📘 সুনানুত তিরমিযী - ত আর-রিসালাহ (আত-তিরমিযী - মৃত্যু 279 হিজরী)

This is a good and authentic hadith.

16 – Chapter: What has been related about the description of the Prophet, peace and blessings be upon him

3963 – Mahmud ibn Ghaylan narrated to us, saying: Waki' narrated to us, saying: Sufyan narrated to us, from Abu Ishaq, from al-Bara', who said: I have not seen anyone with long flowing hair in a red cloak more handsome than the Messenger of Allah, peace and blessings be upon him. He had hair that reached his shoulders, broad between the shoulders, neither short nor tall.

This is a good and authentic hadith.

17 – Chapter

3964 – Sufyan ibn Waki' narrated to us, saying: Humayd ibn 'Abd al-Rahman narrated to us, saying: Zuhayr narrated to us, from Abu Ishaq, who said: A man asked al-Bara': Was the face of the Messenger of Allah, peace and blessings be upon him, like a sword? He said: No, like the moon.

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And his saying: "It comes to me like the ringing of a bell," meaning: revelation comes to me in a manner like the sound of a bell, or its sound resembles the sound of a bell. Al-salsalah originally refers to the sound of iron striking against iron, then it was applied to any sound that has a ringing tone. It is also said: it is a continuous sound that is not perceived at first onset.

And her saying: "Then it leaves him" meaning: it departs and clears away from him what had enveloped him of it.

(1) An authentic hadith, and it has preceded under number (1821), and we have mentioned its citation there.
(2) An authentic hadith, and al-Bukhari recorded it (3552), and it is in al-Musnad (18478).

This is a ḥasan ṣaḥīḥ ḥadīth.

‌‌18 - Chapter
3965 - Muḥammad ibn Ismāʿīl narrated to us, saying: Abū Nuʿaym narrated to us, saying: al-Masʿūdī narrated to us, from ʿUthmān ibn Muslim ibn Hurmuz, from Nāfiʿ ibn Jubayr ibn Muṭʿim,
from ʿAlī, who said: The Messenger of Allah ﷺ was neither tall nor short. His palms and feet were thick, his head was large, his joints were large, the hair from his chest to his navel was long, and when he walked, he leaned forward as one descending a slope. I have never seen anyone like him before him or after him ﷺ.

--------------------------------------------
= "Ṣaḥīḥ Ibn Ḥibbān" (6287).

His statement: "Like the sword? He said: Like the moon" — al-Ḥāfiẓ Ibn Ḥajar said in "Fatḥ al-Bārī" 6/573: It is as if the questioner meant that he was like the sword in height, so al-Barāʾ replied to him: Rather, like the moon, meaning in roundness. And it is possible that he meant like the sword in brilliance and polish, so he said: Rather, above that, and he turned to the moon because it combines both qualities of roundness and brilliance.

(1) A ṣaḥīḥ ḥadīth by its multiple chains, and this chain is ḥasan in the witnesses on account of ʿUthmān ibn Muslim — and it is said: ibn ʿAbd Allāh — ibn Hurmuz, for he is lenient in ḥadīth, and he has been followed up. And al-Masʿūdī: his name is ʿAbd al-Raḥmān ibn ʿAbd Allāh al-Kūfī.

It is in "al-Musnad" (746), and in the additions of ʿAbd Allāh ibn Aḥmad to his father's "Musnad" (944), and in "Ṣaḥīḥ Ibn Ḥibbān" (6311).

His statement: "thick in the palms and feet" means: they tend toward thickness and shortness. And it is said: it is one whose fingertips have thickness without shortness, and this is praiseworthy in men and blameworthy in women. =

This is a ḥasan ṣaḥīḥ ḥadīth.

3966 – Sufyān ibn Wakīʿ narrated to us, he said: My father narrated to us, from al-Masʿūdī, with this same chain of transmission, something similar. (1)

Chapter 19

3967 – Abū Jaʿfar Muḥammad ibn al-Ḥusayn ibn Abī Ḥalīmah — from Qaṣr al-Aḥnaf — and Aḥmad ibn ʿAbdah al-Ḍabbī and ʿAlī ibn Ḥujr, all with the same meaning, said: ʿĪsā ibn Yūnus narrated to us, he said: ʿUmar ibn ʿAbd Allāh, the freed slave of Ghufrah, narrated to us, he said: Ibrāhīm ibn Muḥammad, from the descendants of ʿAlī ibn Abī Ṭālib, narrated to me, he said:
————————————————
= "al-Nihāyah" 2/444.

