📘 সুনানুন নাসাঈ - ত্বর রিসালাহ (আন-নাসায়ী - মৃত্যু 303 হিজরী)

19 - Chapter: The Sign of Faith

5013 - Humayd ibn Mas'adah informed us, saying: Bishr — meaning Ibn al-Mufaddal — narrated to us, saying: Shu'bah narrated to us, from Qatadah, that he heard Anas saying: The Messenger of Allah, peace and blessings be upon him, said: "None of you truly believes until I am more beloved to him than his child, his parent, and all of mankind."

5014 - Al-Husayn ibn Hurayth informed us, saying: Isma'il informed us, from 'Abd al-'Aziz. (Another chain:) And 'Imran ibn Musa informed us, saying: 'Abd al-Warith narrated to us, saying: 'Abd al-'Aziz narrated to us, from Anas, who said: The Messenger of Allah, peace and blessings be upon him, said: "None of you truly believes until I am more beloved to him than his wealth, his family, and all of mankind."

5015 - 'Imran ibn Bakkar informed us, saying: 'Ali ibn 'Ayyash narrated to us, saying: Shu'ayb narrated to us, saying: Abu al-Zinad narrated to us, from what 'Abd al-Rahman ibn Hurmuz narrated to him, from what he mentioned that —

He heard Abu Hurayrah narrating it, from the Messenger of Allah ﷺ, who said: "By the One in Whose hand my soul is, none of you truly believes until I am more beloved to him than his child and his parent."

5016 – Ishaq ibn Ibrahim informed us, saying: al-Nadr narrated to us, saying: Shu'bah narrated to us. Likewise, Humayd ibn Mas'adah informed us, saying: Bishr narrated to us, saying: Shu'bah narrated to us, from Qatadah, who said: I heard Anas saying: The Messenger of Allah ﷺ said – and Humayd ibn Mas'adah said in his narration: Indeed, the Prophet of Allah ﷺ said: "None of you truly believes until he loves for his brother what he loves for himself."

5017 – Musa ibn 'Abd al-Rahman informed us, saying: Abu Usamah narrated to us, from Husayn – and he is al-Mu'allim – from Qatadah, from Anas, that the Messenger of Allah ﷺ said: "By the One in Whose hand is the soul of Muhammad, none of you truly believes until he loves for his brother what he loves for himself of goodness."

5018 - Yusuf ibn Isa informed us, saying: al-Fadl ibn Musa informed us, saying: al-A'mash informed us, from 'Adi, from Zirr, who said:
'Ali said: Indeed, it is the covenant of the unlettered Prophet to me that "none loves you except a believer, and none hates you except a hypocrite."(1)

5019 - Isma'il ibn Mas'ud informed us, saying: Khalid — meaning Ibn al-Harith — narrated to us, from Shu'bah, from 'Abdullah ibn 'Abdullah ibn Jabr(2), from Anas, from the Prophet, peace and blessings be upon him, who said: "Love of the Ansar is a sign of faith, and hatred of the Ansar is a sign of hypocrisy."(3)
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= And it was also recorded by Ahmad (13146), al-Bukhari (13), Muslim (45): (72), and Ibn Hibban (235) via multiple chains from Husayn al-Mu'allim, through him. Without his saying "of goodness" in al-Bukhari and Muslim.
And it was recorded by Ahmad (13629) and (14082) via a chain from Hammam, from Qatadah, through him, with the addition: "of goodness."
And it preceded in the previous hadith without his saying "of goodness."
(1) Its chain is authentic. Al-A'mash: he is Sulayman ibn Mihran, and 'Adi: he is Ibn Thabit, and Zirr: he is Ibn Hubaysh. It is in "Al-Sunan al-Kubra" under number (8433).
And it was recorded by Ahmad (642), Muslim (78), al-Tirmidhi (3736), the compiler in "Al-Kubra" (8097) and (8431), Ibn Majah (114), and Ibn Hibban (6924) via multiple chains from al-A'mash, with this chain.
And it will come under number (5022) via the chain of Waki', from al-A'mash, through him.
Al-Sindi said: His saying "none loves you" means: love that is fitting, not in the manner of excess, for going beyond the limit is not sought after, and it is not among the signs of faith; rather, it may lead to disbelief, for some people departed from faith through excess in love for Jesus.
(2) It was corrupted in (H) to: Jubayr.
(3) Its chain is authentic. =

20 - Chapter: The Signs of a Hypocrite

5020 - Bishr ibn Khalid informed us, saying: Muhammad ibn Ja'far narrated to us, from Shu'bah, from Sulayman, from Abdullah ibn Murrah, from Masruq, from Abdullah ibn Amr, from the Prophet (peace be upon him) who said: "Four qualities, whoever possesses them is a hypocrite, or whoever possesses one characteristic from among the four has a characteristic of hypocrisy until he abandons it: when he speaks, he lies; when he promises, he breaks his promise; when he makes a covenant, he betrays it; and when he disputes, he behaves obscenely."

