A common Arabic word for a tall tale is خرافة|khurāfah. But according to a popular etymology, the word khurāfah derives from a man’s name, Khurāfah al-ʿUdhrī famous relating an uncanny and incredulous tale. Ḥadīth Khurāfah thereafter came to refer to an unbelievable tale ...
The earliest versions of the Tale of Khurāfah often appear in the form of ḥadīth from the Prophet Muḥammad. Here I translate a version found in al-Fākhir fī l-amthāl of al-Mufaḍḍal ibn Salamah (d. ca. 291/903) ...
but shorter versions may be found the like of Musnad of Aḥmad ibn Ḥanbal (see below) and the Shamāʾil of al-Tirmidhī. The ḥadīth from Mufaḍḍal's Fākhir reads as follows:
ʿĀʾishah said to the Prophet, “Prophet of God, tell me the story of Khurāfah!”
...
The Prophet, God bless and keep him, said, “May God show mercy to Khurāfah, for he was a righteous man! He informed me that one night he set out to attend to one of his needs, and while he was walking along, lo, a gang of three Jinn happened upon him and took him as their captive
‘We should let him go!’ the first one said. ‘We should kill him!’ said the other one. ‘We should make a slave!’ said another.
While they tried to decide amongst themselves about what to do with him, lo, a man arrived before them. ‘Peace be upon you!’ he said.
‘And peace be upon you,’ they replied. ‘What are you?’ he asked.
‘We’re a band of Jinn,’ they said, ‘and we’ve taken this one here captive, so we’re trying to decide what to do with him.’
The man said, ‘If I were to tell you a wonderful tale, would you allow me to join you?’
‘Yes’, they replied.
He continued, “I was once a man whom God blessed and granted a life of ease, but that ended, and a debt got the better of me, so I set out and fled away. As I was traveling, severe thirst overtook me, so I went to a well. I approached to take a drink, but
a voice cried out to me from the well, “Stop!” I left without taking a drink, but the thirst overcame me, and I went back. “Stop!” it cried. I left without taking a drink, but then I returned a third time and drank and paid no mind to the voice.
Then there cried out a voice from the well, “Lord, if he be a man, then transform him into a woman! And if she be a woman, transform her into a man!” A behold – I had become a woman. I went to a city called such-and-such, and a man married me, and I bore him two children.
Later my heart yearned to return to my home and my country, so I passed by the well from which I had taken a drink and approached to drink again. The voice cried out to me as it had once done before, but I paid no mind to the voice and drank. It said, “Lord, if he be a man,
then transform him into a woman! And if she be a woman, transform her into a man!” Thus I became a man as I had been. I went to the city where I was from, and I married a woman who bore me two children. I have two children born of my loins and two born of my womb.”
‘Glory be to God!’ said the Jinn, ‘this is truly wondrous! You can join us in deciding his fate.’
While they tried to decide what to do with him, lo, a bull came rushing upon them, and when it had passed by them, behold, a man carry a wooden stick followed in its path.
famous *for
found *in the likes* of *the* Musnad
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An truly amazing inscription bearing the name ʿUmar ibn al-Khaṭṭāb. It reads:
[1] God, protect ʿUmar
[2] ibn al-Khaṭṭāb
[3] in the Here-and-now and the Hereaf-
[4] ter. There is no god but God
But is this by the 2nd caliph or someone fond of him? Was ʿUmar even literate?
Early stories of ʿUmar’s conversion to Islam certainly claim that he could neither read nor write. The story is famous: he discovers a copy of some verses from the Qurʾan with his sister, but he needs someone else to read to him what she had written down. google.com/books/edition/…
However, other accounts claim just the contrary. According to the Medinan historian al-Wāqidī, ʿUmar was among the seventeen men of Quraysh who had learned how to read and to write. archive.org/details/libere…
According to a story attr. to Ibn ʿAbbās, one day he heard the Umayyad caliph Muʿāwiyah reading Q. Kahf 18:86, «when he reached the setting of the Sun, he found it setting in a hot spring (ʿayn ḥāmiyah)...» Ibn ʿAbbās objected, “Rather it’s «a muddy spring (ʿayn ḥamiʾah)»!”...
