Allah has the attribute known as a Saaq, translated by‬‬
‫‪some as “Shin”. This wording has already been shown to be rejected by Imam ibn Hajar from the‬‬
‫‪Hadith Master: Abu Bakr al-Isma’ili (d. 371 AH). It was mentioned that Ibn Hajar said: “There has‬‬
‫‪occurred in this place: <<Our Lord will reveal His Saaq>>. And it is from the narration of‬‬
‫‪Sa’eed ibn Abi Hilal from Zayd ibn Aslam as related by al-Isma’ili, who then said:‬‬
‫‪<<Concerning his statement: ‘His Saaq’ – it is rejected>> then he related from the route of‬‬
‫>>‪Hafs ibn Maysara from Zayd ibn Aslam with the wording: <<A Saaq will be revealed‬‬
‫‪Al-Isma’ili said: ‘This is more authentic due to it being in agreement with the Qur’anic‬‬
‫‪wording. It is not believed that Allah has parts or limbs as that would entail similitude‬‬
‫”’… ‪with creation. Exalted is Allah above that. There is nothing like unto Him.‬‬

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 ‫ﺑَﯿْ ﻦَ ﻇَﮭْﺮَيْ ﺟَﮭَﻨﱠﻢَ ﻗُﻠْﻨَﺎ ﯾَﺎ رَﺳُﻮلَ اﻟﻠﱠﮫِ وَﻣَﺎ اﻟْﺠَﺴْﺮُ ﻗَﺎلَ ﻣَﺪْﺣَﻀَﺔٌ ﻣَﺰِﻟﱠﺔٌ ﻋَﻠَﯿْﮫِ ﺧَﻄَﺎﻃِﯿﻒُ وَﻛَﻠَﺎﻟِﯿﺐُ وَﺣَﺴَﻜَﺔٌ ﻣُﻔَﻠْﻄَﺤَﺔٌ ﻟَﮭَﺎ‬
‫ﺷَﻮْﻛَﺔٌ ﻋُﻘَﯿْﻔَﺎءُ َﺗﻜُﻮنُ ﺑِﻨَﺠْﺪٍ ﯾُﻘَﺎلُ ﻟَﮭَﺎ اﻟﺴﱠﻌْﺪَانُ اﻟْﻤُﺆْﻣِﻦُ ﻋَﻠَﯿْﮭَﺎ ﻛَﺎﻟﻄﱠﺮْفِ وَﻛَﺎﻟْﺒَﺮْقِ وَﻛَﺎﻟﺮﱢﯾﺢِ وَﻛَﺄَﺟَﺎوِﯾﺪِ اﻟْﺨَﯿْﻞِ وَاﻟﺮﱢﻛَﺎبِ‬
‫ﻓَﻨَﺎجٍ ﻣُﺴَﻠﱠﻢٌ وَﻧَﺎجٍ ﻣَﺨْﺪُوشٌ وَﻣَﻜْﺪُوسٌ ﻓِﻲ ﻧَﺎرِ ﺟَﮭَﻨﱠﻢَ ﺣَﺘﱠﻰ ﯾَﻤُﺮﱠ آﺧِﺮُھُﻢْ ﯾُﺴْﺤَﺐُ ﺳَﺤْﺒًﺎ ﻓَﻤَﺎ أَﻧْﺘُﻢْ ﺑِﺄَﺷَﺪﱠ ﻟِﻲ ﻣُﻨَﺎﺷَﺪَةً ﻓِﻲ اﻟْﺤَﻖﱢ‬
‫ﻗَﺪْ ﺗَﺒَﯿﱠﻦَ ﻟَﻜُﻢْ ِﻣﻦْ اﻟْﻤُﺆْﻣِﻦِ ﯾَﻮْﻣَﺌِﺬٍ ﻟِﻠْﺠَﺒﱠﺎرِ وَإِذَا رَأَوْا أَﻧﱠﮭُﻢْ ﻗَﺪْ ﻧَﺠَﻮْا ﻓِﻲ إِﺧْﻮَاﻧِﮭِﻢْ ﯾَﻘُﻮﻟُﻮنَ رَﺑﱠﻨَﺎ إِﺧْﻮَاﻧُﻨَﺎ ﻛَﺎﻧُﻮا ﯾُﺼَﻠﱡﻮنَ ﻣَﻌَﻨَﺎ‬
‫وَﯾَﺼُﻮﻣُﻮنَ ﻣَﻌَﻨَﺎ وَﯾَﻌْﻤَﻠُﻮنَ ﻣَﻌَﻨَﺎ ﻓَﯿَﻘُﻮلُ اﻟﻠﱠﮫُ ﺗَﻌَﺎﻟَﻰ اذْھَﺒُﻮا ﻓَﻤَﻦْ وَﺟَﺪْﺗُﻢْ ﻓِﻲ ﻗَﻠْﺒِﮫِ ﻣِﺜْﻘَﺎلَ دِﯾﻨَﺎرٍ ﻣِﻦْ إِﯾﻤَﺎنٍ ﻓَ َﺄﺧْﺮِﺟُﻮهُ‬
‫وَﯾُﺤَﺮﱢمُ اﻟﻠﱠﮫُ ﺻُﻮَرَھُﻢْ ﻋَﻠَﻰ اﻟﻨﱠﺎرِ ﻓَﯿَﺄْﺗُﻮﻧَﮭُﻢْ وَﺑَﻌْﻀُﮭُﻢْ ﻗَﺪْ ﻏَﺎبَ ﻓِﻲ اﻟﻨﱠﺎرِ إِﻟَﻰ ﻗَﺪَﻣِﮫِ وَإِﻟَﻰ أَﻧْﺼَﺎفِ ﺳَﺎﻗَﯿْﮫِ ﻓَﯿُﺨْﺮِﺟُﻮنَ ﻣَﻦْ‬
‫ﻋَﺮَﻓُﻮا ﺛُﻢﱠ ﯾَﻌُﻮدُونَ ﻓَﯿَﻘُﻮلُ اذْھَﺒُﻮا ﻓَﻤَﻦْ وَﺟَﺪْﺗُﻢْ ﻓِﻲ ﻗَﻠْﺒِﮫِ ﻣِﺜْﻘَﺎلَ ﻧِﺼْﻒِ دِﯾﻨَﺎرٍ ﻓَﺄَﺧْﺮِﺟُﻮهُ ﻓَﯿُﺨْﺮِﺟُﻮنَ ﻣَﻦْ ﻋَ َﺮﻓُﻮا ﺛُﻢﱠ ﯾَﻌُﻮدُونَ‬
‫ﻓَﯿَﻘُﻮلُ اذْھَﺒُﻮا ﻓَﻤَﻦْ وَﺟَﺪْﺗُﻢْ ﻓِﻲ ﻗَﻠْﺒِﮫِ ﻣِﺜْﻘَﺎلَ ذَرﱠةٍ ﻣِﻦْ إِﯾﻤَﺎنٍ ﻓَﺄَﺧْﺮِﺟُﻮهُ ﻓَﯿُﺨْﺮِﺟُﻮنَ ﻣَﻦْ ﻋَﺮَﻓُﻮا ﻗَﺎلَ أَﺑُﻮ ﺳَﻌِﯿﺪٍ ﻓَﺈِنْ ﻟَﻢْ‬
‫ﺗُﺼَﺪﱢﻗُﻮﻧِﻲ ﻓَﺎﻗْﺮَءُوا إِنﱠ اﻟﻠﱠﮫَ ﻟَﺎ ﯾَﻈْﻠِﻢُ ﻣِﺜْﻘَﺎلَ ذَرﱠةٍ وَإِنْ ﺗَﻚُ ﺣَﺴَﻨَﺔً ﯾُﻀَﺎﻋِﻔْﮭَﺎ ﻓَﯿَﺸْﻔَﻊُ اﻟﻨﱠﺒِﯿﱡﻮنَ وَاﻟْﻤَﻠَﺎﺋِﻜَﺔُ وَاﻟْﻤُﺆْﻣِﻨُﻮنَ ﻓَﯿَﻘُﻮلُ‬