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Also narrated by Muslim (74) from Yahya ibn Habib, from Khalid ibn al-Harith, with this chain of transmission.

Also narrated by Ahmad (12316), (12369), and (13607), al-Bukhari (17) and (3784), Muslim (74), and the author in "Al-Kubra" (8273) through various paths from Shu'bah, with it.

Al-Sindi said: His statement: "Love of the Ansar" means for their support, and likewise hatred of them for that reason. As for love and hatred regarding worldly matters that occur between people, these are outside this ruling. And Allah knows best.

(1) After it in (M) there is an addition: "sincerely."
(2) In (M): "a characteristic from among them."
(3) In a copy in the margin of (K): "covenant."
(4) Its chain of transmission is authentic. Sulayman: he is Ibn Mihran al-A'mash, and Masruq: he is Ibn al-Ajda'. It is in "Al-Sunan al-Kubra" under number (8681).

Also narrated by al-Bukhari (2459) from Bishr ibn Khalid, with this chain of transmission.

Also narrated by Ahmad (6768) and (6864), from Muhammad ibn Ja'far, with it.

Also narrated by Ahmad (6768), al-Bukhari (34) and (3178), Muslim (58), Abu Dawud (4688), al-Tirmidhi (2632), and Ibn Hibban (254) and (255) through various paths from al-A'mash, with it.

In the narration of al-Bukhari (34), it occurs: "when he is entrusted, he betrays" instead of "when he promises, he breaks his promise," and it is from the narration of Qabisah ibn Uqbah, from Sufyan al-Thawri, from al-A'mash.

Al-Sindi said: His statement: "Whoever possesses them" meaning: all together. Then what is hoped is that these four, combined in the manner of habit and permanence, are not found in a Muslim, for a Muslim is not free from faults. So there is no need for the hadith =

5021 - ‘Ali ibn Hujr narrated to us, saying: Isma‘il narrated to us, saying: Abu Suhayl Nafi‘ ibn Malik ibn Abi ‘Amir narrated to us, from his father, from Abu Hurayrah, that the Messenger of Allah, peace and blessings be upon him, said: "The sign of hypocrisy is three: when he speaks, he lies; when he promises, he breaks his promise; and when he is entrusted, he betrays the trust."

5022 - Wasil ibn ‘Abd al-A‘la informed us, saying: Waki‘ narrated to us, from al-A‘mash, from ‘Adi ibn Thabit, from Zirr ibn Hubaysh, from ‘Ali, who said: The Messenger of Allah, peace and blessings be upon him, made a covenant with me: that none would love me except a believer, and none would hate me except a hypocrite.

5023 - ‘Amr ibn Yahya ibn al-Hārith informed us, saying: al-Mu‘āfā narrated to us, saying: Zuhayr narrated to us, saying: Mansūr ibn al-Mu‘tamir narrated to us, from Abū Wā’il, who said:
‘Abd Allāh said: Three traits, whoever possesses them is a hypocrite: when he speaks, he lies; when he is entrusted, he betrays; and when he promises, he breaks his promise. Whoever possesses one of them, a trait of hypocrisy will not cease to be in him until he abandons it.(1)

21 - Chapter: Standing in Prayer during Ramadan
5024 - Qutaybah ibn Sa‘īd informed us, saying: Sufyān narrated to us, from al-Zuhrī, from Abū Salamah, from Abū Hurayrah, that the Messenger of Allāh, peace and blessings be upon him, said: "Whoever stands in prayer during the month of Ramadan out of faith and seeking reward, his previous sins will be forgiven."(2)

