Chapter 10. Footnotes

1- Sahih - Reported by Al-Bukhari (11/308 of al-Fath) and Muslim (47)
2- Sahih - Reported by Al-Bukhari (1/54 of al-Fath) and Muslim (42)
3- Sahih - Reported by Al-Bukhari (11/308 of al-Fath)
4- Sahih - Reported by Al-Bukhari (11/308 of al-Fath) and Muslim (2988)
5- Sahih - Reported by Al-Bukhari (11/308 of al-Fath)
6- Sahih - Reported by At-Tirmidhi (2420 of Tuhfah al-Ahwadhee), Ibn Majah (3970), and Malik (2/985) from the path of Muhammad Ibn ‘Amr.
7- Sahih - Reported by At-Tirmidhi (2522 of at-Tuhfah), Ibn Majah (3972) and Ahmad (3/413)from the path of Az-Zuhree on Muhammad Ibn ‘Abdir-Rahman Ibn Ma’iz on Sufyan Ibn ‘Abdillah ath-Thaqafee. Muslim (2/8-9 of Sharh Nawawi) reported it from the path of Hisham Ibn ‘Urwah…Altogether, the hadith is authentic due to its different paths of narration. I am surprised that the author didn’t attribute this hadith to Sahih Muslim when it is found in it.
8- Da’eef - Reported by At-Tirmidhi (2523 and 2524) from the path of Ibraheem Ibn ‘Abdillah Ibn Hatib on ‘Abdullah Ibn Deenar from Ibn ‘Umar. At-Tirmidhi said: “This is a strange hadith, we do not know of it except from the narration of Ibraheem Ibn ‘Abdillah Ibn Hatib.” I say: He is Ibn ‘Abdillah Ibn al-Harith Ibn Hatib al-Jumhee. Ibn Abee Hatim mentioned him in Al-Jarh wat-Ta’deel (2/110) but neither approved of nor criticized him. Adh-Dhahabee mentioned him in Meezan al-‘Itidal (1/41) and mentioned this report from him as being one of his lone reports. Then he said: “I don’t know of any jarh (criticism) against him.” I say: A lack of knowing if a jarh on him exists does not necessitate that he declares him to be reliable. Imam Malik mentioned this narration in his Muwatta(2/986) as a saying of ‘Eesa bin Maryam.
9- Sahih - Reported by At-Tirmidhi (2521 of at-Tuhfah) from the path of Ibn ‘Ijlan from Abu Hazim. I say: Its chain is hasan because Muhammad Ibn ‘Ijlan is honest. Muslim transmitted from him for his supporting reports. So the hadith is Sahih (authentic) due to its supporting evidences.
10- Sahih - Reported by Ibn Al-Mubarak in az-Zuhd (134) and from him Ahmad (5/259) and At-Tirmidhi (2517 of at-Tuhfah) from the path of ‘Ubaydullah Ibn Zuhr from ‘Alee Ibn Yazeed. I say: Its chain of narration is very weak, because there are two defects in it. Firstly, ‘Ubaydullah Ibn Zuhrhas weakness in him, and Secondly, ‘Alee Ibn Yazeed is very weak. However, Ahmad (4/148) reported it from the path of Mu’adh Ibn Rifa’ah on ‘Alee Ibn Yazeed. So the first defect is uplifted because Mu’adh is honest. Also, At-Tabaranee (sec. 59) reported it from the path of Ibn Thawban from hisfather from Al-Qasim from Abu Umamah. Its chain is hasan, so the second defect is removed.
11- Hasan- Reported by At-Tirmidhi (2518 of at-Tuhfah), Ahmad (3/95-96), Ibn Al-Mubarak in az-Zuhd (1012) and others, from the path of Hamad Ibn Zayd from Abu Suhba from Sa’eed Ibn Jubair.Its chain is hasan (acceptable), the reporters are all reliable except for Abu Suhba. His name is Suhaib and he was the freed slave of Ibn ‘Abbas. Abu Zur’ah and Ibn Hibban declared him to be reliable and many have reported from him, thus his hadith are acceptable.
12- Da’eef - Reported by At-Tirmidhi (2525 of at-Tuhfah) and Ibn Majah (3974) from the path of Muhammad Ibn Bishar. This hadith is weak because it has two defects. The first is Umm Salih, her condition is not known. The second is Muhammad Ibn Yazeed Al-Khanees.
