Addition: (You do not break Your promise) in the supplication: Did this appear in some narrations of al-Bukhari?
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The questioner : Addition: Muwatta Malik 20:132 Did this appear in some narrations of al-Bukhari?
The Shaykh : No, it is not authentic. The well-known narration of al-Bukhari is without it, but it appeared in some copies.
The questioner: All right.
The Shaykh : But one should not say "in some narrations of al-Bukhari," because that implies that al-Bukhari has at least two narrations: in one it came from... and in the other it did not come. That is not the case. If that is what you mean, it is not the case.
The questioner : That is what I want.
The Shaykh : No, that is not the case. What can be said is that this addition appeared in some copies of al-Bukhari, not in some narrations of al-Bukhari. Because the hadith has only one route. Al-Bukhari narrates it from his shaykh, 'Ali ibn 'Iyash, and Ahmad also narrates it from 'Ali ibn 'Iyash, and Abu Bakr al-Bayhaqi also narrates it from this routeThe Shaykh : , and they all meet with thisThe Shaykh : , some directly, like al-Bukhari and Ahmad, and some indirectly. The narration of al-Bukhari in the copies circulating today, and upon which the commentators of hadith rely, does not contain this addition. It only appeared in some old copies that are not known now in printed form. As for the narration, it is only from this route, 'Ali ibn 'Iyash. In "Musnad Ahmad," it does not contain this addition. In the known copies of "Sahih al-Bukhari," both old and recently printed, it does not contain this addition. This addition appeared explicitly only in the printed copy of "Sunan al-Bayhaqi al-Kubra" printed in India, and it is considered anomalous (shadh) in this regard. Because all the routes revolved around 'Ali ibn 'Iyash, and Abu Bakr al-Bayhaqi did not narrate it from 'Ali ibn 'Iyash directly, but indirectly. If al-Bayhaqi himself had narrated this hadith from thisThe Shaykh : directly, his addition would have been anomalous (shadh); because it would contradict the narration of the Imam of the Sunnah, the mountain in memorization and precision, and it would contradict what is in "Sahih al-Bukhari" in these copies circulating today. Therefore, I do not see acting upon this addition.
The questioner : I say: O Shaykh, it did not contain an additional ruling, but it added a word that does not contradict that hadith. It is Muhammad ibn Nu' al-Tai... 'Awf al-Tai, the one you made famous?
The Shaykh : Meaning, is he trustworthy?
The questioner : Yes, and there is no contradiction. I say, based on the definition of anomaly (shudh) that a trustworthy narrator narrates what contradicts a trustworthy narrator.
The Shaykh : What is the meaning of contradicting the trustworthy in meaning or in the addition?
The questioner : It can be in this and that.
The Shaykh : Leave the pedantry. No, Imam al-Shafi'i, as you know from the books of terminology, said: The anomalous (shadh) hadith is not that a trustworthy narrator narrates what others did not narrate, but rather the anomalous (shadh) hadith is that a trustworthy narrator narrates what contradicts others. This benefits you in that the contradiction intended here is merely the addition. Because he said: If a trustworthy narrator narrates a hadith from its origin and the trustworthy ones did not narrate it; then this has meaning and many words. As long as there is no contradiction with one who is more trustworthy than him, and he only isolated himself in narrating a certain hadith, then this hadith is not called anomalous (shadh). Rather, here comes first of all that the addition of a trustworthy narrator is acceptable. But the anomalous (shadh) hadith—completing the words of Imam al-Shafi'i—is that a trustworthy narrator narrates what others narrated.
And I mentioned this research to the brothers who accompanied us from Jeddah, who can remember where I researched in detail the difference between their saying: "The addition of a trustworthy narrator is acceptable," and their saying: "The anomalous (shadh) hadith is that a trustworthy narrator narrates what contradicts one who is more trustworthy than him or more numerous." The point is that I gave an example for that, and the example perhaps clarifies and confirms what I am in the process of explaining. The hadith is long and I do not want to lengthen it. In "the two Sahihs," from the hadith of 'Abdullah ibn 'Abbas (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said:, then he said in a story I am abbreviating now: Al-Adab Al-Mufrad 911. This hadith came in a narration to Muslim: Sahih Muslim 220a. So now, according to your previous understanding; does this addition contradict the narrationThe Shaykh : of whom? It does not contradict, according to what I understood from you. No, as an addition: Muwatta Malik 20:132.
The questioner : It contained an addition of a ruling.
The ShaykhMuwatta Malik 20:132 Does it not contain an addition? If the hadith did not bring it, is it not permissible to add it?
The questioner : ... .
The Shaykh : That is the end of the matter. Perhaps you remember.
The questioner : ... .
