And we will mention from their narrations, regarding the aspect we have mentioned, a number by which one can infer more than that, if Allah wills. Among these is:
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The reader: "And we will mention from their narrations, regarding the aspect we have mentioned, a number by which one can infer more than that, if Allah wills. Among these is:
That Ayyub al-Sakhtiyani, Ibn al-Mubarak, Waki', Ibn Numayr, and a group of others, narrated from Hisham ibn Urwah, from his father, from Aisha (may Allah be pleased with her), who said:Sahih Muslim 1189d Al-Layth ibn Sa'd, Dawud al-Attar, Humayd ibn al-Aswad, Wahib ibn Khalid, and Abu Usamah narrated this exact narration from Hisham, who said: Uthman ibn Urwah informed me, from Urwah, from Aisha, from the Prophet (peace and blessings be upon him)
And Hisham narrated from his father, from Aisha, who said:Muwatta Malik 19:1, and Malik ibn Anas narrated this exact narration from al-Zuhri, from Urwah, from Ummarah, from Aisha, from the Prophet (peace and blessings be upon him). Al-Zuhri and Salih ibn Abi Hassan narrated from Abu Salama, from Aisha, who said: Muwatta Malik 18:19. Yahya ibn Abi Kathir said regarding this report about kissing: Abu Salama ibn Abd al-Rahman informed me that Umar ibn Abd al-Aziz informed him that Urwah informed him that Aisha informed him: Sahih al-Bukhari 322. Ibn Uyaynah and others narrated from Amr ibn Dinar, from Jabir, who said: Jami` at-Tirmidhi 1793Sahih (Darussalam). Hammad ibn Zayd narrated it from Amr, from Muhammad ibn Ali, from Jabir, from the Prophet (peace and blessings be upon him). This type of variation in narrations is abundant and too numerous to count, and what we have mentioned is sufficient for those who understand. If the defect, according to the person whose statement we described earlier, lies in the invalidity and weakness of a hadith when it is not known that the narrator heard anything from the one from whom he narrated, allowing for the possibility of a mursal report, then he must refrain from using as evidence for his position a narration from someone known to have heard from the one from whom he narrated, except in the specific report where the hearing is explicitly mentioned. This is because we have explained earlier, regarding the Imams who transmitted reports, that they had occasions where they would narrate a hadith in a mursal form without mentioning from whom they heard it, and other occasions where they would be diligent and narrate the report with the chain as they heard it, reporting the descent if they descended and the ascent if they ascended, as we have detailed regarding them. We have not known anyone among the Imams of the Salaf who utilized reports and examined the soundness and defects of chains, like Ayyub al-Sakhtiyani, Ibn Awn, Malik ibn Anas, Shu'bah ibn al-Hajjaj, Yahya ibn Sa'id al-Qattan, Abd al-Rahman ibn Mahdi, and those after them from the people of hadith, to investigate the point of hearing in the chains as claimed by the person whose statement we described earlier. Rather, those among them who investigated the hearing of hadith narrators from those from whom they narrated did so only when the narrator was known for tadlis in hadith and it was well-known for him. In that case, they would investigate his hearing in his narration and examine it from him so that the defect of tadlis would be removed from them. Whoever seeks this from a non-tadlis narrator in the manner claimed by the person whose statement we related, we have not heard that from anyone among those we named, and we have not named any of the Imams... "
The Shaykh : In the end, he moved on to something else, which is the establishment of hearing. And as I told you, the issue has four divisions: the first is contemporaneity, the second is meeting, the third is hearing from him in general, and the fourth is hearing the specific hadith. In the end, he spoke about hearing, and in the first part, he spoke about meeting. Undoubtedly, if hearing is established, it is stronger than if only meeting is established. And if hearing the specific hadith is established, it is stronger than if hearing is established in general without hearing this specific hadith. For this reason, we find that most of the hadith, and praise be to Allah, all contain "I heard so-and-so, so-and-so narrated to us, so-and-so informed us." The issue now is only regarding what is connected with "an" (from). As for what explicitly mentions narration, informing, or hearing, there is no problem with it, and people agree on it. But the discussion is about one who uses "an" (from): is it considered connected or not? Muslim holds that it is connected as long as contemporaneity is established, unless we know that they did not meet, such as if one of them was in the East and the other in the West, and we know that they did not meet.
And the others hold that it is not considered connected until it is established that he met him. If it is established that he met him, then we say: if he narrated from him using the word "an" (from), then he heard it from him.
The questioner : May Allah reward you. If this is a condition of Muslim, does it imply... many of the hadiths discussed in his Sahih?
The Shaykh : This is looked into, meaning: if "an" (from) is used between two people whose contemporaneity is established but not their meeting, it is looked into. It may come from another hadith where the narration is explicit, or the Imams may know that it is connected, as it has other routes. Yes.
That Ayyub al-Sakhtiyani, Ibn al-Mubarak, Waki', Ibn Numayr, and a group of others, narrated from Hisham ibn Urwah, from his father, from Aisha (may Allah be pleased with her), who said:
I applied perfume to the Messenger of Allah (ﷺ) as he became free from Ihram and as he entered upon it.
كنت أطيب رسول الله صلى الله عليه وسلم لحله، ولحرمه بأطيب ما أجدAnd Hisham narrated from his father, from Aisha, who said:
When the Messenger of Allah, may Allah bless him and grant him peace, did itikaf he would bring his head near to me and I would comb it
كان النبي صلى الله عليه وسلم إذا اعتكف، يدني إلي رأسه فأرجله وأنا حائضthe Messenger of Allah, used to kiss while fasting
كان النبي صلى الله عليه وسلم يقبل وهو صائمThe Prophet (ﷺ) used to kiss me while he was fasting.
أن النبي صلى الله عليه وسلم كان يقبلها وهو صائمThe Messenger of Allah (ﷺ) allowed us to eat horse meat, and he forbade us from eating donkey meat.
أطعمنا رسول الله صلى الله عليه وسلم لحوم الخيل ، ونهانا عن لحوم الحمرThe Shaykh : In the end, he moved on to something else, which is the establishment of hearing. And as I told you, the issue has four divisions: the first is contemporaneity, the second is meeting, the third is hearing from him in general, and the fourth is hearing the specific hadith. In the end, he spoke about hearing, and in the first part, he spoke about meeting. Undoubtedly, if hearing is established, it is stronger than if only meeting is established. And if hearing the specific hadith is established, it is stronger than if hearing is established in general without hearing this specific hadith. For this reason, we find that most of the hadith, and praise be to Allah, all contain "I heard so-and-so, so-and-so narrated to us, so-and-so informed us." The issue now is only regarding what is connected with "an" (from). As for what explicitly mentions narration, informing, or hearing, there is no problem with it, and people agree on it. But the discussion is about one who uses "an" (from): is it considered connected or not? Muslim holds that it is connected as long as contemporaneity is established, unless we know that they did not meet, such as if one of them was in the East and the other in the West, and we know that they did not meet.
And the others hold that it is not considered connected until it is established that he met him. If it is established that he met him, then we say: if he narrated from him using the word "an" (from), then he heard it from him.
The questioner : May Allah reward you. If this is a condition of Muslim, does it imply... many of the hadiths discussed in his Sahih?
The Shaykh : This is looked into, meaning: if "an" (from) is used between two people whose contemporaneity is established but not their meeting, it is looked into. It may come from another hadith where the narration is explicit, or the Imams may know that it is connected, as it has other routes. Yes.