Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

604 – ʿĀʾishah (may Allah be pleased with her) narrated: “The Prophet ﷺ fixed Dhāt ʿIrq as the miqāt for the people of Iraq.” It was related by Abū Dāwūd and al-Nasaʾī (1).

A root version of the report is found in Ṣaḥīḥ Muslim through the narration of Jābir (may Allah be pleased with him), but its transmitter was unsure whether it should be traced directly back to the Prophet (marfūʿ) (2).

Ṣaḥīḥ al-Bukhārī states: “It was ʿUmar (may Allah be pleased with him) who designated Dhāt ʿIrq.” (3)

Imam Aḥmad, Abū Dāwūd, and al-Tirmidhī transmit—on the authority of Ibn ʿAbbās (may Allah be pleased with them both)—that “the Prophet ﷺ fixed al-ʿAqīq as the miqāt for the people of the East.” (4)

Authenticity grading:

As for the report of ʿĀʾishah, al-Ḥāfiẓ [Ibn Ḥajar] said: it is uniquely transmitted by al-Qāsim ibn Muḥammad from ʿĀʾishah, and uniquely transmitted from al-Qāsim by Aflah ibn Ḥumayd. Ibn ʿAdī mentioned that Imam Aḥmad disapproved of Aflah ibn Ḥumayd’s narration of this ḥadīth. Nevertheless, Ibn al-Mulqin declared it authentic, and it has corroborating reports that al-Ḥāfiẓ listed in al-Talkhīṣ.

Regarding the ḥadīth of Ibn ʿAbbās, al-Tirmidhī judged it ḥasan, but al-Nawawī rejected that grading, stating: “It contains Yazīd ibn Ziyād, who is weak by unanimous agreement of the ḥadīth specialists.”

(1) Abu Dawud, no. 1739; al-Nasa’i, no. 2605. (2) Muslim, no. 1183. (3) al-Bukhari, no. 1531. (4) Ahmad, no. 3205; Abu Dawud, no. 1740; al-Tirmidhi, no. 832.
٦٠٤ - وَعَنْ عَائِشَةَ ﵂ "أَنَّ النَّبِىَّ ﷺ وقَّتَ لأَهْلِ العِراقِ ذَاتَ عِرْقٍ" رَوَاهُ أبُو داودَ وَالنَّسَائِيُّ (١). وَأَصْلُهُ عِنْدَ مُسلِمٍ مِنْ حَدِيثِ جَابِرٍ ﵁ إلاَّ أنَّ رَاوِيهِ شَكَّ فِي رَفْعِهِ (٢). وَفِي صَحِيح البُخَارِيِّ: "أَنَّ عُمَرَ ﵁ هُوَ الَّذِي وَقَّتَ ذَاتَ عِرْقٍ" (٣). وَعِنْدَ أَحْمَدَ وَأَبي دَاوُدَ وَالتِّرْمِذِيِّ عَنِ ابْنِ عبَّاسٍ -رَضِىَ اللهُ عَنْهُمَا- "أَنَّ النَّبِيَّ ﷺ وقَّتَ لأَهْلِ المَشْرِقِ العَقِيقَ" (٤). ــ * درجة الحديث: أما حديث عائشة: فقال الحافظ: تفرد به القاسم بن محمد عن عائشة، وتفرد به أفلح بن حميد عن القاسم، وذكر ابن عدي أنَّ الإمام أحمد ينكر على أفلح ابن حميد هذا الحديث، لكن صححه ابن الملقن، وله شواهد ذكرها الحافظ في "التلخيص". وأما حديث ابن عبَّاس: فقد حسَّنه الترمذي، ولكن ردَّ تحسينه النووي، وقال: فيه يزيد بن زياد، وهو ضعيف باتفاق المحدثين.
(١) أبو داود (١٧٣٩)، النسائي (٢٦٠٥). (٢) مسلم (١١٨٣). (٣) البخاري (١٥٣١). (٤) أحمد (٣٢٠٥)، أبو داود (١٧٤٠)، الترمذي (٨٣٢).

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