The Shaykh : ... Perhaps you remember? "Everyone laughs." Perhaps you remember the hadith that Imam al-Bukhari and Muslim extracted in "their Sahihs" from the hadith of al-Bara' ibn 'Azib (may Allah be pleased with him)... (peace and blessings be upon him) said to him:. And out of al-Bara's (may Allah be pleased with him) eagerness to memorize this recitation from the mouth of the Prophet (peace and blessings be upon him), he repeated it before him, but when he reached the end, he made a mistake and said: "And Your Messenger whom You sent." He said to him (peace and blessings be upon him): Sunan Abi Dawud 5046Sahih (Al-Albani). And in the narration of al-Tirmidhi: that he struck his chest and said: Sunan Abi Dawud 5046Sahih (Al-Albani). This is an explicit hadith that the recitations are based on the Prophet's words (taqdiri); so it is not permissible to replace a word with another in them. So how is it permissible to add to them? If that is the case, and it is so...; then it is not permissible for us, when we supplicate for the Messenger of Allah (peace and blessings be upon him) and we say: Sunan an-Nasa'i 680Sahih (Darussalam), to add from ourselves: Muwatta Malik 20:132, even if it contains a verse in the Noble Qur'an. But as long as it is not authentic from the Prophet (peace and blessings be upon him), the addition to this hadith is not permissible. And our saying that it does not contradict in meaning, if we realize, as is said in some countries—and this is a correct saying—that the extra is the brother of the deficient; just as it is not permissible to decrease from any aspect, so it is not permissible to increase in it, except with a correct text. So this was the research that this addition only appeared in "Sunan al-Bayhaqi" and from the route of a trustworthy narrator, but he contradicted the trustworthy ones we mentioned earlier, or at least we recalled them earlier; and they are Imam Ahmad and Imam al-Bukhari, who narrated the hadith without this addition. So it cannot be said here that the addition of a trustworthy narrator does not contradict the narration of the trustworthy ones. Because the contradiction, even by adding a word, does not change the ruling, but it changes the ruling; because the addition is not permissible.
The questioner : Ten of the narrators narrated it without this addition, and one.
The Shaykh : Yes?
The questioner : Ten of the narrators narrated it with this wording without the addition. Muhammad ibn 'Awf al-Tai is the only one who added it. You say this means—(if Allah wills)—?
The Shaykh : I did not understand what you said?
The questioner : I say, in support of your words.
The Shaykh : ... This is without doubt; because it would be... in a stronger and stronger way.
You do not break Your promise
أنك لا تخلف الميعادThe Shaykh : No, it is not authentic. The well-known narration of al-Bukhari is without it, but it appeared in some copies.
The questioner: All right.
The Shaykh : But one should not say "in some narrations of al-Bukhari," because that implies that al-Bukhari has at least two narrations: in one it came from... and in the other it did not come. That is not the case. If that is what you mean, it is not the case.
The questioner : That is what I want.
The Shaykh : No, that is not the case. What can be said is that this addition appeared in some copies of al-Bukhari, not in some narrations of al-Bukhari. Because the hadith has only one route. Al-Bukhari narrates it from his shaykh, 'Ali ibn 'Iyash, and Ahmad also narrates it from 'Ali ibn 'Iyash, and Abu Bakr al-Bayhaqi also narrates it from this routeThe Shaykh : , and they all meet with thisThe Shaykh : , some directly, like al-Bukhari and Ahmad, and some indirectly. The narration of al-Bukhari in the copies circulating today, and upon which the commentators of hadith rely, does not contain this addition. It only appeared in some old copies that are not known now in printed form. As for the narration, it is only from this route, 'Ali ibn 'Iyash. In "Musnad Ahmad," it does not contain this addition. In the known copies of "Sahih al-Bukhari," both old and recently printed, it does not contain this addition. This addition appeared explicitly only in the printed copy of "Sunan al-Bayhaqi al-Kubra" printed in India, and it is considered anomalous (shadh) in this regard. Because all the routes revolved around 'Ali ibn 'Iyash, and Abu Bakr al-Bayhaqi did not narrate it from 'Ali ibn 'Iyash directly, but indirectly. If al-Bayhaqi himself had narrated this hadith from thisThe Shaykh : directly, his addition would have been anomalous (shadh); because it would contradict the narration of the Imam of the Sunnah, the mountain in memorization and precision, and it would contradict what is in "Sahih al-Bukhari" in these copies circulating today. Therefore, I do not see acting upon this addition.
The questioner : I say: O Shaykh, it did not contain an additional ruling, but it added a word that does not contradict that hadith. It is Muhammad ibn Nu' al-Tai... 'Awf al-Tai, the one you made famous?
The Shaykh : Meaning, is he trustworthy?
