Reading a research paper on the tracing of the hadith of 'A'ishah: (There is no vow in disobedience to Allah, and its expiation is the expiation of an oath).
Machine translationRead the Arabic original
The questioner : (may Allah be pleased with her), and it is the saying of the Prophet (peace and blessings be upon him) Sunan Ibn Majah 2125Sahih (Darussalam) This hadith is authentic. It was narrated by Abu Dawud in the chapter on what was transmitted regarding vows in disobedience, vol. 3, p. 232; by al-Tirmidhi in the chapter on what was transmitted from the Messenger of Allah (peace and blessings be upon him) ... regarding a vow in disobedience, vol. 4, p. 38; by al-Nasa'i in the chapter on the expiation of vows, vol. 7, p. 26; by Ibn Majah in the chapter on vows in disobedience, vol. 1, p. 686; by Ahmad, vol. 6, p. 247; by al-Tahawi in "Mashkil al-Athar", vol. 3, p. 42; by al-Bayhaqi in the chapter on what was made subject to the expiation of an oath, vol. 10, p. 69; and by al-Khatib in "Tarikh Baghdad", vol. 5, p. 127, through the route of ... Yunus ibn Yazid from Ibn Shihab from Abu Salama from 'A'ishah with it. And al-Tirmidhi said regarding this hadith.
The Shaykh : How many are these?
The questioner : ... .
The Shaykh : Six, uh, okay, good, this is fine.
The questioner : So al-Tirmidhi said this hadith is not authentic.
The Shaykh : Not six.
...
The Shaykh : Perhaps he counted a number.
The questioner : ... .
The Shaykh : ... a number.
The questioner : Al-Tirmidhi said, "This hadith is not valid because al-Zuhri did not hear this hadith from Abu Salama." He said, "I heard Muhammad, meaning al-Bukhari, say: More than one of them, including Musa ibn 'Uqbah and Ibn Abi 'Utiq, narrated from al-Zuhri from Sulayman ibn Aqram from Yahya ibn Abi Kathir from Abu Salama from 'A'ishah from the Prophet (peace and blessings be upon him)." Muhammad, meaning al-Bukhari, said, "The hadith is this." Then Abu Dawud said, immediately after the hadith, "I heard Ahmad ibn Siba'wayh say: Ibn al-Mubarak said, meaning regarding this hadith, 'Abu Salama narrated it,' which indicates that al-Zuhri did not hear it from Abu Salama." Ahmad ibn Muhammad said, "The confirmation of this is what Ayub, meaning Ibn Sulayman, narrated to us." Abu Dawud said, "I heard Ahmad ibn Hanbal say, 'They have corrupted this hadith for us.'" It was said to him, "And is its corruption valid in your view? Did anyone other than Ibn Abi Uwais narrate it?" Ayub said, "It was better than that, meaning Ayub ibn Sulayman, than Bilal, and Ayub narrated it." The narration of Ibn Abi Uwais was published by Abu Dawud, al-Nasa'i, al-Tirmidhi, and al-Tahawi. He said, "Sulayman from Bilal narrated to me from Muhammad ibn Abi 'Utiq and Musa ibn 'Uqbah from Ibn Shihab from Sulayman ibn Aqram from Yahya ibn Abi Kathir, who resided in al-Yamamah, who told him that he heard Abu Salama reporting from 'A'ishah with it." Abu 'Abd al-Rahman al-Nasa'i said, "Sulayman ibn Aqram is one whose hadith is abandoned, and Allah knows best." And more than one of the companions of Yahya ibn Abi Kathir contradicted him with this hadith. I said, "It is as he said, meaning regarding Sulayman ibn Aqram, because he is weak according to the consensus of the people of hadith. So look at *Tahdhib al-Tahdhib* by Ibn Hajar, vol. 4, p. 148, and *Mizan al-I'tidal* by al-Dhahabi, vol. 2, p. 196." Then he cited it from his group, meaning al-Nasa'i's group, including 'Ali ibn al-Mubarak from Yahya from Muhammad ibn al-Zubayr al-Hanazili from his