Azami 1332

Bukhari narrated it in the chapters on the prophets (3356), and Muslim narrated it in the Book of Virtues (2370), both from Qutayba bin Saeed, who said, Mughira bin Abdul-Rahman Qurashi narrated to us, from Abu Zinad, from Araj, from Abu Hurairah, and he mentioned something similar. His statement "with the qaddum" uses the doubled form in this narration. In another narration, from Shuayb bin Abu Hamza, from Abu Zinad, it appears as "bil-qadum" with the simplified form. Bukhari narrated it (6298) from Abu Yaman, from Shuayb bin Abu Hamza with this wording. Al-qadum in its simplified form is the name of a place in Syria, while in its doubled form it is the name of the tool, namely the axe. It appears that what is meant is the tool, and this is the view favored by Ibn Qayyim and others.The hadith of this chapter is not contradicted by what has been narrated in some hadiths that he was circumcised at the age of one hundred and twenty years, for that narration is flawed. It was narrated by Yahya bin Saeed, from Saeed bin Musayab, from Abu Hurairah as his own statement. The narration attributed to the Prophet was reported by Abu Uways, who is Abdullah bin Abdullah Madani, from Abu Zinad, in which he differed from Mughira bin Shuba and Shuayb bin Abu Hamza in their narrations from Abu Zinad as mentioned previously. Their narration is more reliable than that of Abu Uways. Although Abu Uways is among the narrators of Muslim, the reports about him from Ibn Main differ. In the narration of Dawri, it states that there is weakness in his hadith, while it has also been reported that Ibn Main affirmed his reliability. For more, see Tuhfat Mawdud bi-Ahkam Mawlud (96–98).As for the timing of circumcision, nothing has been firmly established about it, except that it becomes obligatory at puberty, since that is when acts of worship become obligatory upon a person. Ibn Abbas was asked, "How old were you when the Prophet ﷺ passed away?" He said, "I was circumcised at that time." He added, "They would not circumcise a boy until he reached maturity." Bukhari narrated this in the Book of Seeking Permission (6299).There is disagreement about Ibn Abbas's age at the death of the Messenger of Allah ﷺ. Zubayr and Waqidi said he was born in the Shib before Banu Hashim left it, three years before the Hijra, and that the Messenger of Allah ﷺ passed away when he was thirteen years old. Other views have also been given. Hafiz Ibn Qayyim said, "The view held by most historians and biographers is that his age at the death of the Messenger of Allah ﷺ was thirteen years."The hadiths of this chapter and the one before it indicate that circumcision is among the practices of fitrah and is one of the symbols of Islam, so it should not be treated lightly, and guardians should hasten to circumcise their boys before they reach puberty. As for someone who converts to Islam from Zoroastrianism or Christianity, he is not commanded to be circumcised, since it is not a condition for the validity of his entry into Islam. However, if it is possible for him without hardship related to the community in which he lives, such as an Islamic community, then he should be circumcised. But if he lives in a non-Muslim community and fears that circumcision would bring him harm from them, then he should not be circumcised.The Permanent Committee was asked, "Is circumcision a condition for the validity of Islam?" They answered, "Circumcision is among the practices of fitrah, both for men and for women, and callers to Allah, glorified is He, should refrain from discussing circumcision when inviting non-Muslims to Islam, if doing so would make them averse to entering Islam, for Islam and acts of worship are valid even for one who is uncircumcised. Once Islam settles firmly in his heart, he will come to feel the legitimacy of circumcision." End of quote. (Fatawa Lajna Daima 5/135, 136). See further detail in Minna Kubra (7/389–393).As for what has been narrated from Jabir, that the Messenger of Allah ﷺ chewed food for Hasan and Husayn and circumcised them on the seventh day, this is daif. It was narrated by Tabarani in Al-Awsat (6704) and Al-Saghir (891), from Muhammad bin Ahmad bin Walid Baghdadi, who said, Muhammad bin Abu Sari Asqalani narrated to us, who said, Walid bin Muslim narrated to us, who said, Zuhayr bin Muhammad narrated to us, from Muhammad bin Munkadir, from Jabir, who mentioned something similar. Tabarani said, "None of the narrators of this hadith mentioned 'and circumcised them on the seventh day' except Zuhayr bin Muhammad." Haythami said in Majma (4/59), "Tabarani narrated it in Al-Saghir, and in Al-Kabir with the mention of circumcision abridged, and