His saying: "ḍakhim al-karādīs" — al-karādīs are the heads of the bones; their singular is kurdūs. It is also said they are the meeting points of every two large bones, such as the knees, elbows, and shoulders. He meant that he was large-limbed. "al-Nihāyah" 4/162.

His saying: "al-masrubah" — with fatḥah on the mīm, sukūn on the sīn, and ḍammah on the rāʾ — is the fine line of hair that runs from the chest down to the navel.

His saying: "idhā mashā takaffā takaffiyan" — it is said in "al-Nihāyah" 4/183: he swayed forward. Thus it was transmitted without hamzah, though the original form has hamzah. Some transmit it with hamzah, because the verbal noun of tafaʿʿala from a sound verb is tafaʿʿul, like taqaddama taqadduman and takaffaʾa takaffuʾan, and the hamzah is a sound letter. But when the verb is defective, the ʿayn of its future form is broken, such as taḥaffā taḥaffiyan and tasammā tasammiyan. When the hamzah is lightened, it joins the defective verbs and becomes takaffiyan, with kasrah.

His saying: "min ṣabab" — it is the sloping, descending place of the earth.

(1) A ṣaḥīḥ ḥadīth through its various chains, like the one preceding it; see its takhrīj there. Wakīʿ's hearing from al-Masʿūdī was before his ikhtilāṭ (memory deterioration).

Ali, when describing the Prophet, peace and blessings be upon him, would say: He was neither excessively tall nor short, but of medium stature among the people. His hair was neither tightly curled nor straight, but wavy and slightly curled. He was neither plump-faced nor round-faced, but his face had a gentle roundness. He was white with a ruddy tinge, black-eyed with intense darkness of the pupils, with long eyelashes, and thick-set in the shoulders and upper back. He was smooth-bodied with a line of hair running from the chest to the navel. His palms and feet were thick and sturdy. When he walked, he lifted his feet briskly as if descending a slope, and when he turned, he turned his whole body. Between his shoulders was the Seal of Prophethood, and he was the Seal of the Prophets. He was the most generous of people in heart, the most truthful of people in speech, the gentlest of them in temperament, and the most honorable of them in companionship. Whoever saw him suddenly was awed by him, and whoever associated with him knowingly loved him. One who described him said: I have not seen anyone like him before him or after him.

This is a hadith whose chain of transmission is not continuous.

Abu Ja'far said: I heard al-Asma'i say regarding the interpretation of the description of the Prophet—

May Allah bless him and grant him peace: "Al-mumma‘iṭ" is the one who goes tall in stature. I heard a Bedouin say in his speech: "Tamaghghaṭa fī nushshābatihi," meaning he stretched it with a strong stretching. As for "al-mutaraddid," it is the one whose parts are folded into one another in shortness. As for "al-qaṭaṭ," it is the intensely curly hair. "Al-rajil" is the one whose hair has a slight waviness, meaning it bends a little. As for "al-muṭahham," it is the plump one with much flesh. As for "al-mukaltham," it is the round-faced one. As for "al-mushrab," it is the one whose whiteness has a redness mixed in it. "Al-ad‘aj" is the intensely black eye. "Al-ahdab" is the one with long eyelashes. "Al-katad" is the meeting place of the two shoulder blades, and it is the withers. "Al-masrubah" is the fine hair that runs like a line from the chest to the navel. "Al-shathn" is the one with thick fingers on both hands and feet. "Al-taqallu‘" is to walk with strength. "Al-ṣabab" is the descent; we say: "We descended from a ṣabūb and a ṣabab." His saying: "Jalīl al-mushāsh," he means the heads of the shoulders. "Al-‘ishrah" is companionship, and "al-‘ashīr" is the companion. "Al-badīhah" is the sudden onset; it is said: "Badahtuhu bi-amr," meaning I came upon him suddenly with a matter.

‌‌20 - Chapter on the Speech of the Prophet, may Allah bless him and grant him peace -
3968 - Ḥumayd ibn Mas‘adah narrated to us, he said: Ḥumayd ibn al-Aswad narrated to us, from Usāmah ibn Zayd, from al-Zuhrī, from ‘Urwah, from ‘Ā’ishah, who said: The Messenger of Allah, may Allah bless him and grant him peace, did not rush his speech as you rush yours, but rather he spoke with clear, distinct speech, which whoever sat with him would remember.

