Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

a single report.

Rajāʾ felt ashamed at that, and his mouth went dry.

Muḥammad said, “I heard Abū ʿAbd Allāh say: ‘When I entered Balkh, the hadith scholars there asked me to dictate for them one report from every teacher I had ever written from. So I dictated a thousand hadiths—one for each of a thousand men whose narrations I had recorded.’

Muḥammad ibn Abī Ḥātim relates: Abū ʿAbd Allāh said, ‘Ishāq ibn Ibrāhīm was asked about a man who issued a divorce while forgetful. He fell silent for a long while, thinking, and the matter became unclear to him. So I remarked, “The Prophet ﷺ said, ‘Allah has pardoned my community for what they say to themselves so long as they neither act upon it nor voice it.’ (1) What is intended is that two of the three—either deed and heart, or speech and heart—must coincide; in this case his heart held no intention.’ Ishāq replied, ‘You have strengthened me,’ and he delivered his legal verdict accordingly. (2)’

Muḥammad also said, ‘I heard Muḥammad ibn Ismāʿīl say: “Whenever I selected reports from the book of Ismāʿīl ibn Abī Uways, he would copy those very hadiths and declare, ‘These are the narrations Muḥammad ibn Ismāʿīl chose from my collection.’ ” (3)

And Muḥammad said, ‘I heard al-Firabrī say: “I saw ʿAbd Allāh ibn Munīr writing from al-Bukhārī.” (4)

(1) Narrated from Abu Hurayra by al-Bukhari, 9/345 (Book of Divorce, chapter: Divorce uttered under constraint, coercion, intoxication or insanity) and 11/478 (Book of Oaths and Vows, chapter: If someone breaks an oath through forgetfulness); also by Muslim, no. 127 (Book of Faith, chapter: God overlooks inner thoughts), Abu Dawud, no. 2209; al-Tirmidhi, no. 1183; al-Nasaʾi, 6/156–157; and Ibn Majah, no. 2540. (2) Ibn Hajar, Introduction to Fath al-Bari, p. 484. (3) Ibn Hajar, Introduction to Fath al-Bari, p. 302. (4) al-Khatib al-Baghdadi, Tarikh Baghdad, 2/19; al-Mizzi, Tahdhib al-Kamal, no. 1171; Ibn Hajar, Introduction to Fath al-Bari, p. 482.
حَدِيْثاً. فَخَجِلَ رَجَاءُ مِنْ ذَاكَ، وَيبِسَ رِيقُهُ. قَالَ مُحَمَّدٌ: سَمِعْتُ أَبَا عَبْدِ اللهِ يَقُوْلُ: دَخَلْتُ بَلْخَ، فَسَأَلنِي أَصْحَابُ الحَدِيْثِ أَنْ أُمْلِي عَلَيْهِم لِكُلِّ مَنْ كَتَبْتُ عَنْهُ حَدِيْثاً. فَأَمليتُ أَلفَ حَدِيْثٍ لأَلفِ رَجُلٍ مِمَّن كَتَبْتُ عَنْهُم. وَقَالَ مُحَمَّدُ بنُ أَبِي حَاتِمٍ: قَالَ أَبُو عَبْدِ اللهِ: سُئِلَ إِسْحَاقُ بنُ إِبْرَاهِيْمَ عَمَّنْ طلَّقَ نَاسياً. فَسَكَتَ سَاعَةً طَوِيْلَةً مُتفكِّراً، وَالتبسَ عَلَيْهِ الأَمْرُ. فَقُلْتُ أَنَا: قَالَ النَّبِيُّ ﷺ: (إِنَّ اللهَ ﷿ تجَاوَزَ عَنْ أُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَعْمَلْ بِهِ أَوْ تَكَلَّم (١)) . وَإِنَّمَا يُرَادُ مبَاشرَةُ هَذِهِ الثَّلاَث العَمَلِ وَالقَلْبِ أَوِ الكَلاَمِ وَالقَلْبِ وَهَذَا لَمْ يعتقدْ بِقَلْبِهِ. فَقَالَ إِسْحَاقُ: قَوَّيْتَنِي، وَأَفْتَى بِهِ (٢) . وَقَالَ مُحَمَّد: سَمِعْتُ مُحَمَّدَ بنَ إِسْمَاعِيْل يَقُوْلُ: كَانَ إِسْمَاعِيْلُ بنُ أَبِي أُوَيْسٍ إِذَا انتخبْتُ مِنْ كِتَابِهِ، نَسَخَ تِلْكَ الأَحَادِيْثِ، وَقَالَ: هَذِهِ الأَحَادِيْثُ انْتَخَبَهَا مُحَمَّدُ بنُ إِسْمَاعِيْلَ مِنْ حَدِيْثِي (٣) . وَقَالَ مُحَمَّدٌ: سَمِعْتُ الفِرَبْرِيَّ يَقُوْلُ: رَأَيْتُ عَبْدَ اللهِ بنَ مُنِيْرٍ يَكْتُبُ عَنِ البُخَارِيِّ (٤) .
(١) أخرجه من حديث أبي هريرة البخاري ٩ / ٣٤٥ في الطلاق: باب الطلاق في الاغلاق والكره والسكران والمجنون، و١١ / ٤٧٨ في الايمان والنذور: باب إذا حنث ناسيا في الايمان، ومسلم (١٢٧) في الايمان: باب تجاوز الله عن حديث النفس أو الخواطر، وأبو داود (٢٢٠٩) والترمذي (١١٨٣) والنسائي ٦ / ١٥٦، ١٥٧، وابن ماجة (٢٥٤٠) . (٢) " مقدمة الفتح ": ٤٨٤. (٣) " مقدمة الفتح ": ٣٠٢. (٤) " تاريخ بغداد " ٢ / ١٩، و" تهذيب الكمال ": ١١٧١، و" مقدمة الفتح ": ٤٨٢.

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies