The hadith of the one who loved, chaste, and concealed, died a martyr
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Fatwa number ( 337 ):
1 - How authentic is the hadith: And is the intended meaning of "love" the lawful kind (a person's wife, or is the opposite intended)? 2 - That the calendar of Umm al-Qura included this hadith in its entries; is this based on the authenticity of the hadith, or is it merely to fill the pages? 3 - That this hadith misleads some people, causing them to consider the language of love permissible and thus falling into what is forbidden; what is your opinion?
A1: This hadith is narrated through several chains with different wordings, but none of them are authentic. It was narrated through the chain of Suwayd ibn Sa'id from Ali ibn
Musheer from Abu Yahya al-Qattat from Mujahid from Ibn Abbas , from the Prophet (peace and blessings be upon him), and through the route of Suwayd from Ali ibn Musheer from Hisham ibn Urwah from his father from Aisha from the Prophet (peace and blessings be upon him), and a group of the imams of hadith rejected the narration of this hadith by Suwayd , among them Abu Ahmad ibn Adi and al-Bayhaqi and al-Hakim and Ibn Tahir and Yahya ibn Ma'in , and he said: He is a rejected liar. And Ibn al-Jawzi mentioned this hadith in [Al-Mawdu'at], and Imam Ahmad said regarding Suwayd ibn Sa'id : He is one whose hadith is abandoned. And al-Nasa'i said: He is not trustworthy. And al-Bukhari said: He became blind and memorized things that were not from his hadith. And Ibn Hibban said: He reports difficult narrations from trustworthy narrators, and one must avoid what he narrated. And Abu Hatim al-Razi said: He is truthful but engages in much concealment of defects. And Muslim excused himself for not including his hadith in his Sahih by saying that he did not take from him except what was high in chain and supported by other narrations, and for this reason he turned away from narrating this hadith in his Sahih. And al-Hakim narrated this hadith al-Hakim through the route of Muhammad ibn Dawud ibn Ali al-Tahiri from his father from Suwayd , and he was surprised by it. And Ibn al-Jawzi included it through the route of Muhammad ibn al-Marzaban from Abu Bakr al-Azraq from Suwayd , and the aforementioned criticism of Suwayd is sufficient to reject this hadith through his route. And this hadith was narrated through a route other than that of Suwayd , and Ibn al-Jawzi narrated it in [Al-Ilal] through the route of Ibn Isa from Ibn Abi Najih from Mujahid from Ibn Abbas , and Ahmad ibn Hanbal and Ya'qub weakened it. And al-Khatib narrated it al-Khatib through the route of al-Zubayr ibn Bakkar from Abd al-Malik ibn al-Majishun from
Abd al-Aziz ibn Abi Hazim from Ibn Abi Najih from Mujahid from Ibn Abbas , and Abd al-Malik is the son of Abd al-Aziz al-Majishun, who was a jurist but weak in hadith. Abu Dawud said: He did not understand hadith. And al-Sajji said: He is weak in hadith and a man of opinion. And Mus'ab al-Zubayri said: He used to issue fatwas and was weak in hadith. Ibn Hajar said in [Al-Talkhis al-Habir]: Some narrators made a mistake in this chain by inserting a chain into a chain. And some strengthened this report, to the point that it is said that Abu al-Walid al-Baji composed a poem about it:
But what has preceded regarding the clear criticism of Suwayd for accepting dictation after he became blind, and for his concealment of defects, and for his use of the abbreviation "from" in his narration from those above him, and for lying, and for narrating denounced narrations, is sufficient to rule that this hadith is not authentic through all the chains that revolve around him. As mentioned, it is not authentic through the chain of Ya'qub ibn Isa and the chain of al-Zubayr ibn Bakkar due to the weakness of Ya'qub and Abd al-Malik ibn al-Majishun . Added to this is what Ibn Qayyim al-Jawziyyah and Ibn Ma'in and al-Hakim and others mentioned regarding the anomaly of its text, until Abu Abdullah Ibn al-Qayyim said: The anomaly of its text is sufficient to reject it. A2: From what preceded in the answer to the first part of the question
it becomes clear that the hadith is not authentic due to the weakness of its chains and the anomaly of its text. As for the writing of this hadith in the calendar pages by those who handle the calendar of Umm al-Qura , it may have been due to their lack of knowledge of the weakness of this hadith. Perhaps if its weakness and falsehood become clear to them, they will leave it out; to protect themselves from lying about the Messenger of Allah (peace and blessings be upon him), and from misleading people, and to block the means to evil, for people are in need of what weans them from evil and protects them from it, not of what incites them to it and causes them to fall into it. A3: What the questioner mentioned, that publishing this hadith opens the door to fitnah for people and incites them to evil and committing wrongs, is a correct statement supported by reality. Therefore, it is obligatory to eliminate this to the extent possible; based on the saying of the Prophet (peace and blessings be upon him):Sahih Muslim 49a narrated by Ahmad and Muslim and the authors of the Sunan through the chain of Abu Sa'id al-Khudri (may Allah be pleased with him). And success is from Allah. And may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
