Umar's threat to Hazrat Fatima (asws) from Tareekh Tibri : reply to dimishiqi

this is english translation of this article of mususua tehqiqaat hazrat wali asr asws in persion and urdu
abdul rehman dimishqi said regarding the narration of tibri in which umar threatened bibi fatima asws that:-
2 – «حدثنا ابن حميد قال حدثنا جرير عن مغيرة عن زياد بن كليب قال أتى عمر منزل علي وفيه طلحة والزبير ورجال من المهاجرين فقال والله لأحرقن عليكم أو لتخرجن إلى البيعة فخرج عليه الزبير مصلتا بالسيف فعثر فسقط السيف من يده فوثبوا عليه فأخذوه» (تاريخ الطبري2/233).
في الرواية آفات وعلل منها:
جرير بن حازم وهو صدوق يهم وقد اختلط كما صرح به أبو داود والبخاري في التاريخ الكبير (2/2234).
المغيرة وهو ابن المقسم. ثقة إلا أنه كان يرسل في أحاديثه لا سيما عن إبراهيم. ذكره الحافظ ابن حجر في المرتبة الثالثة من المدلسين وهي المرتبة التي لا يقبل فيها حديث الراوي إلا إذا صرح بالسماع.

ibn hameed told us that jarir told us that mughaira from ziyad bin kalid that he said: umar came to house of of ali asws, and in that is talha, zubair and men from mohajareen; and he said: by god! i will burn you or you come to do bayat; so zubair came out with sword and he fell; so people took away the sword from him; and take him into custody
there are problems and defects in this narration
jarir bin hazim, he is truthful but he mixes things as has been said by abu daood and bukhar in his tareekh ul kabeer (2/2234)
and mughair, he is ibn maqsim; he is trustworthy though he does irsaal (mursal) from ibrahim; ibn hajar mentioned him in third category of mudalaseen; and it is such a category that their narrations are not accepted except that they clarify that he had heard that
there are other problems as well; like there are two problems in the start and end of tibri;
first; the narator ibn hameed was charged with KADB/LIES; and and the last narrator was not eye witness of it; and narrates with connecting person; so the narration is a fabrication and with broken chain

RESEARCH INTO THE ISSUE

ORIGINAL NARRATION

حدثنا ابن حُمَيْدٍ قال حدثنا جرير عن مغيرة عن زِيَادِ بن كُلَيْبٍ قال أتى عمر بن الخطاب منزل علي وفيه طلحة والزبير ورجال من المهاجرين فقال والله لأحرقن عليكم أو لتخرجن إلى البيعة فخرج عليه الزبير مصلتا بالسيف فعثر فسقط السيف من يده فوثبوا عليه فأخذوه.
Umar came to the house of ali asws, when talha, zubair and a group of mohajareen was there in the house; umar said: by god! i will burn you people or come out for bayat; zubair came with sword but he fell and sword moved out of his hand; so people catch him and took him into custody
[tareekh tibri; tibri; vol 2, page 233; printed by dar ul kutb ilmia; beirut]
ANALYSIS OF CHAIN

1- MOHAMMAD BIN HAMEED

dhabi says about him
محمد بن حميد. ابن حيان العلامة الحافظ الكبير أبو عبد الله الرازي مولده في حدود الستين ومئة
قال أبو زرعة من فاته محمد بن حميد يحتاج ان ينزل في عشرة آلاف حديث.
وقال عبد الله بن أحمد سمعت أبي يقول لا يزال بالري علم ما دام محمد بن حميد حيا.
وقال أبو قريش الحافظ قلت لمحمد بن يحيى ما تقول في محمد بن حميد فقال ألا تراني أحدث عنه.
وقال أبو قريش وكنت في مجلس محمد بن إسحاق الصاغاني فقال حدثنا ابن حميد فقلت تحدث عنه فقال ومالي لا احدث عنه وقد حدث عنه أحمد ويحيى بن معين.
mohammad bin hameed; ibn hayan; allama, grand hafiz; abu abdullah razi; born in year 160 hijri;
abu zara said that who lost him, he lost 10,000 narrations;;;
abdullah bin ahmad says that i heard from my father that he said: when he was there in ray, knowledge was steadfast and alive;;;
abu quraish mohammad bin jumah bin khalaf says: i asked mohammad bin yahya as to what do you say about mohammad bin hameed? he said: do you not know that i narrate from him; abu quraish further said: i was in gathering of mohammad bin ishaq saghani; so saghani said: mohammad bin hameed narrated for us;;; so i asked him: do you narrate from him? he replied: what happened to me that i should not narrate from him when ahmad and yahya bin moin narrated from him
[sair ul alam nabala; dhabi; vol 11, page 503; research by sheikh shoaib ul arnawut; mohammad naeem; printed by mususa tur risala; beirut;; 1413]
and mizzi writes in tehzeeb ul kamal

