Musnad al-Bazzar 1400
✧ among what Abd al-Rahman b. Abza narrated from Ammar
Show the chain
حَدَّثَنَا يُوسُفُ بْنُ مُوسَى قَالَ: نَا جَرِيرٌ، عَنِ الْأَعْمَشِ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبْزَى، عَنْ أَبِيهِ قَالَ:
جَاءَ رَجُلٌ إِلَى عُمَرَ فَسَأَلَهُ، عَنِ الْجُنُبِ لَا يَجِدُ الْمَاءَ قَالَ: لَا يُصَلِّ حَتَّى يَجِدَ الْمَاءَ، فَقَالَ عَمَّارٌ: أَمَا تَذْكُرُ يَا أَمِيرَ الْمُؤْمِنِينَ حِينَ بَعَثَنَا رَسُولُ اللهِ ﷺ أَنَا وَأَنْتَ إِلَى مَكَانِ كَذَا وَكَذَا، فَأَجْنَبْتُ فَتَمَعَّكْتُ فِي الصَّعِيدِ، فَذَكَرْتُهُ لِرَسُولِ اللهِ ﷺ فَقَالَ: إِنَّمَا كَانَ يَكْفِيكَ كَذَا وَكَذَا "، فَوَضَعَ يَدَيْهِ فِي الصَّعِيدِ فَمَسَحَ بِهِمَا يَدَيْهِ وَوَجْهَهُ
Translation
Chain of narrators
- Yūsuf b. Mūsá
- Jarīr
- al-Aʿmash
- Salamah b. Kuhayl
- Saʿīd b. ʿAbd al-Raḥman b. Abzá
- his father
✧ A man came to 'Umar and asked him about a junub person who cannot find water. He said, "He should not pray until he finds water." 'Ammar said, "Do you not remember, O Commander of the Faithful, when the Messenger of Allah ﷺ sent you and me to such-and-such a place, and I became junub and rolled in the dust? I mentioned that to the Messenger of Allah ﷺ, and he said, 'It would have been enough for you to do this and this.' Then he placed his hands on the ground and wiped his hands and face with them."
Grades by grader
No grade is recorded for this wording. Ask what scholars say about its grade
What scholars said about it
In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.
- أبو الحسنات اللكنوي
ما ذكره الطحاوي وارتضى به العيني في عمدة القاري من أن حديث عمار لا يصلح حجة في كون التيمم إلى الكوعين أو المرفقين أو المنكبين أو الإبطين لاضطرابه وفيه أن الاضطراب في هذا المقام غير مضر لكون روايات المرفقين والمنكبين مرجوحة ضعيفة بالنسبة إلى غيرها فسقط الاعتبار بها وروايات الآباط قصتها مقدمة على قصة روايات الكفين فلا تعارضها فبقيت روايات الكفين سالمة عن القدح والمعارضة انتهى كلام صاحب السعاية مختصرا
machine translationWhat al-Ṭaḥāwī mentioned, and al-ʿAynī accepted in ʿUmdat al-Qārī, is that the hadith of ʿAmmār is not fit to be used as evidence for tayammum extending to the wrists, or the elbows, or the shoulders, or the armpits, because of its inconsistency (iḍṭirāb). But the inconsistency here does no harm, because the narrations of the elbows and the shoulders are weaker and outweighed in comparison with the others, so they are discounted. As for the narrations of the armpits, their story came earlier than the story of the narrations of the two palms, so they do not conflict with it. Thus the narrations of the two palms remain free from criticism and conflict. End of the words of the author of al-Siʿāyah, abridged.
in مسند البزار, p. 1400 - Ibn Ḥajar al-ʿAsqalānī
حديث عمار فورد بذكر الكفين في الصحيحين وبذكر المرفقين في السنن وفي رواية إلى نصف الذراع وفي رواية إلى الآباط فأما رواية المرفقين وكذا نصف الذراع ففيهما مقال وأما رواية الآباط فقال الشافعي وغيره مما تقدم ذكره مرارا ومما يقوي رواية الصحيحين في الاقتصار على الوجه والكفين
machine translationAs for the hadith of ʿAmmār, it came with mention of the two palms in the two Ṣaḥīḥs, with mention of the elbows in the Sunan, in one narration up to half the forearm, and in another up to the armpits. The narrations of the elbows and likewise of half the forearm are open to criticism. As for the narration of the armpits, al-Shāfiʿī and others said what has been mentioned many times before. Among what strengthens the narration of the two Ṣaḥīḥs is that it limits tayammum to the face and the two palms.
