Jami' at-Tirmidhi
Chapters On Al-Qadar
كتاب القدر عن رسول الله صلى الله عليه وسلم
Chapter 1
مَا جَاءَ فِي التَّشْدِيدِ فِي الْخَوْضِ فِي الْقَدَرِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd Allah ibn Mu‘awiyah al-Jumahi al-Basri narrated to us: Salih al-Murri narrated to us, from Hisham ibn Hassan, from Muhammad ibn Sirin, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) came out to us while we were disputing about divine decree. He became angry, so that his face reddened as though pomegranates had burst on his cheeks. He said, ‘Have I commanded you to do this, or was I sent to you with this? The only reason those before you perished was that they disputed about this matter. I adjure you not to dispute about it.’ Abu ‘Isa said: There are reports on this topic from ‘Umar, ‘A’ishah, and Anas. This is a gharīb hadith; we know it only through this chain, from the hadith of Salih al-Murri. Salih al-Murri has singular reports for which he has no corroborating transmission.
Notes and open questions — unreviewed
The report itself condemns disputation over divine decree; Abu ‘Isa then characterizes this particular route as gharīb and notes that Salih al-Murri has uncorroborated singular reports.
قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ عُمَرَ وَعَائِشَةَ وَأَنَسٍ .
The Arabic specifies the redness as though pomegranates burst on both cheeks, whereas the English witness gives a less precise, awkward image; the Arabic also includes a full chain and detailed route assessment absent from the witness.
Follow the Arabic wording and retain Abu ‘Isa’s route-specific assessment.
Chapter 2
مَا جَاءَ فِي حِجَاجِ آدَمَ وَمُوسَى عَلَيْهِمَا السَّلاَمُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Yahya ibn Habib ibn ‘Arabi narrated to us: Al-Mu‘tamir ibn Sulayman narrated to us: my father narrated to us, from Sulayman al-A‘mash, from Abu Salih, from Abu Hurayrah, from the Prophet (peace and blessings be upon him), who said: ‘Adam and Moses disputed. Moses said, “O Adam, you are the one whom Allah created with His hand and into whom He breathed of His spirit; you led people astray and brought them out of Paradise.” Adam said, “And you are Moses, whom Allah chose through His speech. Do you blame me for an act Allah had decreed for me before He created the heavens and the earth?”’ He said: ‘Thus Adam prevailed over Moses.’ Abu ‘Isa said: There are reports on this topic from ‘Umar and Jundub. This is a hasan sahih gharib hadith through this route, from the hadith of Sulayman al-Taymi, from al-A‘mash. Some of al-A‘mash’s companions narrated it from al-A‘mash, from Abu Salih, from Abu Hurayrah, from the Prophet, with similar wording. Some of them instead narrated it from al-A‘mash, from Abu Salih, from Abu Sa‘id, from the Prophet. This hadith has also been transmitted by more than one route from Abu Hurayrah, from the Prophet.’
Notes and open questions — unreviewed
The source records differing routes: one via Abu Hurayrah, another via Abu Sa‘id; it also distinguishes this route’s gharīb status while noting other routes for the report.
وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ سُلَيْمَانَ التَّيْمِيِّ عَنِ الأَعْمَشِ .
The English witness gives the core dialogue and Adam’s prevailing but omits Abu ‘Isa’s route-specific grading and variant transmissions, which are present in the Arabic.
Retain the full hadith criticism and variant-chain information from the Arabic source.
Chapter 3
مَا جَاءَ فِي الشَّقَاءِ وَالسَّعَادَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Bun dar narrated to us: ‘Abd al-Rahman ibn Mahdi narrated to us: Shu‘bah narrated to us, from ‘Asim ibn ‘Ubayd Allah, who said: I heard Salim ibn ‘Abd Allah narrating from his father, who said: ‘Umar said, “Messenger of Allah, is what we do something newly originated, newly begun, or something already concluded?” He replied, “It is something already concluded, O Ibn al-Khattab. Everyone is made to proceed with ease. Whoever is among the people of felicity acts for felicity, and whoever is among the people of wretchedness acts for wretchedness.”’ Abu ‘Isa said: There are reports on this topic from ‘Ali, Hudhayfah ibn Asid, Anas, and ‘Imran ibn Husayn. This is a hasan sahih hadith.
Notes and open questions — unreviewed
The alternatives in ‘Umar’s question are retained because the Arabic presents variant formulations: something newly originated, newly begun, or already concluded.
