This statement, may Allah have mercy on you, of accusation regarding the
[Mu’an’an] chains is an invented one, produced without precedent, and there is
no one who supports him from Ahl ul-Ilm in that. The widespread opinion, which
is agreed upon between Ahl ul-Ilm, with reports and transmissions early and
recent, is that each trustworthy narrator who transmits a Ḥadīth from his equal,
with the feasible probability for [the transmitter] to meet [who he transmits
from] and hear from him due to their being together in the same era, even if
there never came a report that they met or spoke face to face, then the
transmission is affirmed, and [using it as a] proof is appropriate, unless there
is clear evidence that this transmitter did not meet who he transmits from or
that he did not hear anything from him.
Then as for when the matter is ambiguous regarding the possibility which we
explained previously, then the transmission is always [accepted ]as coming by
way of ‘hearing’ until there is evidence [otherwise] which we pointed out. Thus
it is said to the inventor of this opinion whose speaker is as we have
described, or to his defender- you have provided in the sum total of your
statement that the report of the single trustworthy narrator on authority of the
single trustworthy narrator is a proof which is required to act upon, then you
introduced into it the condition afterwards, and you said ‘until we know that
[the transmitter] had met once or more and heard something from [the one he
transmits from]’. So have you found this condition which you stipulated from
anyone [of Ahl ul-Ilm] who also required it? And if not then bring me evidence
of what you allege. Thus if he claims there is a statement from one of the
scholars of the Salaf for what he alleged in introducing the condition in
affirming reports, [then] confirm it; [however] neither he, nor others, will
ever find a way to produce it, even though he claims about what he alleges there
is evidence to rely on. It is said ‘What is that evidence?’
Thus if he said: ‘I said it since I found transmitters of reports, early and
recent, transmitting Ḥadīth from each other, and [the transmitter] did not ever
see or hear anything from [from the one he transmits from]. Thus when I saw them
permitting the transmission of Ḥadīth between them like this, Irsāl, without
hearing [between transmitters], while the Mursal from the transmissions, in the
foundation of our view and that of Ahl ul-Ilm in reports, is that it is not a
proof; on account of what I described from the weakness, I rely on researching
the hearing of the transmitter in each report on authority of [who he transmits
from]. Thus when I unexpectedly come upon his hearing from [the one he transmits
from] due to the low amount of a thing [i.e. transmissions on his authority],
all of what he transmits on his authority becomes fixed to me thereafter. And if
knowledge of [his actually hearing from whom he transmits from] is too distant
from me, I withhold from the report and according to me it does not have a
position of proof due to the possibility of Irsāl in it.’
Thus it is said to him: Then if the reason for your weakening the [Mu’an’an]
report and your abandoning relying on it is due to the possibility of Irsāl in
it, it obligates you to not affirm a chain of Mu’an’an until you see it has
hearing [Simā’] from its first [transmitter] to its last.
And according to us it is possible that the Ḥadīth [you described] which has
come to us on authority of Hishām bin Urwah, on authority of his father, on
authority of Ā’ishah- we know with certainty that Hishām heard from his father
and that his father heard from Ā’ishah, just as we know that Ā’ishah heard from
the Prophet, peace and blessings upon him- it is possible that when Hishām does
not say in the transmission that he transmits on authority of his father the
words ‘I heard’ or ‘He informed me’, that there could be between him and his
father another person who informed [Hishām] of it on authority of his father in
this transmission, and he did not hear it from his father when he preferred
transmitting it Mursal, and it is not attributed to who he really heard it from.
Just as that is possible from Hishām, on authority of his father, then it is
also possible for his father on authority of Ā’ishah, and like that all chains
for Ḥadīth in which the ‘hearing’ [of each transmitter] from the other is not
mentioned. And if it was known in some transmissions that every single one of
them did hear from his companion a great deal, then it is still possible for
each one of them to drop in some of the transmissions, such that he hears from
someone else some of his Ḥadīth, then expedites on authority [of his most famous
companion] occasionally, while not designating who he [actually] heard from. And
at times he is afraid and designates who he [actually] related the Ḥadīth from
and abandons Irsāl. What we mention from this is found in Ḥadīth, from the
actions of trustworthy Muhaddithīn and A’immah of Ahl ul-Ilm; and we will
mention several of their transmissions upon the pathway which we mentioned
demonstrating through them the great amount of [the above], if Allah, exalted is
He, wills. Thus from that [are the following]:
That Ayyūb as-Sakhtiyānī, Ibn al-Mubārak, Wakī’, Ibn Numayr, and a group of
others transmitted on authority of Hishām bin Urwah, on authority of his father,
on authority of Ā’ishah, may Allah be pleased with her, she said: ‘I applied
scent to the Messenger of Allah, peace and blessings upon him, at the time of
entering and leaving Ihrām, with the most pleasant [scent] I found’.