‫اﻟْﺠَﺒﱠﺎرُ ﺑَﻘِﯿَﺖْ ﺷَﻔَﺎﻋَﺘِﻲ ﻓَﯿَﻘْﺒِﺾُ ﻗَﺒْﻀَﺔً ﻣِﻦْ اﻟﻨﱠﺎرِ ﻓَﯿُﺨْﺮِجُ أَﻗْﻮَاﻣًﺎ ﻗَﺪْ اﻣْﺘُﺤِﺸُﻮا ﻓَﯿُﻠْﻘَﻮْنَ ﻓِﻲ ﻧَﮭَﺮٍ ﺑِﺄَﻓْﻮَاهِ اﻟْﺠَﻨﱠﺔِ ﯾُﻘَﺎلُ ﻟَﮫُ ﻣَﺎءُ‬
‫اﻟْﺤَﯿَﺎةِ‬
‫ﻓَﯿَﻨْﺒُﺘُﻮنَ ﻓِﻲ ﺣَﺎﻓَﺘَﯿْﮫِ ﻛَﻤَﺎ ﺗَﻨْﺒُﺖُ اﻟْﺤِﺒﱠﺔُ ﻓِﻲ ﺣَﻤِﯿﻞِ اﻟﺴﱠﯿْﻞِ ﻗَﺪْ رَأَﯾْﺘُﻤُﻮھَﺎ إِﻟَﻰ ﺟَﺎﻧِﺐِ اﻟﺼﱠﺨْﺮَةِ وَإِﻟَﻰ ﺟَﺎﻧِﺐِ اﻟﺸﱠﺠَﺮَةِ ﻓَﻤَﺎ ﻛَﺎنَ‬
‫إِﻟَﻰ اﻟﺸﱠﻤْﺲِ ﻣِﻨْﮭَﺎ ﻛَﺎنَ أَﺧْﻀَﺮَ وَﻣَﺎ ﻛَﺎنَ ﻣِﻨْﮭَﺎ إِﻟَﻰ اﻟﻈﱢﻞﱢ ﻛَﺎنَ أَﺑْﯿَ ﺾَ ﻓَﯿَﺨْﺮُﺟُﻮنَ ﻛَﺄَﻧﱠﮭُﻢْ اﻟﻠﱡﺆْﻟُﺆُ ﻓَﯿُﺠْﻌَﻞُ ﻓِﻲ رِﻗَﺎﺑِﮭِﻢْ‬
‫اﻟْﺨَﻮَاﺗِﯿﻢُ ﻓَﯿَﺪْﺧُﻠُﻮنَ اﻟْﺠَﻨﱠﺔَ ﻓَﯿَﻘُﻮلُ أَھْﻞُ اﻟْﺠَﻨﱠﺔِ ھَﺆُﻟَﺎءِ ﻋُﺘَﻘَﺎءُ اﻟﺮﱠﺣْﻤَﻦِ أَدْﺧَﻠَﮭُﻢْ اﻟْﺠَﻨﱠﺔَ ﺑِﻐَﯿْﺮِ ﻋَﻤَﻞٍ ﻋَﻤِﻠُﻮهُ وَﻟَﺎ ﺧَﯿْﺮٍ ﻗَﺪﱠﻣُﻮهُ‬
‫ﻓَﯿُﻘَﺎلُ ﻟَﮭُﻢْ ﻟَﻜُﻢْ ﻣَﺎ رَأَﯾْﺘُﻢْ وَﻣِﺜْﻠَﮫُ ﻣَﻌَﮫُ وَﻗَﺎلَ ﺣَﺠﱠﺎجُ ﺑْﻦُ ﻣِﻨْﮭَﺎلٍ ﺣَﺪﱠﺛَﻨَﺎ ھَﻤﱠﺎمُ ﺑْﻦُ ﯾَﺤْﯿَﻰ ﺣَﺪﱠﺛَﻨَﺎ ﻗَﺘَﺎدَةُ ﻋَﻦْ أَﻧَﺲٍ رَﺿِﻲَ اﻟﻠﱠﮫُ ﻋَﻨْﮫُ‬
‫أَنﱠ اﻟﻨﱠﺒِﻲﱠ ﺻَﻠﱠﻰ اﻟﻠﱠﮫُ ﻋَﻠَﯿْﮫِ وَﺳَﻠﱠﻢَ ﻗَﺎلَ ﯾُﺤْﺒَﺲُ اﻟْﻤُﺆْﻣِﻨُﻮنَ ﯾَﻮْمَ اﻟْﻘِﯿَﺎﻣَﺔِ ﺣَﺘﱠﻰ ﯾُﮭِﻤﱡﻮا ﺑِﺬَﻟِﻚَ ﻓَﯿَﻘُﻮﻟُﻮنَ ﻟَﻮْ اﺳْﺘَﺸْﻔَﻌْﻨَﺎ إِﻟَﻰ رَﺑﱢﻨَﺎ‬
‫ﻓَﯿُﺮِﯾﺤُﻨَﺎ ﻣِﻦْ ﻣَﻜَﺎﻧِﻨَﺎ ﻓَﯿَﺄْﺗُﻮنَ آدَمَ ﻓَﯿَﻘُﻮﻟُﻮنَ أَﻧْﺖَ آدَمُ أَﺑُﻮ اﻟﻨﱠﺎسِ ﺧَﻠَﻘَﻚَ اﻟﻠﱠﮫُ ﺑِﯿَﺪِهِ وَأَﺳْﻜَﻨَﻚَ ﺟَﻨﱠﺘَﮫُ وَأَﺳْﺠَﺪَ ﻟَﻚَ ﻣَﻠَﺎﺋِﻜَﺘَﮫُ وَﻋَﻠﱠﻤَﻚَ‬
‫أَﺳْﻤَﺎءَ ﻛُﻞﱢ ﺷَﻲْءٍ ﻟِﺘَﺸْﻔَﻊْ ﻟَﻨَﺎ ﻋِﻨْﺪَ رَﺑﱢﻚَ ﺣَﺘﱠﻰ ﯾُﺮِﯾﺤَﻨَﺎ ﻣِﻦْ ﻣَﻜَﺎﻧِﻨَﺎ ھَﺬَا ﻗَﺎلَ ﻓَﯿَﻘُﻮلُ ﻟَﺴْﺖُ ھُﻨَﺎﻛُﻢْ ﻗَﺎلَ وَﯾَﺬْﻛُﺮُ ﺧَﻄِﯿﺌَﺘَﮫُ اﻟﱠﺘِﻲ‬
‫أَﺻَﺎبَ أَﻛْﻠَﮫُ ﻣِﻦْ اﻟﺸﱠﺠَﺮَةِ وَﻗَﺪْ ﻧُﮭِﻲَ ﻋَﻨْﮭَﺎ وَﻟَﻜِﻦْ اﺋْﺘُﻮا ﻧُﻮﺣًﺎ أَوﱠلَ ﻧَﺒِﻲﱟ ﺑَﻌَﺜَﮫُ اﻟﻠﱠﮫُ إِﻟَﻰ أَھْﻞِ اﻟْﺄَرْضِ ﻓَﯿَﺄْﺗُﻮنَ ﻧُﻮﺣًﺎ ﻓَﯿَﻘُﻮلُ‬
‫ﻟَﺴْﺖُ ھُﻨَﺎﻛُﻢْ وَﯾَﺬْﻛُﺮُ ﺧَﻄِﯿﺌَﺘَﮫُ اﻟﱠﺘِﻲ أَﺻَﺎبَ ﺳُﺆَاﻟَﮫُ رَﺑﱠﮫُ ﺑِﻐَﯿْﺮِ ﻋِﻠْﻢٍ وَﻟَﻜِﻦْ اﺋْﺘُﻮا إِﺑْﺮَاھِﯿﻢَ ﺧَﻠِﯿﻞَ اﻟﺮﱠﺣْﻤَﻦِ ﻗَﺎلَ َﻓﯿَﺄْﺗُﻮنَ إِﺑْﺮَاھِﯿﻢَ‬
‫ﻓَﯿَﻘُﻮلُ إِﻧﱢﻲ ﻟَﺴْﺖُ ھُﻨَﺎﻛُﻢْ وَﯾَﺬْﻛُﺮُ ﺛَﻠَﺎثَ ﻛَﻠِﻤَﺎتٍ ﻛَﺬَﺑَﮭُﻦﱠ وَﻟَﻜِﻦْ اﺋْﺘُﻮا ﻣُﻮﺳَﻰ ﻋَﺒْﺪًا آﺗَﺎهُ اﻟﻠﱠﮫُ اﻟﺘﱠﻮْرَاةَ وَﻛَﻠﱠﻤَﮫُ وَﻗَﺮﱠﺑَﮫُ ﻧَﺠِﯿ‪‬ﺎ ﻗَﺎلَ‬
‫ﻓَﯿَﺄْﺗُﻮنَ ﻣُﻮﺳَﻰ ﻓَﯿَﻘُﻮلُ إِﻧﱢﻲ ﻟَﺴْﺖُ ھُﻨَﺎﻛُﻢْ وَﯾَﺬْﻛُﺮُ ﺧَﻄِﯿﺌَﺘَﮫُ اﻟﱠﺘِﻲ أَﺻَﺎبَ ﻗَﺘْﻠَﮫُ اﻟﻨﱠﻔْﺲَ وَﻟَﻜِﻦْ اﺋْﺘُﻮا ﻋِﯿﺴَﻰ ﻋَﺒْﺪَ اﻟﻠﱠﮫِ وَرَﺳُﻮﻟَﮫُ‬
‫وَرُوحَ اﻟﻠﱠﮫِ وَﻛَﻠِﻤَﺘَﮫُ ﻗَﺎلَ ﻓَﯿَﺄْﺗُﻮنَ ﻋِﯿﺴَﻰ ﻓَﯿَﻘُﻮلُ ﻟَﺴْﺖُ ھُﻨَﺎﻛُﻢْ وَﻟَﻜِﻦْ اﺋْﺘُﻮا ﻣُﺤَﻤﱠﺪًا ﺻَﻠﱠﻰ اﻟﻠﱠﮫُ ﻋَﻠَﯿْﮫِ وَﺳَﻠﱠﻢَ ﻋَﺒْﺪًا ﻏَﻔَﺮَ اﻟﻠﱠﮫُ ﻟَﮫُ‬
‫ﻣَﺎ ﺗَﻘَﺪﱠمَ ﻣِﻦْ ذَﻧْﺒِﮫِ وَﻣَﺎ ﺗَﺄَﺧﱠﺮَ ﻓَﯿَﺄْﺗُﻮﻧِﻲ ﻓَﺄَ ﺳْﺘَﺄْذِنُ ﻋَﻠَﻰ رَﺑﱢﻲ ﻓِﻲ دَارِهِ ﻓَﯿُﺆْذَنُ ﻟِﻲ ﻋَﻠَﯿْﮫِ ﻓَﺈِذَا رَأَﯾْﺘُﮫُ وَﻗَﻌْﺖُ ﺳَﺎﺟِﺪًا ﻓَﯿَﺪَﻋُﻨِﻲ ﻣَﺎ‬
