as-salamu `alaykum wa rahmatullah:
Imam Ahmad and others, narrated from Muhammad bin Fudhail, from `Ata’ who is Ibn as-Sa’ib,
from Abu `Abdur-Rahman as-Sulami who said:
“It was narrated to us, by one who taught recitation to us from the Companions of
the Prophet (sall Allahu `alaihi wa sallam) that they would recite ten ayaat from Allah’s Messenger (sall Allahu `alaihi
wa sallam), then they would not partake of the next ten until they learned what was in these of knowledge and action. They
would say: ‘So we learned the knowledge and the deed.’”
It is recorded in Musnad Ahmad, (5:410) no. 23482, (it was graded hasan by al-Arna'ut and
the version of at-Tabari from Ibn Mas`ud mentioned below was graded sahih by him) - it was also recorded by Ibn Abi Shaybah,
Ibn Sa`d (6:172), at-Tabari in the introduction to his Tafsir, and at-Tahaawi in Muskhil al-Athaar. They narrated it via various
routes; through Muhammad bin Fudhail, and Hamaad bin Zayd, and Jareer bin `Abdul-Hameed, and Sufyaan, and Hamaam bin Yahya,
all of them from `Ata’.
Shareek bin `Abdullah al-Qaadhi narrated it from `Ata’ from Abu `Abdur-Rahmaan from
`Abdullah - that is Ibn Mas`ud. But his version is not correct, Shaykh al-Albani and most of the hadith scholars consider
his narrations to be weak when they contradict the others. That was recorded by at-Tahawhi, and al-Haakim (it is in vol. 1p.
755, no. 2099 in the version of Shaykh Muqbil, and I have a reference to the reference version 1:557,) and al-Bayhaqi from
al-Hakim, and also others.
However, there is another version, from al-`Amash from Shaqiq bin Salamah, from Ibn Mas`ud
recorded by at-Tabari in his introduction to his Tafsir. He said:
“Muhammad bin `Ali bin al-Hasan bin Shaqiq al-Maroozi narrated to us, he said: ‘I
heard my father saying: “al-Husain bin Waaqid narrated to us, he said: ‘al-`Amash narrated to us….’”
This Muhammad bin `Ali - his biography is in Tahdheeb al-Kamal and the others, and also
al-Jarh wat-Ta`deel and also Taareekh Baghdaad. He was a shaykh of al-Bukhari and Muslim in other than their Saheehs. Ahmad
Shakir graded him trustworthy in his comments on Musnad Ahmad, I did not see him in the statements of Shaykh al-Albani, al-Hafiz
Ibn Hajar said: “trustworthy” in at-Taqreeb, the other statements about him may be seen in the previous references.
The father of Muhammad in this narration is one of the shaykhs of al-Bukhari and others,
Shaykh al-Albani said: “Among the men of al-Bukhari and Muslim….” Grading a hadith he was in sahih in as-Sahihah
(2:202 and 242) the second is a better and clearer reference.
Al-`Amash, Sulaiman bin Mihran, he sometimes commits
tadlis, but he is one of the narrators of al-Bukhari and Muslim as well as the remainder of the Six, so there is no harm in
using his narration here as a witness for the narration from Ibn Mas`ud. And Allah knows best.
At-Tahawi mentions another narration attributed to `Abdullah bin `Umar after this mentioning
that they learned about iman before the Qur’an, - I did not look into that, while Shaykh al-Albani has graded no. 61
of Ibn Majah from Jundab bin `Abdullah sahih saying the same:
“We were with the Prophet (sall Allahu `alaihi wa sallam) and we were energetic youth,
so we learned iman before we learned the Qur’an, then we learned the Qur’an, so we were increased in iman by it.”
In the version al-Mizzi mentioned in Tahdheeb al-Kamaal (the biography of Hammad bin Najeeh),
and similar was narrated by al-Bayhaqi, there is the addition: “But you people today learn the Qur’an before you
learn iman.” Al-Mizzi attributed that wording to Ibn Majah. Al-Mizzi narrrated it through a route of at-Tabaraani, from
Muhammad bin `Abdullah al-Hadhrami, – whom Shaykh al-Albani sadi is a trustworthy Haafiz ( as-Sahihah 1:669) from Muhammad
bin `Abdullah bin Numair (one of the narrators of the Two Sahihs and the others), from the same route as Ibn Majah. Al-Bahaqi
narrated it from a different route from al-Husain bin al-Huraith, from the same route of Ibn Majah with the addition. In any
case, the wording with the version of Ibn Majah we have with us today is only as quoted above for the narration of Jundab,
even though this addition recorded by at-Tabarani has a sahih chain of narration too.