This is a good and authentic hadith. We do not know it except from the hadith of al-Zuhri, and Yunus ibn Yazid also narrated it from al-Zuhri.

21 - Chapter
3969 - Muhammad ibn Yahya narrated to us, he said: Abu Qutaybah Salam ibn Qutaybah narrated to us, from Abdullah ibn al-Muthanna, from Thumamah, from Anas ibn Malik, who said: The Messenger of Allah, peace and blessings be upon him, used to repeat a word three times so that it would be understood from him.
This is a good, authentic, and ghareeb hadith. We only know it from the hadith of Abdullah ibn al-Muthanna.

22 - Chapter on the cheerfulness of the Prophet, peace and blessings be upon him
3970 - Qutaybah narrated to us, he said: Ibn Lahi'ah narrated to us, from Ubaydullah ibn al-Mughirah, from Abdullah ibn al-Harith ibn Jaz', who said: I have not seen anyone who smiled more than the Messenger of Allah, peace and blessings be upon him.

This is a strange hadith.

It has also been narrated from Yazīd ibn Abī Ḥabīb, from ʿAbd Allāh ibn al-Ḥārith ibn Jazʾ, similar to this.

3971 – Aḥmad ibn Khālid al-Khallāl narrated to us, saying: Yaḥyā ibn Isḥāq narrated to us, saying: al-Layth ibn Saʿd narrated to us, from Yazīd ibn Abī Ḥabīb, from ʿAbd Allāh ibn al-Ḥārith ibn Jazʾ, who said: The Messenger of Allah, peace and blessings be upon him, never laughed except with a smile.

This is a sound and strange hadith. We do not know it from the hadith of Layth ibn Saʿd except through this chain.

Chapter 23: What has been related concerning the Seal of Prophethood

3972 – Qutaybah narrated to us, saying: Ḥātim ibn Ismāʿīl narrated to us, from al-Jaʿd ibn ʿAbd al-Raḥmān, who said:

I heard al-Sa'ib ibn Yazid say: My maternal aunt took me to the Prophet, peace and blessings be upon him, and said, "O Messenger of Allah, my nephew is ill." So he wiped his hand over my head and prayed for blessing for me. Then he performed ablution, and I drank from the water of his ablution. Then I stood behind his back and looked at the seal between his shoulders, and it was like the button of a hajalah.¹

¹A hajalah is a kind of domed bridal chamber with large buttons and loops. Some said it refers to the bird known as hajalah, and its "button" is its egg, as al-Tirmidhi indicated, but scholars rejected this.

In this chapter, the following also narrated: Salman, Qurrah ibn Iyas al-Muzani, Jabir ibn Samurah, Abu Rimthah, Buraydah al-Aslami, 'Abdullah ibn Sarjis, 'Amr ibn Akhtab, and Abu Sa'id.

This hadith is hasan, sahih, and gharib from this chain.

3973 - Sa'id ibn Ya'qub al-Talqani narrated to us, he said: Ayyub ibn Jabir narrated to us, from Simak ibn Harb, from Jabir ibn Samurah, who said: The seal of the Messenger of Allah, peace and blessings be upon him—meaning—

That which was between his two shoulders — a red gland like the egg of a pigeon.¹

This is a good and authentic hadith.

24 — Chapter on the Description of the Prophet ﷺ

3974 — Ahmad ibn Manīʿ narrated to us, saying: ʿAbbād ibn al-ʿAwwām narrated to us, saying: al-Ḥajjāj — he is Ibn Arṭāh — informed us, from Simāk ibn Ḥarb, from Jābir ibn Samurah, who said: The shanks of the Messenger of Allah ﷺ were slender, and he would not laugh except as a smile. And when you looked at him, you would say: "He is kohl-eyed," though he was not kohl-eyed.²

This is a good, authentic, and strange hadith from this chain.

25 — Chapter

3975 — Ahmad ibn Manīʿ narrated to us, saying: Abū Qaṭan narrated to us, saying: ————————————————————————————
¹ A good hadith. This chain contains Ayyūb ibn Jābir, and although he is weak, he has been followed up. The rest of its narrators are trustworthy, except Simāk ibn Ḥarb, who is truthful.
It was also recorded by Muslim (2344) (18) and (110), and it is in al-Musnad (20835), and Ṣaḥīḥ Ibn Ḥibbān (6297), (6298), and (6301).

