On the biography of Ibn al-Zubayr, known for narrating from Jabir al-Ansari?
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The questioner : On the biography of Ibn al-Zubayr, known for narrating from Jabir al-Ansari?
The Shaykh : ... so there is no guide for him, and I bear witness that there is no god but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger. As for what follows:
A questioner has asked about what is mentioned in the biography of Abu al-Zubayr, who is known for the abundance of his narrations from Jabir ibn 'Abd Allah al-Ansari (may Allah be pleased with him), and about the reason Imam Muslim included him in his *Sahih* despite it being well known that he is counted among the *mudallis* (those who conceal the source of their narration). In the classification of al-Hafiz Ibn Hajar al-'Asqalani (may Allah have mercy on him), he placed him in the third category, regarding which scholars have differed on whether to accept the testimony of those in this category of *mudallis*. Some of my distinguished brothers mentioned to me a narration they saw in *Tahdhib al-Tahdhib* by al-Hafiz Ibn Hajar al-'Asqalani (may Allah have mercy on him) that differs from the narration relied upon by hadith scholars when they distinguish between what al-Layth ibn Sa'd narrated from Abu al-Zubayr from Jabir, which is a confirmed narration. It is said that al-Layth ibn Sa'd, due to his etiquette, virtue, and precision in narrating from his sheikhs, realized—this comment is from me, of course—realized that this well-known Companion, Abu al-Zubayr, was known to al-Layth ibn Sa'd as a *mudallis*. Therefore, a doubt arose in him regarding Abu al-Zubayr's frequent narration from Jabir. So he asked himself before directing his question openly to his sheikh Abu al-Zubayr: "Did you hear all these hadiths that you narrate from Jabir?" His answer was the answer of a truthful person; therefore, Abu al-Zubayr (may Allah have mercy on him) was not counted among the lying *mudallis*, but rather among those who narrate from some of their sheikhs what they did not hear from them. He acknowledged the reality and said, "Some of these hadiths that I narrate from Abu al-Zubayr—I narrate them from Jabir. I heard some of these hadiths from him, and I did not hear some." Al-Layth said to Abu al-Zubayr: "Then teach me." So he taught him the hadiths that Abu al-Zubayr had heard from Jabir (may Allah be pleased with him).
The early and later hadith scholars, following al-Layth, proceeded to distinguish between what was in al-Layth's narration from Abu al-Zubayr using *'an* (from) regarding Jabir, which is a valid narration, and what was in the narration of others from Abu al-Zubayr from Jabir using *'an*, which is suspended from being declared authentic. As for what came from any other trustworthy narrator from Abu al-Zubayr saying, "Jabir narrated to me," it is trustworthy, and his hadith is authentic; because by his explicit statement of direct narration, the suspicion of *tadlis* (concealment) is removed. This is known among the people of hadith knowledge and its students. However, one of our brothers, or one of our brothers, mentioned to me a narration from Yahya ibn Ma'in that Abu al-Zubayr (may Allah have mercy on him) explicitly stated that all the hadiths he narrates from Jabir, he heard from him. I was surprised by this narration because it was not in my memory. Often, someone like me, whose memory is as weak as his body, relies on the stronger narration and dispenses with the rejected ones. So in my mind is that famous narration, which is the position of the majority of scholars as mentioned...; and it is the narration of al-Layth ibn Sa'd with the details mentioned earlier.
As for that narration which one of our brothers mentioned earlier asked me about, I said: "I do not know or I do not remember such a narration." He said: "It is found in *Tahdhib al-Tahdhib*, in the biography of Abu al-Zubayr." We said: "Then we will return to it, and we should look at it from two angles:
The first: to study the text; does it actually indicate that Abu al-Zubayr heard all his hadiths from Jabir?
And the other thing, or the other aspect that we should look at: Is this narration authentic or not?