وَقَال أبو بكر بن أَبي خيثمة: سئل يحيى بن مَعِين عن محمد بن حميد الرازي فقال: ثقة. ليس به بأس، رازي كيس.
وَقَال علي بن الحسين بن الجنيد الرازي: سمعت يحيى ابن مَعِين يقول: ابن حميد ثقة، وهذه الاحاديث التي يحدث بها ليس هو من قبله، إنما هو من قبل الشيوخ الذين يحدث عنهم.
وَقَال أبو العباس بن سَعِيد: سمعت جعفر بن أَبي عثمان الطيالسي يقول: ابن حميد ثقة، كتب عنه يحيى وروى عنه من يقول فيه هو أكبر منهم.
abu bakar bin abi khuthaima said: i asked yahya bin moin regarding mohammad bin hameed razi; so he said: he is thiqa, there is no problem with him;
and ali bin hussin bin juniad al razi said that i heard yahya bin moin saying: ibn hameed is thiqa; and the narrations which he quote which are not there before, he narrated from his sheikhs no doubt
and abu abbass bin saeed said that i heard jafar abi uthman talayalsi saying about ibn hameed that he is thiqa and yahya narrated him; and who narrated from him are great than him
[tehzeeb ul kamal, mizzi; vol 25,page 100; research by bashar awad maroof; printed by mususa tur risala; beirut; first print; 1400]
and albany has accepted the narration having mohammad bin hameed as SAHIH/authentic
some of the examples are:-
EXAMPLE 1:-

«رضيت لأمتي ما رضي لها ابنُ أمِّ عبدٍ »…
و قد روى الحديث بزيادة فيه بلفظ: ” و كرهت لأمتي ما كره لها ابن أم عبد “. قال في ” المجمع ” ( 9 / 290 ): ” رواه البزار و الطبراني في ” الأوسط ” باختصار الكراهة، و رواه في ” الكبير ” منقطع الإسناد، و في إسناد البزار محمد بن حميد الرازي و هو ثقة و فيه خلاف و بقية رجاله وثقوا “.
See the highlighted part and that says:-
and in the chain of bazar is mohammad bin hameed razi and he is thiqa……..
[silsila ahadeeth sahihiyya; albani; vol 3, page 1225, printed by maktaba tul muarif lil nashar wa tauzi'i; 1415]

EXAMPLE 2:-
from sunan tirmidhi:-

606 حدثنا محمد بن حميد الرازي حدثنا الحكم بن بشير بن سلمان حدثنا خلاد الصفار عن الحكم بن عبد الله النصري عن أبي إسحق عن أبي جحيفة عن علي ابن أبي طالب رضي الله عنه أن رسول الله صلى الله عليه وسلم قال ستر ما بين أعين الجن وعورات بني آدم إذا دخل أحدهم الخلاء أن يقول بسم الله قال أبو عيسى هذا حديث غريب لا نعرفه إلا من هذا الوجه وإسناده ليس بذاك القوي وقد روي عن أنس عن النبي صلى الله عليه وسلم أشياء في هذا.
تحقيق الألباني:
صحيح، ابن ماجة ( 297 )
[sahih wa daif sunan tirmidhi; albany; vol 2, page 106; maktaba shamela]
EXAMPLE 3:-

from sunan tirmidhi

1762 حدثنا محمد بن حميد الرازي حدثنا أبو تميلة والفضل بن موسى وزيد بن حباب عن عبد المؤمن بن خالد عن عبد الله بن بريدة عن أم سلمة قالت كان أحب الثياب إلى النبي صلى الله عليه وسلم القميص قال أبو عيسى هذا حديث حسن غريب إنما نعرفه من حديث عبد المؤمن بن خالد تفرد به وهو مروزي وروى بعضهم هذا الحديث عن أبي تميلة عن عبد المؤمن بن خالد عن عبد الله بن بريدة عن أمه عن أم سلمة.
تحقيق الألباني:
صحيح، ابن ماجة ( 3575 )
[sahih wa daif tirmidhi; albany; vol 2, page 262]
EXAMPLE 4:-
from sunan tirmidhi
2478 حدثنا محمد بن حميد الرازي حدثنا عبد العزيز بن عبد الله القرشي حدثنا يحيى البكاء عن ابن عمر قال تجشأ رجل عند النبي صلى الله عليه وسلم فقال كف عنا جشاءك فإن أكثرهم شبعا في الدنيا أطولهم جوعا يوم القيامة قال أبو عيسى هذا حديث حسن غريب من هذا الوجه وفي الباب عن أبي جحيفة.
تحقيق الألباني:
حسن، ابن ماجة ( 3350 – 3351 ).
[sahih wa daif sunan tirmidhi; albany; vol 5, page 478]

