Al-Jar thum al-dar Hadith: Difference between revisions
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Is the well-known hadith "Al-Jar Thumma | Is the well-known hadith "Al-Jar Thumma al-Dar" (The Neighbor Before the House) authentic in terms of its chain of transmission and correct in its meaning? | ||
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'''Al-Jar Thumma Al-Dar''' ( | '''Al-Jar Thumma Al-Dar''' (Arabic:اَلْجَارَ ثُمَّ الدَّار) is a narration attributed to [[Fatimah al-Zahra (sa)]] that emphasizes the importance of prioritizing others, such as neighbors, in prayers before focusing on oneself. Although the chain of transmission (isnad) of this hadith is weak and most of its narrators are unknown, its content is considered acceptable. The Qur'an mentions how [[Prophet Ibrahim (as)]] prayed for others before himself, and the [[Angels of the Throne]] continuously seek forgiveness for the believers. Additionally, [[Allah]] commands praying for parents without mentioning oneself, which aligns with the concept of prioritizing others in prayer. | ||
==Text of the Hadith== | ==Text of the Hadith== | ||
Sheikh al-Saduq narrates this hadith as follows:<ref name=":0">Sheikh al-Saduq, Illal al-Sharayi', Qom, Dawari Bookstore, First Edition, 1385 AH, Vol. 1, p. 182.</ref><blockquote>From al-Husayn | Sheikh al-Saduq narrates this hadith as follows:<ref name=":0">Sheikh al-Saduq, Illal al-Sharayi', Qom, Dawari Bookstore, First Edition, 1385 AH, Vol. 1, p. 182.</ref><blockquote>From al-Husayn b. Ali, from his brother al-Hasan b. Ali b. Abi Talib (as), who said: I saw my mother, Fatimah (sa), standing in her prayer niche on the night of Friday. She continued praying, bowing, and prostrating until the dawn light appeared. I heard her praying for the believers, both men and women, and mentioning them by name. She prayed extensively for them but did not pray for herself. So I said to her, 'O mother! Why do you not pray for yourself as you pray for others?' She replied, 'O my son! The neighbor first, then the house.'"</blockquote> | ||
==Authenticity of the Hadith== | ==Authenticity of the Hadith== | ||
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===First Chain of Transmission=== | ===First Chain of Transmission=== | ||
* Ali | * Ali b. Muhammad b. al-Hasan al-Qazwini, known as b. Maqburah: Unknown and not mentioned in the books of Ilm al-Rijal.<ref>Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 5, p. 443.</ref> Sayyid Abu al-Qasim al-Khoei stated that he was one of Sheikh al-Saduq's teachers.<ref>Al-Khoei, Mu'jam Rijal al-Hadith, Vol. 13, p. 145.</ref> | ||
* Muhammad | * Muhammad b. Abdillah al-Hadrami: No mention of his reliability in the books of Ilm al-Rijal. | ||
* Jandal | * Jandal b. Waliq: Unknown and not mentioned in the books of Ilm al-Rijal.<ref>Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 2, p. 244.</ref> | ||
* Muhammad | * Muhammad b. Umar al-Mazini: Unknown and not mentioned in the books of Ilm al-Rijal.<ref>Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 7, p. 264.</ref> | ||
* Ubadah al-Kulaybi: Some scholars speculate he might be Ubad | * Ubadah al-Kulaybi: Some scholars speculate he might be Ubad b. Suhayb, who is reliable. Otherwise, he is also unknown. | ||
===Second Chain of Transmission=== | ===Second Chain of Transmission=== | ||
* Ahmad | * Ahmad b. Muhammad b. Abd al-Rahman al-Hakim al-Marwazi al-Muqri': Unknown and not mentioned in Ilm al-Rijal.<ref>Al-Burujerdi, Tara'if al-Maqal, Vol. 1, p. 159; Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 1, p. 452.</ref> | ||