Thus Layth bin Sa’d, Dāwud al-Attār, Humayd bin al-Aswad, Wuhayb bin Khālid, and
Abū Usāmah transmitted this transmission on authority of none other than Hishām,
he said, Uthmān bin Urwah informed me, on authority of Urwah, on authority of
Ā’ishah, on authority of the Prophet, peace and blessings upon him; and Hishām
transmitted, on authority of his father, on authority of Ā’ishah, she said: ‘The
Prophet, peace and blessings upon him, when he was in ‘Itikaf lowered his head
towards me, then I combed [his hair] and I was menstruating’. Then Mālik bin
Anas transmitted the exact narration, on authority of az-Zuhrī, on authority of
Urwah, on authority of Amrah , on authority of Ā’ishah, on authority of the
Prophet, peace and blessings upon him.
Az-Zuhrī and Sālih bin Abī Hassān transmitted on authority of Abī Salamah, on
authority of Ā’ishah: ‘The Prophet, peace and blessings upon him, would kiss
while fasting’.
Thus Yahyā bin Abī Kathīr said about this report regarding ‘kissing’, Abū
Salamah bin Abd ar-Rahman informed me that Umar bin Abd al-Azīz informed him
that Urwah informed him that Ā’ishah informed him that: ‘The Prophet, peace and
blessings upon him, would kiss her while fasting’.
Ibn Uyaynah and others transmitted on authority of Amr bin Dīnār, on authority
of Jābir, he said ‘The Messenger of Allah, peace and blessings upon him,
[allowed us] to eat horse meat and prohibited us from donkey meat’. And Hammād
bin Zayd transmitted it, on authority of Amr, on authority of Muhammad bin Alī,
on authority of Jābir, on authority of the Prophet, peace and blessings upon
him. And this manner of transmitting narrations is abundant, its enumeration
being much, and what we mentioned is sufficient for those who possess
understanding. Thus when the reason [for weakening these types of
transmissions]- according to the one whose opinion we described before in terms
of the invalidation of Ḥadīth and weakening them when it is not known that the
transmitter heard anything through the one he transmits from- is that Irsāl is
possible in them, his opinion leads to his being obligated to abandon relying on
transmissions of those who are known to have heard through who they transmit
from unless there is mention of ‘hearing’ in the report itself, due to what we
clarified before of the A’immah who related reports that at times they would
expedite the Ḥadīth as Irsāl, and not mention who they heard it from, and at
times they would be so inclined, so they would provide the chain for the report
in the form that they heard it- they would report [a narration] through
‘descent’ [from a peer or someone below them in age or status] if it was
descended and with ‘elevation’ [with less narrators between them and the
Prophet, peace and blessings upon him] if it was elevated, just as we explained
about them. We are not aware of anyone from the A’immah of the Salaf who when he
sought to act upon reports and investigate the soundness or weakness of the
chains of transmission like [those of] Ayyūb as-Sakhtiyānī, Ibn Awn, Mālik bin
Anas, Shu’bah bin al-Hajjāj, Yahyā bin Sa’īd al-Qattān, Abd ar-Rahman bin Mahdī
and those after them from the people of Ḥadīth, he examined the situation
regarding [the manner of] ‘hearing’ in the chains, like what is claimed in the
opinion of the one we described previously.
Those who investigated among [the scholars of Ḥadīth] would only investigate the
‘hearing’ of the transmitters of Ḥadīth they transmitted from when the
transmitter was among those who were known for Tadlīs in Ḥadīth and famous for
it. Thus when they investigated [a transmitter’s manner of] ‘hearing’ in his
transmissions and they would research that about him in order to distance
themselves from the defect of Tadlīs. Thus to research that about the
non-Mudallis, from the perspective of the one who alleged what he did in the
opinion we related, then we have not heard of that from anyone we designated and
do not designate from the A’immah.
Thus from that is Abd Allah bin Yazīd al-Ansārī , who saw the Prophet, peace and
blessings upon him; he transmitted a Ḥadīth on authority of Hudhayfah and Abī
Mas’ūd al-Ansārī attributing it to the Prophet, peace and blessings upon him,
and there is no mention of ‘hearing’ in his transmission from either of them .
Also, we have not preserved in any of the transmissions that Abd Allah bin Yazīd
ever met Hudhayfah or Abū Mas’ūd face to face for Ḥadīth. We have not found
mention in an actual transmission his seeing either of them and we have not
heard from any of Ahl ul-Ilm who have passed or who we have met who charged with
weakness these two reports who Abd Allah bin Yazīd transmitted on authority of
Hudhayfah and Abū Mas’ūd. Rather according to those we met from Ahl ul-Ilm in
Ḥadīth those two [reports] and whatever is similar to them are among the
authentic and strong chains; they held the view of acting by what was related by
them, and relied upon what came from the Sunan and Āthār [in that manner]. And
it is weak and abandoned in the allegation of the one whose view we related
before, until ‘hearing’ of the transmitter is obtained from whoever transmits
[them]. And even if we took to enumerating the authentic reports according to
Ahl ul-Ilm whereof they are weak in the allegation of this speaker and we
counted them, truly we would not be able to fully examine its mention and
enumerate all of them; rather we prefer to place several as a symbol for what we
remain silent on.