5025 - Qutaybah ibn Sa‘īd informed us, from Mālik, from Ibn Shihāb. Also: al-Hārith ibn Miskīn — read to him while I was listening — from Ibn al-Qāsim, Mālik narrated to me, from Ibn Shihāb, from Humayd ibn ‘Abd al-Rahmān
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= the emphatic form, and likewise it has been narrated "yuḥibbanī" with ḍammah on the bā’ and with fatḥah on it, and likewise "yubghiḍanī" because it is coordinated with it.
(1) Its chain is ḥasan because of al-Mu‘āfā — who is Ibn Sulaymān al-Ras‘anī — for he is ṣadūq, and the rest of its narrators are trustworthy. Zuhayr: he is Ibn Mu‘āwiyah, and Abū Wā’il: he is Shaqīq ibn Salamah.
It has also been narrated from Mansūr with this chain as marfū‘, but al-Bukhārī confirmed its being mawqūf, as transmitted from him by al-Tirmidhī in al-‘Ilal al-Kabīr, p. (629), and al-Dāraquṭnī in al-‘Ilal, 5/86.
(2) Its chain is ṣaḥīḥ.
It has preceded under number (2202) with this chain, with the addition: "And whoever stands in prayer during the Night of Decree out of faith and seeking reward, his previous sins will be forgiven."
And it has preceded under number (2203) with this chain, except that it is in the wording: "Whoever fasts Ramadan..."
And it has preceded under number (2202) from Muhammad ibn ‘Abd Allāh ibn Yazīd, and under number (2204) from Ishāq ibn Ibrāhīm, both from Sufyān ibn ‘Uyaynah, with it in the wording: "Whoever fasts Ramadan..."

On the authority of Abu Hurayrah, that the Prophet, peace and blessings be upon him, said: "Whoever stands in prayer during Ramadan out of faith and seeking reward, his previous sins will be forgiven." (1)

5026 - Muhammad ibn Isma'il informed us, saying: 'Abdullah ibn Muhammad ibn Asma' narrated to us, saying: Juwayriyah narrated to us, from Malik, from al-Zuhri, Abu Salamah ibn 'Abd al-Rahman and Humayd ibn 'Abd al-Rahman informed me,
on the authority of Abu Hurayrah, that the Prophet, peace and blessings be upon him, said: "Whoever stands in prayer during Ramadan out of faith and seeking reward, his previous sins will be forgiven." (2)

22 - Chapter: Standing in prayer on the Night of Decree
5027 - Abu al-Ash'ath narrated to us, saying: Khalid — meaning Ibn al-Harith — narrated to us, saying: Hisham narrated to us, from Yahya ibn Abi Kathir, from Abu Salamah ibn 'Abd al-Rahman, saying:
Abu Hurayrah narrated to me, that the Messenger of Allah, peace and blessings be upon him, said: "Whoever stands in prayer during Ramadan (3) out of faith and seeking reward, his previous sins will be forgiven, and whoever stands in prayer on the Night of Decree (4) out of faith and seeking reward, his previous sins will be forgiven." (5)

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(1) Its chain of transmission is authentic. It has been cited previously with its chain and text under number (1602) via the route of Qutaybah ibn Sa'id, through him. And under number (2200) via another route from Ibn al-Qasim, through him.
(2) Its chain of transmission is authentic, and it is a repetition of hadiths (1603) and (2201) in chain and text.
(3) In (R) and (M): the Night of Decree.
(4) In (R) and (M): Ramadan.
(5) Its chain of transmission is authentic, and it is a repetition of hadith (2206), except that the compiler narrated it there from Abu al-Ash'ath coupled with Muhammad ibn 'Abd al-A'la and Muhammad ibn Hisham. It is in "Al-Sunan al-Kubra" under number (3399).

23 - Chapter: Zakat

5028 - Muhammad ibn Salamah informed us, saying: Ibn al-Qasim narrated to us, from Malik, who said: Abu Suhayl narrated to me, from his father, that he heard Talhah ibn Ubaydullah say: A man from the people of Najd came to the Messenger of Allah, peace and blessings be upon him, with disheveled hair. The buzzing of his voice could be heard but what he was saying could not be understood, until he drew near, and then he was asking about Islam. The Messenger of Allah, peace and blessings be upon him, said to him: "Five prayers in the day and night." He said: "Is there anything upon me besides them?" He said: "No, unless you volunteer." The Messenger of Allah, peace and blessings be upon him, said: "And fasting the month of Ramadan." He said: "Is there anything upon me besides it?" He said: "No, unless you volunteer." And the Messenger of Allah, peace and blessings be upon him, mentioned Zakat to him, and he said: "Is there anything upon me besides it?" He said: "No, unless you volunteer." Then the man turned away, saying: "I will not add to this, nor will I diminish from it." The Messenger of Allah, peace and blessings be upon him, said: "He has succeeded, if he is truthful."

