Musnad Ahmad 3967

Translation

✧ Abu Ishaq narrated to us, from Abu al-Ahwas, from Abdullah, from the Prophet ﷺ

Notes

• ﷺ ﷺ وَمَنْصُورٌ وَالْأَعْمَشُ وَحَمَّادٌ عَنْ أَبِي وَائِلٍ عَنْ عَبْدِ اللهِ عَنِ النَّبِيِّ ﷺ مِثْلَهُ

Grades by grader

What scholars said about it

In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.

• Dāraquṭnī

  أحسنها سياقا الطريق الأولى التي أخرجها البخاري ولكن في النفس منها شيء لكثرة الاختلاف فيه على أبي إسحاق

  machine translationThe best of them in wording is the first route, which al-Bukhārī transmitted, but there is something in the heart about it because of the great disagreement about it from Abū Isḥāq. Report a problem

  in مسند أحمد, p. 4027
• Abū Ḥatim al-Rāzī

  رجح رواية إسرائيل

  machine translationHe gave preference to the narration of Isrāʾīl. Report a problem

  in مسند أحمد, p. 4027
• أبو زرعة الرازي

  رجح رواية إسرائيل

  machine translationHe gave preference to the narration of Isrāʾīl. Report a problem

  in مسند أحمد, p. 4027
• Ibn Ḥajar al-ʿAsqalānī

  الذي يظهر أن الذي رجحه البخاري هو الأرجح وبيان ذلك أن مجموع كلام الأئمة مشعر بأن الراجح على الروايات كلها إما طريق إسرائيل وهي عن أبي عبيدة عن أبيه وأبو عبيدة لم يسمع من أبيه فيكون الإسناد منقطعا أو رواية زهير وهي عن عبد الرحمن بن الأسود عن أبيه عن ابن مسعود فيكون متصلا وهو تصرف صحيح لأن الأسانيد فيه إلى زهير وإلى إسرائيل أثبت من بقية الأسانيد وإذا تقرر ذلك كانت دعوى الاضطراب في هذا الحديث منتفية لأن الاختلاف على الحفاظ في الحديث لا يوجب أن يكون مضطربا إلا بشرطين

  machine translationWhat appears is that the narration al-Bukhārī preferred is the most preferable, and the explanation is that the sum of the imams' statements indicates that what is preferable over all the narrations is either the route of Isrāʾīl, which is from Abū ʿUbaydah from his father, and Abū ʿUbaydah did not hear from his father, so the chain would be broken (munqaṭiʿ); or the narration of Zuhayr, which is from ʿAbd al-Raḥmān b. al-Aswad from his father from Ibn Masʿūd, so it would be connected (muttaṣil). This is a sound judgement, because the chains to Zuhayr and to Isrāʾīl are more reliable than the rest of the chains. Once that is established, the claim of inconsistency (iḍṭirāb) in this hadith is negated, because disagreement among the memorizers about a hadith does not make it inconsistent except under two conditions. Report a problem

  in مسند أحمد, p. 4027

Other narrations of this report

Sahih Muslim 237aSunan Abi Dawud 40Sunan an-Nasa'i 44

Narrators

1. 1
   ʿAbdullāh b. Masʿūd

   One of the earliest and foremost (al-sābiqūn al-awwalūn), and one of the leading scholars among the Companions; his virtues are manyd. 28 AH, or 32 AH, 33 AH
   عَبْدُ اللهِ بْنُ مَسْعُودٍمن السابقين الأولين ، ومن كبار العلماء من الصحابة ، مناقبه جمة
   عن
2. 2
   ʿAwf b. Mālik b. Naḍlah al-Jushamī

   trustworthy (thiqah)d. during the days of al-Ḥajjāj b. Yūsuf
   عوف بن مالك بن نضلة الجشميثقة
   عن
3. 3
   Abū Isḥāq al-Sabīʿī

   Trustworthy (thiqah), a prolific narrator (mukthir), devout (ʿābid); his memory became confused (ikhtalaṭa) at the end of his lifed. Ibn ʿUyaynah said 126 AH, Yaḥyā b. Saʿīd said 127 AH, Abū Nuʿaym said 128 AH, ʿAmr b. ʿAlī said 129 AH, Ibn Maʿīn said 132 AH
   أبو إسحاق السبيعيثقة مكثر عابد , اختلط بآخره
   حدثنا
4. 4
   Sufyān al-Thawrī

   trustworthy (thiqah), a memorizer (ḥāfiẓ), a jurist (faqīh), devout (ʿābid), an imam and authority (ḥujjah)d. 159 AH or 160 AH or 161 AH or 162 AH
   سُفْيَانُ-ثقة حافظ , فقيه عابد ، إمام حجة
   حدثنا
5. 5
   Yaḥyá b. Ādam

   trustworthy (thiqah), a memorizer (ḥāfiẓ), virtuous (fāḍil)d. 203 AH
   يَحْيَى بْنُ آدَمَثقة حافظ فاضل
   حدثنا
6. 6
   Aḥmad b. Ḥanbal

   Trustworthy (thiqah), a memorizer (ḥāfiẓ), a jurist (faqīh), an authority (ḥujjah).d. 241 AH, Abū Umayyah Muḥammad b. Ibrāhīm al-Ṭarsūsī said: 242 AH, and no one followed him in his view
   أحمد بن حنبلثقة حافظ فقيه حجة

Who each narrator was and how reliable, from hdith.com

Latin names and English verdicts with a dotted underline are machine translations, not reviewed.