Rejecters of Destiny

حدثنا محمد بن بشار حدثنا أبو عاصم حدثنا حيوة بن شريح أخبرني أبو صخر قال حدثني نافع أن بن عمر جاءه رجل فقال إن فلانا يقرأ عليك السلام فقال له إنه بلغني أنه قد أحدث فإن كان قد أحدث فلا تقرئه مني لسلام فإني سمعت رسول اللّٰه صلي اللّٰه عليه وسلم يقول يكون في هذه الأمة أو في أمتي الشك منه خسف أو مسخ أو قذف في أهل القدر قال أبو عيسي هذا حديث حسن صحيح غريب وأبو صخر اسمه حميد بن زياد.

Nafi‘ reports from Ibn ‘Umar that a person came to him and said: “Such a person has sent his salam to you.” At this, Ibn ‘Umar replied to him: “It has reached me that he is guilty of religious innovation. And if this has happened do not send my salam to him because I have heard God’s Messenger (sws) say: ‘There will be in this ummah or in my ummah (the narrator has doubt) distortion and contortion for the people who deny destiny.’”1

 

Following is the schematic illustration of the isnad of this narrative’s variants:

 

 

 

 

  

Following is the jarh on ‘Abdullah ibn Lahi‘ah recorded by al-Dhahabi (d. 748 AH): Yahya ibn Ma‘in says that he is da‘ifun la yuhtajju bihi; Yahya ibn Sa‘id would regard him to be nothing (kana la yarahu shay’an); al-Nasa’i says that he is da‘if; Abu Zur‘ah and Abu Hatim say: amruhu mudtaribun yuktabuhu li al-i‘tibar; al-Juzjani says that there is no light in his narratives and it is not appropriate to adduce from him.2

Ibn Hajar has recorded him among the mudallisin and referred to the fact that Ibn Hibban has said that he does tadlis from al-du‘afa’.3

Following is the jarh recorded on Rishdayn ibn Sa‘d (d. 188 AH) by al-Mizzi: as per one opinion ascribed to Ahmad ibn Hanbal, he regarded him to be weak and gave preference to ‘Abdullah ibn Lahi‘ah over him; another opinion attributed to him is that he hopes that will be salih al-hadith; Yahya ibn Ma‘in says that he is la yuktabu hadithuhu; another opinion ascribed to him about Rishdayn is laysa bi shay’; Abu Zur‘ah regards him to be da‘if al-hadith; Abu Hatim says that he is munkar al-hadith, forgetful and narrates manakir from trustworthy narrators and is weaker than Abdullah ibn Lahi‘ah; Ibrahim ibn Ya‘qub al-Juzjani says ‘indahu ma‘adil wa manakir kathirah; al-Nasa’i regards him to be matruk al-hadith and at another place says that he is da‘if al-hadith la yuktabu hadithuhu; Ibn ‘Adi says that very few of his narratives are corroborated by others and in spite of his weakness his narratives should be written down.4

Ibn Hibban says that he would reply to every question he was posed and narrate everything given to him whether it is his narrative or not and would yuqallibu al-manakir fi ahkhbarihi in spite of being upright in narratives.5

Following is the jarh recorded on Abu Sakhr Humayd ibn Ziyad by al-Mizzi: Ahmad ibn Hanbal says that he is laysa bihi ba’s; three opinions ascribed to Yahya ibn Ma‘in are: thiqah laysa bihi ba’s, da‘if and da‘if al-hadith; al-Nasa’i and Ibn ‘Adi also regard him to be da‘if. 6

 

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