قَالَ قَالَ عُمَرُ يَا رَسُولَ اللَّهِ أَرَأَيْتَ مَا نَعْمَلُ فِيهِ أَمْرٌ مُبْتَدَعٌ أَوْ مُبْتَدَأٌ أَوْ فِيمَا قَدْ فُرِغَ مِنْهُ فَقَالَ " فِيمَا قَدْ فُرِغَ مِنْهُ يَا ابْنَ الْخَطَّابِ وَكُلٌّ مُيَسَّرٌ أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاءِ " .
The English witness renders the first two alternatives as ‘a new matter’ and ‘a matter initiated’; the Arabic presents closely related alternatives, and the translation keeps both distinct.
Keep the Arabic’s sequence of alternative formulations without collapsing them.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Hasan ibn ‘Ali al-Hulwani narrated to us: ‘Abd Allah ibn Numayr and Waki‘ narrated to us, from al-A‘mash, from Sa‘d ibn ‘Ubaydah, from Abu ‘Abd al-Rahman al-Sulami, from ‘Ali, who said: While we were with the Messenger of Allah (peace and blessings be upon him), as he scratched the ground, he raised his head toward the sky and said, ‘There is none among you whose place in the Fire and place in Paradise has not been known.’ Waki‘ said, ‘…has not been written.’ They said, ‘Shall we then rely on that, Messenger of Allah?’ He said, ‘No. Act, for each person is facilitated toward that for which he was created.’ Abu ‘Isa said: This is a hasan sahih hadith.
Notes and open questions — unreviewed
Waki‘’s wording is explicitly reported as a variant: ‘written’ in place of ‘known.’ The Prophet’s answer rejects passive reliance and commands action.
قَالَ بَيْنَمَا نَحْنُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم وَهُوَ يَنْكُتُ فِي الأَرْضِ إِذْ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ " مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ قَدْ عُلِمَ وَقَالَ وَكِيعٌ إِلاَّ قَدْ كُتِبَ مَقْعَدُهُ مِنَ النَّارِ وَمَقْعَدُهُ مِنَ الْجَنَّةِ " .
The Arabic gives the wording ‘known’ and attributes the alternative ‘written’ specifically to Waki‘; the English witness leads with the written wording.
Preserve both readings and attribute the variant to Waki‘.
Chapter 4
مَا جَاءَ أَنَّ الأَعْمَالَ بِالْخَوَاتِيمِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hannad narrated to us: Abu Mu‘awiyah narrated to us, from al-A‘mash, from Zayd ibn Wahb, from ‘Abd Allah ibn Mas‘ud, who said: The Messenger of Allah (peace and blessings be upon him), the truthful and confirmed one, narrated to us: ‘The creation of each of you is gathered in his mother’s womb for forty days; then he becomes a clot for a like period; then a morsel of flesh for a like period. Then Allah sends an angel to him, who breathes into him, and is commanded regarding four matters: to write his provision, his lifespan, his deeds, and whether he will be wretched or felicitous. By the One besides whom there is no deity, one of you may perform the deeds of the people of Paradise until only an arm’s length remains between him and it, then the decree overtakes him, he is sealed with the deeds of the people of the Fire, and enters it. And one of you may perform the deeds of the people of the Fire until only an arm’s length remains between him and it, then the decree overtakes him, he is sealed with the deeds of the people of Paradise, and enters it.’ Abu ‘Isa said: This is a hasan sahih hadith. Muhammad ibn Bashshar narrated to us: Yahya ibn Sa‘id narrated to us: al-A‘mash narrated to us: Zayd ibn Wahb narrated to us, from ‘Abd Allah ibn Mas‘ud, who said that the Messenger of Allah narrated the like of it. This is a hasan sahih hadith. Shu‘bah and al-Thawri also narrated something similar from al-A‘mash. Abu ‘Isa said: There are reports on this topic from Abu Hurayrah and Anas. I heard Ahmad ibn al-Hasan say: I heard Ahmad ibn Hanbal say, ‘I have never seen with my own eyes anyone like Yahya ibn Sa‘id al-Qattan.’ The Arabic source then repeats, in unvocalized text, ‘This is a hasan sahih hadith. Shu‘bah and al-Thawri narrated something similar from al-A‘mash,’ with a duplicated preposition in that repeated phrase. Muhammad ibn al-‘Ala’ narrated to us: Waki‘ narrated to us, from al-A‘mash, from Zayd, something similar.
Notes and open questions — unreviewed
The Arabic source contains a repeated, unvocalized fragment after Ahmad ibn Hanbal’s praise of Yahya al-Qattan; it repeats the hasan-sahih grading and the Shu‘bah/al-Thawri parallel, and has a duplicated preposition. This textual anomaly is rendered and separately flagged rather than silently removed. The Arabic also presents three transmission blocks in one source unit.