‫ﺷَﺎءَ اﻟﻠﱠﮫُ أَنْ ﯾَﺪَﻋَﻨِﻲ ﻓَﯿَﻘُﻮلُ ارْﻓَﻊْ ﻣُﺤَﻤﱠﺪُ وَﻗُﻞْ ﯾُﺴْﻤَﻊْ وَاﺷْﻔَﻊْ ﺗُﺸَﻔﱠﻊْ وَﺳَﻞْ ﺗُﻌْﻂَ ﻗَﺎلَ ﻓَﺄَرْﻓَﻊُ رَأْﺳِﻲ ﻓَﺄُﺛْﻨِﻲ ﻋَﻠَﻰ رَﺑﱢﻲ ﺑِﺜَﻨَﺎءٍ‬
‫ﺤﻤِﯿﺪٍ ﯾُﻌَﻠﱢﻤُﻨِﯿﮫِ ﺛُﻢﱠ أَﺷْﻔَﻊُ ﻓَﯿَﺤُﺪﱡ ﻟِﻲ ﺣَﺪ‪‬ا ﻓَﺄَﺧْﺮُجُ ﻓَﺄُدْﺧِﻠُﮭُﻢْ اﻟْﺠَﻨﱠﺔَ ﻗَﺎلَ ﻗَﺘَﺎدَةُ وَﺳَﻤِﻌْﺘُﮫُ أَﯾْﻀًﺎ ﯾَﻘُﻮلُ ﻓَﺄَﺧْﺮُجُ ﻓَﺄُﺧْﺮِﺟُﮭُﻢْ ﻣِﻦْ‬ ‫وَﺗَ ْ‬
‫اﻟﻨﱠﺎرِ وَأُدْﺧِﻠُﮭُ ْﻢ اﻟْﺠَﻨﱠﺔَ ﺛُﻢﱠ أَﻋُﻮدُ اﻟﺜﱠﺎﻧِﯿَﺔَ ﻓَﺄَﺳْﺘَﺄْذِنُ ﻋَﻠَﻰ رَﺑﱢﻲ ﻓِﻲ دَارِهِ ﻓَﯿُﺆْذَنُ ﻟِﻲ ﻋَﻠَﯿْﮫِ ﻓَﺈِذَا رَأَﯾْﺘُﮫُ وَﻗَﻌْﺖُ ﺳَﺎﺟِﺪًا ﻓَﯿَﺪَﻋُﻨِﻲ ﻣَﺎ‬
‫ﻋﻠَﻰ رَﺑﱢﻲ ﺑِﺜَﻨَﺎءٍ‬ ‫ﺷَﺎءَ اﻟﻠﱠﮫُ أَنْ ﯾَﺪَﻋَﻨِﻲ ﺛُﻢﱠ ﯾَﻘُﻮلُ ارْﻓَﻊْ ﻣُﺤَﻤﱠﺪُ وَﻗُﻞْ ﯾُﺴْﻤَﻊْ وَاﺷْﻔَﻊْ ﺗُﺸَﻔﱠﻊْ وَﺳَﻞْ ﺗُﻌْﻂَ ﻗَﺎلَ ﻓَﺄَرْﻓَﻊُ رَأْﺳِﻲ ﻓَﺄُﺛْﻨِﻲ َ‬
‫ﺤﻤِﯿﺪٍ ﯾُﻌَﻠﱢﻤُﻨِﯿﮫِ ﻗَﺎلَ ﺛُﻢﱠ أَ ﺷْﻔَﻊُ ﻓَﯿَﺤُﺪﱡ ﻟِﻲ ﺣَﺪ‪‬ا ﻓَﺄَﺧْﺮُجُ ﻓَﺄُدْﺧِﻠُﮭُﻢْ اﻟْﺠَﻨﱠﺔَ ﻗَﺎلَ ﻗَﺘَﺎدَةُ وَﺳَﻤِﻌْﺘُﮫُ ﯾَﻘُﻮلُ ﻓَﺄَﺧْﺮُجُ ﻓَﺄُﺧْﺮِﺟُﮭُﻢْ ﻣِﻦْ‬‫وَﺗَ ْ‬
‫اﻟﻨﱠﺎرِ وَأُدْﺧِﻠُﮭُﻢْ اﻟْﺠَﻨﱠﺔَ ﺛُﻢﱠ أَﻋُﻮدُ اﻟﺜﱠﺎﻟِﺜَﺔَ ﻓَﺄَﺳْﺘَﺄْذِنُ ﻋَﻠَﻰ رَﺑﱢﻲ ﻓِﻲ دَارِهِ ﻓَﯿُﺆْذَنُ ﻟِﻲ ﻋَﻠَﯿْﮫِ ﻓَﺈِذَا رَأَﯾْﺘُﮫُ وَﻗَﻌْﺖُ ﺳَﺎﺟِﺪًا ﻓَﯿَﺪَﻋُﻨِﻲ ﻣَﺎ‬
‫ﺷَﺎءَ اﻟﻠﱠﮫُ أَنْ ﯾَﺪَﻋَﻨِﻲ ﺛُﻢﱠ ﯾَﻘُﻮلُ ارْﻓَﻊْ ﻣُﺤَﻤﱠﺪُ وَﻗُﻞْ ﯾُﺴْﻤَﻊْ وَاﺷْﻔَﻊْ ﺗُﺸَﻔﱠﻊْ وَﺳَﻞْ ﺗُﻌْﻄَﮫْ ﻗَﺎلَ ﻓَﺄَرْﻓَﻊُ رَأْﺳِﻲ ﻓَﺄُﺛْﻨِﻲ ﻋَﻠَﻰ رَﺑﱢﻲ‬
‫ﺑِﺜَﻨَﺎءٍ وَﺗَﺤْﻤِﯿﺪٍ ﯾُﻌَﻠﱢﻤُﻨِﯿﮫِ ﻗَﺎلَ ﺛُﻢﱠ أَﺷْﻔَﻊُ ﻓَﯿَﺤُﺪﱡ ﻟِﻲ ﺣَﺪ‪‬ا ﻓَﺄَﺧْﺮُجُ ﻓَﺄُدْﺧِﻠُﮭُﻢْ اﻟْﺠَﻨﱠﺔَ ﻗَﺎلَ ﻗَﺘَﺎدَةُ وَﻗَﺪْ ﺳَﻤِﻌْﺘُﮫُ ﯾَﻘُﻮلُ ﻓَﺄَﺧْﺮُجُ ﻓَﺄُﺧْﺮِﺟُﮭُﻢْ‬
‫ﺧﻠُﮭُﻢْ اﻟْﺠَﻨﱠﺔَ ﺣَﺘﱠﻰ ﻣَﺎ ﯾَﺒْﻘَﻰ ﻓِﻲ اﻟﻨﱠﺎرِ إِﻟﱠﺎ ﻣَﻦْ ﺣَﺒَﺴَﮫُ اﻟْﻘُﺮْآنُ أَيْ وَﺟَﺐَ ﻋَﻠَﯿْﮫِ اﻟْﺨُﻠُﻮدُ ﻗَﺎلَ ﺛُﻢﱠ ﺗَﻠَﺎ ھَﺬِهِ اﻟْﺂﯾَﺔَ‬ ‫ﻣِﻦْ اﻟﻨﱠﺎرِ وَأُدْ ِ‬
‫ﻋَﺴَﻰ أَنْ ﯾَﺒْﻌَﺜَﻚَ رَﺑﱡﻚَ ﻣَﻘَﺎﻣًﺎ ﻣَﺤْﻤُﻮدًا ﻗَﺎلَ وَھَﺬَا اﻟْﻤَﻘَﺎمُ اﻟْﻤَﺤْﻤُﻮدُ اﻟﱠﺬِي وُﻋِﺪَهُ ﻧَﺒِﯿﱡﻜُﻢْ ﺻَﻠﱠﻰ اﻟﻠﱠﮫُ ﻋَﻠَﯿْﮫِ وَﺳَﻠﱠﻢَ‬
‫اﻟﺸﺮح‪ :‬ﺣﺪﯾﺚ أﺑﻲ ﺳﻌﯿﺪ ﻓﻲ ﻣﻌﻨﻰ ﺣﺪﯾﺚ أﺑﻲ ھﺮﯾﺮة ﺑﻄﻮﻟﮫ‪ ،‬وﺗﻘﺪم ﺷﺮﺣﮫ أﯾﻀﺎ ھﻨﺎك‪ ،‬وﻗﻮﻟﮫ ﻓﻲ ﺳﻨﺪه ﻋﻦ زﯾﺪ‬
‫ھﻮ اﺑﻦ أﺳﻠﻢ‪ " ،‬وﻋﻄﺎء " ھﻮ اﺑﻦ ﯾﺴﺎر‪ ،‬وﻗﻮﻟﮫ ﻓﯿﮫ " وأﺻﺤﺎب آﻟﮭﺔ ﻣﻊ آﻟﮭﺘﮭﻢ " ﻓﻲ رواﯾﺔ اﻟﻜﺸﻤﯿﮭﻨﻲ " إﻟﮭﮭﻢ "‬
‫ﺑﺎﻹﻓﺮاد وﻗﻮﻟﮫ " ﻣﺎ ﯾﺠﻠﺴﻜﻢ " ﺑﺎﻟﺠﯿﻢ واﻟﻼم ﻣﻦ اﻟﺠﻠﻮس أي ﯾﻘﻌﺪﻛﻢ ﻋﻦ اﻟﺬھﺎب‪.‬‬
‫وﻓﻲ رواﯾﺔ اﻟﻜﺸﻤﯿﮭﻨﻲ " ﻣﺎ ﯾﺤﺒﺴﻜﻢ " ﺑﺎﻟﺤﺎء واﻟﻤﻮﺣﺪة ﻣﻦ اﻟﺤﺒﺲ أي ﯾﻤﻨﻌﻜﻢ وھﻮ ﺑﻤﻌﻨﺎه‪ ،‬وﻗﻮﻟﮫ ﻓﯿﮫ " ﻓﯿﺄﺗﯿﮭﻢ اﷲ‬
‫ﻓﻲ ﺻﻮرة " اﺳﺘﺪل اﺑﻦ ﻗﺘﯿﺒﺔ ﺑﺬﻛﺮ اﻟﺼﻮرة ﻋﻠﻰ أن ﷲ ﺻﻮرة ﻻ ﻛﺎﻟﺼﻮر ﻛﻤﺎ ﺛﺒﺖ أﻧﮫ ﺷﻲء ﻻ ﻛﺎﻷﺷﯿﺎء‬
‫وﺗﻌﻘﺒﻮه‪.‬‬
‫وﻗﺎل اﺑﻦ ﺑﻄﺎل ﺗﻤﺴﻚ ﺑﮫ اﻟﻤﺠﺴﻤﺔ ﻓﺄﺛﺒﺘﻮا ﷲ ﺻﻮرة‪ ،‬وﻻ ﺣﺠﺔ ﻟﮭﻢ ﻓﯿﮫ ﻻﺣﺘﻤﺎل أن ﯾﻜﻮن ﺑﻤﻌﻨﻰ اﻟﻌﻼﻣﺔ وﺿﻌﮭﺎ‬
‫اﷲ ﻟﮭﻢ دﻟﯿﻼ ﻋﻠﻰ ﻣﻌﺮﻓﺘﮫ ﻛﻤﺎ ﯾﺴﻤﻰ اﻟﺪﻟﯿﻞ واﻟﻌﻼﻣﺔ ﺻﻮرة وﻛﻤﺎ ﺗﻘﻮل ﺻﻮرة ﺣﺪﯾﺜﻚ ﻛﺬا وﺻﻮرة اﻷﻣﺮ ﻛﺬا‬