EXAMPLE 5:-
from sunan tirmidhi

2936 حدثنا محمد بن حميد الرازي حدثنا نعيم بن ميسرة النحوي عن فضيل بن مرزوق عن عطية العوفي عن ابن عمر أنه قرأ على النبي صلى الله عليه وسلم ( خلقكم من ضعف ) فقال ( من ضعف ) حدثنا عبد بن حميد حدثنا يزيد بن هارون عن فضيل بن مرزوق عن عطية عن ابن عمر عن النبي صلى الله عليه وسلم نحوه قال أبو عيسى هذا حديث حسن غريب لا نعرفه إلا من حديث فضيل بن مرزوق.
تحقيق الألباني:
حسن، الروض النضير ( 530 ).
sahih wa daif tirmidhi; albany; vol 6, page 406]
EXAMPLE 6:-
from sunan tirmidhi

3533 حدثنا محمد بن حميد الرازي حدثنا الفضل بن موسى عن الأعمش عن أنس أن رسول الله صلى الله عليه وسلم مر بشجرة يابسة الورق فضربها بعصاه فتناثر الورق فقال إن الحمد لله وسبحان الله ولا إله إلا الله والله أكبر لتساقط من ذنوب العبد كما تساقط ورق هذه الشجرة قال أبو عيسى هذا حديث غريب ولا نعرف للأعمش سماعا من أنس إلا أنه قد رآه ونظر إليه.
تحقيق الألباني:
حسن، التعليق الرغيب ( 2 / 249 )
[sahih wa daif sunan tirmidhi; albany; vol 8, page 33]
the status which albany enjoys in view of wahabis, that is sufficient for tautheeq/trustworthiness of mohammad ibn hameed
.

weakening of nisai and jozjani can not be trusted
some scholars like nisai and jozjani have weakened him like mizzi said

وقال النسائي: ليس بثقة. وقال إبراهيم بن يعقوب الجوزجاني: ردئ المذهب غير ثقة.
nisai said that he is not thiqa; and jozjani said that he is not thiqa and his religion is lower
[tehzeeb ul kamal, mizzi; vol 25, page 105; research by bashar awad maroof; printed by mususua tur risala; first print beirut; 1400]
should the view of nisai be then accepted?
let us remind that nisai even weakened abu hanifa; and that was mainly due to his strictness in this regard
abdul hai writes
ولم يقبل جرح النسائي في أبي حنيفة وهو ممن له تعنت وتشدد في جرح الرجال
the jarah of nisai on abu hanifa is not accepted since he was very strict in this regard of jarah on narrators
[al rafa wa al takmeel fi al jarah wa al tadeel; mohammad abdul hai lakhnawi;; vol 1, page 121; research by abdul fatah abu ghada; printed by maktab ul matbooat ul islami; halb; third print; 1407]
as regards to jozjani; he was one of those who was famous for his enemity to imam ali asws
dhabi and ibn hajar said about him
وكان من الحفاظ المصنفين والمخرجين الثقات، لكن فيه انحراف عن علي.
he was amongst huffaz and those who worked on thiqaats; but he was away from/rejected imam ali asws
[meezan ul atadal fi naqd ur rijal; dhabi; vol 7, page 272; research by sheikh ali mohammad and sheikh adil ahamd; printed by dar ul kutb ilmia; beirut; first print; 1995]
[lisan ul meezan; ibn hajar; vol 6, page 301; research by daira tul mu'raf nizamia, india; printed by mususua tul a'almi lil matbooat; beirut; third print; 1406]


NARRATOR FOR WHOM WE HAVE DIFFERENT OPINION, HIS NARRATIONS ARE TERMED HASAN
even if we presume that there is some significance for the weakening of nisai and jozjani, even then it has no effect on the status of narrations transmitted by mohammad bin hameed; this is because
1- those who did tautheeq of ibn hameed like yahya bin moin, ahmad bin moin, tayalsi, they are those who are known as aimmah of jarah and tadeel; weakening of nisai who was famous for his strictness in this regard;; or that of jozjani who was enemy of imam ali asws; their weakening counts nothing
2- and even if we forget the status of those who did mentioned his trustworthiness; in that case, we see that a group of scholars is accepting him and other is weakening him; even then his narration is accepted. that is because as per rules of ilm ur rijal of ahlu sunnah, such a narration gains the status of HASAN;; and that is a hujjat in their view