The womb-development periods are forty days each in the source’s wording; ‘alaqah and mudghah are rendered as clot and morsel of flesh.
The expression ‘the truthful and confirmed one’ is a conventional description of the Prophet in this report.
وَسَمِعْتُ أَحْمَدَ بْنَ الْحَسَنِ قَالَ سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ يَقُولُ مَا رَأَيْتُ بِعَيْنِي مِثْلَ يَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ و هذا حديث حسن صحيح.
The Arabic source concatenates an unvocalized duplicate of the hasan-sahih and Shu‘bah/al-Thawri report fragment into the passage after Ahmad ibn Hanbal’s quotation, including a duplicated preposition; the boundary may reflect a source extraction artifact.
Should this repeated fragment remain attached to this passage, as translated here, or be treated as a source-boundary artifact in a later editorial pass?
قَالَ حَدَّثَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم وَهُوَ الصَّادِقُ الْمَصْدُوقُ " إِنَّ أَحَدَكُمْ يُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ فِي أَرْبَعِينَ يَوْمًا ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذَلِكَ ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ ثُمَّ يُرْسِلُ اللَّهُ إِلَيْهِ الْمَلَكَ فَيَنْفُخُ فِيهِ وَيُؤْمَرُ بِأَرْبَعٍ يَكْتُبُ رِزْقَهُ وَأَجَلَهُ وَعَمَلَهُ وَشَقِيٌّ أَوْ سَعِيدٌ فَوَالَّذِي لاَ إِلَهَ غَيْرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلاَّ ذِرَاعٌ ثُمَّ يَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلاَّ ذِرَاعٌ ثُمَّ يَسْبِقُ عَلَيْهِ الْكِتَابُ فَيُخْتَمُ لَهُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا " .
The English witness covers the principal report and only says another chain reports similarly; the Arabic includes additional grading, cross-references, a quotation from Ahmad ibn Hanbal, a repeated fragment, and a third chain.
Retain all Arabic-only transmission and commentary material.
Chapter 5
مَا جَاءَ كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Yahya al-Quta‘i al-Basri narrated to us: ‘Abd al-‘Aziz ibn Rabi‘ah al-Bunani narrated to us, from al-A‘mash, from Abu Salih, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘Every newborn is born upon the way of faith, then his parents make him a Jew, a Christian, or one who associates partners with God.’ It was asked, ‘Messenger of Allah, what of one who dies before that?’ He replied, ‘Allah knows best what they would have done.’ Abu Kurayb and al-Husayn ibn Hurayth narrated to us, both saying: Waki‘ narrated to us, from al-A‘mash, from Abu Salih, from Abu Hurayrah, from the Prophet, something similar in meaning; he said, ‘born upon the primordial disposition (fitrah).’ Abu ‘Isa said: This is a hasan sahih hadith. Shu‘bah and others also narrated it from al-A‘mash, from Abu Salih, from Abu Hurayrah, from the Prophet, with similar meaning. There is also a report on this topic from al-Aswad ibn Sari‘.
Notes and open questions — unreviewed
The first wording uses al-millah (‘way/religion’), while the parallel route explicitly says al-fitrah (‘primordial disposition’); the distinction is retained.
عَنْ أَبِي هُرَيْرَةَ،
The Arabic first says al-millah and then records the variant al-fitrah; the English witness may normalize both as ‘fitrah.’
Preserve the source’s first wording and mark fitrah as the variant in the second route.
Chapter 6
مَا جَاءَ لاَ يَرُدُّ الْقَدَرَ إِلاَّ الدُّعَاءُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Humayd al-Razi and Sa‘id ibn Ya‘qub narrated to us, both saying: Yahya ibn al-Durays narrated to us, from Abu Mawud, from Sulayman al-Taymi, from Abu ‘Uthman al-Nahdi, from Salman, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘Nothing repels the decree except supplication, and nothing increases one’s lifespan except righteousness.’ Abu ‘Isa said: There is a report on this topic from Abu Usayd. This is a hasan gharib hadith from Salman’s narration; we know it only through Yahya ibn al-Durays. There are two men called Abu Mawud: one is called Fiddah, and he is the one who narrated this hadith; his name is Fiddah, and he is Basran. The other is ‘Abd al-‘Aziz ibn Abi Sulayman. One was Basran and the other Medinan, and they lived in the same period. The source then repeats in unvocalized text: ‘Abu Mawud who narrated this hadith is named Fiddah, a Basran.’
