" this is a rejected ḥadīth and he said: "Ibn Jurayj cannot bear this," meaning he cannot bear the narration of such a ḥadīth." Thus he said, and he did not mention an obvious defect, and his words suggest in any case that the defect is Muḥammad rather than Ibn Jurayj. Nevertheless, the soul is not at ease with such an ambiguous criticism, and reliance could have been placed on ʿAbd al-Razzāq stopping it, were it not for the agreement of the two trustworthy narrators on its elevation. And Allāh knows best. Al-Haythamī said about the ḥadīth in "al-Majmaʿ" (2/91): "It was narrated by al-Ṭabarānī in "al-Kabīr," and its men are trustworthy."
" وهذا حديث منكر وقال: " ابن جريج لا يحتمل هذا " يعني لا يحتمل رواية مثل هذا الحديث ". كذا قال، ولم يذكر له علة ظاهرة، وكلامه يشعر على كل حال بأن العلة محمد دون ابن جريج، ومع ذلك فلم تطمئن النفس لمثل هذا الإعلال المبهم، وكان يمكن الاعتماد في ذلك على إيقاف عبد الرزاق إياه لولا اتفاق الثقتين على رفعه. والله أعلم. والحديث قال الهيثمي في " المجمع " (٢ / ٩١): " رواه الطبراني في " الكبير"، ورجاله ثقات ".
- "Any man from my nation whom I have insulted with an insult or cursed with a curse in my anger, I am indeed from the descendants of Adam; I get angry as they do, and I was only sent as a mercy to the worlds, so make it a blessing upon them on the Day of Resurrection." It was narrated by Abū Dāwūd (4659), Aḥmad (5/437), and al-Ṭabarānī (6156, 6157) from ʿAmr ibn Qays al-Māṣir from ʿAmr ibn Abī Qurrah who said: "Ḥudhayfah was in al-Madāʾin, and he used to mention things the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said to some of his Companions in anger. So people who heard this from Ḥudhayfah would go to Salmān and mention to him what Ḥudhayfah said. Salmān would say: Ḥudhayfah knows what he is saying. They would return to Ḥudhayfah and tell him: We mentioned your words to Salmān, and he neither confirmed nor denied you. So Ḥudhayfah went to Salmān while he was in a vegetable garden and said: O Salmān, what prevents you from confirming what you heard from the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam)? Salmān replied: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) would get angry and say in anger to some of his Companions, and he would be pleased and say in pleasure to some of his Companions. Will you not stop until you cause some men to love others and some men to hate others, and until you create discord and division?!" And indeed, I knew that the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) delivered a sermon and said: (and he mentioned it), by Allāh, you will stop or I will write to ʿUmar." I said: The context is from Abū Dāwūd, and it is more complete, and its chain of narration is authentic; all its men are trustworthy
- " أيما رجل من أمتي سببته سبة، أو لعنته لعنة في غضبي، فإنما أنا من ولد آدم أغضب كما يغضبون، وإنما بعثني رحمة للعالمين، فاجعلها عليهم صلاة يوم القيامة ". أخرجه أبو داود (٤٦٥٩) وأحمد (٥ / ٤٣٧) والطبراني (٦١٥٦، ٦١٥٧) عن عمرا بن قيس الماصر عن عمرو بن أبي قرة قال: " كان حذيفة بالمدائن، فكان يذكر أشياء قالها رسول الله ﷺ لأناس من أصحابه في الغضب، فينطلق ناس ممن سمع ذلك من حذيفة، فيأتون سلمان فيذكرون له قول حذيفة، فيقول سلمان: حذيفة أعلم بما يقول، فيرجعون إلى حذيفة، فيقولون له: قد ذكرنا قولك لسلمان فما صدقك ولا كذبك، فأتى حذيفة سلمان وهو في مبقلة، فقال: يا سلمان ما يمنعك أن تصدقني بما سمعت من رسول الله ﷺ؟ فقال سلمان: إن رسول الله ﷺ كان يغضب فيقول في الغضب لناس من أصحابه، ويرضى، فيقول في الرضا لناس من أصحابه، أما تنتهي حتى ﴿تورث﴾ رجالا حب رجال، ورجالا بغض رجال، وحتى توقع اختلافا وفرقة؟! ولقد علمت أن رسول الله ﷺ خطب فقال: (فذكره)، والله لتنتهين أو لأكتبن إلى عمر ". قلت: والسياق لأبي داود وهو أتم وإسناده صحيح رجاله كلهم ثقات.