let us see a few examples in this regard
ibn hajar says about qaza’a bin saweed that
أما قزعة بن سويد… واختلف فيه كلام يحيى بن معين فقال عباس الدوري عنه ضعيف وقال عثمان الدارمي عنه ثقة وقال أبو حاتم محله الصدق وليس بالمتين يكتب حديثه ولا يحتج به وقال ابن عدي له أحاديث مستقيمة وأرجو أنه لا بأس به وقال البزار لم يكن بالقوي وقد حدث عنه أهل العلم وقال العجلي لا بأس به وفيه ضعيف.
فالحاصل من كلام هؤلاء الأئمة فيه أن حديثه في مرتبة الحسن والله أعلم.
there is debate on him; abbas al dori narrated from yahya bin moin that he is weak/daif; and uthman darmi said he is thiqa; and abu hatim said that he is place of truth and he narrations are to be written but not used for arguments; and ibn addi said that his narrations are steadfast and consult them, there is no harm in that; and bazar said that he is not strong and scholars have narrated from him; and ijlisi said that there is no harm and he has weakness
and summary of this all is: his narrations are at the status of HASAN and allah knows best.
[al qaul ul masada fi al dhab an al musnad lil imam ahmad; ibn hajar; vol 1, page 30; research by maktab ibn taymiyya; printed by maktaba taymiyya; cairo; first print; 1401]
ibn hajar writes in tehzeeb in regards to narrator abdullah bin salih

وقال ابن القطان هو صدوق ولم يثبت عليه ما يسقط له حديثه إلا أنه مختلف فيه فحديثه حسن.
ibn qatan said that he is truthful; there is nothing proven due to which we can reject his narrations; except that there is difference of opinion about him so his narrations are HASAN
[tehzeeb ut tehzeeb; ibn hajar; vol 5, page 228; printed by dar ul fikr; beirut; first print; 1404]
zarkashi writes in al-aali ul manthura
وقد أخرجه ابن ماجة في سننه عن كثير بن شنظير عن محمد سيرين… وكثير بن شنظير مختلف فيه فالحديث حسن.
ibn maja narrates in his sunan from kather bin shanzeer from mohammad bin seeren……and there is different opinion about him so his narrations are HASAN
[al aali al manthura fi al ahadeeth al mashoora tul ma'roof; badr ud deen zarkashi; vol 1, page 42; research by mustafa abdul qadir ata; printed by dar ul kutb ilmia; beirut; first print; 1406]
haithmi writes in majma uz zawaid that
رواه أحمد وفيه عبدالله بن محمد بن عقيل وهو سيء الحفظ قال الترمذي صدوق وقد تكلم فيه بعض أهل العلم من قبل حفظه وسمعت محمد بن إسماعيل يعني البخاري يقول كان أحمد بن حنبل وإسحق بن إبراهيم والحميدي يحتجون بحديث ابن عقيل قلت فالحديث حسن والله أعلم.
ahmad narrated and in that is abdullah bin mohammad bin aqeel who had weakness in remembering; and tirmidhi said that he is truthful; and some people of knowledge argued about him regarding his memory; and i heard mohammad bin ismial , i.e, bukhari, who said that ahmad bin hanbal and ishaq bin ibrahim and hameedi have argued with his narrations; so his narrations are HASAN; allah knows best
[majma uz zawaid wa manba ul fawaid; haithmi; vol 1, page 260; printed by dar al rayat lil terath/dar ul kitab al arabi; cairo; beirut; 1407]
hafiz ibn qatan has used this rule at many places; we will mention two of them
وهو إنما يرويه ابن وهب، عن أسامة بن زيد الليثي، عن نافع عنه. وأسامة مختلف فيه، فالحديث حسن.
“and in that ibn wahab narrated from usamam bin ziad; and nafi’i from him; and there is different of opinion in regards to usama; so his narrations are hasan
[bayan ul wahm wa al abham fi kitub ul ahkam; ibn qatan al fasi; vol 4, page 420; research by hasan ayat saeed; printed by dar tayaba; riyad; first print; 1418]
and he writes
وهو حديث يرويه سلام أبو المنذر، عن ثابت، عن أنس. وهو سلام بن سليمان القارئ، صاحب عاصم، وهو مختلف فيه، فالحديث حسن.
and the narration narrated from salam abu mandhar; from thabit from anas; and he is salam bin sulaiman; friend of asim; there is difference of opinion in him; so his narrations are hasan
[bayan ul wahm wa al abham fi kitub ul ahkam; ibn qatan al fasi; vol 4, page 462-463; research by hasan ayat saeed; printed by dar tayaba; riyad; first print; 1418]
mullah ali qari mentions a narration having abu al muneeb and then writes
ورواه الحاكم وصححه وقال أبو المنيب ثقة ووثقه ابن معين أيضاً وقال ابن أبي حاتم سمعت أبي يقول صالح الحديث وأنكر على البخاري ادخاله في الضعفاء وتكلم فيه النسائي وابن حبان وقال ابن عدي لا بأس به فالحديث حسن.
hakim narrates from him and authenticates him; and said that abu muneed is thiqa; and ibn moin also authenticates him; and ibn abi hatim said that i heard my father saying that he is good in hadeeth; but bukhari rejected that; and mentioned him in al-duafa; and nisai and ibn haban argued about him; and ibn addi said that there is no problem; so his narration is HASAN
[mirqaat ul mafateeh sharah miskhat ul masabeeh; mullah ali bin sultan al qari; vol 3, pag 305; research by jamal aitaati; printed by dar ul kutb ilmia; beirut; first print; 1422]
and manawi wrote in faid ul qadeer that
قال الهيثمي: وفيه أحمد بن بديل وثقه النسائي وضعفه أبو حاتم أي فالحديث حسن
“haithmi said taht there is ahmad bin badeel and he is thiqa as per nisai; and abu hatima said that he is weak; so his narration is HASAN
[faiz ul qadeer sharah al jami ul sagheer; abdul rauf manawi; vol 1, page 369; printed by maktaba tijariya tul kubra; egypt; first print; 1356]
and mohi ud deen nauwi, shokani and mubarak puri write after mentioning a narration that
وفي إسْنَادِهِ عبد الرحمن بن حَبِيبِ بن أزدك (أردك) وهو مُخْتَلَفٌ فيه قال النَّسَائِيّ مُنْكَرُ الحديث وَوَثَّقَهُ غَيْرُهُ قال الْحَافِظُ فَهُوَ على هذا حَسَنٌ
and in this chain is abdul rehman bin habeeb bin azdakr; and there is difference of opinion about him; nisai said: munkir ul hadeeth; and others have mentioned his trust worthiness said hafiz; so he is HASAN
[al majmo'o; abu zikriya mohi ud deen nauwi; vol 17, page 68; printed by dar ul fikr lil tabaya wa nishr wa tauzi'i]
[neel ul autar; shokani; vol 7 page 20; printed by dar ul jabal; beirut; 1972]
[tohfa tul ahuzi sharah jami tirmidhi; mohammad bin abdul rehman al mubarakpuri; vol 4, page 304; printed by dar ul kutb ilmia; beirut]
zai’li writes in nasb ur raya
وأبو معشر هذا مختلف فيه فمنهم من يضعفه ومنهم من يوثقه فالحديث من أجله حسن انتهى.
abu ma’shar is in this chain; and there is difference of opinion about him; some have weakened him and others have termed him thiqa; so his narration is HASAN
[nasb ul raya al ahadeeth tul hidaya; abdullan bin yousaf al zai'li hanfi; vol 4, page 121; research by mohammad yousaf al banoori; printed by dar ul hadeeth; egypt; 1357]

