Sahih Ibn Khuzaymah 1521
✧ Chapters on Permissible Actions in the Mosque Other Than Prayer and Remembrance of Allah
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1521 - وَحَدَّثَنَا بُنْدَارٌ، قَالَ: حَدَّثَنَا عَفَّانُ، قَالَ:
حَدَّثَنَا أَبُو هِلَالٍ، عَنْ قَتَادَةَ، عَنْ أَبِي حَسَّانَ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ: عَنِ النَّبِيِّ ﷺ: بِمِثْلِهِ. قَالَ أَبُو بَكْرٍ: " فَالنَّبِيُّ ﷺ قَدْ كَانَ يُحَدِّثُهُمْ بَعْدَ الْعِشَاءِ عَنْ بَنِي إِسْرَائِيلَ لِيَتَّعِظُوا مِمَّا قَدْ نَالَهُمْ مِنَ الْعُقُوبَةِ فِي الدُّنْيَا مَعَ مَا أَعَدَّ اللهُ لَهُمْ مِنَ الْعِقَابِ فِي الْآخِرَةِ لَمَّا عَصَوْا رُسُلَهُمْ، وَلَمْ يُؤْمِنُوا فَجَائِزٌ لِلْمَرْءِ أَنْ يُحَدِّثَ بِكُلِّ مَا يَعْلَمُ أَنَّ السَّامِعَ يَنْتَفِعُ بِهِ مِنْ أَمْرِ دِينِهِ بَعْدَ الْعِشَاءِ، إِذِ النَّبِيُّ ﷺ قَدْ كَانَ يَسْمُرُ بَعْدَ الْعِشَاءِ فِي الْأَمْرِ مِنْ أُمُورِ الْمُسْلِمِينَ، مِمَّا يَرْجِعُ إِلَى مَنْفَعَتِهِمْ عَاجِلًا وَآجِلًا دِينًا وَدُنْيَا، وَكَانَ يُحَدِّثُ أَصْحَابَهُ عَنْ بَنِي إِسْرَائِيلَ لِيَنْتَفِعُوا بِحَدِيثِهِ، فَدَلَّ فِعْلُهُ ﷺ عَلَى أَنَّ كَرَاهَةَ الْحَدِيثِ بَعْدَ الْعِشَاءِ بِمَا لَا مَنْفَعَةَ فِيهِ دِينًا، وَلَا دُنْيَا، وَيَخْطِرُ بِبَالِي أَنَّ كَرَاهَتَهُ ﷺ الِاشْتِغَالَ بِالسَّمَرِ؛ لِأَنَّ ذَلِكَ يُثَبِّطُ عَنْ قِيَامِ اللَّيْلِ؛ لِأَنَّهُ إِذَا اشْتَغَلَ أَوَّلَ اللَّيْلِ بِالسَّمَرِ ثَقُلَ عَلَيْهِ النَّوْمُ آخِرَ اللَّيْلِ، فَلَمْ يَسْتَيْقِظْ، وَإِنِ اسْتَيْقَظَ لَمْ يَنْشَطْ لِلْقِيَامِ "
Translation
Chain of narrators
- Bundār
- ʿAffān
✧ Abu Hilal narrated to us, from Qatadah, from Abu Hassan, from 'Imran b. Husayn: from the Prophet ﷺ: with the like of it. Abu Bakr said: "The Prophet ﷺ used to speak to them after 'Isha about the Children of Israel so that they might take admonition from the punishment that befell them in this world, along with what Allah has prepared for them of punishment in the Hereafter when they disobeyed their messengers and did not believe. So it is permissible for a person to speak after 'Isha about everything he knows that the listener will benefit from regarding his religion, since the Prophet ﷺ used to converse after 'Isha about matters of the Muslims, things that related to their benefit, immediate and deferred, religious and worldly. And he used to tell his companions about the Children of Israel so that they might benefit from his talk. Thus his ﷺ action indicates that the dislike of conversation after 'Isha pertains to that which has no benefit, religious or worldly. And it occurs to me that his ﷺ dislike of engaging in night talk is because that hinders one from the night prayer, for when one occupies the first part of the night with talk, sleep becomes heavy upon him at the end of the night, so he does not wake up, and even if he wakes up, he is not energetic for the prayer."
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What scholars said about it
In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.
- Bazzār
وهذا الحديث لا نعلم يروى عن النبي صلى الله عليه وسلم إلا برواية عمران بن حصين وعبد الله بن عمرو واختلف في إسناده عن قتادة فقال أبو هلال عن قتادة عن أبي حسان عن عمران بن حصين وقال معاذ بن هشام عن أبيه عن قتادة عن أبي حسان عن عبد الله بن عمرو عن النبي صلى الله عليه وسلم وهشام أحفظ من أبي هلال
machine translationWe do not know this hadith to be narrated from the Prophet ﷺ except through the narration of ʿImrān b. Ḥuṣayn and ʿAbdullāh b. ʿAmr. There is disagreement about its chain of transmission from Qatādah. Abū Hilāl said, from Qatādah, from Abū Ḥassān, from ʿImrān b. Ḥuṣayn. And Muʿādh b. Hishām said, from his father, from Qatādah, from Abū Ḥassān, from ʿAbdullāh b. ʿAmr, from the Prophet ﷺ. And Hishām is a better memoriser (aḥfaẓ) than Abū Hilāl.
in صحيح ابن خزيمة, p. 1521 - Abū Ḥatim al-Rāzī
يروي هذا الحديث أبو هلال عن قتادة عن أبي حسان عن عمران بن حصين عن النبي وحديث عبد الله بن عمرو أشبه لأنه قد تابعه هشام الدستوائي وعمرو بن الحارث
machine translationAbū Hilāl narrates this hadith from Qatādah, from Abū Ḥassān, from ʿImrān b. Ḥuṣayn, from the Prophet. The hadith of ʿAbdullāh b. ʿAmr is more likely (ashbah) correct, because Hishām al-Dastuwāʾī and ʿAmr b. al-Ḥārith corroborated him.
in صحيح ابن خزيمة, p. 1521
Narrators
- embraced Islam in the year of Khaybar, accompanied the Prophet ﷺ, and was virtuousd. 52 AH, Ibn Mandah related a view that he died in the year (53) AHعِمْرَان بْن حُصَيْن بْن عُبَيْد بْن خَلَف الْخُزَاعِيّأسلم عام خيبر وصحب وكان فاضلاعن
- Truthful (ṣadūq), accused of holding the view of the Khawārijd. 130 AHمسلم بن عبد الله الأحردصدوق رمي برأي الخوارجعن
- trustworthy, precise (thiqah thabt)d. 117 AH, or: 118 AHقتادة بن دعامةثقة ثبتعن
- truthful (ṣadūq), with some softness (layyin)d. 167 AH, also said: 169 AHمحمد بن سليم الراسبيصدوق فيه لينحدثنا
- trustworthy, precise (thiqah thabt)d. 219 AH, or 220 AHعَفَّانُثقة ثبتحدثنا
- trustworthy (thiqah)d. 252 AHبُنْدَارٌثقةحدثنا
- d. 311 AHابن خزيمة
Who each narrator was and how reliable, from hdith.com
Latin names and English verdicts with a dotted underline are machine translations, not reviewed.