حدثنا,1 ابن ابي عمر, حدثنا سفيان عن عمرو بن دنار عن ابي قابوس عن عبدالله ابن عمرو قال :قال رسول الله (صلى الله ه عليه و السلم): «الراحمون يرحمهم الرحمن، ارحموا من في الأرض يرحمكم من في السماء
(رواه الترمذى)
Ibn Abi ‘Umar (RA) conveyed news to us (that) Sufyaan (Ibn Uyaynah) (RA) conveyed news to us, from (the authority of) ‘Amru bin Dinaar (RA) from (the authority of) Abi Qabuus (RA) from (the authority of) Abdullah ibn ‘Amr, he said: The Messenger of Allah (Peace and Blessings be upon him) said: The ones who are merciful, The Most Merciful will be merciful to them. Be merciful (to) those (who are) on the Earth, (The ones) who are in the heaven/sky will be merciful (to) you (all). (Rawaahu At Tirmidhi).
Linguistic Meanings of some of the Words used in the Hadith Above
Back to the top.
Other translation from other sources:
Some words are underlined to show differences of translation with the above translation.
(No sanad) “The merciful are shown mercy by the All-Merciful. Have mercy to those on earth, and the Lord of the Heavens will have mercy upon you.”
(http://daralhadith.wordpress.com/2008/09/03/hadith-of-mercy-rahma/)
(No sanad) The Messenger of Allah (صلى الله ه عليه و السلم) has said: Those who are merciful have mercy shown them by the All-Merciful One (Ar-Rahîm):"Show mercy to those who are on earth, then He Who is in heaven will show mercy unto you." (Abu Dawud, Tirmidhi).
missing sanad) `Abdullah Ibn `Amr reported that the Prophet (Peace be upon him) said: "The merciful are treated mercifully by the Merciful. Be merciful to those on earth so that Allah will be Merciful to you in the heavens." [Note: Reported by Al-Tabarani, Al-Muntaqa, No. 1322, and Al-Haisami. vol.8, p.78]
http://www.witness-pioneer.org/vil/Books/Q_SSC/mercy_towards_creatures.html) This translation is quite different, and could have rooted because as noted above it came from AtTabaraani, which could or could not have been linked with I. At Tirmidhi’s).
http://www.witness-pioneer.org/vil/Books/Q_SSC/mercy_towards_creatures.html) This translation is quite different, and could have rooted because as noted above it came from AtTabaraani, which could or could not have been linked with I. At Tirmidhi’s).
(no continuation of sanad) "Abdullah bin Umro bin Aas, may Allah be pleased with him, reports that the Prophet, Sall-Allahu alayhi wa sallam, said: Those who have mercy will receive the mercy of the Most Merciful. Have mercy on those who are on earth, the One in heavens will have mercy on you." (Tirmidhi ) (http://www.albalagh.net/food_for_thought/MERCY.shtml)
Root Letters: ح د ث
Literal Meaning: To tell, relate, report, to speak, to talk (Hans Weber pg 189)
It is a verb, in the structure of فَعَّلَ, from Baab Taf’eel (تفعيل), it ismuta’addiy (needing an object).( Baab Taf’eel, AlHuda Institute Grammar Book, Mississauga, Canada)Back to the top.
Root letters:
قاف واو لام
From قول (Qaul, speaking), means to speak, say, tell, utter, voice, to speak (‘an of) deal (an with) , treat (an of) ; to state, maintain, assert, propound, teach, profess, advocate, defend (bi s.thing).
قيل و قال : to gossip, idle talk, long palaver.
(Hans Weher Dictionary, pg, 933)
The word قَالَ is in the structure of فَعَلَ (Baab نصر). Literrally means “He (male) said”. It is a past tense verb (فعل ماضي). Hidden pronoun (muttasil) is هو. (Baab Nasara,
From the root letters
راء سين لام.
It is in the structure of فَعُولٌ, catergorized as an اسم .
رسول is an Ism Sifah (اسم صفه ) that is understood as an Ism Maf’ul اسم مفعول the one that is being sent. (Noun of Attribute, AlHuda Institute Grammar Book, Mississauga, Ontario)
Rasul رسول)) is singular, and plural is rusul (رسل), meaning a messenger;emissary, enboy, delegate, apostle, ArRasul (الرسول) means Rasul Allah (رسول الله) Muhammad (صلى الله ه عليه و السلم).
Is in the structure of الفاعلون with the واو and نون attached to the word to indicate plurality. It is an ism faa’il (اسم فاعل), meaning the one who does the action of being merciful.
It comes from the root letters راء حاء ميم , from the word rahma رحمة pity, compassion, human understanding, sympathy, kindness; mercy. رحم (rahima) means to have mercy , tohave compassion , to spare, let off, to save or relieve, to be merciful.
It is a plural noun, an اسم معرفة , a noun that is definite, as indicated by the alif laam attached to the beginning of the word. In this case meaning specific things that has the attribute of being merciful. The singular is الرَّاحِمُ, the one who is merciful.
Back to the top.
مَنْ(Man.)