so, the summary is that if there is difference of opinion, it does not mean that he is altogether rejected; rather his narrations get the status of HASAN
and it should not be said that this rule is not acted upon in this era; rather albany has used this rule at about 50 places in his silsila ahadeeth sahihiya; we will mention just 15

EXAMPLE 1
قلت: وهذا إسناد حسن، رجاله كلهم ثقات رجال البخاري غير ابن ثوبان واسمه عبد الرحمن بن ثابت وهو مختلف فيه
i say: this chain is HASAN; all the narrators are thiqa and that of bukhari except that there is ibn thoban who is abdul rahman bin thabit, and there is difference of opinion about him
[silsila ahadeeth sahihiya; narration 115; maktaba shameela]
EXAMPLE 2:-
albany writes

2. وصالح بن رستم وهو أبو عامر الخزاز البصري لم يخرج له البخاري في صحيحه إلا تعليقا، وأخرج له في الأدب المفرد أيضا ثم هو مختلف فيه، فقال الذهبي نفسه في الضعفاء: وثقه أبو داود، وقال ابن معين: ضعيف الحديث. وقال أحمد: صالح الحديث.
……………………………………….
قلت: فهو حسن الحديث إن شاء الله تعالى، فقد قال ابن عدى: وهو عندي لا بأس به، ولم أر له حديثا منكرا جدا. وأما الحافظ فقال في التقريب: صدوق، كثير الخطأ . وهذا ميل منه إلى تضعيفه. والله أعلم.
and salih bin rustam; he is abu amir khazar basri; bukhari did not take from him in sahih, but took from him in taleeq and adab ul mufrid; there is difference of opinion about him; dhabi said that he is in weak narrators; abu daood said he is thiqa; and ibn moin said that he is daif ul hadeeth; and ahmad said that is good in hadeeth
……………………….
i say: this narration is HASAN inshallah; this is because ibn addi said that there is no problem in him and that i (ibn addi) did not see any rejected narration from him; and hafiz said in taqreeb that he is truthful though he erred a lot; so that he is inclined to weakness; allah knows best
[silsila ahadeeth sahihiya; page 216]
EXAMPLE 3

