Minhaj as-SunnahIbn Taimiya

by the specialists in criticism (1) and scrutiny, who tested their hadiths and assessed them according to the same criteria (2) used to assess hadiths. None of them was found to have deliberately told a single lie. This was unlike the second generation, for among the people of Kufa there were a number who deliberately lied.

For this reason, all the Companions were considered reliable transmitters by consensus among hadith and fiqh scholars. Even those who were averse—B (alone) reads “would peck at,” which is a corruption—to Mu'āwiya [may Allah be pleased with him] (3) would say, when he narrated to them from the pulpit in Medina: “He was not suspected in his transmission from the Messenger of Allah—may Allah bless him and grant him peace.”

Ibn Hajar wrote in his biographical entry on Mu'āwiya in al-Isāba, 3/413:

“Among the Companions who narrated from him were Ibn Abbās, Jarīr al-Bajalī, Mu'āwiya ibn Khudayj, al-Sā'ib ibn Yazīd, Abd Allah ibn al-Zubayr, al-Nu'mān ibn Bashīr, and others.”

Even Busr ibn Abī Artāh (4), despite what was known of him, narrated two hadiths that Abū Dāwūd and others recorded (5), because they were known for truthfulness

(1) Manuscripts (B) and (A) read “pecking,” which is a textual corruption. (2) The words “by it” are absent from manuscripts (B) and (A). (3) The phrase “may Allah be pleased with him” is added in manuscripts (A) and (B). (4) Manuscripts (Ayn), (N), and (M) read: “Bishr ibn Abī Artāh,” which is incorrect. Abū Artāh was Umayr ibn Uwaymir ibn Imrān. Scholars differ as to whether Busr heard directly from the Prophet—may Allah bless him and grant him peace. He was one of Mu'āwiya’s commanders—may Allah be pleased with him—and served as one of his governors over Basra and Yemen. Mu'āwiya instructed him to identify those in Yemen and the Hijaz who remained loyal to Alī and to take action against them, which he did. It is said that he treated the people of Yemen violently and oppressed them. According to the stronger view, Busr died in 86 AH after suffering mental confusion. See his biography in: *al-Isāba*, 1/152; *al-Isti'āb*, 1/161–171; *al-Jarh wa-l-Ta'dīl*, vol. [0–9], part [0–9], pp. [0–9] 22, 423; *Tabaqāt Ibn Sa'd*, 7/409; al-Khazrajī’s *al-Khulāsa*, p. [0–9] 0; and *al-A'lām*, 1/23–24. (5) Abū Dāwūd narrated in *al-Sunan*, 4/200 (Book of Legal Punishments, chapter “A Man Who Steals during a Military Campaign: Is His Hand to Be Amputated?”), from Junāda Abī Umayya, who said: “We were with Busr ibn Artāh at sea when a thief named Misdar was brought before him. He had stolen a Bactrian she-camel. Busr said, ‘I heard the