Musannaf Ibn Abi Shaybah 37157 Review

To understand its weight, one must examine the original Arabic text recorded under record entry in the Kitab al-Fitan (Book of Tribulations) or political chapters of the Musannaf Ibn Abi Shaybah :

: Sa'id bin Jumhan states: "I said to Safinah: 'The Banu Umayyah (Umayyads) claim that the Caliphate rests among them.' Safinah replied: 'The sons of the blue-eyed woman lie! Rather, they are kings from among the harshest of rulers, and the first of the kings is Mu'awiyah.'"

Classification: Ibn Abi Shaybah’s musannaf contains a mix of sahih, hasan, da‘if, and mawdu‘ reports. A single-numbered report cannot be labeled definitively without examining its isnad and comparing transmitters against known biographical evaluations (ilm al-rijal) and later scholars’ commentary (e.g., Ibn Hajar, al-Dhahabi, al-Albani).

Scholars use narration 37157 to provide a nuanced view of the Umayyad period. While many Sunni works acknowledge the administrative and expansionist successes of the Umayyads, narrations like this from the Musannaf serve as a reminder of the early community's critical view regarding the loss of the prophetic model of leadership.

حَدَّثَنَا الْفَضْلُ حَدَّثَنَا حَشْرَجُ بْنُ نَبَاتَةَ، قَالَ: حَدَّثَنِي سَعِيدُ بْنُ جُمْهَانَ قُلْتُ لِسَفِينَةَ: إِنَّ بَنِي أُمَيَّةَ يَزْعُمُونَ، أَنَّ الْخِلَافَةَ فِيهِمْ، قَالَ: كَذَبَ بَنُو الزَّرْقَاءِ، بَلْ هُمْ مُلُوكٌ مِنْ أَشِدَّاء الْمُلُوك، وَأَوَّلُ الْمُلُوكِ مُعَاوِيَةُ. Translation: musannaf ibn abi shaybah 37157

What other scholars have said about the reliability of Sa'id ibn Jumhan.

The hadith is cited in Musannaf Ibn Abi Shaybah as evidence for the , a key point of difference with those who required tanning plus Islamic slaughter.

The Musannaf of Ibn Abi Shaybah is not merely a collection of Hadith; it is a vital historical document, a vast encyclopedia of early Islamic thought and legal precedent. The narration serves as a perfect illustration of the book's profound value. It takes us back to the formative years of Islamic civilization, allowing us to witness, through the words of a Companion of the Prophet (PBUH), the critical political and spiritual transitions that unfolded. By preserving a narration that distinguishes between prophetic legacy and monarchical rule, the Musannaf offers us an honest, unvarnished look into the past, providing an essential tool for scholars and seekers alike to understand the complex realities that shaped the Muslim world.

This narration is often cited by scholars to distinguish between the (The Rightly Guided) and the subsequent monarchical systems . To understand its weight, one must examine the

Compiled decades before the famous Sahih al-Bukhari and Sahih Muslim (both of whom were students of Ibn Abi Shaybah), the Musannaf Ibn Abi Shaybah is prized for containing:

The Musannaf of Ibn Abi Shaybah (Al-Musannaf fi al-Ahadith wa al-Athar) stands as one of the most comprehensive and significant collections of early Islamic narration, second only to some specialized works in volume. Compiled by Imam Abu Bakr ibn Abi Shaybah (159H–235H), this monumental work consists of thousands of narrations covering various facets of Islamic jurisprudence, historical events, and ethical teachings.

"حَدَّثَنَا الْفَضْلُ حَدَّثَنَا حَشْرَجُ بْنُ نَبَاتَةَ، قَالَ: حَدَّثَنِي سَعِیدُ بْنُ جُمْهَانَ قُلْتُ لِسَفِینَةِ، إنَّ بَنِي أُمَيَّةَ يَزْعُمُونَ، أَنَّ الْخِلَافَةَ فِیهِمْ، قَالَ: كَذَبَ بَنُو الزَّرْقَاءِ، بَلْ هُمْ مُلُوكٌ مِنْ أَشَدَّاءِ الْمُلُوكِ، وَأَوَّلُ الْمُلُوكِ مُعَاوِيَةُ." [21] English Translation:

: Sayings directly attributed to the Prophet Muhammad. Scholars use narration 37157 to provide a nuanced

Now, let's get back to the keyword that started this investigation. You may encounter a reference like "Musannaf ibn abi shaybah 37157" and wonder what it refers to.

If we take the specific narration often cited in modern digitized editions as 37157, it frequently relates to the Hadith of the Cloth or the Prophet’s disclosure of his illness to his family. The content underscores a critical theological point: the humanity of the Messenger. Ibn Abi Shaybah meticulously records these traditions to demonstrate that the Prophet lived, suffered, and died as a human being, countering the extremist views of those who denied his mortality.

حَدَّثَنَا الْفَضْلُ حَدَّثَنَا حَشْرَجُ بْنُ نَبَاتَةَ ، قَالَ : حَدَّثَنِي سَعِیدُ بْنُ جُمْہَانَ قُلْتُ لِسَفِینَةَ ، إنَّ بَنِي أُمَیَّةَ یَزْعُمُونَ ، أَنَّ الْخِلَافَةَ فِیهِمْ ، قَالَ : كَذَبَ بَنُو الزَّرْقَاءِ ، بَلْ هُمْ مُلُوكٌ مِنْ أَشِدَّاءِ الْمُلُوكِ ، وَأَوَّلُ الْمُلُوكِ مُعَاوِیَةُ۔