Notes and open questions — unreviewed
The final unvocalized clause repeats the identification just given: the transmitter called Abu Mawud here is Fiddah, a Basran. It is retained and separately flagged as a likely source duplication.
وَأَبُو مَوْدُودٍ اثْنَانِ أَحَدُهُمَا يُقَالُ لَهُ فِضَّةٌ وَهُوَ الَّذِي رَوَى هَذَا الْحَدِيثَ اسْمُهُ فِضَّةٌ بَصْرِيٌّ وَالآخَرُ عَبْدُ الْعَزِيزِ بْنُ أَبِي سُلَيْمَانَ أَحَدُهُمَا بَصْرِيٌّ وَالآخَرُ مَدَنِيٌّ وَكَانَا فِي عَصْرٍ وَاحِدٍ وابو مودود الذي روى هذا الحديث أسمه فضة بصري.
The final unvocalized clause duplicates the preceding identification of this hadith’s Abu Mawud as Fiddah the Basran; it may be a source extraction or editorial duplication.
The repeated identification is translated and left attached to the source pending editorial review.
قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ يَرُدُّ الْقَضَاءَ إِلاَّ الدُّعَاءُ وَلاَ يَزِيدُ فِي الْعُمُرِ إِلاَّ الْبِرُّ " .
The English witness is not represented in the current abridged record; this Arabic includes detailed identification of two transmitters known as Abu Mawud.
Retain the full transmitter identification and route-specific grading.
Chapter 7
مَا جَاءَ أَنَّ الْقُلُوبَ بَيْنَ أَصْبُعَىِ الرَّحْمَنِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hannad narrated to us: Abu Mu‘awiyah narrated to us, from al-A‘mash, from Abu Sufyan, from Anas, who said: The Messenger of Allah (peace and blessings be upon him) would often say, ‘O Turner of hearts, make my heart firm upon Your religion.’ I said, ‘Messenger of Allah, we believe in you and in what you brought. Do you fear for us?’ He replied, ‘Yes. Hearts are between two of Allah’s fingers; He turns them as He wills.’ Abu ‘Isa said: There are reports on this topic from al-Nawwas ibn Sam‘an, Umm Salamah, ‘Abd Allah ibn ‘Amr, and ‘A’ishah. This is a hasan hadith. More than one transmitter narrated it from al-A‘mash, from Abu Sufyan, from Anas. Some narrated it from al-A‘mash, from Abu Sufyan, from Jabir, from the Prophet. The hadith of Abu Sufyan from Anas is more authentic.
Notes and open questions — unreviewed
The Arabic presents a route variant through Jabir but explicitly judges the Abu Sufyan–Anas route more authentic.
وَهَذَا حَدِيثٌ حَسَنٌ وَهَكَذَا رَوَى غَيْرُ وَاحِدٍ عَنِ الأَعْمَشِ عَنْ أَبِي سُفْيَانَ عَنْ أَنَسٍ .
The source includes both the Abu Sufyan–Anas route and a variant through Jabir, then states which route is more authentic.
Preserve the route comparison and Abu ‘Isa’s explicit preference.
Chapter 8
مَا جَاءَ أَنَّ اللَّهَ كَتَبَ كِتَابًا لأَهْلِ الْجَنَّةِ وَأَهْلِ النَّارِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah ibn Sa‘id narrated to us: al-Layth narrated to us, from Abu Qabil, from Shufayy ibn Mati‘, from ‘Abd Allah ibn ‘Amr ibn al-‘As, who said: The Messenger of Allah (peace and blessings be upon him) came out to us with two books in his hand and said, ‘Do you know what these two books are?’ We said, ‘No, Messenger of Allah, unless you tell us.’ He said of the one in his right hand, ‘This is a book from the Lord of the worlds containing the names of the people of Paradise, the names of their fathers, and their tribes. They have been enumerated to the last of them, and none will ever be added to them or removed from them.’ Then he said of the one in his left hand, ‘This is a book from the Lord of the worlds containing the names of the people of the Fire, the names of their fathers, and their tribes. They have been enumerated to the last of them, and none will ever be added to them or removed from them.’ His Companions said, ‘Then what is the point of deeds, Messenger of Allah, if the matter has already been concluded?’ He replied, ‘Aim rightly and draw near. The person destined for Paradise will have his end sealed with the deeds of the people of Paradise, whatever deeds he may have performed; and the person destined for the Fire will have his end sealed with the deeds of the people of the Fire, whatever deeds he may have performed.’ Then the Messenger of Allah gestured with his two hands, cast them down, and said, ‘Your Lord has finished deciding concerning His servants: one group is in Paradise and one group is in the blazing Fire.’ Qutaybah narrated to us: Bakr ibn Mudar narrated to us, from Abu Qabil, something similar. Abu ‘Isa said: There is a report on this topic from Ibn ‘Umar. This is a hasan gharib sahih hadith. Abu Qabil’s name is Huyayy ibn Hani’.