² Its chain is weak due to the weakness of Ḥajjāj ibn Arṭāh, and despite his weakness he was a mudallis who narrated without specifying direct hearing.
It is in al-Musnad (21004).
His statement: "He would not laugh except as a smile" has a supporting witness from the hadith of ʿAbdullāh ibn al-Ḥārith ibn Jazʾ, which preceded from the author as number (3970), and it is authentic.
His statement: "ḥumūshah" means slenderness.

Shu‘bah narrated from Simāk ibn Ḥarb, from Jābir ibn Samurah, who said: The Prophet ﷺ had a wide mouth, eyes with elongated slits, and light-fleshed heels.

This is a ḥasan ṣaḥīḥ ḥadīth.

3976 – Abū Mūsā Muḥammad ibn al-Muthannā narrated to us, saying: Muḥammad ibn Ja‘far narrated to us, saying: Shu‘bah narrated to us, from Simāk ibn Ḥarb, from Jābir ibn Samurah, who said: The Messenger of Allah ﷺ had a wide mouth, eyes with elongated slits, and light-fleshed heels.

Shu‘bah said: I said to Simāk: “What is ‘wide-mouthed’ (ḍalī‘ al-fam)?” He said: “Broad of mouth.” I said: “What is ‘eyes with elongated slits’ (ashkal al-‘aynayn)?” He said: “Long of eye-slit.” I said: “What is ‘light-fleshed heels’ (manhūs al-‘aqib)?” He said: “Having little flesh [on the heels].”

This is a ṣaḥīḥ ḥadīth.

26 - Chapter
3977 - Qutaybah narrated to us, he said: Ibn Lahi'ah narrated to us, from Abu Yunus, from Abu Hurayrah, who said: I have never seen anything more handsome than the Messenger of Allah, peace and blessings be upon him — it was as if the sun were coursing across his face. And I have never seen anyone swifter in his walk than the Messenger of Allah, peace and blessings be upon him — it was as if the earth were folded up for him. We would strain ourselves [to keep up], while he showed no concern.

This hadith is gharib (uncommon).

27 - Chapter
3978 - Qutaybah narrated to us, he said: Al-Layth narrated to us, from Abu al-Zubayr, from Jabir, that the Messenger of Allah, peace and blessings be upon him, said: "The prophets were shown to me, and there was Moses, a man of compact build, as if he were one of the men of Shanu'ah. And I saw Jesus son of Mary, and the closest person I have seen in resemblance to him was 'Urwah ibn Mas'ud. And I saw Abraham, and the closest person I have seen in resemblance to him was your companion — meaning himself. And I saw Gabriel, and the closest person I have seen in resemblance to him was Dihyah."

This is a ḥasan, ṣaḥīḥ, gharīb ḥadīth.

28 – Chapter: What has been related about the age of the Prophet, peace and blessings be upon him, and how old he was when he died.

3979 – Aḥmad ibn Manīʿ and Yaʿqūb ibn Ibrāhīm al-Dawraqī narrated to us, they said: Ismāʿīl ibn ʿUlayyah narrated to us, from Khālid al-Ḥadhdhāʾ, who said: ʿAmmār, the freed slave of Banī Hāshim, narrated to me, he said:
I heard Ibn ʿAbbās saying: The Messenger of Allah, peace and blessings be upon him, died when he was sixty-five years old. (1)

3980 – Naṣr ibn ʿAlī al-Jahḍamī narrated to us, he said: Bishr ibn al-Mufaḍḍal narrated to us, he said: Khālid al-Ḥadhdhāʾ narrated to us, he said: ʿAmmār, the freed slave of Banī Hāshim, narrated to us, he said:
Ibn ʿAbbās narrated to us: that the Prophet, peace and blessings be upon him, died when he was sixty-five years old. (2)
This is a ḥadīth with a ḥasan isnād, ṣaḥīḥ. (3)

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(1) Recorded by Aḥmad (1846), (1945), and (2399), and Muslim (2353). It has already preceded with the compiler under number (3950), and we explained there that his death, peace and blessings be upon him, at sixty-five is not preserved in the ḥadīth of Ibn ʿAbbās, and that the narration of the majority from him—which is the more preponderant and more reliable—is that he, peace and blessings be upon him, died at sixty-three, which agrees with most of the authentic narrations from other than Ibn ʿAbbās, and it is what the majority (of scholars) adopted. And Allah knows best.
(2) See its takhrīj in the preceding one.
(3) In the printed edition it occurs as: "a ḥasan ḥadīth," and in (S): "ḥasan, ṣaḥīḥ al-isnād," =

