Musnad al-Tayalisi 285

Translation

✧ The Prophet ﷺ entered the privy, so I followed him and placed for him two stones and a piece of dung. He came out, took the two stones, and threw away the dung, saying: “It is impure.”

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. Report a problem

  in مسند الطيالسي, p. 285
• العظيم آبادي محمد بن علي

  رجح البخارى رواية زهير

  machine translational-Bukhārī gave preference to the narration of Zuhayr. Report a problem

  in مسند الطيالسي, p. 285
• أبو زرعة الرازي

  رجح رواية إسرائيل

  machine translationHe gave preference to the narration of Isrāʾīl. Report a problem

  in مسند الطيالسي, p. 285
• 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. Report a problem

  in مسند الطيالسي, p. 285

Other narrations of this report

al-Mu'jam al-Kabir (al-Tabarani) 9982al-Mu'jam al-Kabir (al-Tabarani) 9986Musannaf Ibn Abi Shaybah 37465al-Sunan al-Kubra (al-Bayhaqi) 508Musnad al-Bazzar 1618Musnad al-Bazzar 1658

Narrators

1. 1
   ʿAbdullāh b. Masʿūd

   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 AH
   عَبْدُ اللهِ بْنُ مَسْعُودٍمن السابقين الأولين ، ومن كبار العلماء من الصحابة ، مناقبه جمة
   عن
2. 2
   ʿAbd al-Raḥman b. al-Aswad al-Nakhaʿī

   trustworthy (thiqah)d. 98 AH, or: 99 AH
   عَبْدُ الرَّحْمَنِ بْنُ الْأَسْوَدِثقة
   حدثني
3. 3
   Abū Isḥāq al-Sabīʿī

   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 AH
   أَبِي إِسْحَاقَثقة مكثر عابد , اختلط بآخره
   عن
4. 4
   Zuhayr

   trustworthy, precise (thiqah thabt)d. 172 AH, or: 173 AH, or: 174 AH, 177 AH
   زُهَيْرٌثقة ثبت
   حدثنا
5. 5
   Abū Dāwūd

   trustworthy (thiqah), a retentive memorizer (ḥāfiẓ), who erred in some hadithsd. 203 AH, or 204 AH
   أَبُو دَاوُدَثقة حافظ , غلط في أحاديث

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

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