13- Sahih - Reported by At-Tirmidhi (2616), Ibn Majah (2973) and Ahmad (5/231) from the path of Mu’amar from ‘Asim Ibn Abee Nujood from Abu Wa’il. Ahmad (5/235-236 and 245-246) also reported it from the path of Shahr. I say: Its chain is weak because Shahr had bad memory. Ahmad(5/234) also reported from the path of Ibn Al-Mugheerah. I say: Its chain is weak because Abu Bakr (one of the narrators in chain), who is ‘Abdullah Ibn Abee Maryam Ash-Shamee used to mix up in his narrations. But the rest of the narrators are reliable. So these various paths of narration strengthen one another, Allah willing.
14- Sahih - Reported by Malik (2/903) and from his path, At-Tirmidhi (2420), which is: From Ibn Shihab from ‘Alee Ibn Al-Husayn from ‘Alee. I say: The narrators of this chain are reliable except that the hadith is in mursal form. At-Tirmidhi (2419) and Ibn Majah (2976) reported it from the path of Al-Awza’ee. I say: This chain is hasan, its narrators are all reliable except Qurrah Ibn ‘Abdir-RahmanIbn Haywa’eel. In summary, the hadith is authentic due to other reports and it has supporting evidences from a group of the Companions..
15- Sahih - Reported by At-Tirmidhi (2618), Ad-Darimee (2/99) and Ahmad (2/159 and 177) from several paths of narration from Ibn Lahee’ah. At-Tirmidhi said: “A strange hadith, we don’t know ofit except from the report of Ibn Lahee’ah.” He means by this that the hadith is weak because of Ibn Lahee’ah’s bad memory. And the author (An-Nawawi) agreed with him. However some have narrated from Ibn Lahee’ah of which their report from him is authentic. Ibn Al-Mubarak reported it inhis az-Zuhd (385) and so did Ibn Wahb in his al-Jami’ (2/85). In summary, the hadith is authentic.
16- Sahih – Reported by Al-Bukhari (10/472 of al-Fath) and Muslim (105), and the wording is from him.
17- Sahih – Reported by Al-Bukhari (1/317 and 322, 3/222-223 and 242) and Muslim (292)
18- Sahih - Reported by Muslim (2589)
19- Sahih – Reported by Al-Bukhari (1/199 of al-Fath)
20- Sahih – Reported by Abu Dawood (4875), At-Tirmishee (2624 of at-Tuhfah) and Ahmad (6/189)from the path of Sufyan Ibn ‘Alee Ibn Al-Aqmar. I say: Its chain of narration is authentic; its narrators are reliable.
21- Translator’s Note: This is a reference to backbiting, since Allah likens it to eating a human’s fleshin His saying: “And do not backbit one another! Would any of you like to eat the flesh of hisdead brother? You would surely hate it!” [Surah Al-Hujurat: 12]
22- Sahih – Reported by Ahmad (3/224), Ibn Abee Ad-Duniya in as-Samat (165 and 572) from Abul-Mugheerah. It has also been reported by Abu Dawood (4878-4879). In summary, the hadith in mawsool form is authentic and Allah knows best.
23- Sahih – Reported by Abu Dawood (4876), Ahmad (1/190) and Al-Haytham Ibn Kulaib in al-Musnad (2/30) from the path of ‘Abdullah Ibn Abee Husayn from Nawfil Ibn Masahiq. I say: This chain of narration is authentic – all of its narrators are reliable. The hadith has supporting evidences from other ahadeeth reported by Al-Bara Ibn Azib, ‘Abdullah Ibn Mas’ood and ‘Abdullah Ibn ‘Abbas (radyAllahu ‘anhum). See at-Targheeb (3/503-505).
24- Sahih – Reported by At-Tirmidhi (1992) from the path of Hisham Ibn Sa’ad from Zayd Ibn Aslam from Abu Salih. At-Tirmidhi declared it hasan, and it is as he said. It has another path of narration reported by Muslim (2564) and Ahmad (2/277, 311 and 360) from Abu Sa’eed. The author(rahimahullah) forgot to mention these paths of narration.
25- Sahih – Stated previously
26- Sahih – Reported by Al-Bukhari (10/471 of al-Fath) and Muslim (2591)
27- Sahih – Reported by Al-Bukhari (10/471 of al-Fath) and Muslim (2591)
28- Sahih – Reported by Al-Bukhari (10/485 of al-Fath)
29- Translator’s Note: He was the leader of the hypocrites in Madeenah. Upon his death, Allah revealed verses commanding the Prophet (sallAllahu ‘alayhi wa sallam) not to pray the funeral prayer over him
30- Sahih – Reported by Al-Bukhari (8/664 and 646-648 of al-Fath) and Muslim (2772).
