Obviously when a Companion of the Holy Prophet (PBUH) does something it is understood that he learnt so from him. But firstly we quote only those Ahadith from Abdullah b. Masud (RA) in which he categorically said that it was the Salah of the Holy Prophet (PBUH).
CHAIN 1:
حَدَّثَنَا هَنَّادٌ حَدَّثَنَا وَكِيعٌ عَنْ سُفْيَانَ عَنْ عَاصِمِ بْنِ كُلَيْبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ عَنْ عَلْقَمَةَ قَالَ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ
أَلَا أُصَلِّي بِكُمْ صَلَاةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى فَلَمْ يَرْفَعْ يَدَيْهِ إِلَّا فِي أَوَّلِ مَرَّةٍ
Waki' narrated to us from Sufyan, he from Aasim bin Kulayb, he from Abdul Rahman bin Aswad, he from Alqama, he said:
Sayyidina Abdullah ibn Masud (RA) said: 'SHALL I NOT PRAY FOR YOU THE SALAH OF ALLAH’S MESSENGER'? SO HE PRAYED THE SALAH AND DID NOT RAISE HIS HANDS EXCEPT THE FIRST TIME.
• JAMI' TIRMIDHI, KITABUL SALAH, HADITH 257
• SUNAN ABU DAWUD, KITABUL SALAH, HADITH 747
• MUSNAD AHMED, MUSNAD ABDULLAH b. MASUD, HADITH 3498
• SUNAN NASAI, KITABUL SALAH, HADITH 1059
With the same chain the Hadith is reported with slightly different wording as well:
عَنْ عَبْدِ اللَّهِ ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَرْفَعُ يَدَيْهِ فِي أَوَّلِ تَكْبِيرَةٍ ، ثُمَّ لَا يَعُودُ
It is narrated from Abdullah (b. Masud), from the Holy Prophet (PBUH): 'HE USED TO RAISE HANDS WITH FIRST TAKBEER AND THEN HE WOULD NOT (RAISE HANDS) AFTERWARDS.'
• M'ANI AL ATHAR vol.1 p.384
CHAIN 2:
عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ عَنْ سُفْيَانَ عَنْ عَاصِمِ بْنِ كُلَيْبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللَّهِ قَالَ
أَلَا أُخْبِرُكُمْ بِصَلَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَقَامَ فَرَفَعَ يَدَيْهِ أَوَّلَ مَرَّةٍ ثُمَّ لَمْ يُعِدْ
Abdullah bin Mubarak narrated to us from Sufyan, he from Aasim bin Kulayb, he from Abdul Rahman bin Aswad, he from Alqama, he said:
'BEHOLD, I INFORM YOU ABOUT THE SALAH OF THE ALLAH'S MESSENGER (PBUH), HE SAID AND STOOD UP SO HE RAISED HIS HANDS THE FIRST TIME AND THEN DID NOT DO IT AGAIN.'
• SUNAN NASAI', KITABUL SALAH, HADITH 1027
AUTHENTICITY OF THE NARRATION:
1-After writing this Hadith in his Jami', Imam Tirmidhi says:
حَدِيثُ ابْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ وَبِهِ يَقُولُ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ
'HADITH OF IBN MASUD IS HASAN AND THIS IS WHAT MANY LEARNED PEOPLE AMONG THE COMPANIONS (SAHABA) AND TABI'IN (FOLLOWERS) SAID AND THIS IS THE VIEW OF SUFYAN THAWRI AND PEOPLE OF KUFA.'2-Hafiz Ibn Hazm classified it as Sahih in Al-Muhalla vol.3 p.235
3-Imam Nimawi classified it as Sahih in Athar as Sunan Hadith 402.
4-Shaykh Shu’ayb al-Arna’ut also affirmed the authenticity of this narration in his research on Musnad Ahmed.
5-Imam Ibn Humam also accepted this Hadith in Fath Al-Qadeer.
Those who affirmed the authenticity of this Hadith also include so-called Salafi ulema of last 50 years.
6-Sheikh Albani classified it as Sahih in Sahih wa Da'if Sunan Tirmidhi, Sahih wa Da'if Sunan Nasai and Sahih wa Da'if Sunan Abu Dawud.
7-Sheikh Abdul Qadir Arna'ut classified it as Sahih in his research on Imam ibn al-Athir's Jami al-Usul fi Ahadith al-Rasul.
8-Hussain Salim Asad also classified it as Sahih in his research on Musnad Abu Ya'la (3/220) and further clarified that there is no Illah (problem) in it.
