In Sunni’s world of I’lm-ur-Rijal, this is an accepted principle that if a Sahabi has not even heard a narration from Holy Prophet asws, or He was not present at that time, but He says “Holy Prophet said”, it is considered as authentic.

For example,

Ibn Salah states this in his Moqaddama, p. 56;

Ibn Kathir in his Ikhtisaar Uloom-ul-Hadeeth, urdu translation,research by Sheikh Zubair Ali Zai p. 37 &  Sheikh Zubair Ali Zai wrote in the footnotes that Ibn Hajr stated that there is agreement between all Scholars of Hadeeth upon authenticity of Mursal of Sahabi

Dr Mahmood Tehan  in his Taiseer Mustalah-ul-Hadeeth, p. 58, also stated this.

Of course, we know that Abu Huraira narrated many narrations where he was not present at the scene. But these are considered authentic on the principle I just mentioned

Now

Some time back, I had written an article on how Abu Huraira took oath on a Narration that this was said by Holy Prophet. Let me remind worthy readers.

حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ يَحْيَى بْنِ جَعْدَةَ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو الْقَارِيِّ، قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ، يَقُولُ: لَا وَرَبِّ هَذَا الْبَيْتِ مَا أَنَا قُلْتُ: ” مَنْ أَصْبَحَ جُنُبًا فَلَا يَصُومُ ” مُحَمَّدٌ وَرَبِّ الْبَيْتِ قَالَهُ، مَا أَنَا نَهَيْتُ عَنْ صِيَامِ يَوْمِ الْجُمُعَةِ، مُحَمَّدٌ نَهَى عَنْهُ وَرَبِّ الْبَيْتِ

Abu huraira said that I swear by the lord of this House! I did not say that whosoever makes it to morning in state of janabat/impurity, he should not fast; rather I swear by the lord of this house! This was said by Mohammad (asws). And I did not forbid fasting on Friday, rather I swear by the lord of this house, Mohammad (asws) forbid that.

[Musnad Ahmad, urdu version, vol 4,page 72]

I had given authentications for the narration in my article. Here is the link

https://ahlubait.wordpress.com/2012/02/13/abu-huraira-and-his-promises/

Now anyone can understand what would be the strength of this narration, as we see Abu Huraira taking oaths on this narration being said by Holy Prophet asws.

However, we find narrations in which he was questioned about this. Like we find

حَدَّثَنَا عَلِيُّ بْنُ عَاصِمٍ، عَنْ خَالِدٍ، عَنْ أَبِي قِلَابَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَتَّابٍ، قَالَ: كَانَ أَبُو هُرَيْرَةَ، يَقُولُ: مَنْ أَصْبَحَ جُنُبًا، فَلَا صَوْمَ لَهُ. قَالَ: فَأَرْسَلَنِي مَرْوَانُ بْنُ الْحَكَمِ – أَنَا وَرَجُلٌ (1) آخَرَ – إِلَى عَائِشَةَ، وَأُمِّ سَلَمَةَ، نَسْأَلُهُمَا عَنِ الْجُنُبِ يُصْبِحُ فِي رَمَضَانَ قَبْلَ أَنْ يَغْتَسِلَ؟ قَالَ: فَقَالَتْ إِحْدَاهُمَا: ” قَدْ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصْبِحُ جُنُبًا، ثُمَّ يَغْتَسِلُ، وَيُتِمُّ صِيَامَ يَوْمِهِ “. قَالَ: وَقَالَتِ الْأُخْرَى: ” كَانَ يُصْبِحُ جُنُبًا مِنْ غَيْرِ أَنْ يَحْتَلِمَ، ثُمَّ يُتِمُّ صَوْمَهُ “، قَالَ: فَرَجَعَا، فَأَخْبَرَا مَرْوَانَ بِذَلِكَ، فَقَالَ لِعَبْدِ الرَّحْمَنِ: أَخْبِرْ أَبَا هُرَيْرَةَ بِمَا قَالَتَا فَقَالَ أَبُو هُرَيْرَةَ: كَذَا كُنْتُ أَحْسَبُ، وَكَذَا كُنْتُ أَظُنُّ قَالَ: فَقَالَ لَهُ مَرْوَانُ: بِأَظُنُّ وَبِأَحْسَبُ تُفْتِي النَّاسَ