Chapter 29

3981 - Ahmad ibn Mani' narrated to us, saying: Rawh ibn 'Ubadah narrated to us, saying: Zakariyya ibn Ishaq narrated to us, saying: 'Amr ibn Dinar narrated to us, from Ibn 'Abbas, who said: The Prophet, peace and blessings be upon him, remained in Mecca for thirteen years — meaning receiving revelation — and he passed away at the age of sixty-three.

In this chapter, there is also a narration from 'A'ishah, Anas ibn Malik, and Daghfal ibn Hanzalah, but Daghfal's hearing from the Prophet, peace and blessings be upon him, is not authentic.

The hadith of Ibn 'Abbas is a hasan gharib hadith among the narrations of 'Amr ibn Dinar.

Chapter 30

3982 - Muhammad ibn Bashshar narrated to us, saying: Muhammad ibn Ja'far narrated to us, saying: Shu'bah narrated to us, from Abu Ishaq, from 'Amir ibn Sa'd, from Jarir ibn 'Abd Allah, from Mu'awiyah ibn Abi Sufyan, that he said: I heard him giving a sermon and saying: The Messenger of Allah, peace and blessings be upon him, died at the age of sixty-three, and so did Abu Bakr and 'Umar, and I am now sixty-three.

This is a ḥasan ṣaḥīḥ ḥadīth.

Chapter 31

3983 – Al-ʿAbbās al-ʿAnbarī and al-Ḥusayn ibn Mahdī al-Baṣrī narrated to us, both saying: ʿAbd al-Razzāq narrated to us, from Ibn Jurayj, who said: I was informed from Ibn Shihāb al-Zuhrī, from ʿUrwah, from ʿĀʾishah. And al-Ḥusayn ibn Mahdī said in his ḥadīth: Ibn Jurayj, from al-Zuhrī, from ʿUrwah, from ʿĀʾishah, that the Prophet, peace and blessings be upon him, died when he was sixty-three years old.

This is a ḥasan ṣaḥīḥ ḥadīth. The son of al-Zuhrī's brother also narrated it from al-Zuhrī, from ʿUrwah, from ʿĀʾishah, similar to this.

Chapter 32: The Virtues of Abū Bakr al-Ṣiddīq, may Allah be pleased with him — his name is ʿAbd Allāh ibn ʿUthmān, and his epithet is ʿAtīq

3984 – Maḥmūd ibn Ghaylān narrated to us, saying: ʿAbd al-Razzāq narrated to us, saying: al-Thawrī informed us, from Abū Isḥāq, from Abū al-Aḥwaṣ, from ʿAbd Allāh, who said: The Messenger of Allah, peace and blessings be upon him, said: "I am free from every intimate friend's friendship, and if I were to take an intimate friend, I would have taken the son of Abū Quḥāfah as an intimate friend."

"Indeed, your companion is the Khalil (intimate friend) of Allah." (1)

This is a good and authentic hadith.

In this chapter, there is also narration from Abu Sa'id, Abu Hurayrah, Ibn al-Zubayr, and Ibn 'Abbas.

3985 - Ibrahim ibn Sa'id al-Jawhari narrated to us, saying: Isma'il ibn Abi Uways narrated to us, from Sulayman ibn Bilal, from Hisham ibn 'Urwah, from his father, from 'A'ishah, from 'Umar ibn al-Khattab, who said: Abu Bakr is our master, and the best of us, and the most beloved of us to the Messenger of Allah, peace and blessings be upon him. (2)

This is an authentic and rare hadith.

3986 - Ahmad ibn Ibrahim al-Dawraqi narrated to us, saying: Isma'il ibn Ibrahim narrated to us, from al-Jurayri, from 'Abdullah ibn Shaqiq, who said:
I said to 'A'ishah: Which of the companions of the Prophet, peace and blessings be upon him, was most beloved to the Messenger of Allah? She said: Abu Bakr. I said: Then who? She said: 'Umar. I said: Then who?