Notes and open questions — unreviewed
The names are said to have been enumerated to their last members; the wording does not mean that later individuals are added to or removed from the records. ‘Aim rightly and draw near’ renders سددوا وقاربوا.
ثُمَّ قَالَ لِلَّذِي فِي شِمَالِهِ " هَذَا كِتَابٌ مِنْ رَبِّ الْعَالَمِينَ فِيهِ أَسْمَاءُ أَهْلِ النَّارِ وَأَسْمَاءُ آبَائِهِمْ وَقَبَائِلِهِمْ ثُمَّ أُجْمِلَ عَلَى آخِرِهِمْ فَلاَ يُزَادُ فِيهِمْ وَلاَ يُنْقَصُ مِنْهُمْ أَبَدًا " .
The source gives the contents of both books in detail, the instruction to aim rightly and draw near, a second chain, the cross-reference, the grading, and Abu Qabil’s full name; this is more than the abbreviated English witness conveys.
Retain all explanatory and transmission details in the Arabic source.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Ali ibn Hujr narrated to us: Isma‘il ibn Ja‘far narrated to us, from Humayd, from Anas, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘When Allah intends good for a servant, He puts him to use.’ It was asked, ‘How does He put him to use, Messenger of Allah?’ He replied, ‘He grants him success to perform a righteous deed before death.’ Abu ‘Isa said: This is a hasan sahih hadith.
Chapter 9
مَا جَاءَ لاَ عَدْوَى وَلاَ هَامَةَ وَلاَ صَفَرَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Bun dar narrated to us: ‘Abd al-Rahman ibn Mahdi narrated to us: Sufyan narrated to us, from ‘Umarah ibn al-Qa‘qa‘, from Abu Zur‘ah ibn ‘Amr ibn Jarir, who said: A companion of ours narrated to us, from Ibn Mas‘ud, who said: The Messenger of Allah (peace and blessings be upon him) stood among us and said, ‘Nothing causes contagion by itself.’ A Bedouin said, ‘Messenger of Allah, what about a mangy camel with scab-like sores? We put it among the camels, and they all become mangy.’ The Messenger of Allah said, ‘Then who made the first one mangy? There is no contagion and no Safar. Allah created every soul and decreed its lifespan, provision, and afflictions.’ Abu ‘Isa said: There are reports on this topic from Abu Hurayrah, Ibn ‘Abbas, and Anas. Muhammad ibn ‘Amr ibn Safwan al-Thaqafi al-Basri told me: I heard ‘Ali ibn al-Madini say, ‘If I were to swear between the Corner and the Station, I would swear that I have never seen anyone more knowledgeable than ‘Abd al-Rahman ibn Mahdi.’
Notes and open questions — unreviewed
The source’s rare wording الْجَرِبُ الْحَشَفَةُ appears to describe a camel afflicted with mange or scab-like sores; the exact disease term is uncertain. The phrase صاحِبٌ لَنا means an unnamed ‘companion of ours’ in the chain. ‘Safar’ is retained as the named pre-Islamic notion mentioned in the report.
قَالَ قَامَ فِينَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ " لاَ يُعْدِي شَيْءٌ شَيْئًا " .
The Arabic phrase الْجَرِبُ الْحَشَفَةُ is lexically unusual and is rendered contextually as a mangy camel with scab-like sores; the exact sense is uncertain.
Confirm the rare camel-disease wording against a critical Arabic edition if available.
Chapter 10
مَا جَاءَ فِي الإِيمَانِ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu al-Khattab Ziyad ibn Yahya al-Basri narrated to us: ‘Abd Allah ibn Maymun narrated to us, from Ja‘far ibn Muhammad, from his father, from Jabir ibn ‘Abd Allah, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘A servant does not believe until he believes in divine decree, its good and its bad, and knows that what has befallen him could not have missed him, and what has missed him could not have befallen him.’ Abu ‘Isa said: There are reports on this topic from ‘Ubadah, Jabir, and ‘Abd Allah ibn ‘Amr. This hadith is gharīb; we know it only through the narration of ‘Abd Allah ibn Maymun. ‘Abd Allah ibn Maymun is munkar al-hadith (a narrator whose reports are objectionable).