Abdur rehman bin Atab says that abu Huraira use to say that if someone make it to morning in state of impurity, his fast is not valid. Once Marwan bin Hakam sent me and another man to Ayesha and umm Salma to ask if someone makes it to morning in Ramadan month in state of impurity and has not taken bath, what is the order for him? One of them said that sometimes, Holy Prophet asws would be in state of impurity at morning, and then take bath and complete the fast. And other one replied that sometimes Holy Prophet asws would be in state of impurity intentionally without having a dream, and he would make it to morning and complete his fast. We came back and told this to Marwan. He said to inform abu huraira about this. Abu Huraira said that I thought so or I presumed so. Marwan said that you give fatwas to people on your presumptions,

[Musnad Ahmad, urdu version, vol 11, page 409]

Also,

حَدَّثَنَا عَبْدُ الرَّزَّاقِ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ، يَقُولُ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” مَنْ أَدْرَكَهُ الصُّبْحُ جُنُبًا، فَلَا صَوْمَ لَهُ ” قَالَ: فَانْطَلَقْتُ أَنَا وَأَبِي، فَدَخَلْنَا عَلَى أُمِّ سَلَمَةَ، وَعَائِشَةَ: فَسَأَلْنَاهُمَا عَنْ ذَلِكَ، فَأَخْبَرَتَانَا ” أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصْبِحُ جُنُبًا مِنْ غَيْرِ حُلُمٍ (3) ، ثُمَّ يَصُومُ ” فَلَقِينَا أَبَا هُرَيْرَةَ، فَحَدَّثَهُ أَبِي، فَتَلَوَّنَ وَجْهُ أَبِي هُرَيْرَةَ، ثُمَّ قَالَ: هَكَذَا حَدَّثَنِي الْفَضْلُ بْنُ عَبَّاسٍ، وَهُنَّ أَعْلَمُ

Abu bakar bin abdur Rehman says that I heard abu Huraira saying that Holy Prophet asws said that whosoever makes it to morning in state of impurity, his fast wont be valid. After some time, I met Ayesha and bibi umm Salma alongwith my father. They said that holy prophet asws would make it to morning in state of janabat/impurity and still fast that day. When we met abu huraira, my father told him about this narration. So his facial expressions changed. And he said that this was told to me by Fadal bin Abbas though wives of Holy Prophet asws know more.

[Musnad Ahmad, urdu version, vol 12, page 77-78]

So he puts the blame on Fadal bin Abbas, though I have not seen anyone else taking it from Fadal bin Abbas. But we are actually more interested in the defense presented by Nasibi website. They write

“The narration itself is not incriminating to the objective reader. Firstly, it does not include any evidence of foul play from Abu Huraira. He never said that he heard the hadith from the Prophet – peace be upon him – . His mistake was that he relied on what he heard from Al-Fadhl bin Al-Abbas without asking him if he heard it from the Prophet – peace be upon him – .

The reliance on reports one hears from others is a mistake that many of us make. We often hear preachers on the pulpits or on television speaking of narrations that are incorrectly attributed to the Prophet – peace be upon him – . When we relate those narrations to our peers, we often neglect naming our sources. Instead, we simply say, “The Prophet – peace be upon him – said…”

Though the main point is not whether he fabricated it or not, rather it was the promises he was taking when he was quoting it. This is the proof how much confident he was. If this was the status of those narrations where he was taking oaths, what would be the status of other narrations???

More importantly, if we take the second narration, then this is perfect example of Mursal of Sahabi. In their attempt to defend Abu Huraira, first of all, they made all Sahaba like us. They say

“The reliance on reports one hears from others is a mistake that many of us make. We often hear preachers on the pulpits or on television speaking of narrations that are incorrectly attributed to the Prophet – peace be upon him – . When we relate those narrations to our peers, we often neglect naming our sources.”

But the point is, no one is taking our words to be hujjat or proof. Our words can be questioned. Does anyone in AhluSunnah think that this should be how Mursal Narrations of Sahaba be treated? And that too when He is taking promises on the narration being that of Holy Prophet asws?

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