A hadeeth: (Whoever is angry, and he can implement it, God called him on the Day of Resurrection, on the heads of creatures until he chooses it in any poplar he wills)
Written by/ Muhammad bin Jamil Al -Matari
Imam Al -Tirmidhi said in his Sunnah (2021): Abbas Al -Douri told us and not one. They said: Abdullah bin Yazid Al -Muqri told us. He wills) This is a good strange hadith.
I said: Al -Tirmidhi, if the hadith is good and does not correct it, it may be weak, as he does not want to improve the good hadith known in the term that it is in his narrators from the fear of its control, this good hadith is acceptable to the modernists, and many of the good hadiths that the narration of his narrator has been eased in Sunan Al -Tirmidhi and says about him: Hassan, and Al -Tirmidhi has explained what he meant by saying: The book: (A good hadith), but we wanted its good chain of transmission with us, every hadith that is narrated in its chain of transmission is not accused of lying, and the hadith is not anomalous, and it is narrated without a face towards that, as we have a good hadith. Al -Tirmidhi’s words ended in his letters, and this is what was hidden from some scholars, so they think that Al -Tirmidhi improves the conversation with the convention of the late, even though it may improve it, even if it has weakness in the term, and Al -Tirmidhi may say in a hadith: Hassan, which is also good with the convention of the late, and see in the statement of the meaning of Al -Tirmidhi: Hassan the book of explaining the ills of Al -Tirmidhi by Ibn Rajab (2/6) Al -Tirmidhi for the hadith, and it is published in the grace of God in the Alloka network.
And this hadith in which Al -Tirmidhi said: “Hasan Al -Gharib” is unique in his narration, Sahl bin Moaz bin Anas Al -Juhani, on the authority of his father, as in the Mafared to Abu Ali Al -Mawsali (p. 29), and narrated it from Sahl: Abu Marhum Abdul Rahim bin Maimon, Khair bin Naim, Zuban bin Fayad, and Farawa bin Mujahid as in the Ornament of the Awliya by Abu Naeem (8/47).
This Al -Albani hadith improved in its investigation of Sunan Al -Tirmidhi, Sunan Abi Dawood and Sunan Ibn Majah, as well as his good detectors, Musnad Ahmad (24/398), and Shuaib Al -Arnaout in his investigation of the Sunnah of Abi Dawood (7/157), and Hussein Salim Asad in his investigation of the Musnad of Abi Ali (1497).
Perhaps some of these scholars relied on their improvement in this hadith on the words of Al -Hafiz Ibn Hajar in accepting the hadiths of Sahl bin Moaz if they were without the narration of Zaban bin Fayad on it, Ibn Hajar said in the approximation of politeness (p. 258): “There is nothing wrong with it except in the accounts of Zaban about him.” “The hadith is very denied, I do not know the confusion in his conversation with him or from a customer, if one of them is the news that he narrated fallen, but this was suspected because it was narrated on Sahl: Zaban except the thing after the thing, and Zaban is not anything.” Ibn Hibban also said: Looking: The wounded by Ibn Hibban (1/347), Al -Thiqat by Ibn Hibban (4/321), liberating the approximation of politeness to Bashar Awad and Shuaib Al -Arnaout (2/89).
And Ibn Hajar said in accepting the hadiths of Sahl bin Moaz if it was without the narration of Zaban a good saying unless the body of the hadith is strange in its meaning, and we did not find a follower or an acceptable witness like this hadith, so the closest is that it is a weak hadith; To uniquely this narrator with him, and his body is very cursed for those who contemplate him, because the believer who has the anger is called on the Day of Resurrection before the believers enter Paradise to choose God, what he wanted from the poplar, the eye on the heads of creatures is a very strange meaning, and if it is true of the Prophet, peace and blessings be upon him, we will be believed in it, but we do not find this hadith as a counterpart in other hadiths, except in another hadeeth. Rao is up, some of the scholars lied to him, and their mention will come soon, as this is likely to stop in correcting this hadith as Imam Al -Tirmidhi stopped and did not correct it, but rather his good deeds, and God knows best.
