. IÚ IÛJ ':?Ü?I Iljj ,H c.,tÝ

On the authority of Abu Huraira (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said, "Part of the perfection of a person's Islam is his leaving that which is of no concern to him." A hasan hadith. Recorded by al-Tirmidhi and others in that fashion. Selected Vocabulary l.JA - "from," here it has been translated as "part of," just to make the translation smoother. ࢇ - In this hadith, the word means, "perfection, completeness" ƛ.;-JI - "the man", here it stands for a human, either male or female . ..Sy - "his leaving, avoiding" ࢆ - "concerns him," the meaning of ࣵu...l , from which this word comes, is something of extreme concern and importance to a person. 1 Takhreej This hadith was recorded by al-Tirmidhi, ibn Maajah, ibn Hibbaan and numerous others. The chain that they have for this hadith is al-Auzaai on the authority of Qurrah ibn Abdul Rahman on the authority of al-Zuhri from Abu Salamah from Abu Huraira. Shuaib al-Amaut, a modem-day scholar of hadith, had the following to say about this hadith, [It is a] hasan lighairihi hadith.1 It is recorded by al-Tirmidhi, ibn Maajah, ibn Hibbaan and it is recorded by ibn Abu al1 Sultaan, p. 122. Commentary on the Forty Hadith of al-Nawawi Dunya in al-Samat on the authority of Saad ibn Zanboor from Abdul Rahmaan ibn Abdullah al-Umari (and he is a rejected narrator) from Suhail ibn Abu Saalih from his father from Abu Huraira. On the same topic, there are narrations from Abu Dharr, Zaid ibn Thaabit, al-Haarith ibn Hishaam and Ali ibn Abu Taalib.2 In his commentary to al-Nawawi's Riyaadh al-Saaliheen, Saleem alHilaali, another contemporary scholar ofhadith, stated, [It is a] sahih lighairihi hadith.3 Al-Tirmidhi and ibn Maajah recorded it through the chain of al-Auzaai on the authority of Qurrah ibn Abdul Rahmaan ibn Hau' eel from al-Zuhri from Abu Salamah on [Abu Huraira's] authority. That chain is hasan. Its narrators are trustworthy save for Qurrah ibn Hau'eel. He is honest but has some rejected reports.4 It has supportin§ evidence in the hadith of Ali ibn al-Husain ibn Ali in mursal form that is recorded by Malik and through his chain also by al-Tirmidhi. In general, then, the hadith is sahih ' lighairihi. On the same topic, there are reports from a number of Companions, including Abu Bakr, Ali ibn Abu Taalib, Zaid ibn Thaabit and al-Haarith ibn Hishaam, may Allah be pleased with them.6 Finally, al-Albaani has also declared this hadith to be sahih but, in the referred to work, has not mentioned any details concerning it. 7 However, upon closer inspection, it may be that their conclusions are not quite correct. Ibn Muhammad has done a detailed research on this hadith. 8 1 Hasan lighairihi ("hasan due to other evidences") means that as the chain or hadith stands alone, it is weak. However, supporting evidences remove any doubt about it and raise it to the level of hasan. 2 Shuaib al-Amaoot and Baajis' footnotes to ibn Rajah, Jaami, vol. 1 , p. 287. 3 Sahih lighairihi ("sahih due to other evidences") means that as the chain or hadith stands alone, it is hasan. However, supporting evidences remove any possible lingering doubt about it and raise it to the level of sahih. 4 Here al-Hilaali is simply restating what ibn Hajr said about the narrator in Taqreeb al­ Tahdheeb. In that work, ibn Hajr tried to give a one or two word description about the narrator. Such descriptions, as the reader may note shortly, cannot really be relied upon as many times they do not give a good enough picture about the narrator. For ibn Hajr's statement, see Ahmad ibn Hajr, Taqreeb al-Tahdheeb (Riyadh: Daar al-Aasimah, 1416 A.H.), p. 800. 5 Mursal means that the name of the Companion who narrated the hadith is missing from the chain. 6 Al-Hilaali, Bahjah, vol. 1 , p. 141. 7 See Muhammad Naasir al-Deen al-Albaani, sahih Sunan al-Tirmidhi (Riyadh: Maktab al­ Tarbiyah al-Arabi li-Duwal al-Khaleej, 1988), vol. 2, p. 269. 8 One of the problems with some of the books today is that many of the authors who write them do not possibly have the time to research all of the hadith they quote in the detail that is sometimes needed. Hence, they make conclusions based on what earlier scholars have stated or based on general books on narrators, such as ibn Hajr's Taqreeb al-Tahdheeb. Upon closer inspection, one may find that their research is lacking and their conclusion is not convincing. Praise be to Allah, this does not occur often but it certainly does occur on occasion. Hadith #12: "Part of the Perfection of a Person's Islam ... " His conclusions are quite different from the above-mentioned.