24 - Jihad

5029 - Qutaybah ibn Sa'id informed us, saying: Al-Layth narrated to us, from Sa'id, from Ata' ibn Mina, who heard Abu Hurayrah say: I heard the Messenger of Allah, peace and blessings be upon him, say: "Allah has undertaken, for the one who goes out in His cause — nothing sends him out but faith in Me and jihad in My cause — that He is his guarantor until I admit him into Paradise, by whichever of the two it may be: either by being killed, or by death, or that He returns him..."

to his home from which he departed, having attained whatever he attained of reward or spoils of war.

5030 - Muhammad ibn Qudamah informed us, saying: Jarir narrated to us, from 'Umarah ibn al-Qa'qa', from Abu Zur'ah, from Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said: "Allah has undertaken, for whoever goes out in His cause—nothing sending him out but jihad in My cause, faith in Me, and belief in My messengers—that He will admit him to Paradise or return him to his home from which he departed, having attained whatever he attained of reward or spoils of war."

Chapter 25: The Payment of the Khums (One-Fifth)

5031 - Qutaybah ibn Sa'id informed us, saying: 'Abbad—and he is Ibn 'Abbad—narrated to us, from Abu Jamrah...

On the authority of Ibn ʿAbbās, who said: The delegation of ʿAbd al-Qays came to the Messenger of Allah, peace and blessings be upon him, and said, "We are this tribe of Rabīʿah, and we cannot reach you except in the sacred month. So command us with something we may take from you and call those behind us to." He said: "I command you with four things and forbid you from four: faith in Allah" — then he explained it to them: "the testimony that there is no god but Allah and that I am the Messenger of Allah — and the establishment of prayer, and the giving of zakāh, and that you pay me one-fifth of whatever you gain as spoils. And I forbid you from ad-dubbā', al-ḥantam, al-muqayyar, and al-muzaffat."

Chapter 26: Attending Funerals

5032 — ʿAbd al-Raḥmān ibn Muḥammad ibn Sallām informed us, saying: Isḥāq — meaning Ibn Sulaymān — narrated to us...

Yusuf (1) al-Azraq — from 'Awf, from Muhammad ibn Sirin, from Abu Hurayrah, from the Prophet, peace be upon him, who said: "Whoever follows the funeral procession of a Muslim out of faith and seeking reward, and prays over him, then waits until he is placed in his grave, will have two qirats, one of them like Mount Uhud (2). And whoever prays over him, then returns, will have one qirat" (3).

27 - Chapter on Modesty

5033 - Harun ibn 'Abdullah informed us, saying: Ma'n narrated to us, saying: Malik narrated to us. Also: Al-Harith ibn Miskin — read to him while I was listening — from Ibn al-Qasim, Malik informed me, and the wording is his (4), from Ibn Shihab, from Salim, from his father, that the Messenger of Allah, peace be upon him, passed by a man who was admonishing (5) his brother about modesty, and he said: "Leave him, for modesty is part of faith" (6).

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(1) After it in (R) and (H) there is an addition: ibn.
(2) Before it in (H) there is an addition: mountain, and it is indicated that it is a variant reading.
(3) Its chain is authentic; 'Awf: he is Ibn Abi Jamilah al-A'rabi.
Ibn Hibban (3080) also narrated it via al-Hasan ibn Khalaf, from Ishaq al-Azraq, with this chain.
It was previously cited under number (1996) via Muhammad ibn Ja'far, from 'Awf, with it.
See also what was previously cited under number (1994).
(4) The phrase "and the wording is his" occurs in (R) and (M) after his saying: "while I was listening."
(5) In (M): "while he was admonishing."
(6) Both of its chains are authentic; Ma'n is Ibn 'Isa al-Ashja'i, and Ibn al-Qasim is 'Abd al-Rahman.
It is found in Malik's "Al-Muwatta'" 2/905, and from his path Ahmad (5183), al-Bukhari (24), and Abu Dawud (4795) narrated it.
Ahmad (4554) and (6341), al-Bukhari (6118), Muslim (36), al-Tirmidhi (2615), Ibn Majah (58), and Ibn Hibban (610) also narrated it via various paths from al-Zuhri, with it.
Al-Sindi said: His saying: "admonishing his brother about modesty" means: rebuking him concerning it and urging him to abandon it.

28 - Chapter: The Religion is Ease

5034 - Abu Bakr ibn Nafi' informed us, saying: 'Umar ibn 'Ali narrated to us, from Ma'n ibn Muhammad, from Sa'id, from Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said: "Indeed, this religion is ease, and no one will ever oppose the religion with severity except that it will overcome him. So be upright, and draw near, and give glad tidings, and make things easy, and seek help with the morning journey, the afternoon journey, and something of the night journey."