albany said
. قلت: وهذا إسناد حسن رجاله ثقات معرفون غير سليمان بن عتبة وهو الدمشقي الداراني مختلف فيه، فقال أحمد: لا أعرفه وقال ابن معين: لا شيء، وقال دحيم: ثقة، ووثقه أيضا أبو مسهر والهيثم ابن خارجة وهشام بن عمار وابن حبان ومع أن الموثقين أكثر
i say: this narration is HASAN; all narrators are trust worthy and famous except sulaiman bin atba; and he is damishqi darani; and there is difference of opinion about him; ahmad said that i do not know him; ibn moin said: he is nothing; daheem said he is thiqa and same wise abu mashar and haitham bin kharija and hasham bin ammar and ibn haban and others termed him trustworty;
[silsila ahadeeth sahihiya; narration 514]

EXAMPLE 4:-
. وإسناد أحمد حسن رجاله ثقات رجال مسلم غير محمد بن عبد الله بن عمرو وهو سبط الحسن الملقب بـ ( الديباج )وهو مختلف فيه.
and chain of ahmad is hasan; narrators are all thiqa and that of muslim except mohammad bin abdullah bin amr;………; there is difference of opinion about him
[silsila ahadeeth sahihya; narration 546]

EXAMPLE 5:-
. قلت: وإسناده خير من إسناد حديث عياض رجاله ثقات رجال الشيخين غير سنان بن سعد وقيل: سعد بن سنان وهومختلف فيه، فمنهم من وثقه ومنهم من ضعفه. قلت: فهو حسن الحديث.
i say: this narration is better from chains of hadeeth ayad; narrators are all thiqa and that of sheikhain except sanan bin saad; or some say that he is saad bin sanad; and there is difference of opinion about him; some say he is thiqa others say he is daif; i say: narration is HASAN
[silsila ahadeeth sahihiya; narration 570]
EXAMPLE 6:-
قال البوصيري في الزوائد: إسناده حسن، وسليمان بن عتبة مختلف فيه وباقي رجال الإسناد ثقات .
قلت: وهو كما قال.
bosairi said in zawaid: chain is HASAN and suliman bin atba, there is difference of opinion about him; and rest are all thiqa
i say: it is like what he said
[silsila ahadeeth sahihiya ; narration 675]
EXAMPLE 7:-
. وإبراهيم بن المهاجر وهو البجلي مختلف فيه، فقال أحمد: لا بأس به وقال يحيى القطان: لم يكن بقوي، وفي التقريب: صدوق لين الحفظ.
قلت: فهو حسن الحديث أن شاء الله تعالى.
and ibrahim bin mohajar and he is al bajli; there is difference of opinion about him; so ahmad said that there is no problem in him and yahya qatan said he is not strong; and in taqreeb it is written that he is truthful but lenient in memory
i say: this narration is HASAN inshllah
[silsilah ahadeeth sahihiya; narration 697]
EXAMPLE 8

8. قلت: وهذا إسناد حسن، رجاله ثقات رجال الصحيح غير الأجلح وهو ابن عبد الله الكندي وهو صدوق كما قال الذهبي والعسقلاني. والحديث قال في الزوائد (131 / 2 ): هذا إسناد فيه الأجلح بن عبد الله مختلف فيه، ضعفه أحمد وأبو حاتم والنسائي وأبو داود وابن سعد، ووثقه ابن معين والعجلي ويعقوب بن سفيان وباقي رجال الإسناد ثقات.
i say: this chain is hasan; all narrators are thiqa and that of sahih narration except ajlah; and he is ibn abdullah kundi; he is truthful as has been said by dhabi and asqalani; and is there in narration of zawaid (2/131): this narration has ajlah bin abdullah, and there is difference of opinion about him;; ahmad, abu hatim, ibn saad weakened him;;; ibn moin, ijli, yaqoob bin sufian accepted him as thiqa;;; and rest narrators are thiqa
[silsila ahadeeth sahihya; narration 1093]
EXAMPLE 9

9. أخرجه ابن ماجه ( 2 / 407 ) من طريق سعد بن إبراهيم بن عبد الرحمن
بن عوف عن معبد الجهني عن معاوية مرفوعا. وفي الزوائد: إسناده حسن لأن معبد الجهني مختلف فيه وباقي رجال الإسناد ثقات.
قلت: وهو كما قال.
ibn maja narrated from him (2/407) from chain of saad bin ibrahim bin abdul rehman;; and in zawaid it is said that the chain is hasan; and in this is ma’bad al jahni; and there is dispute in him; and rest are thiqa;; i say that it is like what is said
[silsila ahadeeth sahihiya; narration 1284]

