. J "" (cont.)

Selected Vocabulary jj.Ø - "to pardon, overlook, pass over something without any punishment or reckoning" é - "for me, on my behalf' Llnll - "mistake"' 0t.;...ll - "forgetfulness" l.JAfol - "coercion, duress, being forced to do something one does not like" Takhree/ This is a well-known hadith quoted in a number of books related to Islamic legal theory. In those texts, this hadith is quoted with a number of different wordings. Therefore, the goal of this section of takhreej will be 1 In reading the commentaries to this hadith, one may conclude that "unintentional" would be the correct translation of the word here. However, it seems that the word "mistake" or "mistakenly" is better since the term also implies an act that was done on purpose but it contained some aspect of a mistake. For example, if a person kills another person in the beat of battle, thinking that the other person was a non-Muslim while it turned out that be was a Muslim, his act of killing was completely intentional but be was mistaken with respect to who be thought the other person was. 2 Those readers not interested in the details of the takhreej may skip ahead to the subsection entitled, "Conclusions about the Grading and Wording of the Hadith." 1 183 Commentary on the Forty Hadith of al-Nawawi twofold. One goal is to determine the authenticity of the hadith. The second goal will be to determine the exact or correct wording of the hadith. The hadith will be discussed according to its different narrations. (1) This hadith is recorded with the following wording, "Forgiven, for my sake, for my Nation is [what is done] by mistake, out of forgetfulness or out of coercion." With this wording, it seems that it was only recorded by ibn Adi in al-Kaamil fl Dhuafaa al-Rijaal.1 The chain is the following: lbn Adi Ā Khaalid ibn al-Nadhr and Muhammad ibn Yoosuf al-Asfari Ĝ Muhammad ibn Musa al-Harashi Ā Abdul Raheem ibn Zaid al-Ammi Ĝ Zaid [the father of Abdul Raheem] Ā Saeed ibn Jubair Ā ibn Abbaas Ā the Prophet (peace be upon him) This chain, however, is completely unacceptable. lbn Adi called this hadith a rejected hadith. About Abdul Raheem ibn Zaid, al-Bukhari stated that he was abandoned as a narrator. Abu Dawood and Abu Zarah called him weak. Al-Nasaai stated that he is abandoned (matrook) as a narrator. It is reported from Yahya ibn Maeen that he called him an evil liar. 2 Furthermore, his father, Zaid ibn al-Hawari was also a weak narrator, although it seems that his quality was better than that of his son. 3 In conclusion, this chain and wording is unacceptable. It can neither be supported by other chains nor can it be used to support other chains. (2) A second wording for this hadith is, O 0PQ ;R1) 01:· S11) tid-1 G;ii TU1 T૰ ૱ 11 ͣ¶ "Allah has raised4 from this Nation three things: mistake, forgetfulness and a matter that is forced upon them." With this wording, it is recorded by ibn Adi in al-Kaamil and by Abu al-Shaikh in Tabaqaat al-Muhaditheen bi-lsbahaan.5 lbn Adi's chain for this hadith is the following6: lbn Adi Ĝ Hudhaifah ibn al-Hasan Ĝ Abu Umayyah Muhammad ibn lbraheem Ĝ Jafar ibn Jasr ibn Farqad Ā Jasr ibn Farqad Ā al-Hasan Ĝ Abu Bakrah Ā The Prophet (peace be upon him) 1 ibn Adi, vol. 5, pp. 1 920-192 1 . 2 See ibn Adi, vol. 5 , p. 1920; Ahmad ibn Hajr, Tahdheeb al-Tahdheeb (Beirut: Muassasah al­ Risaalah, 1996), vol. 2, pp. 569-570. 3 Cf., ibn Hajr, Tahdheeb (Muassasah), vol. I , pp. 663-664. 4 Meaning, "removed". 5 The work by Abu al-Shaikh is not available to this author. However, according to ibn Muhammad (p. 2 19), the chain of narrators used by Abu al-Shaikh is the same as that used by ibn Adi and discussed above. 6 Ibn Adi, vol. 2, p. 573. 1 184 Hadith #39: "Allah has pardoned . . . " Like the previous narration, there are two problems with this chain: Jafar ibn Jasr ibn Farqad and his father Jasr ibn Farqad. Ibn Adi records this hadith as one of Jafar's rejected reports and he said that the possible source is his father Jasr. Al-Uqaily said about Jafar that his memory was very poor and he would narrate rejected reports. Al-Dhahabi described his hadith as rejected.' Jasr has also been heavily criticized. al-Bukhari, al-Nasaai and al­ Daaraqutni all mentioned him in their short collections of weak narrators. Al­ Nasaai said his hadith should not be recorded while al-Daaraqutni described him as a rejected narrator. Yahya ibn Maeen stated, "He is [equal to] nothing," implying that he is a weak narrator. Al-Dhahabi and ibn Hajr have also declared him to be weak.2 The conclusion is that this narration and wording is rejected. It is neither to be used as supporting evidence or to be supported. (3) A third narration of this hadith is the following: ,,,. ,,.. ė ,,,.,,,, ,,,,. ,,,, l .... Ɩ 1;.