9-Adil ibn Yusuf al-Azazi and Ahmad ibn Farid declared it Sahih in their editing of the Musnad of ibn Abi Shayba (1/219, no. 323).
10-Sheikh Ahmed Shakir also declared the Hadith of Abdullah bin Masud to be Sahih in his editing of Jami' Tirmidhi and Al-Muhalla. He also declared that there is no hidden Illah in this Hadith as some scholars claim. He even went further and said (in Commentary to Jami' Tirmidhi ):
و ما قالو فى تعليله ليس بعلة
'And what they say to doubt its authenticity is not a problem.'Tadlees of Imam Sufyan Thawri: One of the narrators of this Hadith is Imam Sufyan Thawri. It is well known that he was indeed a trustworthy narrator but it is also said that he practiced Tadlees, though rarely. Tadlees refers to the fact that a person narrator hides the name of his teacher in some subtle manner. Though scholars have said that Imam Sufyan did it but it was indeed rare. Hafiz Ibn Hajr writes in Tabqaat al-Mudallisin (1/32), Imam Bukhari said that Tadlees made by Imam Sufyan Thawri were very few.
وقال البخاري ما أقل تدليسه
And further Ibn Hajar in his book Tabaqaat ul Mudalliseen has divided the Mudalliseen into 5 categories. About second category he says:
من احتمل الائمة تدليسه وأخرجوا له في الصحيح لامامته وقلة تدليسه في جنب ما روى كالثوري
"Those who the Imams (scholars of Hadith) have tolerated their Tadlees and have categorized his narrations as authentic because of his leadership (in the science of Hadith) and a minimal amount of Tadlees e.g. Imam Thawri."
Also it is a fact that none of the early scholars, even those who didn’t accept this Hadith pointed out to this issue and scholars normally do not declare any Hadith as Da'if just because of Imam Sufyan's tadlees. All his proves that IT WAS NEVER AN ISSUE WITH OUR PIOUS ANCESTORS.
Statement of Imam Abu Dawud:
Some say that Hadith is weak as Imam Abu Dawud after quoting this Hadith says: 'hadith is not Sahih with this wording'.
We must consider the fact that this statement is not found in all the manuscripts of Sunan Abu Dawud like the one prevalent in sub-continent. And also that in Mishkat the author says that Imam Abu Dawud said: 'Hadith is not sahih in meanings.'
So we see firstly the statement is itself is doubtful as to whether Imam Abu Dawud ever said it or not or what he said? Did he doubt the particular wording he quoted or the meaning itself? Further as we can see above and in the following lines that it has been so narrated with a number of different wordings having the same implication, thus this argument carries no weight.
Abdullah bin Mubarak's (r.a.) statement: The argument that Abdullah bin Mubarak said that Hadith of Ibn Masud is not proved also does not carry weight for quite a few reasons.
1-Though Imam Tirmidhi quoted this saying of Imam Abdullah bin Mubarak but he did not give it any importance and declared the Hadith as Hasan.
2-Sheikh Dardir Al-Maliki said that it's not being proven to Abdullah bin Mubarak does not cast a doubt on it. (Muqaddama al-Darari 1/72).
3-The most interesting part is that in Sunan Nasai, Abdullah bin Mubarak is himself the narrator of this Hadith from Abdullah bin Masud which is classified as Sahih by scholars.
So what we can say is that Abdullah bin Mubarak probably said it about those particular words which Imam Tirmidhi has quoted with this saying of him as in Sunan Nasai the wording is slightly different though it means the very same.
HADITH OF IBN MASUD THROUGH IBRAHIM NAKHAI':
Further the Hadith of Sayyidina Abdullah bin Masood is also narrated from others chains.
حَدَّثَنَا ابْنُ أَبِي دَاوُد ، قَالَ : ثنا أَحْمَدُ بْنُ يُونُسَ ، قَالَ : ثنا أَبُو الْأَحْوَصِ ، عَنْ حُصَيْنٍ ، عَنْ إبْرَاهِيمَ ، قَالَ : كَانَ عَبْدُ اللَّهِ لَا يَرْفَعُ يَدَيْهِ فِي شَيْءٍ مِنْ الصَّلَاةِ إلَّا فِي الِافْتِتَاحِ
Ibn Abu Dawud narrated that he heard from Ahmed bin Yunus, he said: 'Abu al-Ahwas narrated to us, he from Husayn, he from Ibrahim, he said: 'ABDULLAH (BIN MASUD) DID NOT RAISE HANDS IN SALAH EXCEPT IN THE BEGINNING.'• M'ANI AL ATHAR vol.1 p.388
IMAM NIMAWI SAID THE HADITH IS MURSAL JAYYID. (See ATHAR AS SUNAN HADITH 406)
-> We shall shortly see that infact its not Mursal even.
