Jami' at-Tirmidhi
Chapters on Righteousness And Maintaining Good Relations With Relatives
كتاب البر والصلة عن رسول الله صلى الله عليه وسلم
Chapter 1
مَا جَاءَ فِي بِرِّ الْوَالِدَيْنِ
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: Yahya ibn Sa‘id informed us: Bahz ibn Hakim informed us, from his father, from his grandfather, who said: I asked, “Messenger of Allah, who is most deserving of my dutiful care?” He replied, “Your mother.” I asked, “Then who?” He replied, “Your mother.” I asked, “Then who?” He replied, “Your mother.” I asked, “Then who?” He replied, “Then your father, then the nearest relative, then the next nearest.”
He said: Reports on this topic are also related from Abu Hurayrah, ‘Abd Allah ibn ‘Umar, ‘A’ishah, and Abu al-Darda’. Abu ‘Isa said: Bahz ibn Hakim is the son of Mu‘awiyah ibn Haydah al-Qushayri. This hadith is hasan. Shu‘bah criticized Bahz ibn Hakim, but he is considered reliable by hadith scholars. Ma‘mar, al-Thawri, Hammad ibn Salamah, and more than one leading scholar narrated from him.
Notes and open questions — unreviewed
The English witness gives the matn but omits the first three transmitters and all of Abu ‘Isa’s biographical and reliability comments. The verb abarru concerns dutiful/good treatment; ‘reverence’ is less precise.
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ،
The English witness omits Muhammad ibn Bashshar, Yahya ibn Sa'id, and Abu Isa's full compiler notes.
Please review the full isnad and accompanying comments translated from Arabic.
قَالَ قُلْتُ يَا رَسُولَ اللَّهِ مَنْ أَبَرُّ قَالَ " أُمَّكَ " .
The English witness renders abarru as ‘reverence’; it more directly asks who is most deserving of dutiful or good treatment.
Should ‘most deserving of my dutiful care’ replace ‘most deserves my reverence’?
Chapter 2
مِنْهُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Muhammad narrated to us: ‘Abd Allah ibn al-Mubarak informed us, from al-Mas‘udi, from al-Walid ibn al-‘Ayzar, from Abu ‘Amr al-Shaybani, from Ibn Mas‘ud, who said: I asked the Messenger of Allah (peace and blessings be upon him), “Messenger of Allah, which deeds are best?” He replied, “Prayer at its appointed time.” I asked, “Then what, Messenger of Allah?” He replied, “Dutifulness to one’s parents.” I asked, “Then what, Messenger of Allah?” He replied, “Striving in the way of Allah.” Then the Messenger of Allah fell silent toward me. Had I asked him for more, he would have given me more.
Abu ‘Isa said: This hadith is hasan sahih. Al-Shaybani, Shu‘bah, and more than one other narrator transmitted it from al-Walid ibn al-‘Ayzar. This hadith has also been transmitted by other routes from Abu ‘Amr al-Shaybani, from Ibn Mas‘ud. Abu ‘Amr al-Shaybani was named Sa‘d ibn Iyas.
Notes and open questions — unreviewed
The English witness includes the exchange but omits the source chain and Abu ‘Isa’s report variants and identification of Abu ‘Amr al-Shaybani.
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ،
The English witness begins with Ibn Masud and omits the first five transmitters.
Please review the full chain translated from Arabic.
رَوَاهُ الشَّيْبَانِيُّ وَشُعْبَةُ وَغَيْرُ وَاحِدٍ عَنِ الْوَلِيدِ بْنِ الْعَيْزَارِ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ عَنِ ابْنِ مَسْعُودٍ .
The English witness omits Abu Isa's note on other routes and the name of Abu Amr al-Shaybani.
Please review the compiler material following the hadith's grade.
Chapter 3
مَا جَاءَ مِنَ الْفَضْلِ فِي رِضَا الْوَالِدَيْنِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hafs ‘Amr ibn ‘Ali narrated to us: Khalid ibn al-Harith narrated to us: Shu‘bah narrated to us, from Ya‘la ibn ‘Ata’, from his father, from ‘Abd Allah ibn ‘Amr, from the Prophet (peace and blessings be upon him), who said: “The Lord’s pleasure is in the parent’s pleasure, and the Lord’s anger is in the parent’s anger.”