Abū Uthmān an-Nahdī and Abū Rāfi’ as-Sā’igh both were from among those who
witnessed the age of Jahiliyyah [the time before Islam in the Arabian Peninsula]
and were among the Companions of the Messenger of Allah, peace and blessings
upon him, who witnessed the battle of Badr, and so on and so forth. They both
related reports on authority of [the Companions] until they [related Ḥadīth from
younger Companions] the likes of Abū Hurayrah and Ibn Umar. Each of these two
transmitted a single Ḥadīth on authority of Ubayy bin K’ab, on authority of the
Prophet, peace and blessings upon him, and we did not hear in an actual
transmission that they had seen Ubayy with their own eyes, or heard anything
from him.
Abū Amr ash-Shaybānī witnessed al-Jahiliyyah and was an adult during the time of
the Prophet, peace and blessings upon him, and Abū Ma’mar Abd Allah bin
Sakhbarah each transmitted two reports on authority of Abū Mas’ūd al-Ansārī, on
authority of the Prophet, peace and blessings upon him.
Ubayd bin Umayr transmitted a Ḥadīth on authority of Umm Salamah, wife of the
Prophet, peace and blessings upon him, on authority of the Prophet, peace and
blessings upon him, and Ubayd bin Umayr was born in the time of the Prophet,
peace and blessings upon him.
Qays bin Abī Hāzim transmitted three reports on authority of Abū Mas’ūd
al-Ansārī, on authority of the Prophet, peace and blessings upon him and he
witnessed the time of the Prophet, peace and blessings upon him.
Abd ar-Rahman bin Abī Laylā transmitted a Ḥadīth on authority of Anas bin Mālik,
on authority of the Prophet, peace and blessings upon him, and he heard from
Umar bin al-Khattāb and accompanied Alī.
Rib’ī bin Hirāsh transmitted two Ḥadīth on authority of Imrān bin Husayn, on
authority of the Prophet, peace and blessings upon him; and a Ḥadīth on
authority of Abū Bakrah, on authority of the Prophet, peace and blessings upon
him. Rib’ī heard from Alī bin Abī Tālib and transmitted on his authority.
Nāfi’ bin Jubayr bin Mut’im transmitted a Ḥadīth on authority of Abī Shurayh
al-Khuzā’ī, on authority of the Prophet, peace and blessings upon him.
An-Nu’mān bin Abī Ayyāsh transmitted three Ahādīth on authority of Abū Sa’īd
al-Khudrī, on authority of the Prophet, peace and blessings upon him.
Atā’ bin Yazīd al-Laythī transmitted a Ḥadīth on authority of Tamīm ad-Dārī, on
authority of the Prophet, peace and blessings upon him.
Sulaymān bin Yasār transmitted a Ḥadīth on authority of Rāfi’ bin Khadīj, on
authority of the Prophet, peace and blessings upon him.
Humayd bin Abd ar-Rahman al-Himyarī transmitted narrations on authority of Abū
Hurayrah, on authority of the Prophet, peace and blessings upon him. Thus all of
these Tabi’īn we named, whose transmissions are on authority of Companions, are
not recorded in separate transmissions to have heard directly from them, to our
knowledge, and are not recorded to have met them in the course of the actual
report. They are sound chains of transmission according to those who possess
knowledge of reports and transmissions; we do not know of them ever weakening
anything of them or asking about whether they heard from each other, since the
‘hearing’ of each one of them from his companion is possible, without anyone
rejecting [that], due to them all being together in the same time period.
This opinion that the speaker invented, which we related, regarding weakening
the Ḥadīth, for the reason which he described, is too inferior to be relied upon
or [too inferior] for its mention to be stirred up since it was an invented
opinion and a backward discussion which no one from Ahl ul-Ilm stated before and
those who came after them denounced it. Thus there is no need to for us to
refute it with more than what we have already explained since the standing of
the speech and its speaker is that which we described, and Allah is the one with
whom aid is sought in repelling what differs from the school of the scholars and
in Him alone complete trust is placed.
وَهَذَا الْقَوْلُ- يَرْحَمُكَ اللَّهُ- فِي
الطَّعْنِ فِي الأَسَانِيدِ قَوْلٌ مُخْتَرَعٌ مُسْتَحْدَثٌ غَيْرُ مَسْبُوقٍ
صَاحِبُهُ إِلَيْهِ وَلاَ مُسَاعِدَ لَهُ مِنْ أَهْلِ الْعِلْمِ عَلَيْهِ وَذَلِكَ
أَنَّ الْقَوْلَ الشَّائِعَ الْمُتَّفَقَ عَلَيْهِ بَيْنَ أَهْلِ الْعِلْمِ
بِالأَخْبَارِ وَالرِّوَايَاتِ قَدِيمًا وَحَدِيثًا أَنَّ كُلَّ رَجُلٍ ثِقَةٍ
رَوَى عَنْ مِثْلِهِ حَدِيثًا وَجَائِزٌ مُمْكِنٌ لَهُ لِقَاؤُهُ وَالسَّمَاعُ
مِنْهُ لِكَوْنِهِمَا جَمِيعًا كَانَا فِي عَصْرٍ وَاحِدٍ وَإِنْ لَمْ يَأْتِ فِي
خَبَرٍ قَطُّ أَنَّهُمَا اجْتَمَعَا وَلاَ تَشَافَهَا بِكَلاَمٍ فَالرِّوَايَةُ
ثَابِتَةٌ وَالْحُجَّةُ بِهَا لاَزِمَةٌ إِلاَّ أَنْ يَكُونَ هُنَاكَ دَلاَلَةٌ
بَيِّنَةٌ أَنَّ هَذَا الرَّاوِيَ لَمْ يَلْقَ مَنْ رَوَى عَنْهُ أَوْ لَمْ
يَسْمَعْ مِنْهُ شَيْئًا فَأَمَّا وَالأَمْرُ مُبْهَمٌ عَلَى الإِمْكَانِ الَّذِي
فَسَّرْنَا فَالرِّوَايَةُ عَلَى السَّمَاعِ أَبَدًا حَتَّى تَكُونَ الدَّلاَلَةُ
الَّتِي بَيَّنَّا.
