Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (1/507)

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

“There is no harm in him.” And, Allah Most High willing, it does not detract from him that other trustworthy narrators differed from him by attributing it to the Companion, for attributing it to the Prophet is an additional detail; and since it comes from a trustworthy narrator, it is accepted—especially since the first chain corroborates it. Al-Bukhari (10/317), Ibn Abi Shaybah (1/41–42), and Ahmad (2/232) reported through ‘Umarah ibn al-Qa‘qa‘, from Abu Zur‘ah, who said:

“I entered Marwan’s house with Abu Hurayrah. He called for water for minor ablution and performed ablution. When he washed his arms, he went beyond the elbows; and when he washed his feet, he went beyond the ankles, up to the shins. I said, ‘What is this?’ He replied, ‘This is the extent of adornment.’”

The wording is that of Ibn Abi Shaybah. Shaykh Ibrahim al-Naji, commenting critically on Muslim’s first narration—which al-Mundhiri cited in al-Targhib—said:

“This narration indicates that its conclusion, too, is not attributed to the Prophet.”

I say: He means his statement, “The adornment reaches …” You have already known the answer to this alleged defect. I strongly suspect that al-Naji was unaware of the aforementioned corroborating narration for Khalaf in Abu ‘Awanah, as well as this other authentic chain; otherwise, he would not have said that.

Moreover, it has occurred to me that, although this narration outwardly appears to be attributed to the Companion, it is in fact attributed to the Prophet. For his statement, “This is the extent of adornment,” contains a very strong indication that the person addressed knew that there was a hadith attributed to the Prophet with the wording, “The extent of adornment is the extent of minor ablution,” as is explicitly stated in the second chain. The narrator therefore deemed this sufficient, rather than explicitly attributing it to the Prophet, peace and blessings be upon him. Reflect upon this.

In sum, the hadith is attributed to the Prophet through both chains, and the version attributed to the Companion does not undermine it, because it carries the ruling of a report attributed to the Prophet, as previously explained.

" لا بأس " به. ولا يضره إن شاء الله تعالى أن خالفه غيره من الثقات فأوقفه، لأن الرفع زيادة، وهي من ثقة فهي مقبولة، لاسيما ويشهد لها الطريق الأولى، فأخرج البخاري (١٠ / ٣١٧ ) وابن أبي شيبة (١ / ٤١ - ٤٢) وأحمد (٢ / ٢٣٢) عن عمارة بن القعقاع عن أبي زرعة قال: " دخلت مع أبي هريرة دار مروان فدعا بوضوء فتوضأ، فلما غسل ذراعيه جاوز المرفقين، فلما غسل رجليه جاوز الكعبين إلى الساقين، فقلت: ما هذا؟ قال: هذا مبلغ الحلية ". واللفظ لابن أبي شيبة. قال الشيخ إبراهيم الناجي متعقبا رواية مسلم الأولى وقد أوردها المنذري في " الترغيب ": " وهذه الرواية تدل على أن آخره ليس بمرفوع أيضا ". قلت: يعني قوله: " تبلغ الحلية ... ". وقد عرفت الجواب عن هذا الإعلال أنفا وغالب ظني أن الناجي لم يقف على المتابعة المذكورة لخلف عند أبي عوانة ولا على هذه الطريق الأخرى الصحيحة أيضا، وإلا لما قال ذلك. على أنه قد بدى لي أن هذه الرواية وإن كانت موقوفة ظاهرا، فهي في الحقيقة مرفوعة، لأن قوله: " هذا مبلغ الحلية " فيه إشارة قوية جدا إلى أن المخاطب يعلم أن هناك حديثا مرفوعا بلفظ " مبلغ الحلية مبلغ الوضوء " كما هو مصرح به في الطريق الثانية، فاكتفى الراوي بذلك عن التصريح برفعه إلى النبي صلى الله عليه وسلم فتأمل. وجملة القول: أن الحديث مرفوع من الطريقين، ولا يعله الموقوف لأنه في حكم المرفوع كما سبق بيانه.