The questioner : Yes, and there is no contradiction. I say, based on the definition of anomaly (shudh) that a trustworthy narrator narrates what contradicts a trustworthy narrator.
The Shaykh : What is the meaning of contradicting the trustworthy in meaning or in the addition?
The questioner : It can be in this and that.
The Shaykh : Leave the pedantry. No, Imam al-Shafi'i, as you know from the books of terminology, said: The anomalous (shadh) hadith is not that a trustworthy narrator narrates what others did not narrate, but rather the anomalous (shadh) hadith is that a trustworthy narrator narrates what contradicts others. This benefits you in that the contradiction intended here is merely the addition. Because he said: If a trustworthy narrator narrates a hadith from its origin and the trustworthy ones did not narrate it; then this has meaning and many words. As long as there is no contradiction with one who is more trustworthy than him, and he only isolated himself in narrating a certain hadith, then this hadith is not called anomalous (shadh). Rather, here comes first of all that the addition of a trustworthy narrator is acceptable. But the anomalous (shadh) hadith—completing the words of Imam al-Shafi'i—is that a trustworthy narrator narrates what others narrated.
And I mentioned this research to the brothers who accompanied us from Jeddah, who can remember where I researched in detail the difference between their saying: "The addition of a trustworthy narrator is acceptable," and their saying: "The anomalous (shadh) hadith is that a trustworthy narrator narrates what contradicts one who is more trustworthy than him or more numerous." The point is that I gave an example for that, and the example perhaps clarifies and confirms what I am in the process of explaining. The hadith is long and I do not want to lengthen it. In "the two Sahihs," from the hadith of 'Abdullah ibn 'Abbas (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said:
Seventy thousand from my Ummah will enter Paradise without reckoning or punishment, their faces like the full moon on the night of its fullness
يدخل الجنة من أمَّتي سبعون ألفًا بغير حساب ولا عذاب ، وجوههم كالقمر ليلة البدرThey are those who do not use charms nor cauterise themselves nor seek omens and who rely on their Lord.
هم الذين لا يسترقون ، ولا يكتوون ، ولا يتطيَّرون ، وعلى ربِّهم يتوكلونThey are those persons who neither practise charm, nor ask others to practise it
هم الذين لا يرقون ولا يسترقونYou do not break Your promise
إنك لا تخلف الميعادThe questioner : It contained an addition of a ruling.
The Shaykh
and You do not break Your promise
وإنك لا تخلف الميعادThe questioner : ... .
The Shaykh : That is the end of the matter. Perhaps you remember.
The questioner : ... .
The Shaykh : ... Perhaps you remember? "Everyone laughs." Perhaps you remember the hadith that Imam al-Bukhari and Muslim extracted in "their Sahihs" from the hadith of al-Bara' ibn 'Azib (may Allah be pleased with him)... (peace and blessings be upon him) said to him:
When you take your bed, say: O Allah, I have submitted my self to You, and I have directed my face to You, and I have entrusted my affair to You, and I have cast my back upon You, there is no refuge and no escape from You except to You. I believe in Your Book which You sent down, and in Your Prophet whom You sent.
إذا أخذت مضجعك فقل : اللهم إني أسلمت نفسي إليك ، ووجَّهت وجهي إليك ، وفوَّضت أمري إليك ، وألجأت ظهري إليك ، لا ملجأ ولا منجى منك إلا إليك ، آمنت بكتابك الذي أنزلت ، وبنبيِّك الذي أرسلتNo, say : “and in Thy Prophet whom Thou hast sent.
لا ، وبنبيِّك الذي أرسلتNo, say : “and in Thy Prophet whom Thou hast sent.
لا ، وبنبيِّك الذي أرسلتAllahumma rabba hadhihid-da'wat it-tammah was-salat il-qaimah, ati Muahmmadan al-wasilah wal-fadilah, wab'athu maqaman mahmudan alladhi wa'adtahu (O Allah, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of interceding) and also the eminence, and resurrect him to the praised position that you have promised)
اللهمَّ رب هذه الدعوة التامة ، والصلاة القائمة ؛ آتِ محمدًا الوسيلة والفضيلة ، وابعثه المقام المحمود الذي وعدتهYou do not break Your promise
إنك لا تخلف الميعادThe questioner : Ten of the narrators narrated it without this addition, and one.
The Shaykh : Yes?
The questioner : Ten of the narrators narrated it with this wording without the addition. Muhammad ibn 'Awf al-Tai is the only one who added it. You say this means—(if Allah wills)—?
The Shaykh : I did not understand what you said?
The questioner : I say, in support of your words.
The Shaykh : ... This is without doubt; because it would be... in a stronger and stronger way.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.