Muhammad ibn Bashshar narrated to us: Muhammad ibn Ja‘far narrated to us, from Shu‘bah, from Ya‘la ibn ‘Ata’, from his father, from ‘Abd Allah ibn ‘Amr, with similar wording, but without attributing it to the Prophet; this is more sound. Abu ‘Isa said: Shu‘bah’s companions likewise transmitted it from Shu‘bah, from Ya‘la ibn ‘Ata’, from his father, from ‘Abd Allah ibn ‘Amr, as mawquf. We know of no one who attributed it to the Prophet except Khalid ibn al-Harith, through Shu‘bah. Khalid ibn al-Harith is reliable and trustworthy. I heard Muhammad ibn al-Muthanna say, “I have seen no one in Basrah like Khalid ibn al-Harith, nor anyone in Kufa like ‘Abd Allah ibn Idris.” A report on this topic is also related from ‘Abd Allah ibn Mas‘ud.
Notes and open questions — unreviewed
The Arabic includes two chains and says that the version stopping at ‘Abd Allah ibn ‘Amr (mawquf) is more sound; Khalid ibn al-Harith alone raised it to the Prophet in the route described. The English witness adds “(Hasan),” but no hadith grade appears in this Arabic block.
حَدَّثَنَا أَبُو حَفْصٍ،
The English witness omits both transmission chains and the compiler's route analysis.
Please review the full chains and route comparison translated from Arabic.
قَالَ أَبُو عِيسَى وَهَكَذَا رَوَى أَصْحَابُ شُعْبَةَ عَنْ شُعْبَةَ عَنْ يَعْلَى بْنِ عَطَاءٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو مَوْقُوفًا وَلاَ نَعْلَمُ أَحَدًا رَفَعَهُ غَيْرَ خَالِدِ بْنِ الْحَارِثِ عَنْ شُعْبَةَ .
This Arabic block does not state a hadith grade; the English witness appends “Hasan.”
Should the English grade be omitted from this block because it is absent from the Arabic?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar narrated to us: Sufyan ibn ‘Uyaynah narrated to us, from ‘Ata’ ibn al-Sa’ib al-Hujaymi, from Abu ‘Abd al-Rahman al-Sulami, from Abu al-Darda’, that a man came to him and said, “I have a wife, and my mother is ordering me to divorce her.” Abu al-Darda’ said: I heard the Messenger of Allah (peace and blessings be upon him) say, “The father is the middle gate of Paradise. If you wish, you may neglect that gate or safeguard it.”
Ibn Abi ‘Umar said: Sufyan sometimes said, “My mother,” and sometimes, “My father.” This hadith is sahih. Abu ‘Abd al-Rahman al-Sulami was named ‘Abd Allah ibn Habib.
Notes and open questions — unreviewed
The English witness gives the exchange but omits the chain, the variant in which the parent ordering the divorce may be the father rather than the mother, and the narrator identification. The Arabic identifies the narrator as ‘Abd Allah ibn Habib.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ،
The English witness omits the chain before Abu Abd al-Rahman al-Sulami and the concluding source notes.
Please review the full isnad and compiler material translated from Arabic.
قَالَ وَقَالَ ابْنُ أَبِي عُمَرَ وَرُبَّمَا قَالَ سُفْيَانُ إِنَّ أُمِّي وَرُبَّمَا قَالَ أَبِي .
The Arabic records a variant in which Sufyan sometimes said ‘my mother’ and sometimes ‘my father’; the English witness omits this.
Should the variant in the reported wording be retained?
Chapter 4
مَا جَاءَ فِي عُقُوقِ الْوَالِدَيْنِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Humayd ibn Mas‘adah narrated to us: Bishr ibn al-Mufaddal narrated to us: al-Jurayri narrated to us, from ‘Abd al-Rahman ibn Abi Bakrah, from his father, who said: The Messenger of Allah (peace and blessings be upon him) said, “Shall I tell you about the greatest of the major sins?” They said, “Yes, Messenger of Allah.” He said, “Associating partners with Allah and disobeying one’s parents.” He sat up, having been reclining, and said, “And giving false testimony—or speaking falsely.” The Messenger of Allah kept repeating it until we said, “If only he would stop.”
He said: A report on this topic is also related from Abu Sa‘id. Abu ‘Isa said: This hadith is hasan sahih. Abu Bakrah was named Nufay‘ ibn al-Harith.