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= "From faith," meaning: from its branches, as has preceded.

(1) It was altered in (R), (K), (H), and the printed edition to: 'Amr.

(2) A sound hadith. Abu Bakr ibn Nafi' — who is Muhammad ibn Ahmad al-'Abdi — is truthful, and he has been followed [by other narrators], and the rest of his narrators are trustworthy. 'Umar ibn 'Ali: he is Ibn 'Ata' al-Muqaddami, and Sa'id: he is Ibn Abi Sa'id al-Maqburi.

Al-Bukhari (39) and Ibn Hibban (351) also narrated it via two chains from 'Umar ibn 'Ali, with this chain of transmission.

Ahmad (10677) and al-Bukhari (6463) also narrated it in a similar manner via Ibn Abi Dhi'b, from Sa'id al-Maqburi, with it.

Al-Sindi said: His saying: "Indeed, this religion is ease" — al-Suyuti said: He called it "ease," as an exaggeration relative to the religions before it, because Allah, exalted is He, removed from this nation the heavy burden that was upon those before them. Among the clearest examples of this is that their repentance was by killing themselves, while the repentance of this nation is by desisting, resolving, and regretting.

"And no one will ever oppose the religion with severity" — from severity, and its origin is: no one confronts the religion with severity, nor conducts dealings between himself and the religion in which each of them imposes hardship upon the other, except that the religion will overcome him. The meaning is that no one goes to extremes in it, nor departs from the bounds of moderation.

"So be upright" — meaning: adhere to what is right and correct, without excess or negligence.

"And draw near" — meaning: if you are unable to take the most complete course, then act with what is close to it.

"And give glad tidings" — meaning: of the reward for continuous deeds, even if they are few. Or the meaning is to give glad tidings to the one who is unable to perform the most complete course, that inability — when it is not of one's own doing — does not entail any deficiency in the matter. And He left unspecified what is given as glad tidings, to magnify and honor it.

"And seek help with the morning journey" — traveling at the beginning of the day; "the afternoon journey" — traveling after noon; "the night journey" — traveling at the end of the night.

29 - Chapter: The Most Beloved Religion to Allah, Mighty and Majestic

5035 - Shu'ayb ibn Yusuf informed us, from Yahya - and he is Ibn Sa'id - from Hisham ibn 'Urwah: My father informed me, from 'A'ishah, that the Prophet, peace and blessings be upon him, entered upon her while there was a woman with her, and he said: "Who is this?" She said: So-and-so, she does not sleep, mentioning her prayers. He said: "Enough! Take on of deeds only what you can endure, for by Allah, Allah does not grow weary until you grow weary." And the most beloved religion to him was that upon which its practitioner remained constant.

30 - Chapter: Fleeing with One's Religion from Trials

5036 - Harun ibn 'Abdullah informed us, he said: Ma'n narrated to us. (Another chain:) And Al-Harith ibn Miskin - recited to him while I was listening - from Ibn Al-Qasim, they both said: Malik narrated to us, from 'Abdur-Rahman ibn 'Abdullah ibn 'Abdur-Rahman ibn Abi Sa'sa'ah, from his father, from Abu Sa'id Al-Khudri, who said: The Messenger of Allah, peace and blessings be upon him, said: "Soon the best wealth of a Muslim will be sheep that he follows to the peaks of mountains and the places of rainfall, fleeing with his religion from trials."

31 - Chapter on the Parable of the Hypocrite

5037 - Qutaybah ibn Sa'id informed us, saying: Ya'qub narrated to us, from Musa ibn 'Uqbah, from Nafi', from Ibn 'Umar, that the Messenger of Allah, peace and blessings be upon him, said: "The parable of the hypocrite is like that of a stray sheep between two flocks, turning now to this one and now to that one, not knowing which one to follow."

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It is also found in Malik's "Al-Muwatta" 2/970, and from his transmission it was recorded by Ahmad (11391) and (11542), Al-Bukhari (19), (3300), and (7088), Abu Dawud (4267), and Ibn Hibban (5958).

It was also recorded by Al-Bukhari (3600) and (6495) via the chain of 'Abd al-'Aziz ibn Abi Salamah al-Majishun, from 'Abd al-Rahman ibn Abi Sa'sa'ah, with this chain of transmission.