it contains Muhammad bin Abu Sari, whom Ibn Hibban and others deemed reliable, though there is some slackness in him."I say, Muhammad bin Abu Sari is Ibn Mutawakkil bin Abdul-Rahman Hashimi, their freedman, Asqalani, known as Ibn Abu Sari. Ibn Main deemed him reliable. Abu Hatim said, "Slack in hadith." Ibn Adi said, "Prone to many errors." In Taqrib it says, "Truthful, knowledgeable, but with many mistakes."Through this same route, Ibn Adi narrated it in Al-Kamil (3/1075) in the biography of Zuhayr bin Muhammad Khurasani, from Hasan bin Sufyan, who said, Muhammad bin Mutawakkil (who is Ibn Abu Sari) narrated to me with the same wording. Bayhaqi also narrated it from him (8/324). Ibn Adi said, "I know of no one who narrated it from Walid except Muhammad bin Mutawakkil, who is Muhammad bin Abu Sari."It becomes clear from the statements of Tabarani and Ibn Adi that the phrase "and circumcised them on the seventh day" is munkar, since Muhammad bin Abu Sari was alone in reporting it, and no one else corroborated this addition. The chain also contains Zuhayr bin Muhammad Khurasani, who settled in Syria and then in the Hijaz. The narrations of the people of Syria from him are not sound, and he was deemed daif because of them. Nasai and others declared him daif. Abu Hatim said, "He narrated in Syria from memory, so his errors increased." I say, Walid bin Muslim, who narrated from him, was among the people of Syria, so this may well be among the things in which Zuhayr bin Muhammad erred.Likewise, what has been narrated from Ibn Abbas as his own statement is not sound, "Seven things are of the sunnah regarding a boy on the seventh day, he is named, circumcised, the impurity is removed from him, his ears are pierced, an aqiqah is offered for him, his head is shaved, it is smeared with the blood of his aqiqah, and the weight of the hair on his head is given in charity in gold or silver." Tabarani narrated it in Al-Awsat, Majma Bahrayn (1913). Its chain contains Rawwad bin Jarrah, about whom there is disagreement. Ibn Main, Ahmad, and Abu Hatim spoke leniently of him, while Daraqutni said he was matruk (abandoned). Ibn Adi said, "Most of what he narrates is not corroborated by others, though he was an upright old man." In Taqrib it says, "Truthful, but his mind became confused near the end of his life, so he was abandoned."Ibn Munzir said, "There is no established prohibition on this matter, nor is there any report to rely on regarding the occurrence of circumcision, nor any sunnah practiced regarding it, so matters remain within the scope of permissibility, and it is not permissible to forbid anything without proof. We know of no proof for those who prohibit circumcising a boy on the seventh day." Tuhfat Mawdud bi-Ahkam Mawlud (113).Likewise, what has been narrated from Ibn Jurayj is not sound. He said, I was informed about Utaym bin Kulayb, from his father, from his grandfather, that he came to the Prophet ﷺ and said, "I have accepted Islam." The Prophet ﷺ said to him, "Cast away from yourself the hair of disbelief," meaning, shave it off. He said, another person informed me that the Prophet ﷺ said to another man with him, "Cast away from yourself the hair of disbelief and be circumcised." This is daif. Abu Dawud narrated it (356) from Makhlad bin Khalid, who said, Abdul-Razzaq narrated to us, Ibn Jurayj informed us, and he mentioned it similarly. The hadith is also found in Musannaf Abdul-Razzaq (9835), and from him Imam Ahmad narrated it (15432).Utaym bin Kulayb, with a damma on the ayn, is Utaym bin Kathir bin Kulayb Hadrami, also said to be Juhani. He is attributed to his grandfather. Both he and his father are majhul (unknown), and the intermediary between Ibn Jurayj and Utaym is also unknown. Ibn Adi said in Al-Kamil, "What Ibn Jurayj said in this chain, 'I was informed about him, from Utaym bin Kulayb,' is in fact something told to him by Ibrahim bin Abu Yahya, who concealed his name by using this indirect phrasing." Ibrahim bin Muhammad Abu Yahya Aslami is extremely daif, and Malik and others accused him of lying.Abu Hasan Ibn Qattan Fasi said, "This chain is at the extreme of weakness, along with the disconnection present in Ibn Jurayj's statement, 'I was informed,' for Utaym bin Kulayb, his father, and his grandfather are all majhul." Bayan Wahm wal-Ihyam (3/43).I say, if it is established that his grandfather was a companion, then his being majhul would not be harmful, and Ibn Hajar mentioned him in the first section of the letter kaf in Al-Isaba. And Allah knows best.Ibn Qani narrated it in the biography of Kilab (942) from another route, from Muhammad bin Ziyad Ziyadi, who said, Ibrahim bin Abu Yahya narrated