principle, speaking about it at length because of its great importance and the need for it. It is, indeed, one of the most important principles of Islam, but God knows best.
[83–80]. (Dar al-Salam 0081) [Amr al-Naqid, Abu Bakr ibn al-Nadr and [Abd ibn Humayd narrated to me, and the wording here is [Abd’s. They said: Ya[qub ibn Ibrahim ibn Sa[d narrated: my father narrated to me; from Salih ibn Kaysan; from al-Harith; from Ja[far ibn [Abdullah ibn al-Hakam; from [Abd al-Rahman ibn al-Miswar; from Abu Rafi[; from [Abdullah ibn Mas[ud that God’s Messenger (peace be upon him) said: ‘Every Prophet God sent to a community before me had some disciples and companions from among his community who followed his way and fulfilled his bidding. After them there came groups who promised what they did not fulfil and did what they were not bidden. Whoever strives against them physically is a believer, and whoever strives against them verbally is a believer, and whoever strives against them mentally is a believer. Beyond this there is not the equivalent of a single mustard seed of faith’.
Abu Rafi[ said: ‘I reported this to [Abdullah ibn [Umar and he questioned it. Then Ibn Mas[ud came and stopped at Qanah. [Abdullah ibn [Umar asked me to accompany him to visit Ibn Mas[ud and I went with him. When we sat down, I asked Ibn Mas[ud about this hadith and he narrated it as I reported it to Ibn [Umar. Salih said: A similar report has been attributed to Abu Rafi[.
حَدَّثَنِي عَمْرٌو النَّاقِدُ، وَأَبُو بَكْرِ بْنُ النَّضْر،ِ وَعَبْدُ بْنُ حُمَيْدٍ - وَاللَّفْظُ لِعَبْدٍ - قَالُوا حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ، قَالَ حَدَّثَنِي أَبِي، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ الْحَارِثِ، عَنْ جَعْفَرِ بْنِ عَبْدِ اللهِ بْنِ الْحَكَمِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْـمِسْوَرِ، عَنْ أَبِي رَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا مِنْ نَبِيٍّ بَعَثَهُ اللهُ فِي أُمَّةٍ قَبْلِي إِلاَّ كَانَ لَهُ مِنْ أُمَّتِهِ حَوَارِيُّونَ وَأَصْحَابٌ يَأْخُذُونَ بِسُنَّتِهِ وَيَقْتَدُونَ بِأَمْرِهِ، ثُمَّ إِنَّهَا تَخْلُفُ مِنْ بَعْدِهِمْ خُلُوفٌ يَقُولُونَ مَا لاَ يَفْعَلُونَ، وَيَفْعَلُونَ مَا لاَ يُؤْمَرُونَ. فَمَنْ جَاهَدَهُمْ بِيَدِهِ فَهُوَ مُؤْمِنٌ، وَمَنْ جَاهَدَهُمْ بِلِسَانِهِ فَهُوَ مُؤْمِنٌ، وَمَنْ جَاهَدَهُمْ بِقَلْبِهِ فَهُوَ مُؤْمِنٌ، وَلَيْسَ وَرَاءَ ذَلِكَ مِنَ الإِيمَانِ حَبَّةُ خَرْدَلٍ». قَالَ أَبُو رَافِعٍ: فَحَدَّثْتُهُ عَبْدَ اللهِ بْنَ عُمَرَ فَأَنْكَرَهُ عَلَىَّ. فَقَدِمَ ابْنُ مَسْعُودٍ فَنَزَلَ بِقَنَاةَ، فَاسْتَتْبَعَنِي إِلَيْهِ عَبْدُ اللهِ بْنُ عُمَرَ يَعُودُهُ، فَانْطَلَقْتُ مَعَهُ فَلَمَّا جَلَسْنَا سَأَلْتُ ابْنَ مَسْعُودٍ عَنْ هَذَا الْحَدِيثِ، فَحَدَّثَنِيهِ كَمَا حَدَّثْتُهُ ابْنَ عُمَرَ. قَالَ صَالِحٌ وَقَدْ تُحُدِّثَ بِنَحْوِ ذَلِكَ عَنْ أَبِي رَافِعٍ .
[84–000]. (Dar al-Salam 0082) This hadith was also narrated to me by Abu Bakr ibn Ishaq ibn Muhammad: Ibn Abi Maryam reported; [Abd al-[Aziz ibn Muhammad narrated; al-Harith ibn al-Fudayl al-Khatmi reported to me; from Ja[far ibn [Abdullah ibn al-Hakam; from [Abd al-Rahman ibn al-Miswar ibn Makhramah; from Abu Rafi[, the Prophet’s servant; from [Abdullah ibn Mas[ud that God’s Messenger said: ‘Every prophet God sent before me had some disciples and companions who followed his way and fulfilled his bidding …’. This is the same as Salih’s hadith, but does not mention Ibn Mas[ud’s arrival and his meeting with Ibn [Umar.2
وَحَدَّثَنِيهِ أَبُو بَكْرِ بْنُ إِسْحَاقَ بْنِ مُحَمَّدٍ، أَخْبَرَنَا ابْنُ أَبِي مَرْيَمَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ، قَالَ أَخْبَرَنِي الْحَارِثُ بْنُ الْفُضَيْلِ الْخَطْمِيُّ، عَنْ جَعْفَرِ بْنِ عَبْدِ اللهِ بْنِ الْحَكَمِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْـمِسْوَرِ بْنِ مَخْرَمَةَ، عَنْ أَبِي رَافِعٍ، مَوْلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ «مَا كَانَ مِنْ نَبِيٍّ إِلاَّ وَقَدْ كَانَ لَهُ حَوَارِيُّونَ يَهْتَدُونَ بِهَدْيِهِ وَيَسْتَنُّونَ بِسُنَّتِهِ». مِثْلَ حَدِيثِ صَالِحٍ وَلَمْ يَذْكُرْ قُدُومَ ابْنِ مَسْعُودٍ وَاجْتِمَاعَ ابْنِ عُمَرَ مَعَهُ.
Text Explanation
2. The Prophet mentions that every earlier prophet had disciples and companions. For disciples the Prophet uses the Arabic word hawariyyun, and commentators give different explanations of it. Al-Azhari and others explain it as ‘their closest followers’ who are ‘free of all negative characteristics’. Others say that it means ‘their sincere supporters’, or those who fight for the cause, or those who are qualified to succeed the prophets.
The hadith mentions that Ibn Mas[ud stopped at Qanah, which is a valley close to Madinah, which produced some of its resources.
Transmission
The chain of transmission of hadith No. 82 mentions the following: ‘al-A[mash narrated; from Isma[il ibn Raja’; from his father; from Abu Sa[id al-Khudri; also from Qays ibn Muslim; from Tariq ibn Shihab; from Abu Sa[id al-Khudri’. This means that al-A[mash narrated this hadith from both Isma[il ibn Raja’ and Qays ibn Muslim. Each of these two learned it from a different teacher: Isma[il from his father and Qays from Tariq ibn Shihab, but they both heard it from Abu Sa[id.
The chain of transmission of hadith No. 84 includes Abu [Abdullah al-Harith ibn Fudayl al-Khatmi, who was from Madinah and belonged to the Ansar. He narrated from [Abd al-Rahman ibn Abi Qirad, a companion of the Prophet. Yahya ibn Ma[in graded al-Harith as reliable. This chain also includes Abu Rafi[, who was the Prophet’s servant. According to the best reports his name was Aslam, but other suggestions give his name as Ibrahim, Hurmuz, Thabit or Yazid. This last suggestion