* Muhammad | * Muhammad b. Ja'far al-Muqri Abu Amr: Not mentioned in Ilm al-Rijal. | ||
* Muhammad | * Muhammad b. al-Hasan al-Mawsili bi-Baghdad: Unknown and not mentioned in Ilm al-Rijal.<ref>Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 7, p. 44.</ref> | ||
* Muhammad | * Muhammad b. Asim: Unknown.<ref>Al-Jawaheri, Al-Mufid min Mu'jam Rijal al-Hadith, p. 539.</ref> | ||
* Abu Zayd al-Kahhal: Not mentioned in Ilm al-Rijal.<ref>Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 8, p. 390.</ref> | * Abu Zayd al-Kahhal: Not mentioned in Ilm al-Rijal.<ref>Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 8, p. 390.</ref> | ||
==Concept of the Hadith== | ==Concept of the Hadith== | ||
===Praying for Others in the | ===Praying for Others in the Qur'an and Authentic Narrations=== | ||
{{See also|Intercession for Others}} | {{See also|Intercession for Others}} | ||
The concept of prioritizing others in prayer is supported by the | The concept of prioritizing others in prayer is supported by the Qur'an and authentic narrations from the [[Ahl al-Bayt (a)]]. The statement "Al-Jar Thumma al-Dar" does not imply neglecting personal supplication but emphasizes that praying for others is a higher virtue. The Qur'an supports this practice: | ||
* In [[Surah Al-Isra, Verse 24]], Allah commands praying for parents: | * In [[Surah Al-Isra, Verse 24]], Allah commands praying for parents: | ||
{{ | {{Qur'an|And lower to them the wing of humility out of mercy and say, 'My Lord, have mercy upon them as they brought me up when I was small.'}} | ||
* In [[Surah Al-Baqarah, Verse 126]], Prophet Ibrahim (as) prays for the people of [[Makkah]] before himself: | * In [[Surah Al-Baqarah, Verse 126]], Prophet Ibrahim (as) prays for the people of [[Makkah]] before himself: | ||
{{Arabic|And [mention] when Ibrahim said, 'My Lord, make this city secure and provide its people with fruits—whoever of them believes in Allah and the Last Day.'}} | {{Arabic|And [mention] when Ibrahim said, 'My Lord, make this city secure and provide its people with fruits—whoever of them believes in Allah and the Last Day.'}} | ||
* In [[Surah Ibrahim, Verse 37]], Ibrahim (as) prays for his progeny, not himself: | * In [[Surah Ibrahim, Verse 37]], Ibrahim (as) prays for his progeny, not himself: | ||
{{ | {{Qur'an|Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House...}} | ||
* In [[Surah Ghafir, Verses 7-9]], the [[Angels of the Throne]] seek forgiveness for the believers: | * In [[Surah Ghafir, Verses 7-9]], the [[Angels of the Throne]] seek forgiveness for the believers: | ||
{{ | {{Qur'an|Those who carry the Throne and those around it exalt Allah with praise... and ask forgiveness for those who have believed...}} | ||
{{text end}} | {{text end}} | ||
Revision as of 00:17, 15 March 2025
Question
Is the well-known hadith "Al-Jar Thumma al-Dar" (The Neighbor Before the House) authentic in terms of its chain of transmission and correct in its meaning?
Al-Jar Thumma Al-Dar (Arabic:اَلْجَارَ ثُمَّ الدَّار) is a narration attributed to Fatimah al-Zahra (sa) that emphasizes the importance of prioritizing others, such as neighbors, in prayers before focusing on oneself. Although the chain of transmission (isnad) of this hadith is weak and most of its narrators are unknown, its content is considered acceptable. The Qur'an mentions how Prophet Ibrahim (as) prayed for others before himself, and the Angels of the Throne continuously seek forgiveness for the believers. Additionally, Allah commands praying for parents without mentioning oneself, which aligns with the concept of prioritizing others in prayer.