She said: “Then Abu ‘Ubaydah ibn al-Jarrah.” I said: “Then who?” He said: “Then she fell silent.” (1)

This is a hasan sahih hadith.

3987 – Qutaybah narrated to us, he said: Muhammad ibn Fudayl narrated to us, from Salim ibn Abi Hafsah, and al-A‘mash, and ‘Abdullah ibn Suhban, and Ibn Abi Layla, and Kathir al-Nawwa’, all of them from ‘Atiyyah, from Abu Sa‘id, who said: The Messenger of Allah, peace and blessings be upon him, said: “Indeed, the people of the highest degrees are seen by those below them just as you see the rising star on the horizon of the sky, and indeed Abu Bakr and ‘Umar are among them, and they have excelled.” (2)

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(1) A sahih hadith, and Ibn Majah recorded it (102). It is in al-Musnad (25829). Muslim (2385) recorded via Ibn Abi Mulaykah, who said: I heard ‘A’ishah when she was asked: “Whom would the Messenger of Allah have appointed as successor had he appointed one?” She said: “Abu Bakr.” Then it was said to her: “Then who after Abu Bakr?” She said: “‘Umar.” Then it was said to her: “Then who after ‘Umar?” She said: “Abu ‘Ubaydah ibn al-Jarrah.” Then she stopped at that.

(2) Sahih except for his saying: “And indeed Abu Bakr and ‘Umar are among them, and they have excelled,” and this is a weak chain due to the weakness of ‘Atiyyah, who is Ibn Sa‘d al-‘Awfi.
Abu Dawud recorded it (3987), and Ibn Majah (96), and it is in al-Musnad (11206) and (11213).
Al-Bukhari (3256), Muslim (2831), and Ibn Hibban (7393) recorded it via ‘Ata’ ibn Yasar, from Abu Sa‘id al-Khudri, raised to the Prophet, without the words: “And indeed Abu Bakr and ‘Umar are among them, and they have excelled,” and its wording is: “Indeed, the people of Paradise see the people of the upper chambers above them just as you see the brilliant planet remaining in the horizon from east to west, because of the superiority between them.” They said: “O Messenger of Allah, those are the stations of the prophets, which none but they can reach.” He said: “Yes, by Him in whose hand is my soul, men who believed in Allah and affirmed the messengers.” =

This is a good (ḥasan) hadith. It has been narrated through more than one chain from ʿAṭiyyah, on the authority of Abū Saʿīd.

Chapter 33

3988—Muḥammad ibn ʿAbd al-Malik ibn Abī al-Shawārib narrated to us, saying: Abū ʿAwānah narrated to us, from ʿAbd al-Malik ibn ʿUmayr, from Ibn Abī al-Muʿallā, from his father, that the Messenger of Allah, peace and blessings be upon him, gave a sermon one day and said: "Indeed, a man was given the choice by his Lord between living in this world as long as he wished to live and eating in this world as much as he wished to eat, and meeting his Lord—so he chose the meeting of his Lord." He said: Then Abū Bakr wept, and the companions of the Prophet, peace and blessings be upon him, said: "Will you not marvel at this old man, when the Messenger of Allah, peace and blessings be upon him, mentioned a righteous man whose Lord gave him the choice between this world and the meeting of his Lord, and he chose the meeting of his Lord?" He said: And Abū Bakr was the most knowledgeable of them concerning what the Messenger of Allah, peace and blessings be upon him, had said. So Abū Bakr said: "Rather, we would ransom you with our fathers and our wealth." Then the Messenger of Allah, peace and blessings be upon him, said: "There is no one among the people who has been more generous to us in his companionship and in his means than Ibn Abī Quḥāfah. And if I were to take a close friend (khalīl), I would have taken Ibn Abī Quḥāfah as a close friend—but rather, it is affection and brotherhood of faith, affection and brotherhood of faith"—said twice or--------------------------------------------
= And the hadith in its entirety has supporting witnesses whose chains of transmission are not free of criticism; see them in the Musnad.
And it has sound supporting witnesses apart from his statement: "And Abū Bakr and ʿUmar…" See them also in the Musnad. His statement "wa-anʿamā": from anʿama, meaning he increased, i.e., they increased beyond that rank and station; or from anʿama, meaning he entered into bliss.

Three times—and indeed, your companion is the Khalil (intimate friend) of Allah."

In this chapter, there is also a narration from Abu Sa'id.

This hadith is gharib (unusual/rarely transmitted).