This hadith was weakened by Al -Ruba’i Al -Sanani in Fath Al -Ghaffar (4/2179), and he said: “Sahl bin Moaz contains an article.” His investigation of the Mosque of Science and Governance (1/408), where he said: “In its chain of transmission Sahl bin Muadh, some imams weakened it.”
Another hadith was mentioned in the sense of this hadith and with the same chain of transmission, Imam Al -Tirmidhi (2481) said: Abbas bin Muhammad Al -Douri told us: Abdullah bin Yazid told us the reciter. He chooses it from any solution of faith, he will wear it), this is a good hadith. Al -Tirmidhi’s words ended.
Imam Al -Tirmidhi improved it to his conventional, and the Iraqi goodness in the graduation of hadiths to revive the science of religion (5/2045) and Al -Albani in the correct series (718) and the investigators of the Musnad of Imam Ahmad (24/394).
The two hadiths collected some narrators. Ahmed bin Hanbal said in his Musnad (15619): Hassan told us: Ibn Lahia told us, he said: A customer told us about Sahl bin Moaz on the authority of his father on the authority of the Messenger of God, may God’s prayers and peace be upon him, that he said: Come in the analysis of faith, they will), In his chain of transmission, Zaban bin Fayad, who is weak, narrated by him only one, but he was followed as he had been transferred from the Ornament of the Awliya (8/47), and Abu Dawood (4778) said: Uqba bin Makram told us he said: Abd al -Rahman bin Mahdi told us about Bashir bin Mansour on the authority of Muhammad bin Ajlan on the authority of Suwaid bin Wahb on the authority of a man of the Prophet, peace be upon him, who said: (God filled him with security and faith), he did not mention the story (God called him), he increased: (And whoever leaves the dress of beauty while he is able to humble him, God is the case of dignity, and whoever marries God Almighty, God has directed the crown of the king), and the Albanian weakened him because Suwaid bin Wahb is an unknown, and Ibn Taher mentioned in the words of Al -Shihab that this is an unknown bond, and he did not name Ibn His book, which is to the reason for the small mosque and the Al -Manawi Al -Manawi (6/405). The rest of bin Al -Walid on the authority of Ibrahim bin Adham said: I heard a man who happens on the authority of Muhammad bin Ajlan on the authority of Farwa bin Mujahid on the authority of Sahl bin Moaz bin Anas on the authority of his father on the authority of the Prophet, may God’s prayers and peace be upon him. And the rest of the bin Al -Walid is foolish, and he cursed him, Al -Hafiz Ibn Hajar said in the approximation of politeness (p. 126): He cursed him, Ibn Hajar mentioned it in the third layer of the layers of the Mudsayn (p. 44), which is a layer of more fraud, and the imams did not take from their hadiths except with what they stated in the hearing, and some of them are absolutely returned to their hadith, and from them before them, and Al -Dhahabi said in his book who is talked in it while he is documented (p. 165): He has a Muslim in the evidence. ”
Al -Ruwaiani narrated in his Musnad (1216) by Jaafar bin Al -Zubayr on the authority of Al -Qasim Abi Abd al -Rahman on the authority of Abu Imamah on the authority of the Messenger of God, may God’s prayers and peace be upon him, who said: Refinement (p. 140) approximated, and Al -Dhahabi mentioned in the balance of moderation (1/406) that he was lied to a division, and Ibn Mu’in said: He is not confident, and Al -Bukhari said: They left him, and Ibn Uday said: The weakness is on his hadith showed, then this witness is his presence as his absence, so it is not valid for the hadith of Sahl bin Moaz bin Anas, so it is decided in the knowledge of the term that the hadith is in his chain of narration. Follow -up.
This is what God is pleased to write.