Читать книгу Sahih Muslim (Volume 2) - Imam Abul-Husain Muslim - Страница 19

CHAPTER 30

THE PROPHET’S WARNING: ‘DO NOT RELAPSE INTO DISBELIEF AFTER I AM GONE, STRIKING EACH OTHER’S NECKS’

[121–118]. (Dar al-Salam 0124) Abu Bakr ibn Abi Shaybah, Muhammad ibn al-Muthanna and Ibn Bashshar narrated:ⁱ all of them from Muhammad ibn Ja[far; from Shu[bah [H] Also [Ubaydillah ibn Mu[adh narrated [his text]; my father narrated; Shu[bah narrated; from [Ali ibn Mudrik: he heard Abu Zur[ah narrating from his grandfather Jarir: ‘The Prophet said during his farewell pilgrimage: “Tell people to listen”, then he said: “Do not relapse into disbelief after I am gone, striking each other’s necks”.’

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَمُحَمَّدُ بْنُ الْـمُثَنَّى، وَابْنُ، بَشَّارٍ جَمِيعًا عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ، عَنْ شُعْبَةَ ح. وَحَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُعَاذٍ، - وَاللَّفْظُ لَهُ - حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنْ عَلِيِّ بْنِ مُدْرِكٍ، سَمِعَ أَبَا زُرْعَةَ، يُحَدِّثُ عَنْ جَدِّهِ جَرِيرٍ قَالَ: قَالَ لِيَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاعِ «اسْتَنْصِتِ النَّاسَ». ثُمَّ قَالَ: «لاَ تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ».

[000–119]. (Dar al-Salam 0125) [Ubaydillah ibn Mu[adh nar-rated:ⁱⁱ my father narrated; Shu[bah narrated; from Waqid ibn Muhammad; from his father; from Ibn [Umar; from the Prophet (peace be upon him): the same.

وَحَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُعَاذٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنْ وَاقِدِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِثْلِهِ.

[122–120]. (Dar al-Salam 0126) Abu Bakr ibn Abi Shaybah and Abu Bakr ibn Khallad al-Bahili narrated: Muhammad ibn Ja[far narrated; Shu[bah narrated; from Waqid ibn Muhammad ibn Zayd that he heard his father narrating from [Abdullah ibn [Umar; from the Prophet (peace be upon him) that he said in his farewell pilgrimage: ‘How is it with you! (or he said: Woe to you): Do not relapse into disbelief after I am gone, striking each other’s necks’.

وَحَدَّثَنِي أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَأَبُو بَكْرِ بْنُ خَلاَّدٍ الْبَاهِلِيُّ قَالا: حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ وَاقِدِ بْنِ مُحَمَّدِ بْنِ زَيْدٍ، أَنَّهُ سَمِعَ أَبَاهُ يُحَدِّثُ عَنْ عَبْدِ اللهِ بْنِ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ فِي حَجَّةِ الْوَدَاعِ: «وَيْحَكُمْ - أَوْ قَالَ وَيْلَكُمْ - لاَ تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ».

[000–000]. (Dar al-Salam 0127) Harmalah ibn Yahya narrated to me: [Abdullah ibn Wahb reported: [Umar ibn Muhammad narrated to me; that his father narrated to him from Ibn [Umar; from the Prophet: the same as the hadith reported by Shu[bah from Waqid.¹²

حَـدَّثَنِي حَرْمَلَـةُ بْنُ يَحْيَى، أَخْـبَرَنَا عَبْـدُ اللهِ بْنُ وَهْـبٍ، قَالَ حَـدَّثَنِي عُمَـرُ بْـنُ مُحَمَّدٍ، أَنَّ أَبَاهُ حَـدَّثَهُ عَنِ ابْنِ عُمَـرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْـهِ وَسَـلَّمَ بِمِثْـلِ حَدِيثِ شُـعْبَـةَ عَنْ وَاقِـدٍ.

Text Explanation

12. Seven different views are given in explaining this hadith: 1) A person who believes that such unjustified action is lawful is an unbeliever; 2) it represents a denial of God’s favour and the duties imposed by Islam; 3) it moves a person closer towards disbelief and leads him there; 4) this action is the same as that of disbelievers; 5) it means unbelief, which renders the hadith as advising us not to disbelieve but to remain believers; 6) this view is stated by al-Khattabi and others, suggesting that the word used by the Prophet to indicate ‘unbelievers’ means ‘wearing one’s personal armament’; and 7) al-Khattabi says: ‘The hadith means: Do not accuse one another of disbelief so as to legitimize fighting one another’. The view that is closest to the hadith’s intent is the fourth; this is also the view of Qadi [Iyad.

Literally translated, the Prophet’s words, ‘after I am gone,’ means, ‘after me’. Qadi [Iyad quotes al-Sabri who said: ‘This means after I have left this place, which was on Eid Day during the Farewell Pilgrimage. Or it means ‘do not behave in future in a way different from what I have ordered’. Alternatively, he was assured that this would not take place during his lifetime and ordered them not to resort to it after his death’.

The Prophet said to one of his companions: ‘Tell the people to listen’. He wanted them to be attentive as he was about to give them some very important rules and instructions which they must implement.

The hadith mentions that this was during the ‘Farewell Pilgrimage’. The Prophet’s pilgrimage is described as such because during it, he bid them farewell, summed up the essentials of believers’ faith and urged them to inform others who were not then present. He told them: ‘Let those of you who are present now inform those who are absent’.

In one version, the Prophet is quoted as having said to his audience, ‘how is it with you’, or ‘woe to you’. These are possible translations of the two Arabic words, wayhakum and waylakum, respectively. Qadi [Iyad said: these are two words the Arabs used to express exclamation and sorrow. Sibawayh said: ‘The second is said to someone who happens to be in a dire situation while the first expresses compassion’. It is also reported that he said that the first is meant to restrain someone from following a course that leads to mischief. Other scholars said that they are not meant as supplication to inflict harm, but rather to express sympathy. [Umar ibn al-Khattab is reported to have said that wayh is meant for compassion. Al-Harawi said: Wayh is said to someone who encounters some trouble that he does not deserve to express sorrow and compassion, while wayl is said to someone who deserves the trouble he is facing. He deserves no sympathy, but God knows best.

Transmission

Abu Zur[ah is mentioned in the chain of transmission. There are widely different reports of his name which is said to be Harim, [Amr, [Abd al-Rahman or [Ubayd, but he was Ibn [Amr ibn Jarir.

i.Related by al-Bukhari, 121, 4405, 6869 and 7080; al-Nasa’i, 4142; Ibn Majah, 3942.

ii.Related by al-Bukhari, 4402, 4403, 6043, 6166, 6785, 6868 and 7077; Abu Dawud, 4686; al-Nasa’i, 4136; Ibn Majah, 3943.