Messenger of Allah—may Allah bless him and grant him peace—say: “Hands are not to be amputated while traveling.” Were it not for that, I would have amputated his hand.’” The hadith also appears in *Sunan al-Tirmidhī*, 3/5 (Book of Legal Punishments, chapter “Reports That Hands Are Not to Be Amputated during a Military Campaign”). Al-Tirmidhī said: “This is a *gharīb* (singularly transmitted) hadith. A narrator other than Ibn Lahī'a also transmitted it through this *isnād* (chain of transmission) in approximately the same wording.” The hadith from Busr also appears in *Sunan al-Nasā'ī*, 8/84 (Book of Amputating the Thief’s Hand, chapter “Amputation while Traveling”), with the wording: “Hands are not to be amputated while traveling.” Al-Albānī authenticated the hadith in *Sahīh al-Jāmi al-Saghīr*, 6/168. Ahmad also narrated it in his *Musnad* (al-Halabī ed.), 4/181. *Dhakhā'ir al-Mawārīth* states that it was narrated in *Sunan al-Tirmidhī*, in the Book of Legal Punishments, and in *Sunan al-Nasā'ī*, in the Book of Amputating the Thief’s Hand. At the location cited above in his *Musnad*, Ahmad narrated another hadith from Busr: “I heard the Messenger of Allah—may Allah bless him and grant him peace—supplicate: ‘O Allah, grant us a good outcome in all our affairs, and protect us from disgrace in this world and punishment in the Hereafter.’” In Busr’s biographical entry in *al-Isāba*, Ibn Hajar stated that this hadith was narrated in *Sahīh Ibn Hibbān*. Al-Nabhānī likewise mentioned this in *al-Fath al-Kabīr* and added that al-Hākim narrated it in *al-Mustadrak*.
أَصْحَابُ النَّقْدِ (١) . وَالِامْتِحَانِ أَحَادِيثَهُمْ وَاعْتَبَرُوهَا بِمَا تُعْتَبَرُ بِهِ (٢) . الْأَحَادِيثُ، فَلَمْ يُوجَدْ عَنْ أَحَدٍ مِنْهُمْ تَعَمُّدُ كِذْبَةٍ، بِخِلَافِ الْقَرْنِ الثَّانِي فَإِنَّهُ كَانَ فِي أَهْلِ الْكُوفَةِ جَمَاعَةٌ يَتَعَمَّدُونَ الْكَذِبَ. وَلِهَذَا كَانَ الصَّحَابَةُ كُلُّهُمْ ثِقَاتٍ بِاتِّفَاقِ أَهْلِ الْعِلْمِ بِالْحَدِيثِ وَالْفِقْهِ، حَتَّى الَّذِينَ كَانُوا يَنْفِرُونَ ب (فَقَطْ) : يَنْقُرُونَ، وَهُوَ تَحْرِيفٌ. عَنْ مُعَاوِيَةَ [رَضِيَ اللَّهُ عَنْهُ] (٣) . إِذَا حَدَّثَهُمْ عَلَى مِنْبَرَ الْمَدِينَةِ يَقُولُونَ: وَكَانَ لَا يُتَّهَمُ فِي الْحَدِيثِ عَنْ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ ابْنُ حَجَرٍ فِي تَرْجَمَةِ مُعَاوِيَةَ فِي الْإِصَابَةِ ٣/٤١٣: " رَوَى عَنْهُ مِنَ الصَّحَابَةِ ابْنُ عَبَّاسٍ وَجَرِيرٌ الْبَجَلِيُّ وَمُعَاوِيَةُ بْنُ خَدِيجٍ وَالسَّائِبُ بْنُ زَيْدٍ وَعَبْدُ اللَّهِ بْنُ زُبَيْرٍ وَالنُّعْمَانُ بْنُ بَشِيرٍ وَغَيْرُهُمْ " . -، وَحَتَّى بُسْرُ بْنُ أَبِي أَرْطَاةَ (٤) . مَعَ مَا عُرِفَ مِنْهُ: رَوَى حَدِيثَيْنِ رَوَاهُمَا أَبُو دَاوُدَ وَغَيْرُهُ (٥) .، لِأَنَّهُمْ مَعْرُوفُونَ بِالصِّدْقِ