At that time—if it is authentic and its indication is clear that he heard all the hadiths from Abu al-Zubayr from Jabir—it is necessary to reconcile the narration of al-Layth, which is relied upon by the majority of scholars, with this narration. So now—may Allah reward him with good, and keep us busy with good, if Allah wills, you and I—he presented this narration to me. And whoever has something of... upon him, let him be aware immediately that this narration is not relied upon. This is because here is a narration from some of the *huffaz* (memorizers), and he said initially, al-Saji said: "Trustworthy, a proof in rulings, the people of critique narrated from him, and they accepted him and used him as evidence." He said—so al-Saji is the one who said—: "And it reached me." So the narration is broken. And it reached me from Yahya ibn Ma'in that he said: "Shibah swore Abu al-Zubayr between the Corner and the Station that you heard these hadiths from Jabir?" He said: "By Allah, I heard them from Jabir," saying it three times: "I heard them from Jabir, I heard them from Jabir, I heard them from Jabir."
If we do not want to lengthen the discussion in examining the indication of this narration that contradicts the narration of al-Layth ibn Sa'd, it is actually open to discussion; where he said: "These hadiths that Shibah referred to, and I do not know now who this Shibah is."
The questioner : Shu'bah.
The Shaykh : Yes?
The questioner : Shu'bah.
The Shaykh : No, Shibah is written here, so I said: I do not know. And if it is Shu'bah, then this is... another, because Shu'bah was mentioned before that he abandoned his hadith and turned away from it. If the original narration is from Shu'bah; then this is another defect in the text of the narration, not because it is a report, but rather...
The questioner : ... .
The Shaykh : Yes?
The questioner : It may be carried in another sense, the customary hadiths that... absolutely.
The Shaykh : And this is what I said—may Allah bless you—his saying: "These hadiths," does it mean the same hadiths that al-Layth referred to? That is the point. Therefore, if the text were authentic—pardon me—if the chain were authentic, there would be a wide scope for criticizing the text. But as they say in some countries: "This dead man does not deserve this condolence." Yes, that is right.
The questioner : But the establishment of al-Layth's narration, if my memory does not fail me, "Mahmud Sa'id" in his book mentioned that it is not established from al-Layth.
The Shaykh : ... .
The questioner : This story.
The Shaykh : Why does it mean; what is the matter with it?
The questioner : I do not know, by Allah, I do not remember the reason he mentioned.
The Shaykh : And is Mahmud a place of trust?
The questioner : No, he is not a place of trust.
The Shaykh : ... "This dead man does not deserve this condolence"!
The Shaykh : ... so there is no guide for him, and I bear witness that there is no god but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger. As for what follows:
A questioner has asked about what is mentioned in the biography of Abu al-Zubayr, who is known for the abundance of his narrations from Jabir ibn 'Abd Allah al-Ansari (may Allah be pleased with him), and about the reason Imam Muslim included him in his *Sahih* despite it being well known that he is counted among the *mudallis* (those who conceal the source of their narration). In the classification of al-Hafiz Ibn Hajar al-'Asqalani (may Allah have mercy on him), he placed him in the third category, regarding which scholars have differed on whether to accept the testimony of those in this category of *mudallis*. Some of my distinguished brothers mentioned to me a narration they saw in *Tahdhib al-Tahdhib* by al-Hafiz Ibn Hajar al-'Asqalani (may Allah have mercy on him) that differs from the narration relied upon by hadith scholars when they distinguish between what al-Layth ibn Sa'd narrated from Abu al-Zubayr from Jabir, which is a confirmed narration. It is said that al-Layth ibn Sa'd, due to his etiquette, virtue, and precision in narrating from his sheikhs, realized—this comment is from me, of course—realized that this well-known Companion, Abu al-Zubayr, was known to al-Layth ibn Sa'd as a *mudallis*. Therefore, a doubt arose in him regarding Abu al-Zubayr's frequent narration from Jabir. So he asked himself before directing his question openly to his sheikh Abu al-Zubayr: "Did you hear all these hadiths that you narrate from Jabir?" His answer was the answer of a truthful person; therefore, Abu al-Zubayr (may Allah have mercy on him) was not counted among the lying *mudallis*, but rather among those who narrate from some of their sheikhs what they did not hear from them. He acknowledged the reality and said, "Some of these hadiths that I narrate from Abu al-Zubayr—I narrate them from Jabir. I heard some of these hadiths from him, and I did not hear some." Al-Layth said to Abu al-Zubayr: "Then teach me." So he taught him the hadiths that Abu al-Zubayr had heard from Jabir (may Allah be pleased with him).
