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I asked my father about a ḥadīth narrated by Abū Ismāʿīl al-Muʾaddib from Wāʾil ibn Dāwūd from Saʿīd ibn ʿUmayr ibn Akhī al-Barāʾ from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) that he was asked ... (the ḥadīth). My father said: Al-Ḥasan ibn Shādhān also narrated to me from Ibn Numayr in this connected form from al-Barāʾ, whereas the reliable narrators: al-Thawrī and his group narrated from Wāʾil ibn Dāwūd from Saʿīd ibn ʿUmayr that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam). And the mursal [disconnected] is more likely. I said: This indicates that the narrators differed regarding al-Thawrī in his isnād, for al-Ḥākim narrated it from them as connected as mentioned earlier, and Abū Ḥātim mentions that he narrated it as mursal. It is concluded from the above that a group narrated it from Wāʾil as mursal and others narrated it from him as connected, and there is no doubt that the ruling is for those who connected it because they have additional knowledge, and the one who knows is a proof against the one who does not know. Those who connected it are reliable: Ibn Numayr, Abū Saʿīd al-Muʾaddib, and Sufyān al-Thawrī in one of his narrations, and likewise, Sharīk is reliable even though he has poor memory, he is used as evidence in what agrees with the reliable narrators as is the case here, and not used as evidence in what contradicts them as he did here also, for he agreed with them in connecting and disagreed with them in the name of the Companion, saying: from his uncle Abū Burdah. And they said: from his uncle. And some of them said: from al-Barāʾ. They agreed on connecting it and differed on the Companion, which does not harm because all the Companions are just. And Allāh knows best.
سألت أبي عن حديث رواه أبو إسماعيل المؤدب عن وائل بن داود عن سعيد بن عمير بن أخي البراء عن النبي ﷺ أنه سئل ... (الحديث) قال أبي: وحدثني أيضا الحسن بن شاذان عن ابن نمير هكذا متصلا عن البراء، وأما الثقات: الثوري وجماعته فرووا عن وائل بن داود عن سعيد بن عمير أن النبي صلى الله عليه وسلم. والمرسل أشبه. قلت: فهذا يدل أن الرواة اختلفوا على الثوري في إسناده، فالحاكم رواه عنهم وصولا كما تقدم وأبو حاتم يذكر أنه رواه مرسلا. ويتلخص مما سبق أن جماعة رووه عن وائل مرسلا وآخرون رووه عنه موصولا ولا شك أن الحكم لمن وصل لأن معهم زيادة علم، ومن علم حجة على من لم يعلم، والذين وصلوه ثقات: ابن نمير وأبو سعيد المؤدب وسفيان الثوري في إحدى الروايتين عنه وكذلك شريك ثقة وإن كان سيء الحفظ فيحتج به فيما وافق الثقات كما هو الشأن هنا ولا يحتج به فيما خالفهم كما فعل هنا أيضا فإنه وافقهم في الوصل وخالفهم في اسم الصحابي فقال: عن خاله أبي بردة. وقالوا: عن عمه. وقال بعضهم: عن البراء. فقد اتفقوا على وصله واختلفوا في صحابيه، وذلك مما لا يضر فيه لأن الصحابة كلهم عدول. والله أعلم.
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"This is not permissible. Meaning the condition of the woman for her husband that she will not marry after him." It was narrated by al-Ṭabarānī in "al-Muʿjam al-Ṣaghīr" (p. 238) through the route of Nuʿaym ibn Ḥammād, who narrated from ʿAbd Allāh ibn Idrīs from al-Aʿmash from Abū Sufyān from Jābir from Umm Mubashshir al-Anṣārīyah: "that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) proposed to Umm Mubashshir bint al-Barāʾ ibn Maʿrūr, and she said: I have stipulated for my husband that I will not marry after him, and the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) said ..." So he mentioned it. And al-Ṭabarānī said: "Nuʿaym was the only one who narrated it."
" إن هذا لا يصلح. يعني اشتراط المرأة لزوجها أن لا تتزوج بعده ". أخرجه الطبراني في " المعجم الصغير " (ص ٢٣٨) من طريق نعيم بن حماد حدثنا عبد الله بن إدريس عن الأعمش عن أبي سفيان عن جابر عن أم مبشر الأنصارية: " أن النبي ﷺ خطب أم مبشر بنت البراء بن معرور فقالت: إني اشترطت لزوجي أن لا أتزوج بعده، فقال النبي ﷺ ... ". فذكره. وقال الطبراني: " تفرد به نعيم ".
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