(١) ب، ا: النَّقْرِ، وَهُوَ تَحْرِيفٌ (٢) بِهِ: سَاقِطَةٌ مِنْ (ب) ، (أ) (٣) رَضِيَ اللَّهُ عَنْهُ: زِيَادَةٌ فِي (أ) ، (ب) (٤) ع، ن، م: بِشْرُ بْنُ أَبِي أَرْطَاةَ، وَهُوَ خَطَأٌ. وَهُوَ عُمَيْرُ بْنُ عُوَيْمِرِ بْنِ عِمْرَانَ، اخْتُلِفَ فِي سَمَاعِهِ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، كَانَ مِنْ قُوَّادِ مُعَاوِيَةَ رَضِيَ اللَّهُ عَنْهُ وَمِنْ وُلَاتِهِ عَلَى الْبَصْرَةِ وَعَلَى الْيَمَنِ وَقَدْ أَمَرَهُ مُعَاوِيَةُ أَنْ يَنْظُرَ مَنْ كَانَ فِي طَاعَةِ عَلِيٍّ بِالْيَمَنِ وَالْحِجَازِ فَيُوقِعَ بِهِمْ، فَفَعَلَ ذَلِكَ وَقِيلَ: إِنَّهُ بَطَشَ بِأَهْلِ الْيَمَنِ وَعَسَفَهُمْ. وَتُوُفِّيَ بُسْرٌ عَلَى الْأَرْجَحِ سَنَةَ ٨٦ بَعْدَ أَنِ اخْتَلَطَ عَقْلُهُ. انْظُرْ تَرْجَمَتَهُ فِي: الْإِصَابَةِ ١/١٥٢ ; الِاسْتِيعَابِ ١/١٦١ - ١٧١ ; الْجَرْحِ وَالتَّعْدِيلِ ج [٠ - ٩] ، ق [٠ - ٩] ، ص [٠ - ٩] ٢٢، ٤٢٣ ; طَبَقَاتِ ابْنِ سَعْدٍ ٧/٤٠٩ ; الْخُلَاصَةِ لِلْخَزْرَجِيِّ ص [٠ - ٩] ٠ ; الْأَعْلَامِ ١/٢٣ - ٢٤ (٥) رَوَى أَبُو دَاوُدَ فِي السُّنَنِ ٤/٢٠٠ (كِتَابُ الْحُدُودِ، بَابٌ فِي الرَّجُلِ يَسْرِقُ فِي الْغَزْوِ أَيُقْطَعُ؟) : عَنْ جُنَادَةَ أَبِي أُمَيَّةَ قَالَ: كُنَّا مَعَ بُسْرِ بْنِ أَرْطَاةَ فِي الْبَحْرِ، فَأُتِيَ بِسَارِقٍ يُقَالُ لَهُ مِصْدَرٌ قَدْ سَرَقَ بُخْتِيَّةً، فَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَقُولُ: " لَا تُقْطَعُ الْأَيْدِي فِي السَّفَرِ " وَلَوْلَا ذَلِكَ لَقَطَعْتُهُ. وَالْحَدِيثُ فِي: سُنَنِ التِّرْمِذِيِّ ٣/٥ (كِتَابُ الْحُدُودِ، بَابُ مَا جَاءَ أَنْ لَا تُقْطَعَ الْأَيْدِي فِي الْغَزْوِ) وَقَالَ التِّرْمِذِيُّ: " هَذَا حَدِيثٌ غَرِيبٌ، وَقَدْ رَوَاهُ غَيْرُ ابْنِ لَهِيعَةَ بِهَذَا الْإِسْنَادِ نَحْوَ هَذَا ". وَالْحَدِيثُ عَنْ بُسْرٍ فِي: سُنَنِ (النَّسَائِيِّ ٨/٨٤ (كِتَابُ قَطْعِ السَّارِقِ، بَابُ الْقَطْعِ فِي السَّفَرِ) وَلَفْظُهُ: " لَا تُقْطَعُ الْأَيْدِي فِي السَّفَرِ ". وَصَحَّحَ الْأَلْبَانِيُّ الْحَدِيثَ فِي " صَحِيحِ الْجَامِعِ الصَّغِيرِ " ٦/١٦٨. وَرَوَى هَذَا الْحَدِيثَ أَحْمَدُ فِي مُسْنَدِهِ (ط. الْحَلَبِيِّ) ٤/١٨١. وَفِي ذَخَائِرِ الْمَوَارِيثِ أَنَّهُ رُوِيَ فِي سُنَنِ التِّرْمِذِيِّ فِي كِتَابِ الْحُدُودِ وَفِي سُنَنِ النَّسَائِيِّ فِي كِتَابِ قَطْعِ السَّارِقِ. وَرَوَى أَحْمَدُ فِي مُسْنَدِهِ فِي الْمَوْضِعِ السَّابِقِ حَدِيثًا آخَرَ عَنْ بُسْرٍ: سَمِعْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَدْعُو: " اللَّهُمَّ أَحْسِنْ عَاقِبَتَنَا فِي الْأُمُورِ كُلِّهَا وَأَجِرْنَا مِنْ خِزْيِ الدُّنْيَا وَعَذَابِ الْآخِرَةِ ". وَذَكَرَ ابْنُ حَجَرٍ فِي " الْإِصَابَةِ " فِي تَرْجَمَةِ بُسْرٍ أَنَّهُ مَرْوِيٌّ فِي صَحِيحِ ابْنِ حِبَّانَ وَكَذَا ذَكَرَ النَّبْهَانِيُّ فِي " الْفَتْحِ الْكَبِيرِ " وَأَضَافَ أَنَّ الْحَاكِمَ رَوَاهُ فِي الْمُسْتَدْرَكِ

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