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 ‫واﻟﺤﺪﯾﺚ واﻷﻣﺮ ﻻ ﺻﻮرة ﻟﮭﻤﺎ ﺣﻘﯿﻘﺔ‪ ،‬وأﺟﺎز ﻏﯿﺮه أن اﻟﻤﺮاد ﺑﺎﻟﺼﻮرة اﻟﺼﻔﺔ‪ ،‬وإﻟﯿﮫ ﻣﯿﻞ اﻟﺒﯿﮭﻘﻲ‪ ،‬وﻧﻘﻞ اﺑﻦ‬
‫اﻟﺘﯿﻦ أن ﻣﻌﻨﺎه ﺻﻮرة اﻻﻋﺘﻘﺎد‪ ،‬وأﺟﺎز اﻟﺨﻄﺎﺑﻲ أن ﯾﻜﻮن اﻟﻜﻼم ﺧﺮج ﻋﻠﻰ وﺟﮫ اﻟﻤﺸﺎﻛﻠﺔ ﻟﻤﺎ ﺗﻘﺪم ﻣﻦ ذﻛﺮ‬
‫اﻟﺸﻤﺲ واﻟﻘﻤﺮ واﻟﻄﻮاﻏﯿﺖ‪ ،‬وﻗﺪ ﺗﻘﺪم ﺑﺴﻂ ھﺬا ھﻨﺎك‪ ،‬وﻛﺬا ﻗﻮﻟﮫ " ﻧﻌﻮذ ﺑﻚ " وﻗﺎل ﻏﯿﺮه ﻓﻲ ﻗﻮﻟﮫ ﻓﻲ اﻟﺼﻮرة‬
‫اﻟﺘﻲ ﯾﻌﺮﻓﻮﻧﮭﺎ ﯾﺤﺘﻤﻞ أن ﯾﺸﯿﺮ ﺑﺬﻟﻚ إﻟﻰ ﻣﺎ ﻋﺮﻓﻮه ﺣﯿﻦ أﺧﺮج ذرﯾﺔ آدم ﻣﻦ ﺻﻠﺒﮫ ﺛﻢ أﻧﺴﺎھﻢ ذﻟﻚ ﻓﻲ اﻟﺪﻧﯿﺎ ﺛﻢ‬
‫ﯾﺬﻛﺮھﻢ ﺑﮭﺎ ﻓﻲ اﻵﺧﺮة‪ ،‬وﻗﻮﻟﮫ "ﻓﺈذا رأﯾﻨﺎ رﺑﻨﺎ ﻋﺮﻓﻨﺎه " ﻗﺎل اﺑﻦ ﺑﻄﺎل ﻋﻦ اﻟﻤﮭﻠﺐ إن اﷲ ﯾﺒﻌﺚ ﻟﮭﻢ ﻣﻠﻜﺎ ﻟﯿﺨﺘﺒﺮھﻢ‬
‫ﻓﻲ اﻋﺘﻘﺎد ﺻﻔﺎت رﺑﮭﻢ اﻟﺬي ﻟﯿﺲ ﻛﻤﺜﻠﮫ ﺷﻲء ﻓﺈذا ﻗﺎل ﻟﮭﻢ أﻧﺎ رﺑﻜﻢ ردوا ﻋﻠﯿﮫ ﻟﻤﺎ رأوا ﻋﻠﯿﮫ ﻣﻦ ﺻﻔﺔ اﻟﻤﺨﻠﻮق‪،‬‬
‫ﻓﻘﻮﻟﮫ ﻓﺈذا ﺟﺎء رﺑﻨﺎ ﻋﺮﻓﻨﺎه أي إذا ﻇﮭﺮ ﻟﻨﺎ ﻓﻲ ﻣﻠﻚ ﻻ ﯾﻨﺒﻐﻲ ﻟﻐﯿﺮه وﻋﻈﻤﺔ ﻻ ﺗﺸﺒﮫ ﺷﯿﺌﺎ ﻣﻦ ﻣﺨﻠﻮﻗﺎﺗﮫ ﻓﺤﯿﻨﺌﺬ‬
‫ﯾﻘﻮﻟﻮن أﻧﺖ رﺑﻨﺎ‪ ،‬ﻗﺎل‪ :‬وأﻣﺎ ﻗﻮﻟﮫ " ھﻞ ﺑﯿﻨﻜﻢ وﺑﯿﻨﮫ ﻋﻼﻣﺔ ﺗﻌﺮﻓﻮﻧﮭﺎ‪ ،‬ﻓﯿﻘﻮﻟﻮن اﻟﺴﺎق " ﻓﮭﺬا ﯾﺤﺘﻤﻞ أن اﷲ ﻋﺮﻓﮭﻢ‬
‫ﻋﻠﻰ أﻟﺴﻨﺔ اﻟﺮﺳﻞ ﻣﻦ اﻟﻤﻼﺋﻜﺔ أو اﻷﻧﺒﯿﺎء أن اﷲ ﺟﻌﻞ ﻟﮭﻢ ﻋﻼﻣﺔ ﺗﺠﻠﯿﮫ اﻟﺴﺎق‪ ،‬وذﻟﻚ أﻧﮫ ﯾﻤﺘﺤﻨﮭﻢ ﺑﺈرﺳﺎل ﻣﻦ‬
‫ﯾﻘﻮل ﻟﮭﻢ أﻧﺎ رﺑﻜﻢ وإﻟﻰ ذﻟﻚ اﻹﺷﺎرة ﺑﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ )ﯾﺜﺒﺖ اﷲ اﻟﺬﯾﻦ آﻣﻨﻮا ﺑﺎﻟﻘﻮل اﻟﺜﺎﺑﺖ( وھﻲ وإن ورد أﻧﮭﺎ ﻓﻲ‬
‫ﻋﺬاب اﻟﻘﺒﺮ ﻓﻼ ﯾﺒﻌﺪ أن ﺗﺘﻨﺎول ﯾﻮم اﻟﻤﻮﻗﻒ أﯾﻀﺎ‪ ،‬ﻗﺎل‪ :‬وأﻣﺎ اﻟﺴﺎق ﻓﺠﺎء ﻋﻦ اﺑﻦ ﻋﺒﺎس ﻓﻲ ﻗﻮﻟﮫ ﺗﻌﺎﻟﻰ )ﯾﻮم‬
‫ﯾﻜﺸﻒ ﻋﻦ ﺳﺎق( ﻗﺎل ﻋﻦ ﺷﺪة ﻣﻦ اﻷﻣﺮ‪ ،‬واﻟﻌﺮب ﺗﻘﻮل ﻗﺎﻣﺖ اﻟﺤﺮب ﻋﻠﻰ ﺳﺎق إذا اﺷﺘﺪت‪ ،‬وﻣﻨﮫ‪ :‬ﻗﺪ ﺳﻦ‬
‫أﺻﺤﺎﺑﻚ ﺿﺮب اﻷﻋﻨﺎق وﻗﺎﻣﺖ اﻟﺤﺮب ﺑﻨﺎ ﻋﻠﻰ ﺳﺎق وﺟﺎء ﻋﻦ أﺑﻲ ﻣﻮﺳﻰ اﻷﺷﻌﺮي ﻓﻲ ﺗﻔﺴﯿﺮھﺎ ﻋﻦ ﻧﻮر‬
‫ﻋﻈﯿﻢ ﻗﺎل اﺑﻦ ﻓﻮرك‪ :‬ﻣﻌﻨﺎه ﻣﺎ ﯾﺘﺠﺪد ﻟﻠﻤﺆﻣﻨﯿﻦ ﻣﻦ اﻟﻔﻮاﺋﺪ واﻷﻟﻄﺎف‪.‬‬
‫وﻗﺎل اﻟﻤﮭﻠﺐ ﻛﺸﻒ اﻟﺴﺎق ﻟﻠﻤﺆﻣﻨﯿﻦ رﺣﻤﺔ وﻟﻐﯿﺮھﻢ ﻧﻘﻤﺔ‪.‬‬