- An interrogative pronoun which can mean who? Which one? Which ones?
- Relative pronoun, who; the one who; those who; one who; whoever; whosoever; everyone who; he who. (Hans Weber Dictionary, page 1084)
Back to the top.
From اليف راء ضاد from ارض arradha which means to ground, earth.
ارض is singular for اراض araadin, or ارضون land, country, region, area, terrain, groud, soil, lot, parcel of land estate. الْأَرْضِ means earth, in comparison to heaven or a a planet.
Back to the top.
Back to the top.
(Hans Weber Dictionary).
From sumuw (سمو), with root letter of سين ميم واو which means to be high, elevated, raised, erect, lofty, tall, eminent, prominent, to rise high.
السَّمَاءِ
Is a singular noun, an اسم معرفة a noun that is definite, as indicated by the alif laam attached to the beginning of the word. The plural of the word is السموات, the heavens or the skies.
(Hans Weber Dictionary, page 504).
السَّمَاءِ
Usually indicates the first heaven or the sky. (AlHuda Canada, Taleemul Qur’an Course 2009).
Back to the top.
Back to the top.
Technical Meaning of the words Haddathanaa, ‘An, and Hasan Sahih.
Is a term used in the narations of ahaadith by a transmitter to convey the news that someone told him, or spoke to him. It consists of 2 words: حدث haddatha and نا naa. The first word indicate that there is a hidden pronoun (هو) huwa or he, in the word. The “he” is doing the action of speaking or conveying the news. The نا is a pronoun, meaning us. Thus in this case, the transmitter of the hadith is saying that someone (that hidden هو has conveyed to him, the transmitter, amongst other people that also heard from him (the هو).
Reference:
Hadith of Mercy Class, Cordoba Academy, and also from Nukhbat Al Fikaar translated, page 90/91).
Back to the top.
Back to the top.
عن
(‘An)
Technically it indicates that the actual speaker and the narrator could have met, or could have not met. We simply don’t know, unless we know that they are معاصرة or they contemporary (such as living at the same area and at the same time period).
In the book of I. Ibn Hajaar Asqalaani (RA), he mentioned that ‘an, under the section of ‘An;Anah or Mu;an’an (narrated from so and so):
“To narrate with ‘An is known as ‘An’Anah an dthe Hadeeth narrated in this way is knows as Mu;An’An i.e. (Fulaan ‘An Fulaan ‘An Fulaan – Acertain person from a certain person from a certain person). “
There is two conditions that must exist in order to treat the narration the same way as if it was Simaa’ (having heard directly):
The student (the one who narrates) and his Teacher (the one who narrated to the student) must be معاصر, muaasir, meaning having lived in the same era.
The student (the raawi) must not be a mudallis.
According to Imam Bukhaari (R) there is a third شرت , and that is the meeting between the two must be proven, even if only once. معاصرات alone is not enough.
Ibn Hajar ® has called this is the prefered view, but Imaam Muslim ® has a very strongly opposed to this in his Muqaddimah of his book. Some other says that I. Bukhari ® only used this 3rd condition in order to create hi Saheeh, but other than that his stand point is the same as the rest.
Hasan Sahih: حسن صحيح ))
This term, as mentioned in the following references has caused much confusion, as it contains 2 criteria of a hadith combined into one:
From http://www.sunnah.org/history/Scholars/imam_tirmidhi.htm :
This term has caused much confusion amongst the Muhadditheen since hasan is lower in rank than sahih. While sahih indicates to the excellent retention power of a narrator, hasan indicates to a deficiency in this regard hence it seems that both are opposites and is not possible to reconcile. The mutaqaddimeen have given many explanations to this:
[1] Ibn Hajar (r) has mentioned that the word "aw" is omitted hence the hadith will be either hasan or sahih. [2] Ibn Salah is of the opinion that when a hadith is reported with two sanads, one should be considered as hasan and the other as sahih. [3] Ibn Kathir says that Imam Tirmidhi has made up a new term which implies the hadith to be higher than hasan but lower than sahih. [4] Ibn Daqiq ul `Eid is of this opinion that sahih and hasan are not opposites. Rather they belong to the same category. However hasan will be considered as inferior to sahih hence they both can be combined. This opinion has been given most preference by the Muhadditheen.
As also mentioned in Nukhbat Al Fikaar:
“Imaam Tirmidhi at times classes a Hadeeth as ‘Hadeethun Hasanun Saheehun’ i.e. he gathers Saheeh and Hasan. This type of ‘double classification’ is due to two reasons:
In the case where the Hadeeth has only one Sanad, then it would mean that Imaam Tirmidhi is undecided in the matter as to whether a certain Raawi is Taamudh-Dhabt or Khafeefudh-Dhabt (of perfect memory or a bit wanting). In this case, the word ‘AW’ (or) would be Mahzoof (hidden) between Saheeh and Hasan i.e. ‘Saheeh aw Hasan’ – This Hadeeth is Saheeh OR Hasan.
Where there are more than one Sanad to a Hadeeth it would mean that one Sanad is Saheeh and the other is Hasan.
Back to the top.
Back to the top.