EXAMPLE 10:-
10. قلت: ورجاله ثقات رجال مسلم غير الباهلي هذا، وهو مختلف فيه، وقال الحافظ في التقريب: صدوق له أوهام . قلت:فهو حسن الحديث إن شاء الله تعالى.
i say: all the narrators are thiqa and that of muslim except bahili; and there is dispute in him; and hafiz said in taqreeb that he is truthful but hallucinates;; i say that the narration is HASAN; inshllah
[silsila ahadeeth sahihiya; narration 2841]

EXAMPLE 11:-

11. قلت: وهذا إسناد حسن على الخلاف المعروف في الاحتجاج برواية عمرو بن شعيب عن أبيه عن جده، و الذي استقر عليه عمل الحفاظ المتقدمين و المتأخرين الاحتجاج بها، و حسب القارىء أن يعلم قول الحافظ الذهبي فيه في كتابه المغني : مختلف فيه، و حديثه حسن، و فوق الحسن.
i say: this chain is HASAN due to the fact that there is objection to narration of amr bin shoaib from his father from his grand father;; but it has been used by huffaz and past and later scholars and they argued with it; and for reader it should suffice that dhabi said in his book al mughni: there is dispute in this; but his narrations are HASAN or above that
[silsila ahadeeth sahihiya; narration 2980]

EXAMPLE 12:-

12. إسناده حسن رجاله كلهم ثقات غير عمر بن يزيد النصري وهو مختلف فيه كما تقدم آنفا وقد خرجت الحديث في الصحيحة.
this chain is HASAN; all narrators are thiqa except umar bin yazeed al nasri; there is dispute in his; as said before; i have used his narrations in sahihiya
[zilal ul jannah; albani; vol 1, page 131; narration 323; as per maktaba shameela]
EXAMPLE 13;-

13. حديث صحيح إسناده حسن ورجاله ثقات غير سكين بن عبد العزيز وهو مختلف فيه والراجح عندي أنه حسنالحديث.
narration is sahih, chain is hasan; and narrators are thiqa except sakeen bin abdul aziz and there is dispute in him; and for me, his narrations are hasan
[zilal ul jannah; albany; vol 2, page 294, narration 1125]
EXAMPLE 14:-

14. قلت: وهذا سند حسن بما قبله فإن داود هذا مختلف فيه وجزم الذهبي في الميزان بأنه ضعيف. ووثقه ابن حبان ( 1 / 41 ) وقال أبو حاتم: تغير حين كبر وهو ثقة صدوق وقال النسائي: ليس بالقوي ).
i say: this chain is hasan; this is due to the fact that there is daood in it who has dispute; dhabi said he is daif in meezan; and ibn haban said he is thiqa (1/41); and abu hatim said: he changed when he grew old, and he is thiqa and truth ful;; and nisai said: he is not strong
[arwa ghaleel fi takhreej ahadeeth manar us sabeel; albani; vol 3, page 402; kitab uz zakat; research by ashraf; zuhair; printed by al maktab ul islami; beirut; 1405]
EXAMPLE 15:-

15. قلت: وهذا إسناده حسن رجاله ثقات رجال الشيخين غير عبد الله بن دكين وهو أبو عمر الكوفي البغدادي مختلف فيه قال الذهبي في المغني : معاصر لشعبة وثقه جماعة وضعفه أبو زرعة وقال الحافظ في التقريب : صدوق يخطئ.
i say: this chain is hasan; and narrators are all thiqa and that of sheikhain except abdullah bin dakeen and he is abu umar ul kufi; there is dispute in him; dhabi said in al mughni that he is of the era of shoba; a group said he is thiq; and abu zara said he is daif; and hafiz said in taqreeb: he is truthful but errs
[tahreem aalat tarb; albany; vol 1, page 148; tabq barnama al maktab shameela]
so this clarifies that the narrator where scholars have dispute in, that is called HASAN
so, even if we presume that the jarah of nisai and jozjani had some weight age, still the narration gets the status of HASAN

2- JARIR BIN ABDUL HAMEED

he is narrator of bukhari and muslim; and mizzi writes about him in tehzeeb ul kamal