‫وﻗﺎل اﻟﺨﻄﺎﺑﻲ ﺗﮭﯿﺐ ﻛﺜﯿﺮ ﻣﻦ اﻟﺸﯿﻮخ اﻟﺨﻮض ﻓﻲ ﻣﻌﻨﻰ اﻟﺴﺎق‪ ،‬وﻣﻌﻨﻰ ﻗﻮل اﺑﻦ ﻋﺒﺎس أن اﷲ ﯾﻜﺸﻒ ﻋﻦ ﻗﺪرﺗﮫ‬
‫اﻟﺘﻲ ﺗﻈﮭﺮ ﺑﮭﺎ اﻟﺸﺪة‪ ،‬وأﺳﻨﺪ اﻟﺒﯿﮭﻘﻲ اﻷﺛﺮ اﻟﻤﺬﻛﻮر ﻋﻦ اﺑﻦ ﻋﺒﺎس ﺑﺴﻨﺪﯾﻦ ﻛﻞ ﻣﻨﮭﻤﺎ ﺣﺴﻦ‪ ،‬وزاد‪ :‬إذا ﺧﻔﻲ ﻋﻠﯿﻜﻢ‬
‫ﺷﻲء ﻣﻦ اﻟﻘﺮآن ﻓﺄﺗﺒﻌﻮه ﻣﻦ اﻟﺸﻌﺮ وذﻛﺮ اﻟﺮﺟﺰ اﻟﻤﺸﺎر إﻟﯿﮫ‪ ،‬وأﻧﺸﺪ اﻟﺨﻄﺎﺑﻲ ﻓﻲ إﻃﻼق اﻟﺴﺎق ﻋﻠﻰ اﻷﻣﺮ اﻟﺸﺪﯾﺪ‬
‫" ﻓﻲ ﺳﻨﺔ ﻗﺪ ﻛﺸﻔﺖ ﻋﻦ ﺳﺎﻗﮭﺎ " وأﺳﻨﺪ اﻟﺒﯿﮭﻘﻲ ﻣﻦ وﺟﮫ آﺧﺮ ﺻﺤﯿﺢ ﻋﻦ اﺑﻦ ﻋﺒﺎس ﻗﺎل‪ :‬ﯾﺮﯾﺪ ﯾﻮم اﻟﻘﯿﺎﻣﺔ‪ ،‬ﻗﺎل‬
‫اﻟﺨﻄﺎﺑﻲ وﻗﺪ ﯾﻄﻠﻖ وﯾﺮاد اﻟﻨﻔﺲ‪ ،‬وﻗﻮﻟﮫ ﻓﯿﮫ " وﯾﺒﻘﻰ ﻣﻦ ﻛﺎن ﯾﺴﺠﺪ ﷲ رﯾﺎء وﺳﻤﻌﺔ ﻓﯿﺬھﺐ ﻛﯿﻤﺎ ﯾﺴﺠﺪ ﻓﯿﻌﻮد‬
‫ﻇﮭﺮه ﻃﺒﻘﺎ واﺣﺪا " ذﻛﺮ اﻟﻌﻼﻣﺔ ﺟﻤﺎل اﻟﺪﯾﻦ ﺑﻦ ھﺸﺎم ﻓﻲ اﻟﻤﻐﻨﻲ أﻧﮫ وﻗﻊ ﻓﻲ اﻟﺒﺨﺎري ﻓﻲ ھﺬا اﻟﻤﻮﺿﻊ " ﻛﯿﻤﺎ "‬
‫ﻣﺠﺮدة وﻟﯿﺲ ﺑﻌﺪھﺎ ﻟﻔﻆ ﯾﺴﺠﺪ ﻓﻘﺎل ﺑﻌﺪ أن ﺣﻜﻰ ﻋﻦ اﻟﻜﻮﻓﯿﯿﻦ‪ :‬إن ﻛﻲ ﻧﺎﺻﺒﺔ داﺋﻤﺎ‪ ،‬ﻗﺎل وﯾﺮده ﻗﻮﻟﮭﻢ ﻛﯿﻤﮫ ﻛﻤﺎ‬
‫ﯾﻘﻮﻟﻮن ﻟﻤﮫ‪ ،‬وأﺟﺎﺑﻮا ﺑﺄن اﻟﺘﻘﺪﯾﺮ ﻛﻲ ﺗﻔﻌﻞ ﻣﺎذا‪ ،‬وﯾﻠﺰﻣﮭﻢ ﻛﺜﺮة اﻟﺤﺬف وإﺧﺮاج ﻣﺎ اﻻﺳﺘﻔﮭﺎﻣﯿﺔ ﻋﻦ اﻟﺼﺪر وﺣﺬف‬
‫أﻟﻔﮭﺎ ﻓﻲ ﻏﯿﺮ اﻟﺠﺮ‪ ،‬وﺣﺬف اﻟﻔﻌﻞ اﻟﻤﻨﺼﻮب ﻣﻊ ﺑﻘﺎء ﻋﺎﻣﻞ اﻟﻨﺼﺐ وﻛﻞ ذﻟﻚ ﻟﻢ ﯾﺜﺒﺖ‪ ،‬ﻧﻌﻢ وﻗﻊ ﻓﻲ ﺻﺤﯿﺢ‬
‫اﻟﺒﺨﺎري ﻓﻲ ﺗﻔﺴﯿﺮ )وﺟﻮه ﯾﻮﻣﺌﺬ ﻧﺎﺿﺮة( ﻓﯿﺬھﺐ ﻛﯿﻤﺎ ﻓﯿﻌﻮد ﻇﮭﺮه ﻃﺒﻘﺎ واﺣﺪا‪ ،‬أي ﻛﯿﻤﺎ ﯾﺴﺠﺪ‪ ،‬وھﻮ ﻏﺮﯾﺐ ﺟﺪا‬
‫ﻻ ﯾﺤﺘﻤﻞ اﻟﻘﯿﺎس ﻋﻠﯿﮫ اﻧﺘﮭﻰ ﻛﻼﻣﮫ‪ ،‬وﻛﺄﻧﮫ وﻗﻌﺖ ﻟﮫ ﻧﺴﺨﺔ ﺳﻘﻄﺖ ﻣﻨﮭﺎ ھﺬه اﻟﻠﻔﻈﺔ‪ ،‬ﻟﻜﻨﮭﺎ ﺛﺎﺑﺘﺔ ﻓﻲ ﺟﻤﯿﻊ اﻟﻨﺴﺦ‬
‫اﻟﺘﻲ وﻗﻔﺖ ﻋﻠﯿﮭﺎ ﺣﺘﻰ أن اﺑﻦ ﺑﻄﺎل ذﻛﺮھﺎ ﺑﻠﻔﻆ " ﻛﻲ ﯾﺴﺠﺪ " ﺑﺤﺬف ﻣﺎ‪ ،‬وﻛﻼم اﺑﻦ ھﺸﺎم ﯾﻮھﻢ أن اﻟﺒﺨﺎري‬
‫أورده ﻓﻲ اﻟﺘﻔﺴﯿﺮ‪ ،‬وﻟﯿﺲ ﻛﺬﻟﻚ ﺑﻞ ذﻛﺮھﺎ ھﻨﺎ ﻓﻘﻂ‪ ،‬وﻗﻮﻟﮫ ﻓﯿﮫ " ﻓﯿﻌﻮد ﻇﮭﺮه ﻃﺒﻘﺎ واﺣﺪا " ﻗﺎل اﺑﻦ ﺑﻄﺎل ﺗﻤﺴﻚ‬
‫ﺑﮫ ﻣﻦ أﺟﺎز ﺗﻜﻠﯿﻒ ﻣﺎ ﻻ ﯾﻄﺎق ﻣﻦ اﻷﺷﺎﻋﺮة واﺣﺘﺠﻮا أﯾﻀﺎ ﺑﻘﺼﺔ أﺑﻲ ﻟﮭﺐ‪ ،‬وأن اﷲ ﻛﻠﻔﮫ اﻹﯾﻤﺎن ﺑﮫ ﻣﻊ إﻋﻼﻣﮫ‬
‫ﺑﺄﻧﮫ ﯾﻤﻮت ﻋﻠﻰ اﻟﻜﻔﺮ وﯾﺼﻠﻰ ﻧﺎرا ذات ﻟﮭﺐ‪ ،‬ﻗﺎل وﻣﻨﻊ اﻟﻔﻘﮭﺎء ﻣﻦ ذﻟﻚ وﺗﻤﺴﻜﻮا ﺑﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ )ﻻ ﯾﻜﻠﻒ اﷲ ﻧﻔﺴﺎ‬
‫إﻻ وﺳﻌﮭﺎ( وأﺟﺎﺑﻮا ﻋﻦ اﻟﺴﺠﻮد ﺑﺄﻧﮭﻢ ﯾﺪﻋﻮن إﻟﯿﮫ ﺗﺒﻜﯿﺘﺎ إذ أدﺧﻠﻮا أﻧﻔﺴﮭﻢ ﻓﻲ اﻟﻤﺆﻣﻨﯿﻦ اﻟﺴﺎﺟﺪﯾﻦ ﻓﻲ اﻟﺪﻧﯿﺎ ﻓﺪﻋﻮا‬
‫ﻣﻊ اﻟﻤﺆﻣﻨﯿﻦ إﻟﻰ اﻟﺴﺠﻮد ﻓﺘﻌﺬر ﻋﻠﯿﮭﻢ ﻓﺄﻇﮭﺮ اﷲ ﺑﺬﻟﻚ ﻧﻔﺎﻗﮭﻢ وأﺧﺰاھﻢ‪ ،‬ﻗﺎل وﻣﺜﻠﮫ ﻣﻦ اﻟﺘﺒﻜﯿﺖ ﻣﺎ ﯾﻘﺎل ﻟﮭﻢ ﺑﻌﺪ‬
‫ذﻟﻚ )ارﺟﻌﻮا وراءﻛﻢ ﻓﺎﻟﺘﻤﺴﻮا ﻧﻮرا( وﻟﯿﺲ ﻓﻲ ھﺬا ﺗﻜﻠﯿﻒ ﻣﺎ ﻻ ﯾﻄﺎق ﺑﻞ إﻇﮭﺎر ﺧﺰﯾﮭﻢ‪ ،‬وﻣﺜﻠﮫ ﻛﻠﻒ أن ﯾﻌﻘﺪ‬
‫ﺷﻌﯿﺮة ﻓﺈﻧﮭﺎ ﻟﻠﺰﯾﺎدة ﻓﻲ اﻟﺘﻮﺑﯿﺦ واﻟﻌﻘﻮﺑﺔ اﻧﺘﮭﻰ‪.‬‬