Notes and open questions — unreviewed
The English witness includes the main exchange but omits the source chain before ‘Abd al-Rahman ibn Abi Bakrah and the concluding compiler notes.
حَدَّثَنَا حُمَيْدُ بْنُ مَسْعَدَةَ،
The English witness omits the chain through Humayd ibn Mas'adah, Bishr ibn al-Mufaddal, and al-Jurayri.
Please review the full isnad translated from Arabic.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah narrated to us: al-Layth ibn Sa‘d narrated to us, from Ibn al-Had, from Sa‘d ibn Ibrahim, from Humayd ibn ‘Abd al-Rahman, from ‘Abd Allah ibn ‘Amr, who said: The Messenger of Allah (peace and blessings be upon him) said, “It is among the major sins for a man to insult his parents.” They said, “Messenger of Allah, would a man insult his parents?” He replied, “Yes. He insults another man’s father, so that man insults his father; and he insults the other man’s mother, so that he insults his mother.”
Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The English witness gives the report but omits the source isnad. It says ‘among the greatest of sins,’ whereas the Arabic says only ‘among the major sins.’
حَدَّثَنَا قُتَيْبَةُ،
The English witness omits the source chain through Qutaybah, al-Layth, Ibn al-Had, Sa'd ibn Ibrahim, and Humayd ibn Abd al-Rahman.
Please review the full isnad translated from Arabic.
قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مِنَ الْكَبَائِرِ أَنْ يَشْتُمَ الرَّجُلُ وَالِدَيْهِ " .
The Arabic says ‘among the major sins’; it does not call this one of the greatest sins.
Should the English witness's superlative be reduced to ‘among the major sins’?
Chapter 5
مَا جَاءَ فِي إِكْرَامِ صَدِيقِ الْوَالِدِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Muhammad narrated to us: ‘Abd Allah ibn al-Mubarak informed us: Haywah ibn Shurayh informed us: al-Walid ibn Abi al-Walid informed me, from ‘Abd Allah ibn Dinar, from Ibn ‘Umar, who said: I heard the Messenger of Allah (peace and blessings be upon him) say, “Among the finest acts of dutifulness is for a man to maintain ties with those his father loved.”
He said: A report on this topic is also related from Abu Asid. Abu ‘Isa said: This chain is sahih. This hadith has also been transmitted from Ibn ‘Umar through other routes.
Notes and open questions — unreviewed
The English witness preserves the matn but omits the full chain and Abu ‘Isa’s notes that the isnad is sahih, other routes exist, and a report on the topic is related from Abu Asid.
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ،
The English witness omits the source chain from Ahmad ibn Muhammad through Abd Allah ibn Dinar.
Please review the complete isnad translated from Arabic.
Chapter 6
مَا جَاءَ فِي بِرِّ الْخَالَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Sufyan ibn Waki‘ narrated to us: my father narrated to us, from Isra’il. And Muhammad ibn Ahmad—namely, Ibn Madduwayh—narrated to us: ‘Ubayd Allah ibn Musa narrated to us, from Isra’il. The wording is that of ‘Ubayd Allah’s report, from Abu Ishaq al-Hamdani, from al-Bara’ ibn ‘Azib, from the Prophet (peace and blessings be upon him), who said: “The maternal aunt is in the position of the mother.”
This hadith contains a long story. This hadith is sahih.
Notes and open questions — unreviewed
The Arabic provides two routes through Isra’il and says the wording follows ‘Ubayd Allah ibn Musa’s route from Abu Ishaq al-Hamdani. The English witness includes only the matn and omits both chains, the note about the long story, and the sahih grade.
حَدَّثَنَا سُفْيَانُ بْنُ وَكِيعٍ،
The English witness omits both source chains through Isra'il and the subsequent route through Abu Ishaq al-Hamdani.
Please review the dual chains and identify which route supplies the wording.
وَفِي الْحَدِيثِ قِصَّةٌ طَوِيلَةٌ .
The Arabic notes that the hadith contains a long story, but the English witness omits this statement.
Please review the compiler's note about the longer story.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Kurayb narrated to us: Abu Mu‘awiyah narrated to us, from Muhammad ibn Suqah, from Abu Bakr ibn Hafs, from Ibn ‘Umar, that a man came to the Prophet (peace and blessings be upon him) and said, “Messenger of Allah, I have committed a grave sin. Can I repent?” He asked, “Do you have a mother?” The man said, “No.” He asked, “Do you have a maternal aunt?” The man said, “Yes.” He said, “Then be dutiful to her.”