Text of the Hadith
Sheikh al-Saduq narrates this hadith as follows:[1]
From al-Husayn b. Ali, from his brother al-Hasan b. Ali b. Abi Talib (as), who said: I saw my mother, Fatimah (sa), standing in her prayer niche on the night of Friday. She continued praying, bowing, and prostrating until the dawn light appeared. I heard her praying for the believers, both men and women, and mentioning them by name. She prayed extensively for them but did not pray for herself. So I said to her, 'O mother! Why do you not pray for yourself as you pray for others?' She replied, 'O my son! The neighbor first, then the house.'"
Authenticity of the Hadith
Sheikh al-Saduq mentions the hadith with two chains of transmission, both of which are weak due to the presence of unknown narrators whose reliability has not been verified in the science of hadith criticism (Ilm al-Rijal).
First Chain of Transmission
- Ali b. Muhammad b. al-Hasan al-Qazwini, known as b. Maqburah: Unknown and not mentioned in the books of Ilm al-Rijal.[2] Sayyid Abu al-Qasim al-Khoei stated that he was one of Sheikh al-Saduq's teachers.[3]
- Muhammad b. Abdillah al-Hadrami: No mention of his reliability in the books of Ilm al-Rijal.
- Jandal b. Waliq: Unknown and not mentioned in the books of Ilm al-Rijal.[4]
- Muhammad b. Umar al-Mazini: Unknown and not mentioned in the books of Ilm al-Rijal.[5]
- Ubadah al-Kulaybi: Some scholars speculate he might be Ubad b. Suhayb, who is reliable. Otherwise, he is also unknown.
Second Chain of Transmission
- Ahmad b. Muhammad b. Abd al-Rahman al-Hakim al-Marwazi al-Muqri': Unknown and not mentioned in Ilm al-Rijal.[6]
- Muhammad b. Ja'far al-Muqri Abu Amr: Not mentioned in Ilm al-Rijal.
- Muhammad b. al-Hasan al-Mawsili bi-Baghdad: Unknown and not mentioned in Ilm al-Rijal.[7]
- Muhammad b. Asim: Unknown.[8]
- Abu Zayd al-Kahhal: Not mentioned in Ilm al-Rijal.[9]
Concept of the Hadith
Praying for Others in the Qur'an and Authentic Narrations
The concept of prioritizing others in prayer is supported by the Qur'an and authentic narrations from the Ahl al-Bayt (a). The statement "Al-Jar Thumma al-Dar" does not imply neglecting personal supplication but emphasizes that praying for others is a higher virtue. The Qur'an supports this practice:
- In Surah Al-Isra, Verse 24, Allah commands praying for parents:
- In Surah Al-Baqarah, Verse 126, Prophet Ibrahim (as) prays for the people of Makkah before himself:
«And [mention] when Ibrahim said, 'My Lord, make this city secure and provide its people with fruits—whoever of them believes in Allah and the Last Day.'»
- In Surah Ibrahim, Verse 37, Ibrahim (as) prays for his progeny, not himself:
- In Surah Ghafir, Verses 7-9, the Angels of the Throne seek forgiveness for the believers:
References
- ↑ Sheikh al-Saduq, Illal al-Sharayi', Qom, Dawari Bookstore, First Edition, 1385 AH, Vol. 1, p. 182.
- ↑ Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 5, p. 443.
- ↑ Al-Khoei, Mu'jam Rijal al-Hadith, Vol. 13, p. 145.
- ↑ Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 2, p. 244.
- ↑ Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 7, p. 264.
- ↑ Al-Burujerdi, Tara'if al-Maqal, Vol. 1, p. 159; Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 1, p. 452.
- ↑ Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 7, p. 44.
- ↑ Al-Jawaheri, Al-Mufid min Mu'jam Rijal al-Hadith, p. 539.
- ↑ Al-Namazi al-Shahroudi, Mustadrakat Ilm al-Rijal al-Hadith, Vol. 8, p. 390.
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