to us, from Ghunaym bin Kathir bin Kilab, from his father, from his grandfather, that he came to the Messenger of Allah ﷺ and he said to him, "Shave off the hair of disbelief from yourself," without mentioning "be circumcised." Here "Ghunaym" is a scribal error, and the correct form is "Utaym," as found in other sources of this narration, and this is also how it is recorded in Al-Ikmal by Ibn Makula.Ibn Qani also narrated it in the biography of Kulayb Juhani (931) from another route, from Kathir bin Kulayb, from his father, mentioning the hadith without mentioning "and be circumcised." Al-Hafiz gave his biography in Al-Isaba under the kunyas (4/167), Abu Kulayb, and said, the grandfather of Utaym bin Kulayb. Utaym is attributed to his grandfather, and he is in fact Utaym bin Kathir bin Kulayb, while the companionship belongs to his grandfather Kulayb. His narration is found in Sunan Abu Dawud. And Allah, exalted is He, knows best what is correct.Likewise, what has been narrated from Abu Ayub is not sound, "Four things are among the practices of the messengers, circumcision, perfuming, using the tooth-stick, and marriage." This too is daif. Tirmidhi narrated it (1080) from Sufyan bin Waki, who said, Hafs bin Ghiyath narrated to us, from Hajjaj, from Makhul, from Abu Shimal, from Abu Ayub, who mentioned something similar, except that in his version it has "modesty" instead of "circumcision." Tirmidhi said, "Hasan gharib. This hadith was also narrated by Hushaym, Muhammad bin Yazid Wasiti, Abu Muawiya, and others, from Hajjaj, from Makhul, from Abu Ayub, without mentioning 'from Abu Shimal,' and this first version is more correct."I say, Imam Ahmad narrated it (5/420) in the second form, from Yazid, who said, Hajjaj bin Artah narrated to us, from Makhul, who said, Abu Ayub said, and he mentioned it similarly. This is mursal. Daraqutni said in Al-Ilal (6/123), "This discrepancy comes from Hajjaj bin Artah, for he is prone to much confusion." For this reason scholars have criticized Tirmidhi's grading of this hadith as hasan, since Hajjaj bin Artah is daif, and Abu Shimal is majhul. Abu Zura was asked about him and said, "I know him only through this hadith, and I do not know his name." Nawawi also declared it daif in Sharh Muhazzab (1/339).A note, in some copies of Sunan Tirmidhi the word appears as "al-khitan" with a kha and nun, and some have said it is "al-hinna" with a ha and nun, but all of these are corrupted readings. The correct word is "al-haya" (modesty) with a ya, as found in Musnad Imam Ahmad and elsewhere.Likewise, what has been narrated regarding the circumcision of women, from Umm Atiya Ansariya, is not sound, that there was a woman in Madinah who used to perform circumcision on women, and the Prophet ﷺ said to her, "Do not go to excess, for that is better for the woman and more pleasing to the husband." Abu Dawud narrated it (5271) from Sulayman bin Abdul-Rahman Dimashqi and Abdul-Wahhab bin Abdul-Rahim Ashjai, who both said, Marwan narrated to us, who said, Muhammad bin Hassan narrated to us (Abdul-Wahhab said "Kufi"), from Abdul-Malik bin Umayr, from Umm Atiya, who mentioned something similar.Abu Dawud said, "It has been narrated from Ubaydullah bin Amr, from Abdul-Malik, with similar meaning and chain." Abu Dawud said, "This is not strong, and it has also been narrated as mursal." Abu Dawud said, "Muhammad bin Hassan is majhul, and this hadith is daif." End of quote. Nawawi also declared it daif in Al-Khulasa (117).His statement "do not go to excess" means, do not overdo the cutting. Al-nahk means excess in beating, cutting, or reviling. In another narration it appears as "trim slightly and do not go to excess." Hafiz Ibn Qayyim said, "There is in the hadith an indication of the command to minimize the cutting, for his statement 'trim slightly and do not go to excess' means, leave the area raised. Al-ashamm means the raised part."This hadith has another chain, narrated by Ibn Adi in Al-Kamil (3/1083) through the route of Zaida bin Abu Riqad, who said, Thabit narrated to us, from Anas, that the Prophet ﷺ said to Umm Atiya, "When you circumcise, trim slightly and do not go to excess, for it is more radiant for the face and more pleasing to the husband." Ibn Adi said, "This is narrated from Thabit only by Zaida bin Abu Riqad, and I know of no one else who narrated it. Zaida bin Abu Riqad has hadiths that are good (hasan), narrated from him by Muqaddami, Qawariri, Muhammad bin Salam, and others, and these are isolated reports, and some of his hadiths contain what is objectionable."Hakim narrated (3/525) through the route of Hilal bin Ala Raqqi, from his father, from Ubaydullah bin Amr, from Zayd bin