فَيُقَالُ لِمُخْتَرِعِ هَذَا الْقَوْلِ الَّذِي وَصَفْنَا مَقَالَتَهُ أَوْ
لِلذَّابِّ عَنْهُ قَدْ أَعْطَيْتَ فِي جُمْلَةِ قَوْلِكَ أَنَّ خَبَرَ الْوَاحِدِ
الثِّقَةِ عَنِ الْوَاحِدِ الثِّقَةِ حُجَّةٌ يَلْزَمُ بِهِ الْعَمَلُ ثُمَّ
أَدْخَلْتَ فِيهِ الشَّرْطَ بَعْدُ فَقُلْتَ حَتَّى نَعْلَمَ أَنَّهُمَا قَدْ
كَانَا الْتَقَيَا مَرَّةً فَصَاعِدًا أَوْ سَمِعَ مِنْهُ شَيْئًا فَهَلْ تَجِدُ
هَذَا الشَّرْطَ الَّذِي اشْتَرَطْتَهُ عَنْ أَحَدٍ يَلْزَمُ قَوْلُهُ وَإِلاَّ
فَهَلُمَّ دَلِيلاً عَلَى مَا زَعَمْتَ.
فَإِنِ ادَّعَى قَوْلَ أَحَدٍ مِنْ عُلَمَاءِ السَّلَفِ بِمَا زَعَمَ مِنْ
إِدْخَالِ الشَّرِيطَةِ فِي تَثْبِيتِ الْخَبَرِ طُولِبَ بِهِ وَلَنْ يَجِدَ هُوَ
وَلاَ غَيْرُهُ إِلَى إِيجَادِهِ سَبِيلاً وَإِنْ هُوَ ادَّعَى فِيمَا زَعَمَ
دَلِيلاً يَحْتَجُّ بِهِ قِيلَ لَهُ وَمَا ذَاكَ الدَّلِيلُ فَإِنْ قَالَ قُلْتُهُ
لأَنِّي وَجَدْتُ رُوَاةَ الأَخْبَارِ قَدِيمًا وَحَدِيثًا يَرْوِي أَحَدُهُمْ عَنِ
الآخَرِ الْحَدِيثَ وَلَمَّا يُعَايِنْهُ وَلاَ سَمِعَ مِنْهُ شَيْئًا قَطُّ
فَلَمَّا رَأَيْتُهُمُ اسْتَجَازُوا رِوَايَةَ الْحَدِيثِ بَيْنَهُمْ هَكَذَا عَلَى
الإِرْسَالِ مِنْ غَيْرِ سَمَاعٍ- وَالْمُرْسَلُ مِنَ الرِّوَايَاتِ فِي أَصْلِ
قَوْلِنَا وَقَوْلِ أَهْلِ الْعِلْمِ بِالأَخْبَارِ لَيْسَ بِحُجَّةٍ- احْتَجْتُ
لِمَا وَصَفْتُ مِنَ الْعِلَّةِ إِلَى الْبَحْثِ عَنْ سَمَاعِ رَاوِي كُلِّ خَبَرٍ
عَنْ رَاوِيهِ فَإِذَا أَنَا هَجَمْتُ عَلَى سَمَاعِهِ مِنْهُ لأَدْنَى شيء ثَبَتَ
عِنْدِي بِذَلِكَ جَمِيعُ مَا يَرْوِي عَنْهُ بَعْدُ فَإِنْ عَزَبَ عَنِّي
مَعْرِفَةُ ذَلِكَ أَوْقَفْتُ الْخَبَرَ وَلَمْ يَكُنْ عِنْدِي مَوْضِعَ حُجَّةٍ
لإِمْكَانِ الإِرْسَالِ فِيهِ.
فَيُقَالُ لَهُ فَإِنْ كَانَتِ الْعِلَّةُ فِي تَضْعِيفِكَ الْخَبَرَ وَتَرْكِكَ
الاِحْتِجَاجَ بِهِ إِمْكَانَ الإِرْسَالِ فِيهِ لَزِمَكَ أَنْ لاَ تُثْبِتَ
إِسْنَادًا مُعَنْعَنًا حَتَّى تَرَى فِيهِ السَّمَاعَ مِنْ أَوَّلِهِ إِلَى
آخِرِهِ?