Reports on this topic are also related from ‘Ali and al-Bara’ ibn ‘Azib.
Notes and open questions — unreviewed
The English witness marks this as another chain and gives the exchange; it omits the source isnad through Abu Kurayb and Abu Mu‘awiyah. The Arabic block itself does not provide a hadith grade.
حَدَّثَنَا أَبُو كُرَيْبٍ،
The English witness omits the source chain preceding Ibn Umar.
Please review the complete isnad translated from Arabic.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar narrated to us: Sufyan ibn ‘Uyaynah narrated to us, from Muhammad ibn Suqah, from Abu Bakr ibn Hafs ibn ‘Umar, from the Prophet (peace and blessings be upon him), with a similar report, but this route does not mention “from Ibn ‘Umar.” This is sounder than the report of Abu Mu‘awiyah. Abu Bakr ibn Hafs was the son of ‘Umar ibn Sa‘d ibn Abi Waqqas.
Notes and open questions — unreviewed
The witness begins with Abu Bakr ibn Hafs and omits the chain preceding him. The Arabic explicitly identifies him as the son of Umar ibn Sa'd ibn Abi Waqqas.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ،
The English witness omits Ibn Abi Umar, Sufyan ibn Uyaynah, and Muhammad ibn Suqah from this route.
Please review the complete chain translated from Arabic.
Chapter 7
مَا جَاءَ فِي دَعْوَةِ الْوَالِدَيْنِ
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 Ibrahim informed us, from Hisham al-Dastawa’i, from Yahya ibn Abi Kathir, from Abu Ja‘far, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) said, “Three supplications are answered, with no doubt about them: the supplication of the oppressed, the supplication of the traveler, and a parent’s supplication against their child.”
Abu ‘Isa said: al-Hajjaj al-Sawwaf also transmitted this hadith from Yahya ibn Abi Kathir, with wording similar to Hisham’s report. The Abu Ja‘far who narrated from Abu Hurayrah is said to be Abu Ja‘far al-Mu’adhdhin. We do not know his name. Yahya ibn Abi Kathir narrated more than one hadith from him.
Notes and open questions — unreviewed
The English witness includes the matn but omits the chain and the compiler's notes about a second route and the unidentified Abu Ja‘far al-Mu’adhdhin. The Arabic says a parent (al-walid) supplicates against their child.
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ،
The English witness omits the chain before Abu Hurayrah and all the compiler's route and narrator notes.
Please review the full chain and closing notes translated from Arabic.
Chapter 8
مَا جَاءَ فِي حَقِّ الْوَالِدَيْنِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Muhammad ibn Musa narrated to us: Jarir informed us, from Suhayl ibn Abi Salih, from his father, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) said, “No child can repay a parent except if he finds him enslaved, then buys him and sets him free.”
Abu ‘Isa said: This hadith is hasan sahih. We know it only through the report of Suhayl ibn Abi Salih. Sufyan al-Thawri and more than one other narrator have transmitted this hadith from Suhayl ibn Abi Salih.
Notes and open questions — unreviewed
The English witness preserves the matn but omits the source chain and Abu ‘Isa’s comments on the hadith's route.
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى،
The English witness begins at Abu Hurayrah and omits the transmitters before him.
Please review the complete source chain translated from Arabic.
Chapter 9
مَا جَاءَ فِي قَطِيعَةِ الرَّحِمِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar and Sa‘id ibn ‘Abd al-Rahman al-Makhzumi narrated to us: both said, Sufyan ibn ‘Uyaynah narrated to us, from al-Zuhri, from Abu Salamah, who said: Abu al-Raddad al-Laythi fell ill, and ‘Abd al-Rahman ibn ‘Awf visited him. Abu al-Raddad said, “Of them, the best and most devoted in maintaining ties, as far as I know, is Abu Muhammad.” ‘Abd al-Rahman said: I heard the Messenger of Allah (peace and blessings be upon him) say, conveying Allah’s words: “I am Allah, and I am al-Rahman. I created the womb (kinship) and derived its name from My name. Whoever maintains ties with it, I maintain ties with him; whoever severs it, I sever ties with him.”