Abu Unaysa, from Abdul-Malik bin Umayr, from Dahhak bin Qays, who said, "There was in Madinah a woman called Umm Atiya who used to circumcise women, and the Messenger of Allah ﷺ said to her, 'Trim slightly and do not go to excess, for it is fresher for the face and more pleasing to the husband.'"Ala Abu Muhammad Raqqi, Al-Hafiz said of him, "There is slackness in him," and in Tahdhib he quotes the statements of scholars about him, from which it appears he is extremely daif, even suspected of fabrication, and Sibt Ibn Ajami mentioned him in Al-Kashf Al-Hathith Amman Rumiya bi-Wad Al-Hadith.I say, its chain also contains Dahhak bin Qays. Ibn Main and Khatib Baghdadi and others have affirmed that he is not the same as Fihri, the young companion, and if that is so, then he is majhul and unknown, which is another flaw. Allah knows best.It has also been narrated from Abdullah bin Umar, attributed to the Prophet, "O women of the Ansar, dye with henna generously, and trim but do not go to excess, for it is more pleasing to your husbands, and beware of ingratitude for blessings." Bazzar narrated it in Bahr Zakhkhar (6178), and its chain contains Mindal bin Ali Anazi, who is daif. Ibn Adi narrated it in Al-Kamil (3/900), and its chain contains Khalid bin Amr Qurashi, who is even weaker than Mindal. See Talkhis Habir (4/83). Ibn Adi said, "This Khalid bin Amr has, besides what I mentioned, other hadiths from those he claimed to narrate from, all or most of which are fabricated, and his weakness is evident among the daif narrators." It has also been narrated from Ali bin Abu Talib and others, but none of it is established.Likewise, what has been narrated and attributed to the Prophet is not sound, "Circumcision is sunnah for men, and honorable for women." Imam Ahmad narrated it (20719) from Siraj, who said, Abbad narrated to us, meaning Ibn Awwam, from Hajjaj, from Abu Malih bin Usama, from his father, attributed to the Prophet. Abu Malih's name is Amir, though it is also said to be Zayd, and also said to be Ziyad. He is reliable and was narrated from by the compilers of the six major collections. Hajjaj is Ibn Artah, a mudallis, and he used ambiguous transmission here. Hajjaj was inconsistent in this narration, sometimes narrating it this way, and sometimes adding "Shaddad bin Aws" after Abu Malih's father, as Tabarani narrated in Al-Kabir (7/329–330). At other times he narrated it from Makhul, from Abu Ayub, as narrated by Imam Ahmad, and Ibn Abu Hatim mentioned it in Al-Ilal (2/247), reporting from his father that this was an error from Hajjaj, or from the one who narrated from him, who is Abdul-Wahid bin Ziyad.Bayhaqi said (8/325), "It is daif and disconnected." Ibn Abdul-Barr said, "This hadith revolves around Hajjaj bin Artah, and he is not among those cited as proof for what he alone narrates." Tamhid (21/59). Hafiz Ibn Mulaqqin said in Badr Munir (8/743), "This hadith is daif in one version, and it has been narrated through several routes."It has another route besides that of Hajjaj, narrated by Tabarani in Al-Kabir (11/233) and Bayhaqi (8/24–325), from Abdan bin Ahmad, who said, Ayub bin Muhammad Wazzan narrated to us, who said, Walid bin Walid narrated to us, who said, Ibn Thawban narrated to us, from Muhammad bin Ajlan, from Ikrima, from Ibn Abbas, attributed to the Prophet, "Circumcision is sunnah for men, and honorable for women." Bayhaqi said, "This chain is daif, and what is preserved is that it is a stopped narration (mawquf)." He then narrated it through another route as a stopped narration on Ibn Abbas.Ibn Qayyim said, "This hadith is narrated from Ibn Abbas with a daif chain, and what is preserved is that it is stopped on him. It is also narrated from Hajjaj bin Artah, who is not among those cited as proof... Bayhaqi mentioned all of this." End of quote. See Tuhfat Mawdud (108) and Minna Kubra (7/397–398).As for the statements of scholars on the ruling of circumcision for men, the majority of scholars, including Malik, Shafii, and Ahmad, held that it is obligatory, and Malik was strict about it, saying, "Whoever is not circumcised, his leading of prayer is not valid, and his prayer is not accepted." Abu Hanifa and his followers, along with some of the companions of Imam Ahmad, said that it is sunnah. Qadi Iyad likewise reported this same view from Malik and from the generality of scholars.As for the ruling on female circumcision, the majority of scholars held that it is sunnah for women, not obligatory, except for those who consider the religious commands equally binding on men and women, such as prayer, zakat, fasting, and the like. As for the hadiths on this subject, none of them is free from some flaw.