وَذَلِكَ أَنَّ الْحَدِيثَ الْوَارِدَ عَلَيْنَا بِإِسْنَادِ هِشَامِ بْنِ عُرْوَةَ
عَنْ أَبِيهِ عَنْ عَائِشَةَ فَبِيَقِينٍ نَعْلَمُ أَنَّ هِشَامًا قَدْ سَمِعَ مِنْ
أَبِيهِ وَأَنَّ أَبَاهُ قَدْ سَمِعَ مِنْ عَائِشَةَ كَمَا نَعْلَمُ أَنَّ
عَائِشَةَ قَدْ سَمِعَتْ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَدْ
يَجُوزُ إِذَا لَمْ يَقُلْ هِشَامٌ فِي رِوَايَةٍ يَرْوِيهَا عَنْ أَبِيهِ سَمِعْتُ
أَوْ أَخْبَرَنِي أَنْ يَكُونَ بَيْنَهُ وَبَيْنَ أَبِيهِ فِي تِلْكَ الرِّوَايَةِ
إِنْسَانٌ آخَرُ أَخْبَرَهُ بِهَا عَنْ أَبِيهِ وَلَمْ يَسْمَعْهَا هُوَ مِنْ
أَبِيهِ لَمَّا أَحَبَّ أَنْ يَرْوِيَهَا مُرْسَلاً وَلاَ يُسْنِدَهَا إِلَى مَنْ
سَمِعَهَا مِنْهُ.
وَكَمَا يُمْكِنُ ذَلِكَ فِي هِشَامٍ عَنْ أَبِيهِ فَهُوَ أَيْضًا مُمْكِنٌ فِي
أَبِيهِ عَنْ عَائِشَةَ.
وَكَذَلِكَ كُلُّ إِسْنَادٍ لِحَدِيثٍ لَيْسَ فِيهِ ذِكْرُ سَمَاعِ بَعْضِهِمْ مِنْ
بَعْضٍ.
وَإِنْ كَانَ قَدْ عُرِفَ فِي الْجُمْلَةِ أَنَّ كُلَّ وَاحِدٍ مِنْهُمْ قَدْ
سَمِعَ مِنْ صَاحِبِهِ سَمَاعًا كَثِيرًا فَجَائِزٌ لِكُلِّ وَاحِدٍ مِنْهُمْ أَنْ
يَنْزِلَ فِي بَعْضِ الرِّوَايَةِ فَيَسْمَعَ مِنْ غَيْرِهِ عَنْهُ بَعْضَ
أَحَادِيثِهِ ثُمَّ يُرْسِلَهُ عَنْهُ أَحْيَانًا وَلاَ يُسَمِّيَ مَنْ سَمِعَ
مِنْهُ وَيَنْشَطَ أَحْيَانًا فَيُسَمِّيَ الرَّجُلَ الَّذِي حَمَلَ عَنْهُ
الْحَدِيثَ وَيَتْرُكَ الإِرْسَالَ.
وَمَا قُلْنَا مِنْ هَذَا مَوْجُودٌ فِي الْحَدِيثِ مُسْتَفِيضٌ مِنْ فِعْلِ
ثِقَاتِ الْمُحَدِّثِينَ وَأَئِمَّةِ أَهْلِ الْعِلْمِ.
وَسَنَذْكُرُ مِنْ رِوَايَاتِهِمْ عَلَى الْجِهَةِ الَّتِي ذَكَرْنَا عَدَدًا
يُسْتَدَلُّ بِهَا عَلَى أَكْثَرَ مِنْهَا إِنْ شَاءَ اللَّهُ تَعَالَى.
فَمِنْ ذَلِكَ أَنَّ أَيُّوبَ السَّخْتِيَانِيَّ وَابْنَ الْمُبَارَكِ وَوَكِيعًا
وَابْنَ نُمَيْرٍ وَجَمَاعَةً غَيْرَهُمْ رَوَوْا عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ
أَبِيهِ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كُنْتُ أُطَيِّبُ رَسُولَ
اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِحِلِّهِ وَلِحُرْمِهِ بِأَطْيَبِ مَا
أَجِدُ.
فَرَوَى هَذِهِ الرِّوَايَةَ بِعَيْنِهَا اللَّيْثُ بْنُ سَعْدٍ وَدَاوُدُ
الْعَطَّارُ وَحُمَيْدُ بْنُ الأَسْوَدِ وَوُهَيْبُ بْنُ خَالِدٍ وَأَبُو أُسَامَةَ
عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي عُثْمَانُ بْنُ عُرْوَةَ عَنْ عُرْوَةَ عَنْ
عَائِشَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. وَرَوَى هِشَامٌ
عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَتْ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ إِذَا اعْتَكَفَ يُدْنِي إِلَيَّ رَأْسَهُ فَأُرَجِّلُهُ وَأَنَا
حَائِضٌ.