This hadith has also been narrated from Abu 'Awanah, from 'Abd al-Malik ibn 'Umayr, with a chain of transmission other than this one.

The meaning of his saying: "aminn ilayna" is: "be gracious to us."

3989 - Ahmad ibn al-Hasan narrated to us, he said: 'Abdullah ibn Maslamah narrated to us, from Malik ibn Anas, from Abu al-Nadr, from 'Ubayd ibn Hunayn, from Abu Sa'id al-Khudri, that the Messenger of Allah, peace and blessings be upon him, sat upon the minbar and said: "Indeed, a servant was given the choice by Allah between being granted whatever he wished of the splendor of this world and what is with Him, and he chose what is with Him." Abu Bakr said: "May we ransom you with our fathers and mothers, O Messenger of Allah." He said: We were amazed, and the people said: "Look at this old man! The Messenger of Allah, peace and blessings be upon him, tells us about a servant whom Allah gave the choice between granting him the splendor of this world as he wished and what is with Allah, and he says: 'May we ransom you with our fathers and mothers!'" He said: It was the Messenger of Allah who was given the choice, and Abu Bakr was the most knowledgeable of us about him. Then he said:

The Prophet ﷺ said: "Indeed, the most generous of people to me in his companionship and his wealth is Abu Bakr. And if I were to take a close friend, I would have taken Abu Bakr as a close friend, but rather the brotherhood of Islam. Let no small door remain in the mosque except the small door of Abu Bakr."

This is a good and authentic hadith.

34 - Chapter

3990 - Ali ibn al-Hasan al-Kufi narrated to us, he said: Mahbub ibn Muhriz al-Qawariri narrated to us, from Dawud ibn Yazid al-Awdi, from his father,
from Abu Hurayrah, who said: The Messenger of Allah ﷺ said: "No one has a favor upon us except that we have repaid him, except Abu Bakr. For indeed he has a favor upon us which Allah will repay him with on the Day of Resurrection. And no one's wealth has ever benefited me as much as the wealth of Abu Bakr benefited me. And if I were to take a close friend, I would have taken Abu Bakr as a close friend. Indeed, your companion—"

"Khalilullah" (the Friend of Allah).(1)

This is a hasan (good) hadith, gharib (uncommon) from this chain of transmission.

35 - Chapter

3991 - Al-Hasan ibn al-Sabbah al-Bazzar narrated to us, saying: Sufyan ibn 'Uyaynah narrated to us, from Zaidah, from 'Abd al-Malik ibn 'Umair, from Rib'i, from Hudhaifah, who said: The Messenger of Allah, peace and blessings be upon him, said: "Follow the example of the two after me: Abu Bakr and 'Umar."(2)

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(1) The hadith is authentic except for his saying: "No one has a favor upon us except that we have repaid him, except Abu Bakr, for he has a favor upon us which Allah will repay him for on the Day of Resurrection," and this chain is weak due to the weakness of Dawud ibn Yazid, and Mahbub ibn Muhriz al-Qawariri is lenient (layyin) in hadith.
The second portion of it was narrated by Ahmad (7446) and (8790), Ibn Majah (94), al-Nasa'i in "al-Kubra" (8110), and Ibn Hibban (6858) via Abu Salih, from Abu Hurairah with an authentic chain.
The third portion of it is supported by the preceding hadith, and the hadith of 'Abdullah ibn Mas'ud preceding it under number (3984).

(2) This is a hasan hadith due to its multiple chains and supporting witnesses, and this chain's narrators are trustworthy, narrators of the two Shaykhs (al-Bukhari and Muslim), but it is interrupted (munqati'), for between 'Abd al-Malik ibn 'Umair and Rib'i ibn Hirash there is a freed slave of Rib'i, as the author mentioned after it, which is what Abu Hatim favored as stated in "al-'Ilal" 2/381. Moreover, 'Abd al-Malik has a corroborating narrator. It is in "al-Musnad" (23245), where we have mentioned its supporting witnesses.
His saying: "Follow the example of the two after me" — al-Sindi said in his commentary on "al-Musnad": In it is a clarification of the strength of their ijtihad (independent reasoning) and their hitting the truth most of the time, and in it is an announcement of their caliphate, since there is no "afterness" in existence [at that time], except that one could say: "afterness" can be in terms of survival [after his death], so in it is a miracle for him, peace and blessings be upon him, where he informed =