in مسند البزار, p. 1400 - Mubarakpūri
سنده حسن
machine translationIts chain is good (ḥasan).
in مسند البزار, p. 1400 - Taḥāwī
ما ذكره الطحاوي وارتضى به العيني في عمدة القاري من أن حديث عمار لا يصلح حجة في كون التيمم إلى الكوعين أو المرفقين أو المنكبين أو الإبطين لاضطرابه وفيه أن الاضطراب في هذا المقام غير مضر لكون روايات المرفقين والمنكبين مرجوحة ضعيفة بالنسبة إلى غيرها فسقط الاعتبار بها وروايات الآباط قصتها مقدمة على قصة روايات الكفين فلا تعارضها فبقيت روايات الكفين سالمة عن القدح والمعارضة انتهى كلام صاحب السعاية مختصرا
machine translationWhat al-Ṭaḥāwī mentioned, and al-ʿAynī accepted in ʿUmdat al-Qārī, is that the hadith of ʿAmmār is not fit to be used as evidence for tayammum extending to the wrists, or the elbows, or the shoulders, or the armpits, because of its inconsistency (iḍṭirāb). But the inconsistency here does no harm, because the narrations of the elbows and the shoulders are weaker and outweighed in comparison with the others, so they are discounted. As for the narrations of the armpits, their story came earlier than the story of the narrations of the two palms, so they do not conflict with it. Thus the narrations of the two palms remain free from criticism and conflict. End of the words of the author of al-Siʿāyah, abridged.
in مسند البزار, p. 1400
Show 1 more
- Badr al-Dīn al-ʿAynī
ما ذكره الطحاوي وارتضى به العيني في عمدة القاري من أن حديث عمار لا يصلح حجة في كون التيمم إلى الكوعين أو المرفقين أو المنكبين أو الإبطين لاضطرابه وفيه أن الاضطراب في هذا المقام غير مضر لكون روايات المرفقين والمنكبين مرجوحة ضعيفة بالنسبة إلى غيرها فسقط الاعتبار بها وروايات الآباط قصتها مقدمة على قصة روايات الكفين فلا تعارضها فبقيت روايات الكفين سالمة عن القدح والمعارضة انتهى كلام صاحب السعاية مختصرا
machine translationWhat al-Ṭaḥāwī mentioned, and al-ʿAynī accepted in ʿUmdat al-Qārī, is that the hadith of ʿAmmār is not fit to be used as evidence for tayammum extending to the wrists, or the elbows, or the shoulders, or the armpits, because of its inconsistency (iḍṭirāb). But the inconsistency here does no harm, because the narrations of the elbows and the shoulders are weaker and outweighed in comparison with the others, so they are discounted. As for the narrations of the armpits, their story came earlier than the story of the narrations of the two palms, so they do not conflict with it. Thus the narrations of the two palms remain free from criticism and conflict. End of the words of the author of al-Siʿāyah, abridged.
in مسند البزار, p. 1400
Other narrations of this report
Narrators
- eminent, well-known Companion, among the earliest to embrace Islamd. 37 AHعَمَّار بْن يَاسِرصحابي جليل مشهور من السابقين الأولينفقال
- Young Companion (ṣaḥābī)d. 70-odd AHأَبِيهِصحابي صغيرعن
- trustworthy (thiqah)d. between 91 AH and 100 AHسَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبْزَىثقةعن
- trustworthy (thiqah)d. 121 AH, or 122 AH, or 123 AHسَلَمَةَ بْنِ كُهَيْلٍثقةعن
- Trustworthy (thiqah), a retentive memorizer (ḥāfiẓ), knowledgeable in the recitations (qirāʾāt), scrupulous (wariʿ), but he practiced concealment (tadlīs)d. Abū ʿAwānah said, and ʿAbd Allāh b. Dāwūd: 147 AH. Wakīʿ said, and more than one: 148 AH. And al-Khaṭīb considered it correct. Also said: 145 AHالْأَعْمَشِثقة حافظ , عارف بالقراءات ورع لكنه يدلسعن
- Trustworthy (thiqah), his book is sound (ṣaḥīḥ al-kitāb); it was said that at the end of his life he would err when narrating from memoryd. 187 AH or 188 AHجَرِيرٌثقة صحيح الكتاب ، قيل : كان في آخر عمره يهم من حفظهنا
- truthful (ṣadūq)d. 253 AHيُوسُفُ بْنُ مُوسَىصدوقحدثنا
- d. 291 AH or 292 AH or 294 AHالبزار
Who each narrator was and how reliable, from hdith.com
Latin names and English verdicts with a dotted underline are machine translations, not reviewed.