Benefits From The Introduction To Sahih Muslim By Shaykh Muhammad Ali ibn Adam al-Ethiopee (Part 2)

Benefits From The Introduction To Sahih Muslim By Shaykh Muhaddith Muhammad Ibn Ali al-Ithyubi (Part 2)

The proof that what we have said is required above what opposes it is in the verse: {Oh you who believe! If a sinful person comes to you with news, then verify it lest you afflict people through ignorance then you become sorry about what you did} [al-Hujurāt: 6]; and the verse: {… from whom you are pleased with from the witnesses} [al-Baqarah: 282] and the verse: {And let two who possess integrity among you bare witness} [at-Talāq: 2].

Thus it demonstrates what we mentioned from these two verses that the report of the sinful is dropped and not accepted, and that the testimony [Shahādah] of one who does not possess integrity is rejected, and the report [Khabar] as well- even though its significance is separated from the meaning of testimony in some respects, they are in agreement regarding the overall conditions they share since the report of the sinful is not acceptable according to Ahl ul-Ilm just as his testimony is rejected according to all of them . The Sunnah demonstrates the prohibition of transmitting abominable transmissions just as in the example from the Qur’ān regarding the prohibition of the report of the sinful.

There is a famous narration on authority of the Messenger of Allah, peace and blessings of Allah upon him, that: ‘Whoever relates on my authority a narration while aware that it is a lie, then he is one of the liars’.


As for the hadith of Mughirah ibn Shu’bah then it is collected by the author (Imam Muslim) with the aforementioned chain of transmission. It is collected by al-Bukhari in al-Jana’iz (no. 1291), at-Tirmidhi in al-Ilm (no. 2662), Ibn Majah in al-Muqaddimah (no. 41) and Ahmad in his Musnad (4250).

Abu Ja’far at-Tahawhi said in Mushkil al-Athar (1/375) after quoting this hadeeth on the authority of Ali, Ibn Jundub and al-Mughirah ibn Shu’bah: “So pay attention to this narration to comprehend its meaning. We found that Allah has said in His book:

“And there followed them successors who inherited the Scripture [while] taking the commodities of this lower life and saying, “It will be forgiven for us.” And if an offer like it comes to them, they will [again] take it. Was not the covenant of the Scripture taken from them that they would not say about Allah except the truth, and they studied what was in it?…” (Surah A’raaf: 169)

So Allah has mentioned that it was upon those who possessed the book to avoid saying anything about Allah except the truth and what they received from Allah is what they received from His messenger (sallallahu alayhi was sallam). So from what Allah obligated upon them was to speak only the truth concerning Allah; and included in this is that they only speak about His messenger (sallallahu alayhi was sallam) with truth, as found in His statement:

“Except for those who bear witness to the truth knowingly.” (Surah Zukhruf: 86)

And whoever bears witness with uncertainty has bore false witness, since Allah has stared about uncertainty: “And most of them follow nothing but conjecture. Certainly, conjecture can be of no avail against the truth.” (Surah Yunus: 36)

In this, He is informing us that conjecture is the opposite of the truth; thus, the one who bears witness with conjecture witnesses with falsehood, just as the one who narrates from the Messenger of Allah (sallallahu alayhi was sallam) without certainty narrates from him with that which is false. And the one who narrates from him that which is false attributes falsehood to him; and the one who attributes falsehood to him has lied upon him and is one of the two liars found in his statement: “Whoever lies upon me intentionally his seat has been prepared for him in the hell-fire.” And we seek refuge in Allah from this.

(Sharh Mushkil al-Athar 1/374-375)

 Abū Bakr ibn Abī Shaybah narrated it to us that Wakī narrated to us, on authority of Shu’bah, on authority of al-Hakam, on authority of Abd ir-Rahman ibn Abī Laylā, on authority of Samurah bin Jundab. And also Abū Bakr ibn Abī Shaybah narrated to us, that Wakī narrated to us, on authority of Shu’bah and Sufyān, on authority of Habīb, on authority of Maymūn ibn Abī Shabīb, on authority of al-Mughīrat ibn Shu’bah, they both said that the Messenger of Allah, peace and blessings of Allah upon him, said the same thing.


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