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العربية

Sunan an-Nasa'i 3099

The Superiority Of The Mujahidin Over Those Who Do Not Go Out To Fight

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أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ بَزِيعٍ قَالَ حَدَّثَنَا بِشْرٌ يَعْنِي ابْنَ الْمُفَضَّلِ قَالَ أَنْبَأَنَا عَبْدُ الرَّحْمَنِ بْنُ إِسْحَاقَ عَنِ الزُّهْرِيِّ عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ رَأَيْتُ مَرْوَانَ بْنَ الْحَكَمِ جَالِسًا فَجِئْتُ حَتَّى جَلَسْتُ إِلَيْهِ فَحَدَّثَنَا أَنَّ زَيْدَ بْنَ ثَابِتٍ حَدَّثَهُ

أَنَّ رَسُولَ اللَّهِ ﷺ أُنْزِلَ عَلَيْهِ لاَ يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ فَجَاءَ ابْنُ أُمِّ مَكْتُومٍ وَهُوَ يُمِلُّهَا عَلَىَّ فَقَالَ يَا رَسُولَ اللَّهِ لَوْ أَسْتَطِيعُ الْجِهَادَ لَجَاهَدْتُ فَأَنْزَلَ اللَّهُ ﷻ وَفَخِذُهُ عَلَى فَخِذِي فَثَقُلَتْ عَلَىَّ حَتَّى ظَنَنْتُ أَنْ سَتُرَضُّ فَخِذِي ثُمَّ سُرِّيَ عَنْهُ { غَيْرُ أُولِي الضَّرَرِ }

Translation

Chain of narrators
  1. Muḥammad b. ʿAbdullāh b. Bazīʿ
  2. Bishr / Ibn al-Mufaḍḍal
  3. ʿAbd al-Raḥman b. Isḥāq
  4. al-Zuhrī
  5. Sahl b. Saʿd
  6. Raʾayt Marwān b. al-Ḥakam Jālis Fajiʾt Ḥattá Jalast Ilayh Faḥaddathanā
  7. Zayd b. Thābit

"I saw Marwan bin Al-Hakam sitting and I came and sat with him. He told us that Zaid bin Thabit told him, that the following was revealed to Messenger of Allah ﷺ: (Not equal are those of the believers who sit (at home) and those who strive hard and fight in the cause of Allah), then Ibn Umm Maktum came when he was dictating it to me (Zaid), and said: 'O Messenger of Allah! If I were able to go for Jihad I would go out for Jihad.' Then Allah, the Mighty and Sublime, revealed to him - while his thigh was against mine, and became so heavy that I thought my thigh would break, until (the revelation) stopped -: 'Except those who are disabled (by injury or are blind or lame).'" [1] Abu 'Abdur-Rahman (An-Nasa'i) said: This 'Abdur-Rahman bin Ishaq is tolerable, while 'Abdur-Rahman bin IShaq, from whom reports 'Ali bin Mushir, abu Mu'awiyah, and 'Abdul-Wahid bin Ziyad from An-Nu'man bin Sa'd - he is not trustworthy. [1] An-Nisa' 4:95.

Notes

  • قَالَ أَبُو عَبْدِ الرَّحْمَنِ عَبْدُ الرَّحْمَنِ بْنُ إِسْحَاقَ هَذَا لَيْسَ بِهِ بَأْسٌ وَعَبْدُ الرَّحْمَنِ بْنُ إِسْحَاقَ يَرْوِي عَنْهُ عَلِيُّ بْنُ مُسْهِرٍ وَأَبُو مُعَاوِيَةَ وَعَبْدُ الْوَاحِدِ بْنُ زِيَادٍ عَنِ النُّعْمَانِ بْنِ سَعْدٍ لَيْسَ بِثِقَةٍ

    machine translationAbū ʿAbd al-Raḥmān said: This ʿAbd al-Raḥmān b. Isḥāq is not objectionable, whereas the ʿAbd al-Raḥmān b. Isḥāq from whom ʿAlī b. Mushir, Abū Muʿāwiyah and ʿAbd al-Wāḥid b. Ziyād narrate, from al-Nuʿmān b. Saʿd, is not trustworthy (laysa bi-thiqah).