father from Imran ibn Husayn with it. And he said, "Muhammad ibn al-Zubayr is weak and does not serve as a proof, and there is disagreement regarding him with this hadith." But this hadith, meaning the hadith of 'A'ishah mentioned, was not narrated exclusively by Sulayman ibn Aqram from Yahya from Abu Salama... So al-Tayalasi said in "his Musnad", vol. 1, hadith 1484, p. 208: "Harb ibn Shaddad narrated to us from Yahya ibn Abi Kathir from Abu Salama from 'A'ishah from the Prophet (peace and blessings be upon him) who said:Sunan Ibn Majah 2125Sahih (Darussalam) And its chain of narration is evidently sound, for its narrators are trustworthy men of the two Shaykhs. Look in "Irwaa' al-Ghalil" by al-Albani, vol. 8, p. 217. And as al-Hafiz Ibn Hajar (may Allah have mercy on him) mentioned the hadith and cited the discussion on it until he said, "And al-Nawawi said... the hadith Sunan Ibn Majah 2125Sahih (Darussalam) is weak according to the consensus of the hadith scholars." I said, meaning al-Hafiz, "Al-Tahawi and Abu 'Ali Ibn al-Sakan authenticated it, so where is the consensus?" *Al-Talkhis*, vol. 4, p. 176. And with this, the soundness of the hadith has become clear from another path as mentioned before. We have learned who among the Imams authenticated the hadith, including al-Tahawi and Ibn al-Sakan, and among the contemporaries, Shaykh Nasir al-Albani (may Allah have mercy on him). Imam Ahmad ibn Hanbal (may Allah have mercy on him) argued with it. And Allah knows best, and praise be to Allah for His guidance, and may Allah send prayers and blessings upon Muhammad and upon his family and his Companions and all his followers.
The Shaykh : May Allah reward you with good, okay. ... .
The questioner : ... meaning in a corroborating narration, in the hadith of Ibn 'Abbas, in this hadith of 'A'ishah.
The Shaykh : Yes.
The questioner : The Prophet (peace and blessings be upon him) said .
The Shaykh : This is a mawquf hadith of Ibn 'Abbas.
The questioner : It is marfu', O Shaykh.
The Shaykh : No, no, the correct view is that it is mawquf.
The questioner : ... .
Another questioner: ...
The Shaykh : The correct view is that it is mawquf, but rather, I prefer that when a person presents a research paper, it is not the right of the student to object to it. Rather, if there is something, it is better to point it out between me and him, because this can discourage researchers. If a person does research and then one of his colleagues says, for example, "This is a mistake," yes, there is no doubt that a mistake or deficiency must be completed and corrected, but between me and him, and then it is pointed out in another way, that is better. Because we wish the student to be active, yes, and the more active he is, the better, yes, even if a person.
... the first one, and it is ... from Abu Salama, and then it is photocopied and distributed to whoever wants it, just as I also have other research papers.
The questioner : ... .
The Shaykh : What is the topic?
The questioner : ... .
The Shaykh : This is a pronoun referring to the later mentioned ... . Okay.
There is no vow to commit disobedience, and the expiation (for such a vow) is the expiation for breaking an oath.
لا نذر في معصية وكفارته كفارة يمينThe Shaykh : How many are these?
The questioner : ... .
The Shaykh : Six, uh, okay, good, this is fine.
The questioner : So al-Tirmidhi said this hadith is not authentic.
The Shaykh : Not six.
...
The Shaykh : Perhaps he counted a number.
The questioner : ... .
The Shaykh : ... a number.
