Benefits From The Introduction To Sahih Muslim By Shaykh Muhammad Ali ibn Adam al-Ethiopee (Part 3)

Chapter 2: Warning about Lying Upon the Messenger of Allah [sallallahu alayhi was sallam]

Abu Bakr ibn Abi Shaybah narrated to us that Ghundar narrated to us, on authority of Shu’bah; and Muhammad bin ul-Muthanna and Ibn Bashar both narrated to us, they said: Muhammad bin Ja’far narrated to us, Shu’bah narrated to us, on authority of Mansur, on authority of Rab’iy ibn Hirāsh, that he heard Ali, may Allah be pleased with him, giving a Khutbah and he said that the Messenger of Allah, peace and blessings of Allah upon him, said: ‘Do not lie upon me; indeed whoever lies upon me will enter the Fire’.

Explanation:

The hadeeth of Ali is collected by the author (Imam Muslim) with the aforementioned chain of narration. It is also collected by al-Bukhari in al-‘ilm (no. 103), at-Tirmidhi in al-‘ilm (no. 2660 and 3715), Ibn Majah in al-Muqaddimah (no. 31) and Ahmad in Musnad al-‘Asharah (1/83 and 1/123).

From the benefits of this hadeeth: The prohibition of lying on the Messenger of Allah (sallallahu alayhi was sallam) and that it is a grave sin.

From them (the benefits of this hadeeth): The establishment of the previous principle and that lying (on the Prophet) includes the one who relates what is false, whether done intentionally or unintentionally.

From them: That there is no difference in lying upon him in matters of jurisprudence or other than jurisprudence, such as al-Targhib wa al-Tarhib, exhortations, etc. All of this is impermissible and from the greatest of major sins by the consensus of the Muslims whose opinion is regarded. This is contradicted by the Karraamiyah, a deviant sect that falsely claims that it is permissible to fabricate hadeeth in al-Targhib wa al-Tarhib.

The Karraamiyah and some Sufis sanction lying (on the Messenger of Allah) as Ibn hajr mentioned: al-Ghazali said: “This is from the inspirations of ash-Shaytaan because truthfulness is the opposite of lying, and what Allah and His Messenger (sallallahu alayhi was sallam) have stated is not in need of fabrication an al-Wa’z (exhortation). And they (i.e. they Karraamiyah and Sufis) have misinterpreted the hadeeth: “Whoever lies on me intentionally, his seat has been prepared for him in the hell-fire” in a number of ways:

  • The first (misinterpretation) is that it was only stated concerning a specific person who went to a group of people claiming that he was the messenger of the Messenger of Allah (sallallahu alayhi was sallam) sent to them to pass verdicts concerning their blood and property. This reached the Messenger of Allah (sallallahu alayhi was sallam) and he commanded that the person be put to death and said: “Whoever lies on me intentionally, his seat has been prepared for him in the hell-fire”
  • Second: That it was narrated with respect to the one who lies on the Prophet (sallallahu alayhi was sallam) intending to demean him or disgrace al-Islam, and they attach this to what was narrated on Abu Umaamah who said: the Messenger of Allah (sallallahu alayhi was sallam) said: “Whoever lies on me intentionally, his seat has been prepared for him in the hell-fire.” This troubled his companions until he saw (the content) on their faces. They said: “O Messenger of Allah! You said this while we hear hadeeth from you and add to it and take away from it.” He said: “I did not intend this; rather I intended those who lie on me to demean me and disgrace Islam.”
  • Third: That if the lie is found in at-Targhib wa al-Tarhib, then it is a lie for the Messenger of Allah (sallallahu alayhi was sallam) not against him.
  • That there comes in some of the wordings of the hadeeth: “Whoever lies upon me intentionally, to misguide the people, his seat has been prepared for him in the hell-fire.”

 

The answer to these doubtful matter is as follows:

As for the first doubt, the answer to it is that the aforementioned reason does not have an authentic chain of narration, and (even) with the supposition of its authenticity, that which is of consequence is the generality of the wording, not the specificity of what caused it.

 

As for the second doubt, the answer to it is that the hadeeth is a lie, as al-Haakim mentioned; in its chain of narration is Muhammad ibn Fadl ibn Atiyyah. The scholars agree upon rejecting his narration. Salih Jazrah said: “He fabricated hadeeth.”