Grades by grader

Zubair Ali ZaiSoundfawazahmed0, hadithunlocked, sunnah.com
Abu GhuddahSahihfawazahmed0
al-AlbaniSoundin صحيح سنن النسائي, p. 3099fawazahmed0, hadithunlocked

What scholars said about it

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

  • Abū Ḥatim al-Rāzī

    قال أبي رواه ابن المبارك عن معمر عن الزهري عن قبيصة بن ذؤيب عن زيد بن ثابت عن النبي صلى الله عليه وسلم قيل لأبي أيهما أشبه قال قد تابع عبد الرحمن بن إسحاق صالح بن كيسان على هذه الرواية وتابع معمر بعض الشاميين عن الزهري ومعمر كان ألزم للزهري

    machine translationMy father said: Ibn al-Mubārak narrated it from Maʿmar, from al-Zuhrī, from Qabīṣah b. Dhuʾayb, from Zayd b. Thābit, from the Prophet ﷺ. My father was asked: Which of the two is more likely? He said: ʿAbd al-Raḥmān b. Isḥāq corroborated Ṣāliḥ b. Kaysān on this narration, and some of the Syrians corroborated Maʿmar from al-Zuhrī, and Maʿmar was the one who kept closer company with al-Zuhrī.

    in سنن النسائي, p. 3101

Other narrations of this report

Sahih al-Bukhari 4593Sahih Muslim 1898aSahih Muslim 1898bJami' at-Tirmidhi 3031al-Sunan al-Kubra (al-Bayhaqi) 17888

Narrators

  1. Zayd b. Thābit al-Anṣārī
    Famous Companion, scribe of the revelationd. 45 AH, also said: 40 AH, also said: 42 AH, also said: 43 AH, also said: 48 AH, also said: 51 AH, also said: 52 AH, also said: 54 AH, also said: 55 AH, also said: 56 AH
    زَيْدُ بْنُ ثَابِتٍ الْأَنْصَارِيُّصحابي مشهور ، كاتب الوحي
    حدثه
  2. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ
    Companionship (ṣuḥbah) is not established for him. ʿUrwah b. al-Zubayr said: "Marwān is not accused in hadith."d. 65 AH, in al-Ṣarīfīnī's book: 66 AH
    مَرْوَانَ بْنَ الْحَكَمِلا تثبت له صحبة قال عروة بن الزبير : مروان لا يتهم في الحديث
    حدثنا
  3. Sahl b. Saʿd al-Sāʿidī
    He and his father were Companions (ṣuḥbah).d. Abū Nuʿaym and more than one said: 88 AH. Al-Wāqidī and others said: 91 AH. Abū Ḥātim al-Rāzī said: he lived a hundred years or more, so on this basis he would have lived until the year 96 AH or after it
    سَهْلِ بْنِ سَعْدٍله ولأبيه صحبة
    عن
  4. al-Zuhrī
    The jurist and memorizer (ḥāfiẓ), whose eminence, precision and reliability are agreed upond. Ḍamrah b. Rabīʿah and others said: 123 AH. The nephew of al-Zuhrī and others said: 124 AH. Ibn Yūnus and others said: 125 AH
    الزُّهْرِيِّالفقيه الحافظ ، متفق على جلالته وإتقانه وثبته
    عن
  5. ʿAbd al-Raḥmān b. Isḥāq
    truthful (ṣadūq), accused of belief in qadard. between 141 AH and 150 AH
    عَبْدُ الرَّحْمَنِ بْنُ إِسْحَاقَصدوق رمي بالقدر
    أنبأنا
  6. Bishr b. al-Mufaḍḍal
    trustworthy (thiqah), firmly reliable (thabt), devout (ʿābid)d. 186 AH, or 187 AH
    بِشْرٌ يَعْنِي ابْنَ الْمُفَضَّلِثقة ، ثبت ، عابد
    حدثنا
  7. Muḥammad b. ʿAbdullāh b. Bazīʿ
    trustworthy (thiqah)d. 247 AH, or 250 AH
    مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ بَزِيعٍثقة
    أخبرنا
  8. al-Nasāʾī
    the preserver (al-Ḥāfiẓ)d. 302 AH, or 303 AH
    النَّسَائِيُّالحافظ

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

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

Commentaries

Hāshiyat al-Sindī on Nasāʾī

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