The questioner : Al-Tirmidhi said, "This hadith is not valid because al-Zuhri did not hear this hadith from Abu Salama." He said, "I heard Muhammad, meaning al-Bukhari, say: More than one of them, including Musa ibn 'Uqbah and Ibn Abi 'Utiq, narrated from al-Zuhri from Sulayman ibn Aqram from Yahya ibn Abi Kathir from Abu Salama from 'A'ishah from the Prophet (peace and blessings be upon him)." Muhammad, meaning al-Bukhari, said, "The hadith is this." Then Abu Dawud said, immediately after the hadith, "I heard Ahmad ibn Siba'wayh say: Ibn al-Mubarak said, meaning regarding this hadith, 'Abu Salama narrated it,' which indicates that al-Zuhri did not hear it from Abu Salama." Ahmad ibn Muhammad said, "The confirmation of this is what Ayub, meaning Ibn Sulayman, narrated to us." Abu Dawud said, "I heard Ahmad ibn Hanbal say, 'They have corrupted this hadith for us.'" It was said to him, "And is its corruption valid in your view? Did anyone other than Ibn Abi Uwais narrate it?" Ayub said, "It was better than that, meaning Ayub ibn Sulayman, than Bilal, and Ayub narrated it." The narration of Ibn Abi Uwais was published by Abu Dawud, al-Nasa'i, al-Tirmidhi, and al-Tahawi. He said, "Sulayman from Bilal narrated to me from Muhammad ibn Abi 'Utiq and Musa ibn 'Uqbah from Ibn Shihab from Sulayman ibn Aqram from Yahya ibn Abi Kathir, who resided in al-Yamamah, who told him that he heard Abu Salama reporting from 'A'ishah with it." Abu 'Abd al-Rahman al-Nasa'i said, "Sulayman ibn Aqram is one whose hadith is abandoned, and Allah knows best." And more than one of the companions of Yahya ibn Abi Kathir contradicted him with this hadith. I said, "It is as he said, meaning regarding Sulayman ibn Aqram, because he is weak according to the consensus of the people of hadith. So look at *Tahdhib al-Tahdhib* by Ibn Hajar, vol. 4, p. 148, and *Mizan al-I'tidal* by al-Dhahabi, vol. 2, p. 196." Then he cited it from his group, meaning al-Nasa'i's group, including 'Ali ibn al-Mubarak from Yahya from Muhammad ibn al-Zubayr al-Hanazili from his father from Imran ibn Husayn with it. And he said, "Muhammad ibn al-Zubayr is weak and does not serve as a proof, and there is disagreement regarding him with this hadith." But this hadith, meaning the hadith of 'A'ishah mentioned, was not narrated exclusively by Sulayman ibn Aqram from Yahya from Abu Salama... So al-Tayalasi said in "his Musnad", vol. 1, hadith 1484, p. 208: "Harb ibn Shaddad narrated to us from Yahya ibn Abi Kathir from Abu Salama from 'A'ishah from the Prophet (peace and blessings be upon him) who said:
There is no vow to commit disobedience, and the expiation (for such a vow) is the expiation for breaking an oath.
لا نذر في معصية وكفارته كفارة يمينThere is no vow to commit disobedience, and the expiation (for such a vow) is the expiation for breaking an oath.
لا نذر في معصية وكفارته كفارة يمينThe Shaykh : May Allah reward you with good, okay. ... .
The questioner : ... meaning in a corroborating narration, in the hadith of Ibn 'Abbas, in this hadith of 'A'ishah.
The Shaykh : Yes.
The questioner : The Prophet (peace and blessings be upon him) said
A vow is of two types: what is for Allah, its expiation is to fulfill it, and what is for Shaytan, there is no fulfillment in it, and upon it is an expiation
النذر نذران، فما كان لله فكفارته الوفى وما كان للشيطان فلا وفاء فيه وعليه كفارةits expiation is the expiation of an oath
كفارته كفارة يمينThe Shaykh : This is a mawquf hadith of Ibn 'Abbas.
The questioner : It is marfu', O Shaykh.
The Shaykh : No, no, the correct view is that it is mawquf.
The questioner : ... .
Another questioner: ...
The Shaykh : The correct view is that it is mawquf, but rather, I prefer that when a person presents a research paper, it is not the right of the student to object to it. Rather, if there is something, it is better to point it out between me and him, because this can discourage researchers. If a person does research and then one of his colleagues says, for example, "This is a mistake," yes, there is no doubt that a mistake or deficiency must be completed and corrected, but between me and him, and then it is pointed out in another way, that is better. Because we wish the student to be active, yes, and the more active he is, the better, yes, even if a person.
... the first one, and it is ... from Abu Salama, and then it is photocopied and distributed to whoever wants it, just as I also have other research papers.
The questioner : ... .
The Shaykh : What is the topic?
The questioner : ... .
The Shaykh : This is a pronoun referring to the later mentioned ... . Okay.