Sahih Muslim (Volume 2). Imam Abul-Husain Muslim

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СКАЧАТЬ الرَّحْمَنِ، يُحَدِّثُ بِهَذَا الإِسْنَادِ، وَقَالَ: «آيَةُ الْـمُنَافِقِ ثَلاَثٌ، وَإِنْ صَامَ وَصَلَّى وَزَعَمَ أَنَّهُ مُسْلِمٌ».

      [113–110]. (Dar al-Salam 0115) Abu Nasr al-Tammar and [Abd al-A[la ibn Hammad al-Nursi narrated: Hammad ibn Salamah narrated; from Dawud ibn Abi Hind; from Sa[id ibn al-Musay-yib; from Abu Hurayrah reporting the same hadith as the one narrated by Yahya ibn Muhammad from al-[Ala’, but adding, ‘even though he fasts, prays and claims to be a Muslim’.⁸

      وَحَدَّثَنِي أَبُو نَصْرٍ التَّمَّارُ، وَعَبْدُ الأَعْلَى بْنُ حَمَّادٍ، قَالاَ حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ دَاوُدَ بْنِ أَبِي هِنْدٍ، عَنْ سَعِيدِ بْنِ الْـمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِثْلِ حَدِيثِ يَحْيَى بْنِ مُحَمَّدٍ عَنِ الْعَلاَءِ، ذَكَرَ فِيهِ «وَإِنْ صَامَ وَصَلَّى وَزَعَمَ أَنَّهُ مُسْلِمٌ».

      Text Explanation

      8. A number of scholars consider this hadith problematic, because some of these characteristics may be true of a Muslim who truly believes in Islam and has no doubt about it. Scholars are unanimous that a person who is a believer at heart and confirms his belief verbally, yet does such actions is not considered an unbeliever. Nor is he a hypocrite who remains in Hell. Prophet Joseph’s brothers displayed these characteristics, as did some of the early Muslims and some scholars. Although there is no problem with this hadith, scholars do express different views about its meaning. The majority, including highly eminent ones, say that these are characteristics of hypocrisy, and whoever displays such characteristics is similar to the hypocrite insofar as these are true of him. He adopts their manners, and in essence, hypocrisy means giving an appearance that is contrary to what one harbours. This is certainly true of one who has these characteristics. His hypocrisy is in respect of his dealing with the one whom he speaks to, promises, or the one from whom he accepts something in trust, but he lies, breaks his promise and neglects his trust. He is not a hypocrite in respect of Islam, meaning that he pretends to be a Muslim when he is not. The Prophet does not mean that such a person is like those hypocrites who are destined to the lowest rank in Hell.

      The Prophet’s description of the one who combines all these characteristics as a ‘total hypocrite’ means that he is greatly similar to the hypocrite in matters of faith and religion because of these characteristics. Some scholars say this is true in the case of the one who often demonstrates such qualities. The one who is rarely guilty of such actions is not meant here.

      This is the meaning given to this hadith by scholars. Imam al-Tirmidhi attributes it to scholars generally. He said: ‘According to scholars, this relates to hypocritical action’.

      A number of scholars said: The hadith refers to hypocrites at the time of the Prophet who spoke about being believers but who were lying. When entrusted with faith, they betrayed that trust. They gave promises concerning their faith and readiness to support it but were untrue to these promises, resorting instead to falsehood in their quarrels. This view is expressed by Sa[id ibn Jubayr and [Ata’ ibn Abi Rabah. Al-Hasan al-Basri also adopted it after having been of a different view. It is also attributed to Ibn [Abbas and Ibn [Umar, who both report it from the Prophet. Qadi [Iyad said: ‘It is to this view that most of our scholars lean’.

      Al-Khattabi mentions a different view, saying that the hadith is meant as a warning to Muslims against adopting such characteristics because they may lead them to complete hypocrisy. Al-Khattabi also quotes other scholars who say that the hadith referred to a particular person who was a hypocrite. The Prophet did not confront people with total rejection, saying of any person that he was a hypocrite. He would only make an implicit reference, just like he would refer to an action and say: ‘Why do some people do this or that’, but God knows best.

      In the first version of this hadith the Prophet speaks of ‘four qualities’ and says that whoever combines them is a total hypocrite, while in the other version he says that three characteristics are the mark of a hypocrite. There is no contradiction between the two, a thing may have certain marks and each one of them proves its existence. Yet the mark may be one thing or several things, but God knows best.

      Speaking of the marks of hypocrisy, the Prophet says: ‘when he gives a pledge, he is treacherous’. This is included in the other characteristic, ‘when he is placed in a position of trust, he betrays’. The other quality the Prophet mentions is that of resorting to falsehood when quarrelling. The quarrel makes him deviate from the truth and resort to lying and false assertions. The Prophet uses the terms ‘qualities’ and ‘characteristics’, which are meant in the same way.

      Transmission

      The chains of transmission of the different versions of this hadith include al-[Ala’ ibn [Abd al-Rahman, a mawla of al-Huraqah, which is a branch of the Juhaynah tribe. Mawla refers to someone who was a slave but was then freed and who remained loyal to his former master and his tribe. Also, [Uqbah ibn Mukram al-[Ammi is quoted, who belonged to al-[Amm, a branch of the Tamim tribe. The chain includes Abu Nasr al-Tammar, whose name is [Abd al-Malik ibn [Abd al-[Aziz ibn al-Harith, who was the nephew of Bishr ibn al-Harith and was famous for his piety. Muhammad ibn Sa[d says that Abu Nasr was from Nasa in Khurasan, but moved to Baghdad where he became a merchant selling dates and other articles. Hence, he was called al-Tammar, denoting his business was in dates. He was a virtuous and pious man, but God knows best.

      i.Related by al-Bukhari, 34, 2327, and 3007; Abu Dawud, 4688; al-Tirmidhi, 2632.

      i.Related by al-Bukhari, 33, 2536, 2598 and 5744; al-Tirmidhi, 2631; al-Nasa’i, 5036.

CHAPTER 27

      THE STATUS OF ONE WHO SAYS TO HIS MUSLIM BROTHER: YOU ARE AN UNBELIEVER

      [114–111]. (Dar al-Salam 0116) Abu Bakr ibn Abi Shaybah narrated: Muhammad ibn Bishr and [Abdullah ibn Numayr narrated; [Ubaydillah ibn [Umar narrated; from Nafi[; from Ibn [Umar that the Prophet said: ‘If a man calls his brother an unbeliever, this applies to one of them’.

      حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ، وَعَبْدُ اللهِ بْنُ نُمَيْرٍ، قَالاَ: حَدَّثَنَا عُبَيْدُ اللهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا كَفَّرَ الرَّجُلُ أَخَاهُ فَقَدْ بَاءَ بِهَا أَحَدُهُمَا».

      [115–000]. (Dar al-Salam 0117) Yahya ibn Yahya al-Tamimi, Yahya ibn Ayyub, Qutaybah ibn Sa[id and [Ali ibn Hujr narrated; all from Isma[il ibn Ja[far; from [Abdullah ibn Dinar that he heard Ibn [Umar say: ‘God’s Messenger (peace be upon СКАЧАТЬ