 

Concerning the third doubt, the answer is that it is a lie against him for inventing Ahkam (rulings), for indeed the Mandub (desired ruling) is included in that, and it also is a lie because it attributes the promise of reward for that action to Allah.

 

As for the fourth doubt: the answer to it is that the scholars of hadeeth have agreement that the additional wording “to misguide” is not authentic..”

 

Zuhayr bin Harb narrated to me, Ismā’īl, rather, Ibn Ulayyah narrated to us, on authority of Abd il-Azīz ibn Suhayb, on authority of Anas bin Mālik, that he said: ‘Indeed what prevents me from relating to you a great number of Ḥadīth is that the Messenger of Allah, peace and blessings of Allah upon him, said: ‘Whoever intends to lie upon me, then let him take his seat in the Fire.’

Explanation:

This hadeeth is collected by the author (Imam Muslim) with the aforementioned chain of narration, al-Bukhari in al-Ilm (no. 108), al-Tirmidhi in al-Ilm (no. 2661), Ibn Majah in al-Muqaddimah (no. 32), and Ahmad in Musnad al-Basiriyyin (no. 19,701, 19,649 and 19,704).

If you were to say: This hadeeth was specifically to warn the person who intentionally lied (on the Prophet), while it is well-known that Anas did not intend to lie on the Messenger of Allah (sallallahu alayhi was sallam), then how did this narration prevent him (from narrating an abundance of hadeeth)?

I say (Muhammad ibn Adam): What prevented him was al-Wara’ (reserve), and great fear; since narrating abundantly could lead to adding or deleting something therefore resulting in altering the narration; so he feared from himself erring out of carelessness because even if he did not sin from simply erring, the changing of a hadeeth is a dangerous matter; since it results in legislating rulings. Because of this, he minimized his narrating to safeguard himself. And Allah knows best.

 

Muhammad bin Ubayd il-Ghubarī narrated to us, Abū Awānah narrated to us, on authority of Abī Hasīn, on authority of Abī Sālih, on authority of Abū Hurairah, he said, the Messenger of Allah, peace and blessings of Allah upon him, said: ‘Whoever lies upon me intentionally, then let him take his seat in the Fire’.

Explanation:

This hadeeth of Abu Hurairah is collected by the author (Muslim) with the said chain of transmission, al-Bukhari un al-Ilm (no. 107), Ibn Majah in al-Muqaddimah (no. 34) and Ahmad in Musnad al-Mukthrin (no. 7918, 8,421, 8,948, 8,982, 9,675, 10,109, 10,310 and 10,663).

 

Muhammad bin Abd Allah ibn Numayr narrated to us, my father narrated to us, Sa’īd bin Ubayd narrated to us, Alī bin Rabī’ah narrated to us, he said: ‘I arrived at the Masjid and al-Mughirah, the Amīr of al-Kūfah said: ‘I heard the Messenger of Allah, peace and blessings of Allah upon him, saying, ‘Indeed a lie upon me is not like a lie upon anyone else, for whoever lies upon me intentionally, then he shall take his seat in the Fire’.’

Explanation:

This hadeeth of al-Mughirah ibn Shu’bah is collected by the author (Muslim) here in no. 5 and 6 only, and al-Bukhari in al-Jana’iz (no. 1291), at-Tirmidhi in al-Jana’iz (no. 921) and Ahmad in Musnad al-Kufiyin (no. 17,438 and 17,492).

 

’Alī bin Hajr as-Sa’dī narrated to us, Alī bin Mushir narrated to us, Muhammad bin Qays il-Asadī informed us, on authority of Alī ibn Rabī’at al-Asadī, on authority of al-Mughīrat ibn Shu’bah, on authority of the Prophet, peace and blessings of Allah upon him a similar narration, however he did not mention the words ‘Indeed a lie upon me is not like a lie upon anyone else’.

Explanation:

This refers to Muhammad ibn Qays, meaning he did not relate the statement: “The lie upon me is not like the lying upon anyone else”: rather, he restricted his statement (to the wording): “Whoever lies on me intentionally, his seat has been prepared for him in the hell fire.”

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