1 - How authentic is the hadith:
Whoever loves, chastes, and conceals, dies a martyr
من عشق فعف وكتم مات شهيدًاA1: This hadith is narrated through several chains with different wordings, but none of them are authentic. It was narrated through the chain of Suwayd ibn Sa'id from Ali ibn
Musheer from Abu Yahya al-Qattat from Mujahid from Ibn Abbas , from the Prophet (peace and blessings be upon him), and through the route of Suwayd from Ali ibn Musheer from Hisham ibn Urwah from his father from Aisha from the Prophet (peace and blessings be upon him), and a group of the imams of hadith rejected the narration of this hadith by Suwayd , among them Abu Ahmad ibn Adi and al-Bayhaqi and al-Hakim and Ibn Tahir and Yahya ibn Ma'in , and he said: He is a rejected liar. And Ibn al-Jawzi mentioned this hadith in [Al-Mawdu'at], and Imam Ahmad said regarding Suwayd ibn Sa'id : He is one whose hadith is abandoned. And al-Nasa'i said: He is not trustworthy. And al-Bukhari said: He became blind and memorized things that were not from his hadith. And Ibn Hibban said: He reports difficult narrations from trustworthy narrators, and one must avoid what he narrated. And Abu Hatim al-Razi said: He is truthful but engages in much concealment of defects. And Muslim excused himself for not including his hadith in his Sahih by saying that he did not take from him except what was high in chain and supported by other narrations, and for this reason he turned away from narrating this hadith in his Sahih. And al-Hakim narrated this hadith al-Hakim through the route of Muhammad ibn Dawud ibn Ali al-Tahiri from his father from Suwayd , and he was surprised by it. And Ibn al-Jawzi included it through the route of Muhammad ibn al-Marzaban from Abu Bakr al-Azraq from Suwayd , and the aforementioned criticism of Suwayd is sufficient to reject this hadith through his route. And this hadith was narrated through a route other than that of Suwayd , and Ibn al-Jawzi narrated it in [Al-Ilal] through the route of Ibn Isa from Ibn Abi Najih from Mujahid from Ibn Abbas , and Ahmad ibn Hanbal and Ya'qub weakened it. And al-Khatib narrated it al-Khatib through the route of al-Zubayr ibn Bakkar from Abd al-Malik ibn al-Majishun from
Abd al-Aziz ibn Abi Hazim from Ibn Abi Najih from Mujahid from Ibn Abbas , and Abd al-Malik is the son of Abd al-Aziz al-Majishun, who was a jurist but weak in hadith. Abu Dawud said: He did not understand hadith. And al-Sajji said: He is weak in hadith and a man of opinion. And Mus'ab al-Zubayri said: He used to issue fatwas and was weak in hadith. Ibn Hajar said in [Al-Talkhis al-Habir]: Some narrators made a mistake in this chain by inserting a chain into a chain. And some strengthened this report, to the point that it is said that Abu al-Walid al-Baji composed a poem about it:
But what has preceded regarding the clear criticism of Suwayd for accepting dictation after he became blind, and for his concealment of defects, and for his use of the abbreviation "from" in his narration from those above him, and for lying, and for narrating denounced narrations, is sufficient to rule that this hadith is not authentic through all the chains that revolve around him. As mentioned, it is not authentic through the chain of Ya'qub ibn Isa and the chain of al-Zubayr ibn Bakkar due to the weakness of Ya'qub and Abd al-Malik ibn al-Majishun . Added to this is what Ibn Qayyim al-Jawziyyah and Ibn Ma'in and al-Hakim and others mentioned regarding the anomaly of its text, until Abu Abdullah Ibn al-Qayyim said: The anomaly of its text is sufficient to reject it. A2: From what preceded in the answer to the first part of the question
it becomes clear that the hadith is not authentic due to the weakness of its chains and the anomaly of its text. As for the writing of this hadith in the calendar pages by those who handle the calendar of Umm al-Qura , it may have been due to their lack of knowledge of the weakness of this hadith. Perhaps if its weakness and falsehood become clear to them, they will leave it out; to protect themselves from lying about the Messenger of Allah (peace and blessings be upon him), and from misleading people, and to block the means to evil, for people are in need of what weans them from evil and protects them from it, not of what incites them to it and causes them to fall into it. A3: What the questioner mentioned, that publishing this hadith opens the door to fitnah for people and incites them to evil and committing wrongs, is a correct statement supported by reality. Therefore, it is obligatory to eliminate this to the extent possible; based on the saying of the Prophet (peace and blessings be upon him):
He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.
من رأى منكم منكرا فليغيره بيده، فإن لم يستطع فبلسانه، فإن لم يستطع فبقلبه، وذلك أضعف الإِيمان
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.