‫‪The underlined part in red is from al-Bayhaqi as al-Hafiz said and he declared this‬‬
‫‪narration to have a Hasan Isnad, and it is verily the one via Usama ibn Zayd al Laythi‬‬
‫‪as al-Bayhaqi narrated it as follows below from his Kitab al Asma wal Sifat:‬‬

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 << ‫ﺎﻕﹺ‬‫ﻲ ﺍﻟﺴ‬‫ ﻓ‬‫ﺮ‬‫ﺎ ﺫﹸﻛ‬‫ ﻣ‬‫ﺎﺏ‬‫ << ﺑ‬‫ﻲ‬‫ﻘ‬‫ﻬ‬‫ﻴ‬‫ﻠﹾﺒ‬‫ ﻟ‬‫ﻔﹶﺎﺕ‬‫ﺍﻟﺼ‬‫ﺎﺀُ ﻭ‬‫ﻤ‬‫ﺍﻟﹾﺄﹶﺳ‬
، ‫ﺮﹺ‬‫ﻌ‬‫ ﺍﻟﺸ‬‫ﻦ‬‫ ﻣ‬‫ﻮﻩ‬‫ﻐ‬‫ﺘ‬‫ ﻓﹶﺎﺑ‬، ‫ﺁﻥ‬‫ ﺍﻟﹾﻘﹸﺮ‬‫ﻦ‬‫ﺀٌ ﻣ‬‫ﻲ‬‫ ﺷ‬‫ﻜﹸﻢ‬‫ﻠﹶﻴ‬‫ ﻋ‬‫ﻲ‬‫ﻔ‬‫ﺇﹺﺫﹶﺍ ﺧ‬

