Musnad al-Bazzar 1618
✧ The first hadith of Alqamah, from Abdullah b. Mas'ud, from the Prophet ﷺ
Show the chain
حَدَّثَنَا سَلَمَةُ بْنُ شَبِيبٍ، قَالَ: نَا عَبْدُ الرَّزَّاقِ، قَالَ: أَنَا مَعْمَرٌ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ
أَنَّهُ خَرَجَ مَعَ رَسُولِ اللهِ ﷺ لِلْحَاجَةِ فَقَالَ: ائْتِنِي بِثَلَاثَةِ أَحْجَارٍ، فَأَتَاهُ بِحَجَرَيْنِ وَرَوْثَةٍ، فَأَخَذَ الْحَجَرَيْنِ وَأَلْقَى الرَّوْثَةَ
Translation
Chain of narrators
- Salamah b. Shabīb
- ʿAbd al-Razzāq
- Maʿmar
- Abū Isḥāq
- ʿAlqamah
- ʿAbdullāh
✧ That he went out with the Messenger of Allah ﷺ to relieve himself, and he said: Bring me three stones. He brought him two stones and a piece of dung, so he took the two stones and threw away the dung.
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.
- 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.
in مسند البزار, p. 1618 - Taḥāwī
منقطع أبو إسحاق لم يسمع من علقمة
machine translationDisconnected (munqaṭiʿ); Abū Isḥāq did not hear from ʿAlqamah.
in مسند البزار, p. 1618 - Abū Ḥatim al-Rāzī
رجح رواية إسرائيل
machine translationHe gave preference to the narration of Isrāʾīl.
in مسند البزار, p. 1618 - أبو زرعة الرازي
رجح رواية إسرائيل
machine translationHe gave preference to the narration of Isrāʾīl.
in مسند البزار, p. 1618
Show 4 more
- 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.
in مسند البزار, p. 1618 - أبو زرعة الرازي
الصحيح عندي حديث أبي عبيدة
machine translationThe sound (ṣaḥīḥ) one in my view is the hadith of Abū ʿUbaydah.
in مسند البزار, p. 1618 - Badr al-Dīn al-ʿAynī
ثبت عنده عدم سماع أبي إسحاق عن علقمة فالحديث عنده يعني الطحاوي منقطع والمحدث لا يرى العمل به
machine translationIt was established in his view that Abū Isḥāq did not hear from ʿAlqamah, so the hadith, according to him, meaning al-Ṭaḥāwī, is disconnected (munqaṭiʿ), and the hadith scholar does not hold that it may be acted upon.
in مسند البزار, p. 1618 - Ibn Ḥajar al-ʿAsqalānī
قيل إن أبا إسحاق لم يسمع من علقمة لكن أثبت سماعه لهذا الحديث منه الكرابيسي وعلى تقدير أنه أرسله عنه فالمرسل حجة عند المخالفين وعندنا أيضا إذا اعتضد
machine translationIt was said that Abū Isḥāq did not hear from ʿAlqamah, but al-Karābīsī affirmed his hearing of this hadith from him. And even supposing that he narrated it from him as a mursal report, the mursal report (mursal) is a proof according to those who disagree with us, and also according to us if it is supported by corroboration.
in مسند البزار, p. 1618
Narrators
- 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 AHعَبْدُ اللهِ بْنُ مَسْعُودٍمن السابقين الأولين ، ومن كبار العلماء من الصحابة ، مناقبه جمةعن
- Trustworthy (thiqah), firm (thabt), jurist, devout worshipperd. 61 AH, or 62 AH, or 65 AH, or 72 AH, or 73 AH, also said: 63 AHعَلْقَمَةَثقة ثبت فقيه عابدعن
- 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 AHأَبِي إِسْحَاقَثقة مكثر عابد , اختلط بآخرهعن
- Trustworthy (thiqah), reliable (thabt), excellent, except that there is some weakness in his narration from Thābit, al-Aʿmash, ʿĀṣim b. Abī al-Najūd and Hishām b. ʿUrwah, and likewise in what he narrated in Basrad. at the beginning of 150 AH, or: 152 AH, or: 153 AH, or: 154 AH, 155 AHمَعْمَرٌثقة ثبت فاضل ، إلا أن في روايته عن ثابت والأعمش وعاصم بن أبي النجود ، وهشام بن عروة شيئا ، وكذا فيما حدث به بالبصرةأنا
- Trustworthy (thiqah), a retentive memorizer (ḥāfiẓ), a renowned author (muṣannif); he went blind at the end of his life and his memory changed (taghayyara), and he had Shiite leanings (kāna yatashayyaʿ)d. 211 AHعَبْدُ الرَّزَّاقِثقة حافظ مصنف شهير ، عمي في آخر عمره فتغير ، وكان يتشيعنا
- trustworthy (thiqah)d. 244 AH or 246 AH or 247 AHسَلَمَةُ بْنُ شَبِيبٍثقةحدثنا
- 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.