Reports on this topic are also related from Abu Sa‘id, Ibn Abi Awfa, ‘Amir ibn Rabi‘ah, Abu Hurayrah, and Jubayr ibn Mut‘im. Abu ‘Isa said: The report of Sufyan from al-Zuhri is sahih. Ma‘mar also transmitted this hadith from al-Zuhri, from Abu Salamah, from Raddad al-Laythi, from ‘Abd al-Rahman ibn ‘Awf. Ma‘mar gives this chain in this form. Muhammad said: Ma‘mar’s report is a mistake.
Notes and open questions — unreviewed
The English witness includes only the narrative and divine saying. The Arabic gives two initial transmitters to Sufyan and adds related reports, a grading of Sufyan's route, and a criticism of Ma'mar's alternate chain. The Arabic explicitly attributes the praise of Abu Muhammad to Abu al-Raddad, who is being visited; Abu Muhammad is Abd al-Rahman ibn Awf.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ،
The English witness omits both transmitters before Sufyan and the compiler's route details.
Please review the source chains and omitted compiler notes translated from Arabic.
وَرَوَى مَعْمَرٌ هَذَا الْحَدِيثَ عَنِ الزُّهْرِيِّ عَنْ أَبِي سَلَمَةَ عَنْ رَدَّادٍ اللَّيْثِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَمَعْمَرٌ كَذَا يَقُولُ قَالَ مُحَمَّدٌ وَحَدِيثُ مَعْمَرٍ خَطَأٌ .
The Arabic gives Ma'mar's alternate chain and says Muhammad judged Ma'mar's report mistaken; the English witness omits this material.
Please review the alternate route and its explicit criticism.
Chapter 10
مَا جَاءَ فِي صِلَةِ الرَّحِمِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar narrated to us: Sufyan narrated to us: Bashir Abu Isma‘il and Fitr ibn Khalifah narrated to us, from Mujahid, from ‘Abd Allah ibn ‘Amr, from the Prophet (peace and blessings be upon him), who said: “The one who maintains kinship is not merely the one who reciprocates; rather, the one who truly maintains it is the one who reconnects with his kin when they sever ties with him.”
Abu ‘Isa said: This hadith is hasan sahih. Reports on this topic are also related from Salman, ‘A’ishah, and ‘Abd Allah ibn ‘Umar.
Notes and open questions — unreviewed
The English witness gives the matn but omits the full chain and the compiler's grade and parallel reports. The Arabic term rahim literally refers to the womb and is used here for kinship ties.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ،
The English witness omits the source chain through Ibn Abi Umar, Sufyan, and the two transmitters from Mujahid.
Please review the full chain supplied from Arabic.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar, Nasr ibn ‘Ali, and Sa‘id ibn ‘Abd al-Rahman al-Makhzumi narrated to us: they said, Sufyan narrated to us, from al-Zuhri, from Muhammad ibn Jubayr ibn Mut‘im, from his father, who said: The Messenger of Allah (peace and blessings be upon him) said, “One who severs ties will not enter Paradise.” Ibn Abi ‘Umar said: Sufyan said this means one who severs ties of kinship.
Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The English witness gives the matn and its explanation but omits the three transmitters at the start of the Arabic chain and Abu ‘Isa's grade.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ،
The English witness omits Ibn Abi Umar, Nasr ibn Ali, and Sa'id ibn Abd al-Rahman before Sufyan.
Please review the complete isnad translated from Arabic.
Chapter 11
مَا جَاءَ فِي حُبِّ الْوَلَدِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar narrated to us: Sufyan narrated to us, from Ibrahim ibn Maysarah, who said: I heard Ibn Abi Suwayd say: I heard ‘Umar ibn ‘Abd al-‘Aziz say: ‘The righteous woman, Khawlah bint Hakim, related that the Messenger of Allah ﷺ came out one day carrying one of his daughter’s two sons in his arms. He was saying: “You cause people to become miserly, cowardly, and ignorant; yet you are among the sweet-scented plants of Allah.”’
There are also reports on this topic from Ibn ‘Umar and al-Ash‘ath ibn Qays. Abu ‘Isa said: We know the report of Ibn ‘Uyaynah from Ibrahim ibn Maysarah only through his narration. We do not know that ‘Umar ibn ‘Abd al-‘Aziz heard from Khawlah.