The two asked the Jewish convert Kaʿb al-Aḥbār to settle the matter, and Kaʿb sided with Ibn ʿAbbās saying, “The Sun disappears into ṯaʾṭ.” In another version of the story, Kaʿb says basically the same thing, but he claims that he found the answer in “al-kitāb” (the Bible?).
This word ṯaʾṭ is rare in Arabic – mostly I’ve encountered it as an exegetical gloss to ḥamiʾah (excerpts above are from Ṭabarī’s Jāmiʿ). Which makes ones wonder, is there really a biblical parallel to ṯaʾṭ? Maybe. Perhaps Heb. ṭîṭ|mud as in Isaiah 57:20?
How many ḥadīth are there? Thousands, right?
As usual it depends on who’s counting and how. Abū Dāwūd al-Sijistānī (d. 275/889) lists two interesting early opinions in his letter to the Meccans about his famous Sunan...
The Meccan al-Ḥasan b. ʿAlī al-Khallāl (d. 242/856+) and Ibn Mubārak (d. 181/797) set the number at ~900. When asked why Abū Yūsuf al-Qāḍī placed the number at ~1,100, Ibn Mubārak retorted, “Abū Yūsuf adopts these defective ones from here and there like weak ḥadīths."...
Abū Dāwūd, of course, put the number higher: ~4,800. He regarded himself as having collected more than anyone else (he didn’t know abt Aḥmad ibn Ḥanbal’s Musnad, which includes around 5,200). The editor of the letter, Abu Ghuddah, provides some other early opinions in a note:
Ben Sirach 25:2 in the hadith literature.
Ex. 1 from Nasāʾī (sanad saḥīḥ)
"Four God despises: the seller given to making oaths, the boast pauper, the elderly adulterer, and the unjust Imam"
Ex. 2 from Muslim (sanad saḥīḥ)
"Three whom God will not address nor absolve on the Day of Resurrection" - Abū Muʿāwiyah said, "nor regard them"- "and shall have a painful torment: an elderly adulterer, a lying man of property, and boastful pauper."
[sorry that I deleted the original thread; i had accidentally not included my translation of the Nasa'i hadith]
How to define a drink called nabīdh has come up multiple times on my feed recently. Nabīdh was an intoxicating beverage distinguished from khamr, grape wine, which the Qurʾan prohibits (Q. 5:90). But some say nabīdh wasn’t an intoxicating beverage at all. Why all the confusion?
Ibn Qutaybah (d. 276/889) already notes the confusion in his Kitāb al-Ashribah; he mentions two ways of defining nabīdh.
"One group says: 'It’s raisin water or date water before they ferment. If that becomes strong and sets, then its khamr. The forebears from ...
the Companions and Followers drank that, making it at the outset of their day and drinking it at its end, making it in the early evening and drinking it with their meals.' They say, 'It was called nabīdh because ...
The Umayyad governor al-Ḥajjāj b. Yūsuf al-Thaqafī infamously berated Ibn Masʿūd & his recension of the Qurʾan. He called Ibn Masʿūd’s reading “doggerel like the doggerel of Bedouin (rajazun min rajaz al-aʿrāb).” Such a statement from Ḥajjāj is more than an arcane curiosity...
bc Ḥajjāj played a role in standardizing the text of the Qurʾan under the caliph ʿAbd al-Malik. Ḥajjāj uttered these words in an oration. His full statement: "How astonishing is the slave from Hudhayl [=Ibn Masʿūd]! He claimed to recite a qurʾān from God, but I swear by God ...
it is naught but the doggerel of Bedouin! By God, had I met the slave from Hudhayl, I would have struck off his head!” This is the version from Ibn Abī l-Dunyā's (d. 894) al-Ishrāf fī manāzil al-ashrāf. archive.org/stream/waq3755…