Notes and open questions — unreviewed
The source uses technical hadith criticism for ‘Abd Allah ibn Maymun; the Arabic term is retained with a concise gloss.
وَهَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ .
The English witness gives the core saying but omits Abu ‘Isa’s report cross-references and his criticism of the sole transmitter.
Include the route-specific grading and narrator criticism in the translation.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Mahmud ibn Ghaylan narrated to us: Abu Dawud narrated to us: Shu‘bah informed us, from Mansur, from Rib‘i ibn Hirash, from ‘Ali, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘A servant does not believe until he believes in four things: that there is no deity but Allah; that I am the Messenger of Allah, whom He sent with the truth; death; resurrection after death; and divine decree.’ Mahmud ibn Ghaylan narrated to us: al-Nadr ibn Shumayl narrated to us, from Shu‘bah, with similar wording, except that he said, ‘Rib‘i, from a man, from ‘Ali.’ Abu ‘Isa said: In my view, the hadith of Abu Dawud from Shu‘bah is more authentic than the hadith of al-Nadr. More than one transmitter likewise narrated it from Mansur, from Rib‘i, from ‘Ali. Al-Jarud narrated to us, saying: I heard Waki‘ say, ‘It has reached us that Rib‘i never told a lie in Islam.’
Notes and open questions — unreviewed
The Arabic enumerates four articles, with the testimony of faith expressed in two clauses, followed by belief in death, resurrection, and divine decree. The differing chain through an unnamed man is explicitly attributed to al-Nadr’s version.
عِنْدِي أَصَحُّ مِنْ حَدِيثِ النَّضْرِ وَهَكَذَا رَوَى غَيْرُ وَاحِدٍ عَنْ مَنْصُورٍ عَنْ رِبْعِيٍّ عَنْ عَلِيٍّ .
The Arabic adds a variant chain, Abu ‘Isa’s preference between routes, corroboration through Mansur, and Waki‘’s praise of Rib‘i beyond the core witness text.
Keep the source’s additional chains and route assessment with explicit attribution.
Chapter 11
مَا جَاءَ أَنَّ النَّفْسَ تَمُوتُ حَيْثُ مَا كُتِبَ لَهَا
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Bun dar narrated to us: Mu’ammal narrated to us: Sufyan narrated to us, from Abu Ishaq, from Matar ibn ‘Ukamis, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘When Allah decrees that a servant die in a land, He creates for him a need that takes him there.’ Abu ‘Isa said: There is a report on this topic from Abu ‘Azzah. This is a hasan gharib hadith. Nothing else is known from Matar ibn ‘Ukamis from the Prophet. Mahmud ibn Ghaylan narrated to us: Mu’ammal and Abu Dawud al-Hafari narrated to us, from Sufyan, something similar.
Notes and open questions — unreviewed
The wording ‘creates for him a need that takes him there’ renders جعل له إليها حاجة; the parallel route is reported as similar without restating its full text.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Mani‘ and ‘Ali ibn Hujr—the meaning is the same—narrated to us, both saying: Isma‘il ibn Ibrahim narrated to us, from Ayyub, from Abu al-Malih ibn Usamah, from Abu ‘Azzah, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘When Allah decrees that a servant die in a land, He creates for him a need that takes him there’—or he said, ‘a need in it.’ Abu ‘Isa said: This hadith is sahih. Abu ‘Azzah was a Companion; his name was Yasar ibn ‘Abd. Abu al-Malih’s name was ‘Amir ibn Usamah ibn ‘Umayr al-Hudhali; it is also said that it was Zayd ibn Usamah.
Notes and open questions — unreviewed
The narrator’s wording varies between ‘a need that takes him to the land’ and ‘a need in that land.’ The source also gives two possible names for Abu al-Malih.
قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " إِذَا قَضَى اللَّهُ لِعَبْدٍ أَنْ يَمُوتَ بِأَرْضٍ جَعَلَ لَهُ إِلَيْهَا حَاجَةً أَوْ قَالَ بِهَا حَاجَةً " .
The Arabic explicitly presents two wordings for the servant’s need in relation to the land; the alternatives should remain visible.
Keep both ‘to it’ and ‘in it’ readings attributed as variants.
وَأَبُو عَزَّةَ لَهُ صُحْبَةٌ وَاسْمُهُ يَسَارُ بْنُ عَبْدٍ وَأَبُو الْمَلِيحِ اسْمُهُ عَامِرُ بْنُ أُسَامَةَ بْنِ عُمَيْرٍ الْهُذَلِيُّ وَيُقَالُ زَيْدُ بْنُ أُسَامَةَ .