It was also recorded by Ahmad (11032) and Ibn Hibban (5955) via the chain of Sufyan ibn 'Uyaynah, from Ibn Abi Sa'sa'ah — and he named him 'Abdullah ibn 'Abd al-Rahman — with it. Ahmad noted in the preceding narration that Sufyan erred in his name, and said the correct version is: 'Abd al-Rahman ibn 'Abdullah ibn 'Abd al-Rahman ibn Abi Sa'sa'ah.

It was also recorded by Ahmad (11254) and Ibn Majah (3980) via the chain of Yahya ibn Sa'id al-Ansari, from 'Abdullah ibn 'Abd al-Rahman al-Ansari, with it. Al-Mizzi said in "Al-Tuhfah" 3/374 (4103): Thus he said, but the correct version is: from 'Abd al-Rahman ibn 'Abdullah al-Ansari.

His saying: "the peaks of the mountains" — Al-Sindi said: the summits of the mountains.
"And the places of rainfall" — that is, the places where rain settles, such as valleys. In this there is [evidence] that seclusion is permissible, rather it is better during times of tribulation.

(1) In (M) it was corrupted to: ibn.
(2) In (K): tasir (she goes).
(3) Its chain of transmission is authentic. Ya'qub: he is Ibn 'Abd al-Rahman al-Qari, and Nafi': he is the freed slave of Ibn 'Umar. It was also recorded by Muslim (2784) from Qutaybah, with this chain of transmission.
It was also recorded by Ahmad (5079), (5790), and (6298), and Muslim (2784) via the chain of 'Ubaydullah al-'Umari, from Nafi', with it. =

32 - Chapter: The Parable of the Believer Who Recites the Qur'an and the Hypocrite Who Recites the Qur'an

5038 - 'Amr ibn 'Ali informed us, saying: Yazid ibn Zuray' narrated to us, saying: Sa'id narrated to us, from Qatadah, from Anas ibn Malik, that Abu Musa al-Ash'ari said: The Messenger of Allah, peace and blessings be upon him, said: "The parable of the believer who recites the Qur'an is that of the citron, whose taste is sweet and whose scent is sweet. The parable of the believer who does not recite the Qur'an is that of the date, whose taste is sweet but which has no scent. The parable of the hypocrite who recites the Qur'an is that of the sweet basil, whose scent is sweet but whose taste is bitter. And the parable of the hypocrite who does not recite the Qur'an is that of the colocynth, whose taste is bitter and which has no scent."

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Al-Sindi said: His saying "al-'a'irah" means: the one that wanders back and forth between two flocks of sheep, seeking the ram, moving between the two flocks and settling with neither. Likewise, the hypocrite is with the believers outwardly and with the polytheists inwardly, following his whims and corrupt desires, so he became like that sheep. In this is the denial of manliness from the hypocrites. "Ghanamah" is one sheep, and "ghanam" is the plural. In the hadith, the plural is treated as a dual by interpreting it as two groups. Al-Suyuti narrated from al-Zamakhshari that he said in "al-Mufassal": The plural may be treated as a dual by interpreting it as two groups or two parties, and this hadith is an example of that.

(1) In a copy in the margin of (K): "ka-mathal" (like the parable of).
(2) Its chain of transmission is authentic. Sa'id is Ibn Abi 'Arubah, and he became confused [in his later years], but Yazid ibn Zuray' heard from him before his confusion. Qatadah is Ibn Di'amah.
It was also recorded by Ibn Hibban (771) via the route of Muhammad ibn al-Minhai, from Yazid ibn Zuray', with this chain.
It was recorded by Ahmad (19549) from Rawh ibn 'Ubadah, from Sa'id ibn Abi 'Arubah, with it.
It was also recorded by him (19614), (19615), and (19664), and by al-Bukhari (5020), (5059), (5427), and (7560), and by Muslim (797), and by Abu Dawud (4830), and by al-Tirmidhi (2865), and by the author in "al-Kubra" (6699), (8027), and (8028), and by Ibn Hibban (770) via multiple routes from Qatadah, with it.
It was also recorded by Abu Dawud (4829), and by the author in "al-Kubra" (6700) via two routes from Qatadah, from =

33 - Chapter: The Sign of the Believer

5039 - Suwayd ibn Nasr informed us, saying: Abdullah informed us, from Shu'bah, from Qatadah, from Anas ibn Malik, that the Prophet, peace and blessings be upon him, said: "None of you truly believes until he loves for his brother what he loves for himself."

