its delights, comforting souls against its adornments and delusions, reminding of the Hereafter and what God has prepared therein for its people. So in taking lesson from it lies the assistance for the people of God's obedience to strive diligently in it, just as it was narrated from our Prophet, peace and blessings of God be upon him, that whenever a matter distressed him, he resorted to prayer.
849- Ismāʿīl ibn Mūsā al-Fazārī narrated that to me, he said: Al-Ḥusayn ibn Rattāq al-Hamdānī narrated to us, from Ibn Jurayj, from ʿIkrima ibn ʿAmmār, from Muḥammad ibn ʿUbayd ibn Abī Qudāma, from ʿAbd al-ʿAzīz ibn al-Yamān, from Ḥudhayfa, he said: "The Messenger of God, peace and blessings of God be upon him, whenever a matter distressed him, would resort to prayer." (1)
850- And Sulaymān ibn ʿAbd al-Jabbār narrated to me, he said: Khalaf ibn al-Walīd al-Azdī narrated to us, he said: Yaḥyā ibn Zakariyyā narrated to us, from ʿIkrima ibn ʿAmmār, from Muḥammad ibn ʿAbd Allāh al-Duʾalī, he said: ʿAbd al-ʿAzīz, the brother of Ḥudhayfa, said, Ḥudhayfa said: "The Messenger of God, peace and blessings of God be upon him, whenever a matter distressed him, prayed." (2)
851-
Notes
- (1) Hadith: 849 - "al-Ḥusayn ibn Rattāq al-Hamdānī": thus it is established in the printed edition. I have not found a narrator with this name or anything similar to it in the references available to me. In the manuscript, it is "al-Ḥusayn ibn Ziyād al-Hamdānī" - and I did not find among the narrators anyone named "al-Ḥusayn ibn Ziyād" except two, neither of whom was attributed as al-Hamdānī, and neither of them is suitable in this chain of transmission (isnad): one of them is "Ḥusayn ibn Ziyād" without further description, whom al-Bukhārī gave a biography for in al-Kabīr (1/2/387, no. 2881), mentioning that he narrates from ʿIkrama and that Jarīr ibn Ḥāzim narrates from him, and Jarīr died in the year 175 AH; thus he is very early, and Ismāʿīl ibn Mūsā al-Fazārī (d. 245 AH) could not have reached him. The second is "Ḥusayn ibn Ziyād Abū ʿAlī al-Marwazī", whom al-Bukhārī gave a biography for immediately following that one, mentioning that he died in the year 220 AH; thus he is too late to have reached narration from Ibn Jurayj (d. 150 AH). And ʿIkrama ibn ʿAmmār is al-ʿUjlī al-Yamāmī. In the manuscript, it reads "ʿIkrama from ʿAmmār", which is an error. The hadith will follow shortly after this with another Sahih (Authentic) chain of transmission (isnad).
- (2) Hadith: 850 - It is the same as the one before it in meaning: "Khalaf ibn al-Walīd": he is Abū al-Walīd al-ʿAtakī al-Jawharī, and "al-ʿAtakī" is a lineage to "al-ʿAtīk", a clan of Azd. He is among the trustworthy sheikhs of Aḥmad. Yaḥyā ibn Zakarīyā: he is Ibn Abī Zāʾida. Muḥammad ibn ʿAbd Allāh al-Duʾalī: he is "Muḥammad ibn ʿUbayd Abū Qudāma", who is in the previous chain of transmission (isnad). It occurred in the sources here as "Muḥammad ibn ʿUbayd ibn Abī Qudāma", which is an error; rather "Abū Qudāma" is the kunya of "Muḥammad ibn ʿUbayd". We have edited his biography in the explanation of another hadith in al-Musnad (6548), and we deemed it most likely that Ibn Abī Zāʾida made a mistake in his name, calling him "Muḥammad ibn ʿAbd Allāh". The hadith was narrated by Aḥmad in al-Musnad (5: 388, Ḥalabī) from Ismāʿīl ibn ʿUmar and Khalaf ibn al-Walīd, both from Yaḥyā ibn Zakarīyā. Abū Dāwūd narrated it (1319) from Muḥammad ibn ʿĪsā, from Yaḥyā ibn Zakarīyā - with this chain of transmission (isnad). al-Bukhārī pointed to it in al-Kabīr (1/1/172), in the biography of "Muḥammad ibn ʿUbayd Abū Qudāma al-Ḥanafī", saying: "al-Naḍr said from ʿIkrama, from Muḥammad ibn ʿUbayd Abū Qudāma, who heard ʿAbd al-ʿAzīz, brother of Ḥudhayfa, from Ḥudhayfa: When a matter distressed the Prophet, peace and blessings of God be upon him, he prayed. And Ibn Abī Zāʾida said: From ʿIkrama, from Muḥammad ibn ʿAbd Allāh al-Duʾalī." "al-Naḍr" whom al-Bukhārī refers to is al-Naḍr ibn Muḥammad al-Jurayshī al-Yamāmī. "ʿAbd al-ʿAzīz ibn al-Yamān" is the brother of Ḥudhayfa ibn al-Yamān, as explicitly stated in his lineage in the previous narration, and as described in this narration, and in the two narrations of and al-Bukhārī in . As for the narration of Abū Dāwūd, it contains "from ʿAbd al-ʿAzīz, the nephew of Ḥudhayfa". Likewise in the narration of Ibn Manda, to which al-Ḥāfiẓ referred in (5: 159). al-Ḥāfiẓ deemed it preferable in that place, and in (6: 364-365), that he was the nephew of Ḥudhayfa, not his brother. However, most narrators mentioned that he was his brother, as we indicated; no one differed with them except "Muḥammad ibn ʿĪsā", the teacher of Abū Dāwūd - as far as I have seen. So I do not know on what basis this preference was made! Rather, what I see is preferring the narration of the majority, among them "al-Naḍr ibn Muḥammad", who narrated extensively from ʿIkrama ibn ʿAmmār. Ibn Abī Ḥātim definitively asserted this in the biography of "ʿAbd al-ʿAzīz ibn al-Yamān" in the book (2/2/399), mentioning no disagreement or other opinion. The hadith was also mentioned by Ibn Kathīr (1: 157-158) from the narrations of , Abū Dāwūd, and al-Ṭabarī, then he mentioned the like of it at length from the narration of Muḥammad ibn Naṣr al-Marwazī in .
This translation was produced with AI assistance and is part of an ongoing human-review process. Found a mistake? Use the feedback option in the reader menu.