31- Sahih – Reported by Al-Bukhari (9/504 of al-Fath) and Muslim (1714).
32- Sahih – Reported by Muslim (1480)
33- Hasan or Sahih – Reported by At-Tirmidhi (1996), Ahmad (6/450), Ad-Dawlabee in al-Kunna (1/124) and Ibn Abee ad-Duniya in as-Samat (250) from the path of Abu Bakr an-Nahshalee from Marzooq Ibn Abee Bakr At-Taymee from Umm ad-Darda. At-Tirmidhi said it was a hasan hadith. I say: It is as he said, meaning that he intended by this that the hadith has a weak chain, but it is reported in other paths, which have no defects, as he explains in the last part of his Sunan. So refer toit because it is important. This is because all of the narrators in the hadith are reliable except Marzooq. Adh-Dhahabee said: “No one reported from him except Abu Bakr An-Nahshalee.” However Al-Hafidh (Ibn Hajr) said in at-Tah-theeb (10/87): “I think he is the one who came after.” The he said: “Distinguishing: Marzooq, Abu Bukayr At-Tameemee Al-Koofee. He reported from Sa’eed Ibn Jubair, ‘Ikrimah and Mujahid. And Laith Ibn Abee Sulaim, Isra’eel, ‘Umar Ibn Muhammad Ibn Zayd Al-‘Umaree, Ath-Thawree and Ash-Shareek reported from him. Ibn Hibban mentioned him in his bookath-Thiqat (The Reliable). His place of origin is Koofah, but he resided in Rayy.” And he (Ibn Hajr)said in his biography for him that he was reliable. Some students of knowledge misunderstand thisfrom Al-Hafidh but there is no reason for this confusion, because Al-Hafidh (Ibn Hajr) thought that the first (Abu Bakr) was the second (Abu Bukair). So if these two names refer to one and the same person, as thought by Al-Hafidh, and this is what is clear to me, then the hadith is authentic. And if they are two separate people, then the hadith is hasan because Marzooq is acceptable when reported from by way of Shahr Ibn Haushab.
34- Sahih – Reported by Al-Bukhari (1/518, 2/157 and 172 and 323, 3/60-61, 11/241, 12/303 of al-Fath) and Muslim (33)
35- Sahih – Reported by Muslim (1830)
36- Sahih – Reported by Al-Bukhari (8/113-116) and Muslim (2769)
37- Da’eef – Reported by Abu Dawood (4884), Ahmad (4/30), Al-Bayhaqee (8/167-168), Abu Nu’aim inal-Hilyah (8/189) and Ibn Abee ad-Duniya in as-Samat (241) from the path of Al-Laith Ibn Sa’ad. Isay: This chain of narration is weak because Yahya Ibn Saleem and his shaikh, Isma’eel Ibn Basheer are both unknown.
38- Hasan – Reported by Abu Dawood (4883), Ahmad (3/441), Al-Baghawee in Sharh As-Sunnah(13/105) and Ibn Abee ad-Duniya in as-Samat (248) from the path of Ibn Al-Mubarak. I say: Its chain of narration is weak because Isma’eel Ibn Yahya al-Mi’afaree is in it and he is unknown. However this hadith has supporting evidences that raise it to the level of being hasan (acceptable).Refer to them in at-Targheeb (515-520). Important Note: Our Shaikh (Al-Albanee) mentioned this hadith in Da’eef al-Jami’-us-Sagheer (5/193) as being weak, but then declared it hasan (later) inSahih Sunan Abee Dawood (4086). The last grading is what is correct so know this.
39- Sahih – Reported by Al-Bukhari (10/484 of al-Fath) and Muslim (2563)
40- Sahih – Reported by Al-Bukhari (5/160 of al-Fath) and Muslim (127 and 202)
41- Sahih – Reported by Muslim (132); Translator’s Note: This hadith shows the Companions’ zeal and enthusiasm in commanding themselves with good and forbidding themselves from evil, such that they would even fight against the evil notions that passed through their minds. But as it is impossible to prevent such thoughts from occurring every now and then, they asked the Prophet about this. His response to them meant that their trying to repel these thoughts showed their strong Eeman (Faith)and love for good.
42- Sahih – Reported by Muslim (2699)
43- Translator’s Note This is based on Allah’s saying: ”If a wicked person (i.e. fasiq) comes to you with news, then verify it, lest you harm people without realizing it (i.e. out of ignorance) and afterwards you become regretful for what you’ve done.” [Surah Al-Hujurat:6]

• Concerning Gossiping
• This is the end

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