Here the point being that with this narration of Jundab, and perhaps others are authentic
from other Companions - it is enough that he said “we” in it referring to them - the Companions, may Allah be
pleased with him, to help support the other narrations, especially when we know that Ibn `Umar was also a young Companion,
etc., while I have not looked into what is said about the chain for his narration.
So Imam at-Tahawhi mention these narrations under the discussion of the hadith: “Ad-deen
an-naseehah” upon the part of it: “To His Book”
So he used these narrations to explain the meaning of naseehah to Allah’s Book, and
the manners of learning it and treating it.
And from the narration he mentioned of Ibn `Umar, and the narration of Jundab recorded by
Ibn Majah, it is clear that the Companions, may Allah be pleased with them, gave the Qur’an its proper reverence, in
that they understood that were they to not act upon it when they learned it, then it would not be for them but against them,
and they also learned iman and the Sunnah from the Prophet (sall Allahu `alaihi wa sallam), and that this is required for
one’s knowledge of the Qur’an, and memorization of it to be of goodness and benefit.
But here is an important point that Imam at-Tahawhi mentioned: “…Because the
people were like that in the beginning of Islam; learning the Qur’an …”
So while it is true that the Qur’an will either be for one or against one on the Day
of Resurrection, and, that it will not be for one without iman, and iman includes actions, it is also true that the revelation
of the Qur’an is complete before our time, and this is not the same as the time of the Companions, and the Sunnah is
organized for us to learn iman more quickly, and after the fact, so upon reflection it should be clear that our case is not
exactly the same as theirs in this matter, while the lesson of the topic is also addressed to us in any case. And Allah knows
Further Takhreej, part 2
We lived a portion of our time, while iman would come to one of us before the Qur’an,
and a surah would be revealed upon Muhammad (sall Allahu `alaihi wa sallam) so we would learn the halal of it and the haram
of it, the orders of it and the prohibitions of it, and what one is required to cease from due to it, just as you people learn
the Qur’an today. Then I have seen men today; whom the Qur’an reaches them before iman, so he recites what is
between its opening to is end, not knowing what it orders nor what it prohibits, nor what is required for him to cease from
because of it, so it is scattered like the daqal (dates).”
It was recorded by at-Tahawi as mentioned previously, and al-Bayhaqi via the same route,
and Ibn Mandah in Kitab al-Iman, and also others.
At-Tahawi’s chain appears connected after investigating, and authentic;
“Fahd narrated to us, he said: ‘`Ali bin Ma`bad narrated to us, he said: “`Ubaydullah
bin `Amr narrated to us from Zaid bin Abi Unaysah from al-Qaasim bin `Awf, he said: ‘I heard `Abdullah bin `Umar saying….”
Fahd is Ibn Sulaiman: He was mentioned in al-Jarh wat-Ta`deel,
and Shaykh al-Albani said about him in as-Sahihah 6:640: “Thiqatun thabit (trustworthy and reliable) as said by Ibn
Yunus …” He also graded a chain of his sahih in Sahih Ibn Khuzaymah (no. 930).
`Ali bin Ma`bad is Ibn Shaddad, at-Tirmidhi and an-Nasa’i
used his narrations according to al-Mizzi, al-Hafiz said he was a trustworthy faqeeh in at-Taqreeb.
`Ubaydullah bin `Amr is Ibn Abi al-Waleed al-Asadi, all of
the Six have his narrations, the same with Ibn Abi Unaysah.
Al-Qasim bin `Awf, ash-Shaybani, there is disagreement over
him, while he is one of the narrators of Muslim, al-Hafiz said he is truthful with ghareeb narrations. Muslim used him for
the hadith of Zaid bin Arqam: “Salat al-Awwaabeen…” - he used him for both of the only two versions he narrated
of it in his Sahih, and it was recorded by numerous others.
He reported the hadith about hushoosh according to one of the versions Qatadah narrated,
it was recorded by Ibn Majah and an-Nasa’i in al-Kubra. While an-Nasa’i said he was weak.
In Kitab al-Iman, Ibn Mandah recorded this narration of al-Qaasim’s in question, from
another route (no. 207 ), from `Ubaydullah from Zayd from al-Qaasim with it. Afterwards he said:
“This chain is sahih according to the rules of Muslim and the Group except for al-Bukhari.”
As far as an-Nasa’i - they cite that he said al-Qaasim is weak in al-Yawm wal-Lailah,
and as far as it meeting the conditions of the rest of the five, it appears that only it is only Muslim, Ibn Majah, other
than what was said about an-Nasa’i. And Allah knows best. In any case it is connected and is sahih or hasan, and Allah