فَرَوَاهَا بِعَيْنِهَا مَالِكُ بْنُ أَنَسٍ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ
عَمْرَةَ عَنْ عَائِشَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
وَرَوَى الزُّهْرِيُّ وَصَالِحُ بْنُ أَبِي حَسَّانَ عَنْ أَبِي سَلَمَةَ عَنْ
عَائِشَةَ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُ وَهُوَ
صَائِمٌ.
فَقَالَ يَحْيَى بْنُ أَبِي كَثِيرٍ فِي هَذَا الْخَبَرِ فِي الْقُبْلَةِ
أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ عُمَرَ بْنَ عَبْدِ
الْعَزِيزِ أَخْبَرَهُ أَنَّ عُرْوَةَ أَخْبَرَهُ أَنَّ عَائِشَةَ أَخْبَرَتْهُ
أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُقَبِّلُهَا وَهُوَ
صَائِمٌ. وَرَوَى ابْنُ عُيَيْنَةَ وَغَيْرُهُ عَنْ عَمْرِو بْنِ دِينَارٍ عَنْ
جَابِرٍ قَالَ أَطْعَمَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
لُحُومَ الْخَيْلِ وَنَهَانَا عَنْ لُحُومِ الْحُمُرِ.
فَرَوَاهُ حَمَّادُ بْنُ زَيْدٍ عَنْ عَمْرٍو عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ
جَابِرٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
وَهَذَا النَّحْوُ فِي الرِّوَايَاتِ كَثِيرٌ يَكْثُرُ تَعْدَادُهُ وَفِيمَا
ذَكَرْنَا مِنْهَا كِفَايَةٌ لِذَوِي الْفَهْمِ.
فَإِذَا كَانَتِ الْعِلَّةُ عِنْدَ مَنْ وَصَفْنَا قَوْلَهُ مِنْ قَبْلُ فِي
فَسَادِ الْحَدِيثِ وَتَوْهِينِهِ إِذَا لَمْ يُعْلَمْ أَنَّ الرَّاوِيَ قَدْ
سَمِعَ مِمَّنْ رَوَى عَنْهُ شَيْئًا إِمْكَانَ الإِرْسَالِ فِيهِ لَزِمَهُ تَرْكُ
الاِحْتِجَاجِ فِي قِيَادِ قَوْلِهِ بِرِوَايَةِ مَنْ يُعْلَمُ أَنَّهُ قَدْ سَمِعَ
مِمَّنْ رَوَى عَنْهُ إِلاَّ فِي نَفْسِ الْخَبَرِ الَّذِي فِيهِ ذِكْرُ السَّمَاعِ
لِمَا بَيَّنَّا مِنْ قَبْلُ عَنِ الأَئِمَّةِ الَّذِينَ نَقَلُوا الأَخْبَارَ
أَنَّهُمْ كَانَتْ لَهُمْ تَارَاتٌ يُرْسِلُونَ فِيهَا الْحَدِيثَ إِرْسَالاً وَلاَ
يَذْكُرُونَ مَنْ سَمِعُوهُ مِنْهُ وَتَارَاتٌ يَنْشَطُونَ فِيهَا فَيُسْنِدُونَ
الْخَبَرَ عَلَى هَيْئَةِ مَا سَمِعُوا فَيُخْبِرُونَ بِالنُّزُولِ فِيهِ إِنْ
نَزَلُوا وَبِالصُّعُودِ إِنْ صَعِدُوا كَمَا شَرَحْنَا ذَلِكَ عَنْهُمْ.
وَمَا عَلِمْنَا أَحَدًا مِنْ أَئِمَّةِ السَّلَفِ مِمَّنْ يَسْتَعْمِلُ
الأَخْبَارَ وَيَتَفَقَّدُ صِحَّةَ الأَسَانِيدِ وَسَقَمَهَا مِثْلَ أَيُّوبَ
السَّخْتِيَانِيِّ وَابْنِ عَوْنٍ وَمَالِكِ بْنِ أَنَسٍ وَشُعْبَةَ بْنِ
الْحَجَّاجِ وَيَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ وَعَبْدِ الرَّحْمَنِ بْنِ
مَهْدِيٍّ وَمَنْ بَعْدَهُمْ مِنْ أَهْلِ الْحَدِيثِ فَتَّشُوا عَنْ مَوْضِعِ
السَّمَاعِ فِي الأَسَانِيدِ كَمَا ادَّعَاهُ الَّذِي وَصَفْنَا قَوْلَهُ مِنْ
قَبْلُ.
وَإِنَّمَا كَانَ تَفَقُّدُ مَنْ تَفَقَّدَ مِنْهُمْ سَمَاعَ رُوَاةِ الْحَدِيثِ
مِمَّنْ رَوَى عَنْهُمْ إِذَا كَانَ الرَّاوِي مِمَّنْ عُرِفَ بِالتَّدْلِيسِ فِي
الْحَدِيثِ وَشُهِرَ بِهِ فَحِينَئِذٍ يَبْحَثُونَ عَنْ سَمَاعِهِ فِي رِوَايَتِهِ
وَيَتَفَقَّدُونَ ذَلِكَ مِنْهُ كَيْ تَنْزَاحَ عَنْهُمْ عِلَّةُ التَّدْلِيسِ.