The source gives Abu al-Malih’s name as ‘Amir ibn Usamah ibn ‘Umayr al-Hudhali and then records an alternative identification, Zayd ibn Usamah.
Preserve the alternative name without resolving it editorially.
Chapter 12
مَا جَاءَ لاَ تَرُدُّ الرُّقَى وَلاَ الدَّوَاءُ مِنْ قَدَرِ اللَّهِ شَيْئًا
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Sa‘id ibn ‘Abd al-Rahman al-Makhzumi narrated to us: Sufyan ibn ‘Uyaynah narrated to us, from al-Zuhri, from Ibn Abi Khuzaymah, from his father, that a man came to the Prophet (peace and blessings be upon him) and said, ‘Messenger of Allah, what do you think of incantations that we recite, medicines that we use, and precautions that we take—do they avert anything of Allah’s decree?’ He replied, ‘They are part of Allah’s decree.’ Abu ‘Isa said: We know this hadith only through the narration of al-Zuhri. More than one transmitter narrated it from Sufyan, from al-Zuhri, from Abu Khuzaymah, from his father; this is the more correct form. More than one transmitter has likewise reported it from al-Zuhri, from Abu Khuzaymah, from his father.
Notes and open questions — unreviewed
The man’s remedies and precautions are presented as things within divine decree, not outside it. The chain is given in the source first as Ibn Abi Khuzaymah and subsequently as Abu Khuzaymah; both forms are retained according to their local context.
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ الزُّهْرِيِّ وَقَدْ رَوَى غَيْرُ وَاحِدٍ هَذَا عَنْ سُفْيَانَ عَنِ الزُّهْرِيِّ عَنْ أَبِي خُزَامَةَ عَنْ أَبِيهِ وَهَذَا أَصَحُّ هَكَذَا قَالَ غَيْرُ وَاحِدٍ عَنِ الزُّهْرِيِّ عَنْ أَبِي خُزَامَةَ عَنْ أَبِيهِ .
The opening chain names Ibn Abi Khuzaymah, while Abu ‘Isa’s discussion of the route names Abu Khuzaymah; the source itself presents the forms differently.
Preserve the chain wording as it appears in each passage rather than harmonizing the name.
Chapter 13
مَا جَاءَ فِي الْقَدَرِيَّةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Wasil ibn ‘Abd al-A‘la al-Kufi narrated to us: Muhammad ibn Fudayl narrated to us, from al-Qasim ibn Habib and ‘Ali ibn Nizar, from Nizar, from ‘Ikrimah, from Ibn ‘Abbas, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘Two factions of my community have no share in Islam: the Murji’ah and the Qadariyyah.’ Abu ‘Isa said: There are reports on this topic from ‘Umar, Ibn ‘Umar, and Rafi‘ ibn Khadij. This is a gharīb, hasan sahih hadith. Muhammad ibn Rafi‘ narrated to us: Muhammad ibn Bishr narrated to us: Sallam ibn Abi ‘Amrah narrated to us, from ‘Ikrimah, from Ibn ‘Abbas, from the Prophet. Muhammad ibn Rafi‘ said: Muhammad ibn Bishr informed us, from ‘Ali ibn Nizar, from Nizar, from ‘Ikrimah, from Ibn ‘Abbas, from the Prophet, with a report similar to it.
Notes and open questions — unreviewed
The source names the Murji’ah and Qadariyyah as the two groups and appends two transmission forms, the latter including an unnamed-content chain followed by a similar report through ‘Ali ibn Nizar.
قَالَ مُحَمَّدُ بْنُ رَافِعٍ وَأَخْبَرَنَا مُحَمَّدُ بْنُ بِشْرٍ أَخْبَرَنَا عَلِيُّ بْنُ نِزَارٍ عَنْ نِزَارٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَهُ .
The English witness presents the saying, while the Arabic also includes topic cross-references, grading, and two further transmission forms.
Retain all chain material and the source’s grading beyond the core saying.
Chapter 14
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah Muhammad ibn Firas al-Basri narrated to us: Abu Qutaybah Salm ibn Qutaybah narrated to us: Abu al-‘Awwam narrated to us, from Qatadah, from Mutarrif ibn ‘Abd Allah ibn al-Shikhkhir, from his father, from the Prophet (peace and blessings be upon him), who said: ‘The son of Adam has ninety-nine calamities beside him; if the calamities miss him, he falls into decrepitude until he dies.’ Abu ‘Isa said: This is a hasan gharib hadith; we know it only through this route. Abu al-‘Awwam is ‘Imran, son of Dawar al-Qattan.
