Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

that respect, as is plainly observed and known from the differing capacities and dispositions of people. For some, it is easier to fast along with the people and not have to make up the fasts when they are breaking theirs; while others are unconcerned about this, so they avail themselves of the concession and break their fast, then make it up later. May Allah send blessings upon the unlettered Prophet, upon whom was revealed: “Allah intends ease for you and does not intend hardship for you.”

2885 — “The worst of shepherds are the cruel ones.”

It was recorded by Muslim (6/9–10), Abu ʿAwanah (4/424), Ibn Hibban (7/22/4494), al-Bayhaqi in al-Sunan al-Kubra (8/161), Ahmad (5/64), al-Ruyani in his Musnad (folio 153/2), al-Tabarani in al-Muʿjam al-Kabir (18/17/26), and al-Dulabi in al-Kuna (1/93), through various routes from Jarir ibn Hazim, who said: Al-Hasan narrated to us that ʿAʾidh ibn ʿAmr—who was one of the Companions of the Messenger of Allah, peace and blessings be upon him—entered upon ʿUbayd Allah ibn Ziyad and said: “My dear son, I heard the Messenger of Allah, peace and blessings be upon him, say”—and he cited the hadith—“so beware lest you be among them.” He replied: “Sit down! You are but among the bran of Muhammad’s Companions, peace and blessings be upon him!” He said: “Was there any bran among them? Bran only came after them, among people other than them!”

Shuʿbah corroborated him, from Yunus, from al-Hasan, that ʿAʾidh ibn ʿAmr said to Ziyad: “We used to be told: ‘The worst of shepherds are the cruel ones,’” and so on.

I say: However, al-Hasan—al-Basri—frequently narrated mursal reports and practised concealment in transmission. His statement, “that ʿAʾidh ibn ʿAmr …,” outwardly has the form of a mursal report. I have not found that he heard from him, even in any hadith other than this one. Even if this were established, it would not entail that this chain is continuous, since al-Hasan practised concealment in transmission. The hadith of one such as him is not accepted unless he explicitly states that he received it directly; and this is what we have not found, as mentioned above.

ذلك كل الاختلاف كما هو مشاهد ومعلوم من تباين قدراتهم وطبائعهم، فبعضهم الأيسر له أن يصوم مع الناس ، ولا يقضي حين يكونون مفطرين، وبعضهم لا يهمه ذلك فيفطر ترخصا ثم يقضي، فصلى الله على النبي الأمي الذي أنزل عليه: * (يريد الله بكم اليسر ولا يريد بكم العسر) *. ٢٨٨٥ - " إن شر الرعاء الحطمة ". أخرجه مسلم (٦ / ٩ - ١٠) وأبو عوانة (٤ / ٤٢٤) وابن حبان (٧ / ٢٢ / ٤٤٩٤ ) والبيهقي في " السنن الكبرى " (٨ / ١٦١) وأحمد (٥ / ٦٤) والروياني في " مسنده " (ق ١٥٣ / ٢) والطبراني في " المعجم الكبير " (١٨ / ١٧ / ٢٦) والدولابي في " الكنى " (١ / ٩٣) من طرق عن جرير بن حازم: حدثنا الحسن أن عائذ بن عمرو - وكان من أصحاب رسول الله ﷺ دخل على عبيد الله بن زياد فقال: أي بني! إني سمعت رسول الله ﷺ يقول: ( فذكره) فإياك أن تكون منهم، فقال له: اجلس فإنما أنت من نخالة أصحاب محمد ﷺ! فقال: وهل كانت لهم نخالة؟ إنما كانت النخالة بعدهم، وفي غيرهم! وتابعه شعبة عن يونس عن الحسن: أن عائذ بن عمرو قال لزياد: كان يقال لنا: " شر الرعاء الحطمة ".. إلخ. قلت: لكن الحسن - وهو البصري - كثير الإرسال والتدليس، وقوله: " أن عائذ ابن عمرو.. " صورته صورة المرسل ، وما وجدت له سماعا منه ولو في غير هذا الحديث، ولو ثبت له ذلك، فذلك مما لا يستلزم ثبوت اتصال هذا لكون الحسن مدلسا، ومثله لا يقبل حديثه إلا إذا صرح بالتحديث، وهذا ما لم نجده كما تقدم.

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