Sunan al-Daraqutni 3626
✧ The Dowry
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نا الْحُسَيْنُ بْنُ إِسْمَاعِيلَ نا مُحَمَّدُ بْنُ مُعَاوِيَةَ الْأَنْمَاطِيُّ نا مُحَمَّدُ بْنُ سَلَمَةَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ
قَالَ رَدَّ رَسُولُ اللَّهِ ﷺ ابْنَتَهُ زَيْنَبَ عَلَى أَبِي الْعَاصِ بْنِ الرَّبِيعِ بِالنِّكَاحِ الْأَوَّلِ لَمْ يُحْدِثْ شَيْئًا بَيْنَهُمَا
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- Ishbīlī
فيه محمد بن إسحاق ولا أعلم رواه معه إلا من هو دونه
machine translationIn it is Muḥammad b. Isḥāq, and I do not know that anyone narrated it along with him except one who is lower than him.
in سنن الدارقطني, p. 3628 - Ibn ʿAbd al-Barr
هذا خبر متروك
machine translationThis report is abandoned (matrūk).
in سنن الدارقطني, p. 3628 - al-Tirmidhi
أخرجه الترمذي وابن ماجه من رواية حجاج بن أرطاة عن عمرو بن شعيب عن أبيه عن جده أن النبي صلى الله عليه وسلم رد ابنته زينب على أبي العاص بن الربيع بمهر جديد ونكاح جديد قال الترمذي وفي إسناده مقال ثم أخرج عن يزيد بن هارون أنه حدث بالحديثين عن ابن إسحاق وعن حجاج بن أرطاة ثم قال يزيد حديث ابن عباس أقوى إسنادا والعمل على حديث عمرو بن شعيب يريد عمل أهل العراق وقال الترمذي في حديث ابن عباس لا يعرف وجهه
machine translationAl-Tirmidhī and Ibn Mājah recorded it from the narration of Ḥajjāj b. Arṭāh, from ʿAmr b. Shuʿayb, from his father, from his grandfather, that the Prophet ﷺ returned his daughter Zaynab to Abū al-ʿĀṣ b. al-Rabīʿ with a new dowry and a new marriage contract. Al-Tirmidhī said: There is some criticism (maqāl) in its chain. Then he recorded from Yazīd b. Hārūn that he narrated the two hadiths, one from Ibn Isḥāq and one from Ḥajjāj b. Arṭāh. Then Yazīd said: The hadith of Ibn ʿAbbās is stronger in its chain, but the practice is according to the hadith of ʿAmr b. Shuʿayb, meaning the practice of the people of Iraq. And al-Tirmidhī said about the hadith of Ibn ʿAbbās: Its meaning is not known.
in سنن الدارقطني, p. 3628 - يزيد بن هارون
حديث ابن عباس أقوى إسنادا والعمل على حديث عمرو بن شعيب يريد عمل أهل العراق
machine translationThe hadith of Ibn ʿAbbās is stronger in its chain, but the practice is according to the hadith of ʿAmr b. Shuʿayb, meaning the practice of the people of Iraq.
in سنن الدارقطني, p. 3628
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- al-Bukhari
وحكى الترمذي في العلل المفرد عن البخاري أن حديث ابن عباس أصح من حديث عمرو بن شعيب وعلته تدليس حجاج بن أرطاة وله علة أشد من ذلك وهي ما ذكره أبو عبيد في كتاب النكاح عن يحيى القطان أن حجاجا لم يسمعه من عمرو بن شعيب وإنما حمله عن العزرمي والعزرمي ضعيف جدا وكذا قال أحمد بعد تخريجه قال والعزرمي لا يساوي حديثه شيئا
machine translationAl-Tirmidhī, in al-ʿIlal al-Mufrad, related from al-Bukhārī that the hadith of Ibn ʿAbbās is sounder (aṣaḥḥ) than the hadith of ʿAmr b. Shuʿayb. Its defect is the concealment (tadlīs) of Ḥajjāj b. Arṭāh. It has a defect more severe than that, which is what Abū ʿUbayd mentioned in the Book of Marriage from Yaḥyā al-Qaṭṭān: that Ḥajjāj did not hear it from ʿAmr b. Shuʿayb, but only took it from al-ʿArzamī, and al-ʿArzamī is very weak (ḍaʿīf jiddan). Aḥmad said likewise after recording it, and said: The hadith of al-ʿArzamī is worth nothing.