It is also narrated with slight different wording and three different chains in Mu'jam Tabarani Kabeer.
حَدَّثَنَا إِسْحَاقُ بن إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّزَّاقِ، عَنْ حُصَيْنٍ، عَنْ إِبْرَاهِيمَ،"أَنَّ ابْنَ مَسْعُودٍ كَانَ يَرْفَعُ يَدَيْهِ فِي أَوَّلِ شَيْءٍ، ثُمَّ لا يَرْفَعُ بَعْدُ"
Ishaq narrated to us, he from Abdul Razzaq, he from Husayn, he from Ibrahim that; 'IBN MASUD USED TO RAISE HANDS IN THE BEGINNING (OF SALAH), THEN HE DID NOT RAISE AFTERWARDS.'
• MUJAM TABARANI KABEER (8/194) HADITH 9195.
حَدَّثَنَا مُحَمَّدُ بن عَبْدِ اللَّهِ الْحَضْرَمِيُّ، حَدَّثَنَا أَحْمَدُ بن يُونُسَ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ حُصَيْنٍ، عَنْ إِبْرَاهِيمَ، قَالَ:"كَانَ عَبْدُ اللَّهِ، لا يَرْفَعُ يَدَيْهِ فِي شَيْءٍ مِنَ الصَّلاةِ إِلا فِي التَّكْبِيرَةِ الأُولَى
"
Muhammad bin Abdullah narrated to us that Ahmed bin Yunus narrated to him that Abul Ahwas narrated to him from Husayn, he from Ibrahim, 'ABDULLAH (BIN MASUD) DID NOT RAISE HIS HANDS IN ANYTHING IN SALAH EXCEPT THE FIRST TAKBEER.'"
• MUJAM TABARANI KABEER (8/194) HADITH 9196.
حَدَّثَنَا عَلِيُّ بن عَبْدِ الْعَزِيزِ، حَدَّثَنَا حَجَّاجُ بن الْمِنْهَالِ، حَدَّثَنَا حَمَّادُ بن سَلَمَةَ، عَنْ حَمَّادٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ اللَّهِ بن مَسْعُودٍ،"أَنَّهُ كَانَ إِذَا دَخَلَ الصَّلاةَ رَفَعَ يَدَيْهِ، ثُمَّ لا يَرْفَعُ بَعْدَ ذَلِكَ
"
Ali bin Abdul Aziz narrated to us that Hajjaj narrated to him that Hammad bin Salma narrated to him from Hammad, he from Ibrahim, he from Abdullah bin Masud that; 'WHEN HE WOULD ENTER THE SALAH HE RAISED HIS HANDS THEN HE WOULD NOT RAISE THEM AFTERWARDS.'"
• MUJAM TABARANI KABEER (8/194) HADITH 9197.
Some say that as Ibrahim Nakhai' did not meet Sayyidina Abdullah bin Masud and infact was born after his death, so this Hadith is weak and unauthentic. But this argument in itself is weak as Ibrahim Nakhai' clarified the matter regarding his narrations from Sayyidina Abdullah bin Masud without any link in between.
قَالَ إِبْرَاهِيمُ إِذَا حَدَّثْتُكَ عَنْ رَجُلٍ عَنْ عَبْدِ اللَّهِ فَهُوَ الَّذِي سَمَّيْتُ وَإِذَا قُلْتُ قَالَ عَبْدُ اللَّهِ فَهُوَ عَنْ غَيْرِ وَاحِدٍ عَنْ عَبْدِ اللَّهِ
IBRAHIM NAKHAI' SAID: IF I NARRATE TO YOU FROM A MAN FROM ABDULLAH THEN IT IS THE ONE I HEARD FROM THAT MAN. AND IF I SAY: ABDULLAH SAID THEN IT IS FROM MORE THAN ONE FROM ABDULLAH.
JAMI' TIRMIDHI, KITABUL ILAL
It is narrated to the same effect in Sunan Darqutni etc as well, thus proving that this Hadith is absolutely Sahih. Actually Ibrahim Nakhai' did not name any one as he heard it from a number of different pupils of Sayyidina Abdullah bin Masud (r.a.).
ALLAH KNOWS BEST!
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