‫ ﻧﺎ‬، ‫ ﻧﺎ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﻟﻘﺒﺎﱐ‬، ‫ ﺃﻧﺎ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﻨﱪﻱ‬، ‫ ﻭﺫﻛﺮ ﺍﻷﺛﺮ ﺍﻟﺬﻱ ﺣﺪﺛﻨﺎﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ‬725
‫ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﻗﻮﻟﻪ‬، ‫ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬، ‫ ﻋﻦ ﻋﻜﺮﻣﺔ‬، ‫ ﺃﻧﺎ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ‬، ‫ ﻧﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‬، ‫ﺳﻌﻴﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻣﻮﻱ‬
‫ ﺃﻣﺎ‬. ‫ ﻓﺈﻧﻪ ﺩﻳﻮﺍﻥ ﺍﻟﻌﺮﺏ‬، ‫ ﻓﺎﺑﺘﻐﻮﻩ ﻣﻦ ﺍﻟﺸﻌﺮ‬، ‫ ﺇﺫﺍ ﺧﻔﻲ ﻋﻠﻴﻜﻢ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬: ‫ ﻳﻮﻡ ﻳﻜﺸﻒ ﻋﻦ ﺳﺎﻕ ﻗﺎﻝ‬: ‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‬
‫ ﻫﺬﺍ‬: ‫ ﺍﺻﱪ ﻋﻨﺎﻕ ﺇﻧﻪ ﺷﺮ ﺑﺎﻕ ﻗﺪ ﺳﻦ ﻗﻮﻣﻚ ﺿﺮﺏ ﺍﻷﻋﻨﺎﻕ ﻭﻗﺎﻣﺖ ﺍﳊﺮﺏ ﺑﻨﺎ ﻋﻠﻰ ﺳﺎﻕ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‬: ‫ﲰﻌﺘﻢ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‬
‫ ﻳﻮﻡ‬: ‫ ﻭﻗﺎﻝ ﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺄﻭﻳﻞ ﰲ ﻗﻮﻟﻪ‬، ‫ ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‬. ‫ ﺗﺎﺑﻌﻪ ﺃﺑﻮ ﻛﺮﻳﺐ ﻋﻦ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‬. ‫ﻳﻮﻡ ﻛﺮﺏ ﻭﺷﺪﺓ‬
‫ ﻗﺪ ﴰﺮﺕ ﻋﻦ ﺳﺎﻗﻬﺎ ﻓﺸﺪﻭﺍ ﻭﺟﺪﺕ ﺍﳊﺮﺏ ﺑﻜﻢ ﻓﺠﺪﻭﺍ ﻭﻗﺎﻝ ﺑﻌﺾ‬: ‫ ﻭﺃﻧﺸﺪﻭﺍ‬، ‫ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﺸﺪﻳﺪ‬: ‫ﻳﻜﺸﻒ ﻋﻦ ﺳﺎﻕ ﺃﻱ‬
‫ ﻋﺠﺒﺖ ﻣﻦ ﻧﻔﺴﻲ ﻭﻣﻦ ﺇﺷﻔﺎﻗﻬﺎ ﻭﻣﻦ ﻃﺮﺍﺩﻱ ﺍﻟﻄﲑ ﻋﻦ ﺃﺭﺯﺍﻗﻬﺎ ﰲ‬: ‫ ﻭﻛﺎﻥ ﻳﻄﺮﺩ ﺍﻟﻄﲑ ﻋﻦ ﺍﻟﺰﺭﻉ ﰲ ﺳﻨﺔ ﺟﺪﺏ‬، ‫ﺍﻷﻋﺮﺍﺏ‬
‫ ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ‬، ‫ ﻫﺬﺍ ﻭﻣﺎ ﺭﻭﻳﻨﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺍﳌﻌﲎ ﻳﺘﻘﺎﺭﺑﺎﻥ‬: ‫ﺳﻨﺔ ﻗﺪ ﻛﺸﻔﺖ ﻋﻦ ﺳﺎﻗﻬﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
* ‫ ﻭﺭﻭﻱ ﲟﻌﻨﺎﻩ‬، ‫ﺬﺍ ﺍﻟﻠﻔﻆ‬ ‫ﻋﺒﺎﺱ‬