Notes and open questions — unreviewed
The Arabic chain says that ‘Umar ibn ‘Abd al-‘Aziz heard Ibn Abi Suwayd; the compiler explicitly says that hearing from Khawlah is not known. The English witness omits the preceding chain and stops partway through the quoted report. ‘Rayhan’ literally refers to an aromatic plant; the metaphor is retained in English.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ،
The English witness omits the Arabic transmission chain before ‘Umar ibn ‘Abd al-‘Aziz.
Should the omitted chain be retained in the published English translation?
يَقُولُ زَعَمَتِ الْمَرْأَةُ الصَّالِحَةُ خَوْلَةُ بِنْتُ حَكِيمٍ قَالَتْ خَرَجَ رَسُولُ اللَّهِ صلى الله عليه وسلم ذَاتَ يَوْمٍ وَهُوَ مُحْتَضِنٌ أَحَدَ ابْنَىِ ابْنَتِهِ وَهُوَ يَقُولُ " إِنَّكُمْ لَتُبَخِّلُونَ وَتُجَبِّنُونَ وَتُجَهِّلُونَ وَإِنَّكُمْ لَمِنْ رَيْحَانِ اللَّهِ " .
The English witness stops during the quoted report and does not render its complete wording.
Can the witness truncation be confirmed against another edition?
وَلاَ نَعْرِفُ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ سَمَاعًا مِنْ خَوْلَةَ .
The compiler says that ‘Umar ibn ‘Abd al-‘Aziz is not known to have heard from Khawlah, indicating a gap or unestablished link.
Should this explicit compiler qualification remain attached to the report in the edition?
Chapter 12
مَا جَاءَ فِي رَحْمَةِ الْوَلَدِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar and Sa‘id ibn ‘Abd al-Rahman narrated to us; they said: Sufyan narrated to us, from al-Zuhri, from Abu Salamah, from Abu Hurayrah, who said: Al-Aqra‘ ibn Habis saw the Prophet ﷺ kissing al-Hasan. Ibn Abi ‘Umar said: “Al-Husayn or al-Hasan.” Al-Aqra‘ said: “I have ten children, and I have not kissed any one of them.” The Messenger of Allah ﷺ said: “Whoever does not show mercy will not be shown mercy.”
There are also reports on this topic from Anas and ‘A’ishah. Abu ‘Isa said: Abu Salamah ibn ‘Abd al-Rahman’s name was ‘Abd Allah ibn ‘Abd al-Rahman ibn ‘Awf. This hadith is hasan sahih.
Notes and open questions — unreviewed
The narrator’s wording is an alternative identification, ‘al-Husayn or al-Hasan’; it is not a statement that the Prophet kissed both. The English witness omits the transmission chain and the compiler’s related reports, biographical note, and grading.
حَدَّثَنَا ابْنُ أَبِي عُمَرَ،
The English witness does not include the Arabic transmission chain.
Should the complete isnad be retained in the translation?
قَالَ أَبْصَرَ الأَقْرَعُ بْنُ حَابِسٍ النَّبِيَّ صلى الله عليه وسلم وَهُوَ يُقَبِّلُ الْحَسَنَ قَالَ ابْنُ أَبِي عُمَرَ الْحُسَيْنَ أَوِ الْحَسَنَ فَقَالَ إِنَّ لِي مِنَ الْوَلَدِ عَشَرَةً مَا قَبَّلْتُ أَحَدًا مِنْهُمْ .
The witness says ‘Al-Hasan and Al-Husain’, while the Arabic narrator’s clarification is ‘al-Husayn or al-Hasan’.
Can the alternative reading be checked against another edition or manuscript?
قَالَ وَفِي الْبَابِ عَنْ أَنَسٍ وَعَائِشَةَ .
The witness omits the related reports, the identification of Abu Salamah, and the hasan sahih grade found in Arabic.
Should all three pieces of compiler material be included in the published English text?
Chapter 13
مَا جَاءَ فِي النَّفَقَةِ عَلَى الْبَنَاتِ وَالأَخَوَاتِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah narrated to us: ‘Abd al-‘Aziz ibn Muhammad narrated to us, from Suhayl ibn Abi Salih, from Sa‘id ibn ‘Abd al-Rahman, from Abu Sa‘id al-Khudri, that the Messenger of Allah ﷺ said: “If any one of you has three daughters or three sisters and treats them well, he will enter Paradise.”