فَمَنِ ابْتَغَى ذَلِكَ مِنْ غَيْرِ مُدَلِّسٍ عَلَى الْوَجْهِ الَّذِي زَعَمَ مَنْ
حَكَيْنَا قَوْلَهُ فَمَا سَمِعْنَا ذَلِكَ عَنْ أَحَدٍ مِمَّنْ سَمَّيْنَا وَلَمْ
نُسَمِّ مِنَ الأَئِمَّةِ.
فَمِنْ ذَلِكَ أَنَّ عَبْدَ اللَّهِ بْنَ يَزِيدَ الأَنْصَارِيَّ وَقَدْ رَأَى
النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ رَوَى عَنْ حُذَيْفَةَ وَعَنْ
أَبِي مَسْعُودٍ الأَنْصَارِيِّ وَعَنْ كُلِّ وَاحِدٍ مِنْهُمَا حَدِيثًا
يُسْنِدُهُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَيْسَ فِي
رِوَايَتِهِ عَنْهُمَا ذِكْرُ السَّمَاعِ مِنْهُمَا وَلاَ حَفِظْنَا فِي شيء مِنَ
الرِّوَايَاتِ أَنَّ عَبْدَ اللَّهِ بْنَ يَزِيدَ شَافَهَ حُذَيْفَةَ وَأَبَا
مَسْعُودٍ بِحَدِيثٍ قَطُّ وَلاَ وَجَدْنَا ذِكْرَ رُؤْيَتِهِ إِيَّاهُمَا فِي
رِوَايَةٍ بِعَيْنِهَا.
وَلَمْ نَسْمَعْ عَنْ أَحَدٍ مِنْ أَهْلِ الْعِلْمِ مِمَّنْ مَضَى وَلاَ مِمَّنْ
أَدْرَكْنَا أَنَّهُ طَعَنَ فِي هَذَيْنِ الْخَبَرَيْنِ اللَّذَيْنِ رَوَاهُمَا
عَبْدُ اللَّهِ بْنُ يَزِيدَ عَنْ حُذَيْفَةَ وَأَبِي مَسْعُودٍ بِضَعْفٍ فِيهِمَا
بَلْ هُمَا وَمَا أَشْبَهَهُمَا عِنْدَ مَنْ لاَقَيْنَا مِنْ أَهْلِ الْعِلْمِ
بِالْحَدِيثِ مِنْ صِحَاحِ الأَسَانِيدِ وَقَوِيِّهَا يَرَوْنَ اسْتِعْمَالَ مَا
نُقِلَ بِهَا وَالاِحْتِجَاجَ بِمَا أَتَتْ مِنْ سُنَنٍ وَآثَارٍ
وَهِيَ فِي زَعْمِ مَنْ حَكَيْنَا قَوْلَهُ مِنْ قَبْلُ وَاهِيَةٌ مُهْمَلَةٌ
حَتَّى يُصِيبَ سَمَاعَ الرَّاوِي عَمَّنْ رَوَى وَلَوْ ذَهَبْنَا نُعَدِّدُ
الأَخْبَارَ الصِّحَاحَ عِنْدَ أَهْلِ الْعِلْمِ مِمَّنْ يَهِنُ بِزَعْمِ هَذَا
الْقَائِلِ وَنُحْصِيهَا لَعَجَزْنَا عَنْ تَقَصِّي ذِكْرِهَا وَإِحْصَائِهَا
كُلِّهَا وَلَكِنَّا أَحْبَبْنَا أَنْ نَنْصِبَ مِنْهَا عَدَدًا يَكُونُ سِمَةً
لِمَا سَكَتْنَا عَنْهُ مِنْهَا.
وَهَذَا أَبُو عُثْمَانَ النَّهْدِيُّ وَأَبُو رَافِعٍ الصَّائِغُ وَهُمَا مِمَّنْ
أَدْرَكَ الْجَاهِلِيَّةَ وَصَحِبَا أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ مِنَ الْبَدْرِيِّينَ هَلُمَّ جَرًّا وَنَقَلاَ عَنْهُمُ
الأَخْبَارَ حَتَّى نَزَلاَ إِلَى مِثْلِ أَبِي هُرَيْرَةَ وَابْنِ عُمَرَ
وَذَوِيهِمَا قَدْ أَسْنَدَ كُلُّ وَاحِدٍ مِنْهُمَا عَنْ أُبَيِّ بْنِ كَعْبٍ عَنِ
النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا وَلَمْ نَسْمَعْ فِي
رِوَايَةٍ بِعَيْنِهَا أَنَّهُمَا عَايَنَا أُبَيًّا أَوْ سَمِعَا مِنْهُ شَيْئًا.