The narration from Ibn Abbas as reported in the Mustadrak of al-Hakim was also
mentioned by the Hanbali Shaykh: Zaynud-Din Mar’ie ibn Yusuf al-Karmi (d.
1033 AH) in his work known as Aqawil al-Thiqat fi Ta’wil al-Asma wal Sifat wal Ayat al-
Muhkamat wal Mutashabihat (p. 174). The editor of this work was our Shaykh, the
Muhaddith: Shu’ayb al-Arna’ut.

Shaykh al-Karmi did not reject the authenticity of the Mustadrak narration, and indeed
Shaykh Shu’ayb in the footnote (no. 4) mentioned that the narration was authenticated
by al-Hakim, agreed to be so by al-Dhahabi and that al-Hafiz ibn Hajar declared it
Hasan. Shaykh Shu’ayb did not disagree with this; hence his silence is an affirmation
of these views from these Huffaz. It has already been shown that Shaykh Shu’ayb, in
his editing of Ibn Hibban’s Sahih declared a number of the Isnads containing Usama ibn
Zayd al-Laythi to be Hasan.

A recent critical work examining the weak and acceptable narrations in the Mustadrak
of al-Hakim was a work published under the title: Tanbih al-Wahim ala Ma ja fi
Mustadrak al-Hakim, compiled by Ramadan Ahmed Ali Muhammad.

This editor listed a few examples of narrations found in the Mustadrak recorded via
the route of Usama ibn Zayd al-Laythi. The editor declared some of the chains of
transmission via al-Laythi to be Hasan, and crucially he did not go against the grading

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of ibn Abbas’ (ra) narration on the Ta’wil of the Saaq as being Sahih to both al-Hakim
and al-Dhahabi. This silence is his assent to their grading.

Conclusions:

The narration from Ibn Abbas (ra) via the route containing Usama ibn Zayd al-Laythi
was declared:

i) To have a Sahih Isnad by al-Hakim

ii) Declared Sahih by al-Dhahabi
iii) Hasan to Ibn Hajar al Asqalani
iv) Not criticized by al-Karmi
v) Accepted by al-Arna’ut
vi) Not rejected by the author of Tanbih al-Wahim:

It has also been shown that narrations via the route of Usama ibn Zayd al Laythi were:

i) Authentic to al-Hakim, ibn Hibban and ibn Khuzayma, and Imam Muslim
in his Sahih adduced his narrations, where as al-Bukhari utilized him for his
Ta’liq narrations (as Ibn Hajar said in the Tahdhib al-Tahdhib).

ii) Contemporaries like: Shaykh Shu’ayb al-Arna’ut and Nasir al-Albani also
declared some chains to be Hasan

It is not unfair for us to conclude that the weakening of the narration by junior Hadith
critiques in the name of Muhaddithin today holds no credible value, and the most
accurate view is that this narration is at least Hasan, and with its witnessing narrations
(like that from Qatada mentioned by Abdar Razzaq) it is Sahih li-ghayrihi Insha’Allah.
And Allahu a’lam.

Peace and blessings be upon our Prophet Muhammad

Abul Hasan
June 19th 2005
(Updated March 2013)

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