Al-Qadi — meaning Ibn al-Kassar — said: I heard Abd al-Samad al-Bukhari say: Hafs ibn Umar, who narrates from Abd al-Rahman ibn Mahdi, I do not know him, unless the waw has been dropped from Hafs ibn Amr al-Rabali, who is well-known for narrating from the Basrans, and he is trustworthy. He mentioned him in this report in the hadith of Mansur ibn Sa'd in the chapter on the description of the Muslim. I heard him say: I do not know that the hadith of Anas ibn Malik was narrated ————————————————————
= Anas, from the Prophet, peace and blessings be upon him.

Al-Hafiz al-Mizzi said in "Al-Tuhfah" 1/339 (1309): The preserved version is the hadith of Qatadah, from Anas, from Abu Musa, from the Prophet, peace and blessings be upon him.

Al-Sindi said: His saying: "The likeness of the citron": It is among the best of fruits, due to its large size, beautiful appearance, pleasant taste, soft texture, and its color delights the beholders. In it there is a comparison of faith to the pleasant taste, because it is an inward good that is not apparent to everyone, and the Quran to the pleasant fragrance, from whose hearing everyone benefits, and it appears generously to every listener. And Allah knows best.

(1) In (M): "an," with "anna" written above it (a variant copy).
(2) Its chain is authentic. Abdullah: he is Ibn al-Mubarak, and Qatadah: he is Ibn Di'amah.
Al-Tirmidhi (2515) also narrated it from Suwayd ibn Nasr, with this chain.
It was previously cited as number (5016).
Following it in (K) and (H) appears the text: The end of the Book of Faith. And after the Book of Faith in (M) comes the Book of Hunting and Slaughtering, and in it the Book of Adornment and what follows it come after the Book of Oaths, meaning after hadith (4869).

The marfūʿ ḥadīth: "I have been commanded to fight the people" with the addition of his saying: "and they face our qiblah, eat our slaughtered meat, and pray our prayer" — transmitted from Ḥumayd al-Ṭawīl, except by ʿAbd Allāh ibn al-Mubārak and Yaḥyā ibn Ayyūb al-Miṣrī(1), and it is in this section(2) in the chapter on(3) what the people are fought for(4).

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(1) In all copies except (H): al-Baṣrī; what is confirmed is from (H), and his narration is found in Abū Dāwūd (2642), while the narration of Ibn al-Mubārak has preceded with us under numbers (3967) and (5003).
(2) In (H): the report.
(3) The word "on" is from the margin of (K).
(4) This text is not in (R) and (M), and it is an annotation on the preceding ḥadīth under number (4997), and its proper place would be there; see also (3967) and (5003).

48 - The Book of Adornment from the Sunan

1 - The Fitrah (Natural Disposition)

5040 - Ishaq ibn Ibrahim informed us, saying: Waki' informed us, saying: Zakariyya ibn Abi Za'idah narrated to us, from Mus'ab ibn Shaybah, from Talq ibn Habib, from Abdullah ibn al-Zubayr, from A'ishah, from the Messenger of Allah, peace and blessings be upon him, who said: "Ten [things] are from the fitrah: trimming the mustache, clipping the nails, washing the finger joints, letting the beard grow, using the siwak, snuffing water into the nose, plucking the armpit hairs, shaving the pubic hair, and washing the private parts with water." Mus'ab said: "And I forgot the tenth, unless it be rinsing the mouth."

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(1) In (K) and (H): ten.
(2) It is authentic as the statement of Talq ibn Habib as in the two following narrations, and Mus'ab ibn Shaybah was alone in raising it to the Prophet, and he is predominantly considered weak, while the rest of the narrators in the chain are trustworthy. Waki': he is ibn al-Jarrah. It is in "Al-Sunan al-Kubra" under number (9241).
Also recorded by Ahmad (25060), Muslim (261), Abu Dawud (53), al-Tirmidhi (2757), and Ibn Majah (293) via Waki', with this chain.
It will follow in the next narration via Sulayman al-Taymi, and in the narration after that via Abu Bishr Ja'far ibn Iyas Abu Wahshiyyah, both from Talq ibn Habib as his own statement. The author said after both: "The hadith of Sulayman al-Taymi and Ja'far ibn Iyas is more correct than the hadith of Mus'ab ibn Shaybah." Al-Daraqutni said in "Al-'Ilal" 14/89: "They are more reliable than Mus'ab ibn Shaybah and more sound in hadith." Al-Hafiz Ibn Hajar mentioned in "Al-Talkhis al-Habir" 1/77 the raised hadith, then said: "It is defective."
See also the hadith of Abu Hurayrah coming under number (5043).
Regarding "al-fitrah," al-Sindi said: It means the natural constitution, and what is meant here is the ancient sunnah that Allah, the Exalted, chose for the prophets, as if it is an innate matter upon which they were naturally formed. The "min" in his saying "min al-fitrah" indicates that the fitrah is not limited to these things, and for this reason it came in some narrations: "Five are from the fitrah," so there is no contradiction between the two narrations due to the lack of limitation. It was also said: It is possible that he, peace and blessings be upon him, first knew of the five, then came to know of the ten, so it became consistent.