in سنن الدارقطني, p. 3628 - al-Bukhari
حديث ابن عباس أصح في هذا الباب من حديث عمرو بن شعيب
machine translationThe hadith of Ibn ʿAbbās is sounder (aṣaḥḥ) on this topic than the hadith of ʿAmr b. Shuʿayb.
in سنن الدارقطني, p. 3628 - Dāraquṭnī
حديث عبد الله بن عمرو لا يثبت والصواب حديث ابن عباس
machine translationThe hadith of ʿAbdullāh b. ʿAmr is not established, and the correct one is the hadith of Ibn ʿAbbās.
in سنن الدارقطني, p. 3628 - al-Bukhari
حديث ابن عباس أصح من حديث عمرو بن شعيب وعلته تدليس حجاج بن أرطاة
machine translationThe hadith of Ibn ʿAbbās is sounder (aṣaḥḥ) than the hadith of ʿAmr b. Shuʿayb, and its defect is the concealment (tadlīs) of Ḥajjāj b. Arṭāh.
in سنن الدارقطني, p. 3628 - Mubarakpūri
هو أصح
machine translationIt is the soundest (aṣaḥḥ).
in سنن الدارقطني, p. 3628 - يزيد بن هارون
حديث ابن عباس أجود إسنادا والعمل على حديث عمرو بن شعيب
machine translationThe hadith of Ibn ʿAbbās has the better chain of transmission, but the practice is according to the hadith of ʿAmr b. Shuʿayb.
in سنن الدارقطني, p. 3628
Narrators
- One of the Companions who narrated most prolifically (mukthirūn).d. 65 AH, or 67 AH, or 68 AH, also said: 69 AH, also said: 70 AH; also said: 73 AHعَبْدُ اللهِ بْنُ عَبَّاسٍأحد المكثرين من الصحابةعن
- Trustworthy (thiqah), reliable (thabt), knowledgeable in Qurʾānic exegesis; the claim that Ibn ʿUmar called him a liar is not established, and no innovation is established from him.d. Ibn al-Madīnī said: 104 AH. Abū Saʿīd b. Yūnus and others said: 105 AH, and al-Haytham b. ʿAdī said, and Abū ʿUmar al-Ḍarīr: 106 AH. Abū Maʿshar al-Madanī and others said: 107 AH. Also reported from al-Haytham b. ʿAdī, and Abū al-Ḥasan al-Madāʾinī, and Yaḥyā b. Maʿīn: 115 AH. And that is a mistakeعِكْرِمَةَثقة ثبت عالم بالتفسير ، لم يثبت تكذيبه عن ابن عمر ، ولا تثبت عنه بدعةعن
- Trustworthy (thiqah) except in [narrations from] ʿIkrimah, and he was accused of holding the opinion of the Khawārij.d. 133 AH, also said 135 AHدَاوُدَ بْنِ الْحُصَيْنِثقة إلا في عكرمة ، ورمي برأي الخوارجعن
- Truthful (ṣadūq), he practiced concealment (yudallis), and was accused of Shiʿism (tashayyuʿ) and of belief in free will (qadar)d. ʿAmr b. ʿAlī said, and Ibrāhīm b. Muḥammad b. ʿArafah: 150 AH, Muḥammad b. Saʿd said elsewhere: al-Haytham b. ʿAdī said: 151 AH, he said: and his son said: 150 AH. Aḥmad b. Khālid al-Wahbī said: 151 AH, Yaḥyā b. Maʿīn said, and ʿAlī Ibn al-Madīnī, and Zakariyyā b. Yaḥyā al-Sājī: 152 AH, khalīfah b. Khayyāṭ said: 153 AH, 152 AHمُحَمَّدِ بْنِ إِسْحَاقَصدوق يدلس ، ورمي بالتشيع والقدرعن
- trustworthy (thiqah)d. 191 AH or 192 AH or 193 AHمُحَمَّدُ بْنُ سَلَمَةَثقةحدثنا
- truthful (ṣadūq), who sometimes made mistakes (rubbamā wahima)d. between 251 and 260 AHمُحَمَّدُ بْنُ مُعَاوِيَةَ الْأَنْمَاطِيُّصدوق ربما وهمحدثنا
- d. 330 AHالْحُسَيْنُ بْنُ إِسْمَاعِيلَحدثنا
- d. 385 AHالدارقطني
Who each narrator was and how reliable, from hdith.com
Latin names and English verdicts with a dotted underline are machine translations, not reviewed.