There are also reports on this topic from ‘A’ishah, ‘Uqbah ibn ‘Amir, Anas, Jabir, and Ibn ‘Abbas. Abu ‘Isa said: Abu Sa‘id al-Khudri’s name was Sa‘d ibn Malik ibn Sinan, while Sa‘d ibn Abi Waqqas was Sa‘d ibn Malik ibn Wuhayb. They have added a man to this chain.
Notes and open questions — unreviewed
The closing criticism says that a man has been added to this isnad, but does not identify him in this sentence; no name is inferred.
حَدَّثَنَا قُتَيْبَةُ،
The English witness omits all named transmitters preceding Abu Sa‘id al-Khudri.
Should the full transmission chain be included in the final English text?
قَالَ أَبُو عِيسَى وَأَبُو سَعِيدٍ الْخُدْرِيُّ اسْمُهُ سَعْدُ بْنُ مَالِكِ بْنِ سِنَانٍ وَسَعْدُ بْنُ أَبِي وَقَّاصٍ هُوَ سَعْدُ بْنُ مَالِكِ بْنِ وُهَيْبٍ .
The Arabic identifies Abu Sa‘id al-Khudri and Sa‘d ibn Abi Waqqas separately by their full names; this note is absent from the witness.
Should the compiler’s name clarification remain in the translation?
وَقَدْ زَادُوا فِي هَذَا الإِسْنَادِ رَجُلاً .
The Arabic says that a man was added to this chain but does not name him in this sentence.
Can the identity of the added transmitter be resolved from adjacent source context?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-‘Ala’ ibn Maslamah al-Baghdadi narrated to us: ‘Abd al-Majid ibn ‘Abd al-‘Aziz narrated to us, from Ma‘mar, from al-Zuhri, from ‘Urwah, from ‘A’ishah, who said: The Messenger of Allah ﷺ said: “Whoever is tested with daughters and bears their care patiently, they will be a shield for him from the Fire.”
Abu ‘Isa said: This hadith is hasan.
Notes and open questions — unreviewed
The verb ابتلي indicates being tested or tried; the statement is rendered as patience in caring for daughters. The witness omits the transmission chain and Abu ‘Isa’s grading.
حَدَّثَنَا الْعَلاَءُ بْنُ مَسْلَمَةَ الْبَغْدَادِيُّ،
The witness omits the chain from al-‘Ala’ ibn Maslamah through ‘A’ishah.
Should the full isnad be retained in the translated record?
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ .
The Arabic includes Abu ‘Isa’s hasan grading, absent from the English witness.
Should the grading remain in the English translation?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Wazir al-Wasiti narrated to us: Muhammad ibn ‘Ubayd (that is, al-Tanafisi) narrated to us: Muhammad ibn ‘Abd al-‘Aziz al-Rasibi narrated to us, from Abu Bakr ibn ‘Ubayd Allah ibn Anas ibn Malik, from Anas, who said: The Messenger of Allah ﷺ said: “Whoever takes care of two girls, I and he will enter Paradise like these two,” and he gestured with his two fingers.
Abu ‘Isa said: This hadith is hasan gharib through this route. Muhammad ibn ‘Ubayd also narrated other reports from Muhammad ibn ‘Abd al-‘Aziz with this chain, in which he said “from Abu Bakr ibn ‘Ubayd Allah ibn Anas.” The correct name is ‘Ubayd Allah ibn Abi Bakr ibn Anas.
Notes and open questions — unreviewed
The Arabic’s verb عالَ conveys taking responsibility for and supporting the two girls. The compiler explicitly corrects the narrator’s name in the chain; both the reported form and corrected form are preserved.
عَنْ أَبِي بَكْرِ بْنِ عُبَيْدِ اللَّهِ بْنِ أَنَسِ بْنِ مَالِكٍ،
The source first reports the name as Abu Bakr ibn ‘Ubayd Allah ibn Anas, then explicitly identifies the correct form as ‘Ubayd Allah ibn Abi Bakr ibn Anas.
Should the transmitted variant and the compiler’s corrected name both be retained in the edition?
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ .
The Arabic gives the grade hasan gharib through this route, which the witness omits.
Should this grading be included alongside the report?