5041 - Muhammad ibn Abd al-A'la informed us, saying: Al-Mu'tamir narrated to us, from his father, who said:
I heard Talq mentioning ten (things) of the fitrah: the siwak, trimming the mustache, clipping the nails, washing the knuckles, shaving the pubic hair, and rinsing the nose. And I doubted regarding the rinsing of the mouth.

5042 - Qutaybah informed us, saying: Abu 'Awanah narrated to us, from Abu Bishr, from Talq ibn Habib, who said: Ten (things) are from the Sunnah: the siwak, trimming the mustache, rinsing the mouth, rinsing the nose, letting the beard grow, clipping the nails, plucking the armpit hair, circumcision, shaving the pubic hair, and washing the anus. Abu Abd al-Rahman said: The hadith of Sulayman al-Taymi and Ja'far ibn Iyas is more correct than the hadith of Mus'ab ibn Shaybah, and Mus'ab is denounced in hadith.

5043 - Humayd ibn Mas'adah informed us, from Bishr, who said: Abd al-Rahman ibn Ishaq narrated to us, from Sa'id al-Maqburi

On the authority of Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said: "Five things are from the fitrah: circumcision, shaving the pubic hair, plucking the armpit hair, trimming the nails, and trimming the mustache."(1)

Malik's stopping of it (as a statement of Abu Hurayrah, not of the Prophet):

5044 - Qutaybah informed us, from Malik, from al-Maqburi, from Abu Hurayrah, who said: "Five things are from the fitrah: trimming the nails, trimming the mustache, plucking the armpit hair, shaving the pubic hair, and circumcision."(2)

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(1) A sound hadith. His saying "and plucking the armpit hair" (wa natf al-dab') is unique to 'Abd al-Rahman ibn Ishaq—who is al-Madani—and he is truthful. The reliable narrators have narrated it with the wording "and plucking the armpit hair" (wa natf al-ibt), as has preceded under number (9). The armpit is also called al-dab', as will come later, so he may have narrated it by meaning. Bishr: he is Ibn al-Mufaddal, and it is in al-Sunan al-Kubra under number (9244).

Al-Bukhari also narrated it in al-Adab al-Mufrad (1293), and al-Bazzar (8467) via the route of Yazid ibn Zuray', from 'Abd al-Rahman ibn Ishaq, with this chain of transmission. However, it came in al-Bazzar on the standard path with the wording: "and plucking the armpit hair" (wa natf al-ibt). And Allah knows best.

Al-Daraqutni cited the narration (without citing its text) in al-'Ilal 8/142.

Ibn al-Athir said in al-Nihayah (dab'): The armpit is called al-dab' due to adjacency. Al-Fayruzabadi said in al-Qamus: al-dab' is the entire upper arm, or its middle with its flesh, or the armpit, or what is between the armpit to half of the upper arm from its top.

(2) A sound hadith. Malik stopped it (as a statement of Abu Hurayrah), and the narrators from him in al-Muwatta' did not differ regarding the stopping of this hadith, as Ibn 'Abd al-Barr mentioned in al-Istidhkar 26/240. Qutaybah: he is Ibn Sa'id, and al-Maqburi: he is Sa'id ibn Abi Sa'id. It is in al-Sunan al-Kubra under number (9245).

It has preceded as raised (to the Prophet) in the hadith before it, and under numbers (9), (10), and (11), and it is the preserved version from the hadith of Abu Hurayrah, as Ibn 'Abd al-Barr mentioned.

There has been disagreement regarding Malik concerning the mention of Abu Sa'id al-Maqburi in its chain of transmission:

Qutaybah ibn Sa'id narrated it—as in this narration—from Malik, from Sa'id al-Maqburi, from Abu Hurayrah as his statement. So he did not mention Abu Sa'id al-Maqburi in his chain of transmission. =