Thulaathiyyaat, Hadeeth #5

حد ثنا سفيان عن عبد الله بن دينار, عن ابن عمر(رضي الله عنهما) عن النبي (صلى الله عليه و سلم) قا: اذا كنتم ثلا ثة, فلا يتناج اثنان دون الثالث, و قال مرة: ان النبي (صلى الله عليه و سلم) نهى أن يتنا جى الر جلا ن دون الثالثو اذا كانو ثلا ثة

Sufyaan (ibn 'uyaynah) narrated to us from 'Abdullah ibn Deenaar from Abdullah ibn 'Umar (radhiAllahu 'anhumma) that the Prophet (allayhis salat wassalam) said, " If you are a group of three, two of you should not engage in a private conversation, leaving out the third." On another occasion, Ibn 'Umar said that the Prophet (allayhis salat wassalam) forbade two men in a group of three from conducting a private conversation, leaving out the third. 1

(Musnad Ahmad, Vol. 2, p.9. The isnaad of this hadeeth is saheeh according to the conditions set by al-Bukhaaree and Muslim.)

1) In al-Muwwatta`, Imaam Maalik reports a similar hadeeth on the authority of 'Abdullah ibn Deenar who said that he was with 'Abdullah ibn 'Umar at the house of Khaalid ibn 'Uqbah when a man came and wanted to speak to 'Abdullah ibn 'Umar. 'Abdullah ibn Deenaar was the only person present, so 'Abdullah ibn 'Umar called another man so that they were four and said to 'Abdullah ibn Deenaar and the other man whom he had called, "Go a little way off together, because i heard the Messenger of Allah (allayhis salat wassalam) say, 'Two individuals must not hold a private conversation to the exclusion of another.'" The Qur`an also says in this respect, "Secret counsels are only inspired by Satan in order that he may cause grief to the believers." (Surat al-Mujaadilah, 58:10)

Thulaathiyyaat, Hadeeth #4

حد ثنا سفيان عن عبد الله بن دينار, عن ابن عمر(رضي الله عنهما) عن النبي (صلى الله عليه و سلم) اذا سلم عليك اليهودي, فانما يقول: السام عليكو فقل: وعليكو وقال مرة: اذا سلم عليكم اليهودو فقلوا: وعليكمو فانهم يقولون: السام عليكم


Sufyaan (ibn 'uyaynah) narrated to us from 'Abdullah ibn Deenaar from Abdullah ibn 'Umar (radhiAllahu 'anhumma) that the Prophet (allayhis salat wassalam) said, "Whenever a jew greets you (with salaam salutations), he actually says as-saamu 'alayka (i.e. death be upon you); therefore, reply by saying, 'wa 'alayka (and upon you).'" On another occasion he said, "If a Jew greets you (with salaam salutations), then say 'Alaykum (upon you),' for the Jews actually say, 'as-saamu 'alaykum (death be upon you).'"1

(Musnad Ahmad, Vol. 2, p.9. The isnaad of this hadeeth is saheeh according to the conditions set by al-Bukhaaree and Muslim.)

1-According to Shiekh Muhammad ibn uthaymeen, if a non-Muslim greets a Muslim with the Islamic greeting, it is either one of two cases; if he articulates the greeting by pronouncing "assallamu 'alaykum" correctly then we can either return the greeting by sahying, "wa 'alaykum-us-salam," or simply "wa 'alaykum". However, if we are not certain that he has pronounced the greeting correctly, then we can only say, "wa 'alaykum". (Shiekh Muhammad ibn 'uthaymeen's fatwa collection, Vol. 2, pp. 97-8)

Thulaathiyyaat, Hadeeth #3

حد ثنا سفيان حد عن عبد الله بن دينار, عن ابن عمر(رضي الله عنهما)
سىئل النبي(صلى الله عليه و سلم) عن الضب؟ فقال:لا ا كله و لا أ حرمه


Sufyaan (ibn 'uyaynah) narrated to us from 'Abdullah ibn Deenaar from Abdullah ibn 'Umar (radhiAllahu 'anhumma) who said, "The Prophet (allayhis salat wassallam) was asked about the (ruling on eating) the dhabb4, and he replied, 'I neither eat it, nor forbid it.'"

(Musnad Ahmad, Vol. 2, p.9. The isnaad of this hadeeth is saheeh according to the conditions set by al-Bukhaaree and Muslim)


4) Dhabb is a large spine-tailed (Uromastix spinipes) found in Egypt, Arabia and Palestine. The Prophet (allayhis salat wassallam) disliked eating it even though many Arabs used to eat it but, he did not like eating it for mere personal reasons.