وَأَسْنَدَ أَبُو عَمْرٍو الشَّيْبَانِيُّ وَهُوَ مِمَّنْ أَدْرَكَ الْجَاهِلِيَّةَ
وَكَانَ فِي زَمَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلاً وَأَبُو
مَعْمَرٍ عَبْدُ اللَّهِ بْنُ سَخْبَرَةَ كُلُّ وَاحِدٍ مِنْهُمَا عَنْ أَبِي
مَسْعُودٍ الأَنْصَارِيِّ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
خَبَرَيْنِ وَأَسْنَدَ عُبَيْدُ بْنُ عُمَيْرٍ عَنْ أُمِّ سَلَمَةَ زَوْجِ
النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ النَّبِيِّ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ حَدِيثًا وَعُبَيْدُ بْنُ عُمَيْرٍ وُلِدَ فِي زَمَنِ
النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
وَأَسْنَدَ قَيْسُ بْنُ أَبِي حَازِمٍ وَقَدْ أَدْرَكَ زَمَنَ النَّبِيِّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ عَنِ النَّبِيِّ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلاَثَةَ أَخْبَارٍ.
وَأَسْنَدَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى وَقَدْ حَفِظَ عَنْ عُمَرَ بْنِ
الْخَطَّابِ وَصَحِبَ عَلِيًّا عَنْ أَنَسِ بْنِ مَالِكٍ عَنِ النَّبِيِّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا.
وَأَسْنَدَ رِبْعِيُّ بْنُ حِرَاشٍ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ عَنِ النَّبِيِّ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثَيْنِ وَعَنْ أَبِي بَكْرَةَ عَنِ
النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا وَقَدْ سَمِعَ رِبْعِيٌّ
مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَرَوَى عَنْهُ.
وَأَسْنَدَ نَافِعُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِي شُرَيْحٍ الْخُزَاعِيِّ
عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا.
وَأَسْنَدَ النُّعْمَانُ بْنُ أَبِي عَيَّاشٍ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ
ثَلاَثَةَ أَحَادِيثَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
وَأَسْنَدَ عَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ عَنْ تَمِيمٍ الدَّارِيِّ عَنِ
النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا.
وَأَسْنَدَ سُلَيْمَانُ بْنُ يَسَارٍ عَنْ رَافِعِ بْنِ خَدِيجٍ عَنِ النَّبِيِّ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثًا.
وَأَسْنَدَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْحِمْيَرِيُّ عَنْ أَبِي هُرَيْرَةَ
عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَحَادِيثَ.
فَكُلُّ هَؤُلاَءِ التَّابِعِينَ الَّذِينَ نَصَبْنَا رِوَايَتَهُمْ عَنِ
الصَّحَابَةِ الَّذِينَ سَمَّيْنَاهُمْ لَمْ يُحْفَظْ عَنْهُمْ سَمَاعٌ عَلِمْنَاهُ
مِنْهُمْ فِي رِوَايَةٍ بِعَيْنِهَا وَلاَ أَنَّهُمْ لَقُوهُمْ فِي نَفْسِ خَبَرٍ
بِعَيْنِهِ.
وَهِيَ أَسَانِيدُ عِنْدَ ذَوِي الْمَعْرِفَةِ بِالأَخْبَارِ وَالرِّوَايَاتِ مِنْ
صِحَاحِ الأَسَانِيدِ لاَ نَعْلَمُهُمْ وَهَّنُوا مِنْهَا شَيْئًا قَطُّ وَلاَ
الْتَمَسُوا فِيهَا سَمَاعَ بَعْضِهِمْ مِنْ بَعْضٍ.
إِذِ السَّمَاعُ لِكُلِّ وَاحِدٍ مِنْهُمْ مُمْكِنٌ مِنْ صَاحِبِهِ غَيْرُ
مُسْتَنْكَرٍ لِكَوْنِهِمْ جَمِيعًا كَانُوا فِي الْعَصْرِ الَّذِي اتَّفَقُوا
فِيهِ.
وَكَانَ هَذَا الْقَوْلُ الَّذِي أَحْدَثَهُ الْقَائِلُ الَّذِي حَكَيْنَاهُ فِي
تَوْهِينِ الْحَدِيثِ بِالْعِلَّةِ الَّتِي وَصَفَ أَقَلَّ مِنْ أَنْ يُعَرَّجَ
عَلَيْهِ وَيُثَارَ ذِكْرُهُ.
إِذْ كَانَ قَوْلاً مُحْدَثًا وَكَلاَمًا خَلْفًا لَمْ يَقُلْهُ أَحَدٌ مِنْ أَهْلِ
الْعِلْمِ سَلَفَ وَيَسْتَنْكِرُهُ مَنْ بَعْدَهُمْ خَلَفَ فَلاَ حَاجَةَ بِنَا فِي
رَدِّهِ بِأَكْثَرَ مِمَّا شَرَحْنَا. br>
إِذْ كَانَ قَدْرُ الْمَقَالَةِ وَقَائِلِهَا الْقَدْرَ الَّذِي وَصَفْنَاهُ.
وَاللَّهُ الْمُسْتَعَانُ عَلَى دَفْعِ مَا خَالَفَ مَذْهَبَ الْعُلَمَاءِ
وَعَلَيْهِ التُّكْلاَنُ