قال محمد بن سعد: كان ثقة كثير العلم، يرحل إليه. و قال محمد بن عبد الله بن عمار الموصلى: حجة كانت كتبه صحاحا.
“mohammad bin saad said thathe is thiqa and very knowledgeable; people consulted him; mohammad bin abdullah bin ammar mosli said that he was hujjat and his books were sahih
[tehzeeb ul kamal; mizzi; vol 4, page 544; research by bashar awad maroof; printed by mususa tur risala; beirut; first print; 1400]
[sair alam nabala; dhabi vol 9, page 11; research by sheikh shoaib ul arnawut; mohammad nameed; printed by mususa tur risala; beirut; 1413]
[tehzeeb ut tehzeeb; ibn hajar; vol 2, page 65; printed by dar ul fikr; beirut; first print; 1404]
so the objection of dimishqi that
جرير بن حازم وهو صدوق يهم وقد اختلط كما صرح به أبو داود والبخاري في التاريخ الكبير (2/2234).
he was truthful but mixed as said by abu daood and bukhari in tareekh ul kabeer
it is baseless; and has two main defects
first of all; mohammad ibn hameed razi, is narrating from jarir bin abdul hameed; and not from jarir bin hazim; so dimishqi had erred in this case
secondly, even if we presume that it is jarir bin hazim, still there is no problem with him since he is narrator of bukhari, and muslim and others;
so his objection is null and void

3- MUGHAIRA BIN MUQSIM DIBI

he is narrator of bukhari and muslim and other books
mizzi writes for him
عن أبى بكر بن عياش: ما رأيت أحدا أفقه من مغيرة، فلزمته.
وقال أحمد بن سعد بن أبى مريم، عن يحيى بن معين: ثقة، مأمون.
قال عبد الرحمن بن أبى حاتم: سألت أبى، فقلت: مغيرة عن الشعبى أحب إليك أم ابن شبرمة عن الشعبى؟ فقال: جميعا ثقتان.
وقال النسائى: مغيرة ثقة.
ا
abu bakar bin ayash said:- i have never seen anyone greater in fiqh that mughaira; it is must to be with him
ahamd bin saad bin abi maryam narrated from yahya bin moin that he is thiqa and safe
abdul rehman bin abi hatim asked his father; so he said: mughaira from shaobi OR umm ibn shabrama from shaobi, which one u like? he said all are thiqa
nisai said: he is thiqa
[tehzeeb ul kamal; mizzi; vol 28, page 399; research by bashar awad maroof; printed by mususa tur risala; beirut; first print; 1400]
so his objection that he is thiqa but does irsaal especially in his narrations from ibrahim…………..
that is not scholarly; for if it is so, why bukhari and muslim took narrations from him?

4- ZIYAD BIN KULAIB

he is a narrator of muslim, tirmidhi

mizzi writes for him
قال أحمد بن عبد الله العجلى: كان ثقة فى الحديث، قديم الموت.
ahmad bin abdullah ijli said: he is thiqa in hadeeth, nisai said: he is thiqa;; ibn haban said: he is from steadfast huffaz and died in 119 hijri
[tehzeeb ul kamal; mizzi; vol 9, page 505; research by bashar awad maroof; printed by mususa tur risala; beirut; first print; 1400]

OBJECTION REGARDING BREAK IN CHAIN

as we mentioned in narration of baladari, that acceptance of a person of this status from first century is sufficient to prove our claim; even if he has not seen that
secondly, ziyad narrated narrations from those who are thiqa as per scholars of ahlusunnah
his sheikhs are

1- ibrahim nakhai:
dhabi writes

ابراهيم النخعي: الفقيه كان عجبا فى الورع و الخير، متوقيا للشهرة، رأسا فى العلم
he was a faqih who was great in worship and betterment; not greedy for fame, he was for knowledge only
[al kashif fi maarifat man lahu rawayat fi kutb al sitta; dhabi; vol 1, page 227; research by mohammad awama; printed by dar ul qibla lil thaqafa tul islamia; mususa ulw; jeddah; first print; 1413]

2- saeed bin jubair
ibn hajar writes
سعيد بن جبير: ثقة ثبت فقيه.
he is thiqa, faqih
[taqreeb ut tehzeeb; ibn hajar; vol 1, page 234; narrator 2278; research by mohammad awama; printed by dar ur rasheed; suria; first print; 1406]
3- aamir sho’bi

عامر الشعبي: ثقة مشهور فقيه فاضل..
he is thiqa, famous faqih; fadil
[taqreeb; vol 1, page 287; narrator 3092]
4- fadeel bin amr

فضيل بن عمرو الفقيمي: ثقة.
he is thiqa
[taqreeb; vol 1, page 448; narrator 5430]

CONCLUSION

this chain is sahih and objections of dimishiqi are baseless; it shows that he does not works hard before he posts; irsaal in narration is no problem rather it is hujjat and can be used for arguments

Categories: Arabic - العربية , English