The early and later hadith scholars, following al-Layth, proceeded to distinguish between what was in al-Layth's narration from Abu al-Zubayr using *'an* (from) regarding Jabir, which is a valid narration, and what was in the narration of others from Abu al-Zubayr from Jabir using *'an*, which is suspended from being declared authentic. As for what came from any other trustworthy narrator from Abu al-Zubayr saying, "Jabir narrated to me," it is trustworthy, and his hadith is authentic; because by his explicit statement of direct narration, the suspicion of *tadlis* (concealment) is removed. This is known among the people of hadith knowledge and its students. However, one of our brothers, or one of our brothers, mentioned to me a narration from Yahya ibn Ma'in that Abu al-Zubayr (may Allah have mercy on him) explicitly stated that all the hadiths he narrates from Jabir, he heard from him. I was surprised by this narration because it was not in my memory. Often, someone like me, whose memory is as weak as his body, relies on the stronger narration and dispenses with the rejected ones. So in my mind is that famous narration, which is the position of the majority of scholars as mentioned...; and it is the narration of al-Layth ibn Sa'd with the details mentioned earlier.
As for that narration which one of our brothers mentioned earlier asked me about, I said: "I do not know or I do not remember such a narration." He said: "It is found in *Tahdhib al-Tahdhib*, in the biography of Abu al-Zubayr." We said: "Then we will return to it, and we should look at it from two angles:
The first: to study the text; does it actually indicate that Abu al-Zubayr heard all his hadiths from Jabir?
And the other thing, or the other aspect that we should look at: Is this narration authentic or not?
At that time—if it is authentic and its indication is clear that he heard all the hadiths from Abu al-Zubayr from Jabir—it is necessary to reconcile the narration of al-Layth, which is relied upon by the majority of scholars, with this narration. So now—may Allah reward him with good, and keep us busy with good, if Allah wills, you and I—he presented this narration to me. And whoever has something of... upon him, let him be aware immediately that this narration is not relied upon. This is because here is a narration from some of the *huffaz* (memorizers), and he said initially, al-Saji said: "Trustworthy, a proof in rulings, the people of critique narrated from him, and they accepted him and used him as evidence." He said—so al-Saji is the one who said—: "And it reached me." So the narration is broken. And it reached me from Yahya ibn Ma'in that he said: "Shibah swore Abu al-Zubayr between the Corner and the Station that you heard these hadiths from Jabir?" He said: "By Allah, I heard them from Jabir," saying it three times: "I heard them from Jabir, I heard them from Jabir, I heard them from Jabir."
If we do not want to lengthen the discussion in examining the indication of this narration that contradicts the narration of al-Layth ibn Sa'd, it is actually open to discussion; where he said: "These hadiths that Shibah referred to, and I do not know now who this Shibah is."
The questioner : Shu'bah.
The Shaykh : Yes?
The questioner : Shu'bah.
The Shaykh : No, Shibah is written here, so I said: I do not know. And if it is Shu'bah, then this is... another, because Shu'bah was mentioned before that he abandoned his hadith and turned away from it. If the original narration is from Shu'bah; then this is another defect in the text of the narration, not because it is a report, but rather...
The questioner : ... .
The Shaykh : Yes?
The questioner : It may be carried in another sense, the customary hadiths that... absolutely.
The Shaykh : And this is what I said—may Allah bless you—his saying: "These hadiths," does it mean the same hadiths that al-Layth referred to? That is the point. Therefore, if the text were authentic—pardon me—if the chain were authentic, there would be a wide scope for criticizing the text. But as they say in some countries: "This dead man does not deserve this condolence." Yes, that is right.
The questioner : But the establishment of al-Layth's narration, if my memory does not fail me, "Mahmud Sa'id" in his book mentioned that it is not established from al-Layth.
The Shaykh : ... .
The questioner : This story.
The Shaykh : Why does it mean; what is the matter with it?
The questioner : I do not know, by Allah, I do not remember the reason he mentioned.
The Shaykh : And is Mahmud a place of trust?
The questioner : No, he is not a place of trust.
The Shaykh : ... "This dead man does not deserve this condolence"!
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.