Thulaathiyaat, Hadeeth #2

حد ثنا سفيان: حد ثني عبد الله بن دينارعن ابن عمر(رضي الله عنهما) عن النبي (صلى الله عليه و سلم) قال: لا تدخلو على هؤلاء القوم الذين عذبوا اءلا أن تكو نوا با كين, فاءن لم تكونوا باكين, فلا تدخلوا عليهم, فاءني أخاف أن يصيبكم مثل ما أًصا بهم


Sufyaan (ibn 'Uyaynah) narrated to us from 'Abdullah ibn Deenaar from 'Abdullah ibn 'Umar (radhiAllahu 'anhumma) that the Prophet (allayhis salat wassallam) said, "Do not enter the ruins of the people who were previously punished unless you are weeping.2 If you are not weeping, then do not enter their ruins, for I fear that what has befallen them may also befall you."3

(Musnad Ahmad, Vol. 2, p.9. The isnaad of this hadeeth is saheeh according tot he conditions set by al-Bukhaaree and Muslim.)



2) The Propht (allayhis salat wassalam) said to his companions when he led them, in 9 AH, in an expedition to Tabook (about 400 miles north of Madeenah) against the Roman forced on a reported invasion from Syria and reached al-Hijr, one of the archaeological remains of the Thamood, to whom Allah sent Prophet Saalih (allayhis salam). The arrogant Thamood people were severely punished by Allah when He sent to them thunderbolts, followed by terrible earthquakes which destroyed their homes and burried them: "So the might blast took the wrong-doers unawares, and they lay prostate in their homes before the morning." (Surah Hud, 11:67)


3) According to shiekh 'Abdul-'Azeez ibn Baaz (rahimuhuAllah), it is not permissible to visit the ruins of the people who were punished by Allah if the purpose of the visit is mere sightseeing. (Permenant Committee fatwa no. 26/394) Even the Prophet (allayhis salat wassallam) hurried as he passed by Waadi Muhassar between Mina and Muzdalifah, the very place where Allah destroyed Abrahah and his forces that came with a mighty army and elephants to destroy the Ka'bah. If one happens to pass by such ruins, one must contemplate the punishment that Allah inflicted on the sinners who disobeyed Him blatantly and feel the awe of the situation to the pont of weeping, otherwise one should hurry and leave.

Thulaathiyaaat (Reports of Imam Ahmad that only have three narrators between him and the prophet)

Thulaathiyyaat

Musnad Ahmad ibn Hanbal

(may Allah have mercy on him)

Reports of Imam Ahmad that have only three narrators between him and the prophet (allayhis salat wassalam)

Shaykh Muhammad ibn Ahmad ibn Saalim as-Saffaareenee al-Hanbalee
(1114-1188 AH)

سيدنا ابي عبد الرحمن عبدالله بن عمر بن الخطاب رضي الله عنهما

From the musnad of Abu 'Abdur-Rahmaan 'Abdullaah ibn 'umar (radhiAllahu 'anhumma)




حد ثنا سفيان: حد ثني عبد الله بن دينار, سمع ابن عمر(رضي الله عنهما) يقول: نهى رسول الله (صلى الله عليه و سلم) عن بيع الو لاء, و عن هبته

Sufyaan (ibn 'Uyaynah) narrated to us from 'Abdullah ibn Deenaar who said that he heard 'Abdullah ibn 'Umar (radhiAllahu 'anhumma) say, "The Messenger of Allah (allayhis salat wassalam) prohibited the sale of walaa` or giving it away." 1

(Musnad Ahmad, Vol. 2, p.9. The isnaad of this hadeeth is saheeh according to the conditions set by al-Bukhaaree and Muslim.)

1) When a person frees a slave, he comes a "relative"(in a limited and restricted sense) of the person who frees him. This relationship is called walaa`. Muwaalaat is the act of establishing walaa`. When slaves are manumitted a special relationship called walaa` starts to exist between the previous master and the freed slave. Apart from the sentiments of loyalty and support that the term implies, and that are so important in a society that is organized on kinship groups, walaa` can be financially important in that by virtue of his act of manumission the master acquires the right to inherit from his freedman if the latter dies without any heirs by blood. Still, this right to walaa` was not a proprietary right to be bought or sold or given as a gift; it was akin to a family relationship that was inalienable. The prophet (allayhis salat wassalam) was reported to have said that walaa` belonged to the manumitter, and he prohibted the sale of walaa` or giving it as a gift.