Notes and open questions — unreviewed
The English witness renders منية as ‘calamities’; the translation follows that contextual sense and retains the Arabic’s image of these surrounding the son of Adam.
وَأَبُو الْعَوَّامِ هُوَ عِمْرَانُ وَهُوَ ابْنُ دَاوَرَ الْقَطَّانُ .
The English witness gives the report’s image but omits Abu ‘Isa’s single-route assessment and the identification of Abu al-‘Awwam.
Retain the hadith grading and transmitter identification that appear in Arabic.
Chapter 15
مَا جَاءَ فِي الرِّضَا بِالْقَضَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us: Abu ‘Amir narrated to us, from Muhammad ibn Abi Humayd, from Isma‘il ibn Muhammad ibn Sa‘d ibn Abi Waqqas, from his father, from Sa‘d, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘Part of the felicity of the son of Adam is his contentment with what Allah has decreed for him; and part of his wretchedness is his abandoning the seeking of Allah’s guidance (istikhara); and part of his wretchedness is his resentment toward what Allah has decreed for him.’ Abu ‘Isa said: This hadith is gharīb; we know it only through the narration of Muhammad ibn Abi Humayd. He is also called Hammad ibn Abi Humayd, and he is Abu Ibrahim al-Madani. Hadith scholars do not consider him strong.
Notes and open questions — unreviewed
Istikhara literally means seeking that God choose what is best; the text here names seeking Allah’s guidance and does not specify a particular ritual form.
قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مِنْ سَعَادَةِ ابْنِ آدَمَ رِضَاهُ بِمَا قَضَى اللَّهُ لَهُ وَمِنْ شَقَاوَةِ ابْنِ آدَمَ تَرْكُهُ اسْتِخَارَةَ اللَّهِ وَمِنْ شَقَاوَةِ ابْنِ آدَمَ سَخَطُهُ بِمَا قَضَى اللَّهُ لَهُ " .
The English witness glosses the middle phrase as leaving ‘istikhara’; the Arabic says leaving the seeking of Allah’s choice, and the ritual scope is not specified.
Render the phrase as abandoning the seeking of Allah’s guidance without narrowing it to a particular ritual.
وَيُقَالُ لَهُ أَيْضًا حَمَّادُ بْنُ أَبِي حُمَيْدٍ وَهُوَ أَبُو إِبْرَاهِيمَ الْمَدَنِيُّ وَلَيْسَ هُوَ بِالْقَوِيِّ عِنْدَ أَهْلِ الْحَدِيثِ .
The source appends the transmitter’s alternate name and Abu ‘Isa’s evaluation of his strength, beyond the saying itself.
Retain the complete narrator note in the translation.
Chapter 16
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us: Abu ‘Asim narrated to us: Haywah ibn Shurayh narrated to us: Abu Sakhr informed me, saying: Nafi‘ told me that a man came to Ibn ‘Umar and said, ‘So-and-so sends you greetings of peace.’ He replied, ‘I have heard that he has introduced an innovation. If he has done so, do not convey my greetings of peace to him, for I heard the Messenger of Allah (peace and blessings be upon him) say, “In this community—or, he was uncertain, in my community—there will be a swallowing of the earth, transformation, or stones cast down upon the people of al-qadar.”’ Abu ‘Isa said: This is a hasan sahih gharib hadith. Abu Sakhr’s name is Humayd ibn Ziyad.
Notes and open questions — unreviewed
The narrator explicitly hesitates between ‘this community’ and ‘my community.’ The term al-qadar here refers to those associated with the Qadariyya; it is retained transliterated to preserve the source’s wording.
فَقَالَ لَهُ إِنَّهُ بَلَغَنِي أَنَّهُ قَدْ أَحْدَثَ فَإِنْ كَانَ قَدْ أَحْدَثَ فَلاَ تُقْرِئْهُ مِنِّي السَّلاَمَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " يَكُونُ فِي هَذِهِ الأُمَّةِ أَوْ فِي أُمَّتِي الشَّكُّ مِنْهُ خَسْفٌ أَوْ مَسْخٌ أَوْ قَذْفٌ فِي أَهْلِ الْقَدَرِ " .
The Arabic explicitly records the narrator’s doubt between ‘this community’ and ‘my community’; the attribution uncertainty belongs to the transmitter, not to the Prophet’s certainty.
Keep the hesitation marked as a narrator’s aside.
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ .
The Arabic includes Abu ‘Isa’s grading and identifies Abu Sakhr by name after the report.
Include the hadith assessment and transmitter identification after the narration.