Sometimes it happens that a hadith is, in itself, authentic, but a narrator errs in understanding it. He adds explanatory words from himself or includes additions based on his own understanding. As a result, the original message is one thing, but it appears differently in the narrations of various transmitters. There are countless examples of this in the hadith corpus. The following account is a classical example of this phenomenon, which is presented here for the benefit of the readers. This research is taken from the first volume of Allama Meerthi’s book Bukhari ka Mutalah (A Study of Bukhari).
Imam Bukhari has said:
حَدَّثَنَا عَبْدُ الْأَعْلَی بْنُ حَمَّادٍ، ثَنَا یَزِیْدُ بْنُ زُرَیْعٍ، حَدَّثَنَا سَعِیْدٌ، عَنْ قَتَادَةَ، أَنَّ أَنَسَ بْنَ مَالِکٍ حَدَّثَھُمْ أَنَّ نَبِیَّ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ کَانَ یَطُوْفُ عَلٰی نِسَاءِهٖ فِی اللَّیْلَۃِ الْوَاحِدَةِ، وَلَہُ یَوْمَئِذٍ تِسْعُ نِسْوَةٍ
Abd al-Alā bin Hammad narrated to us, who said: Yazid bin Zuray narrated to us, who said: Said bin Abi Arubah narrated to us, reporting from Qatadah, that Anas narrated (this) to Qatadah and others: The Prophet (PBUH) used to go around to his wives in one night. At that time, the Prophet (PBUH) had nine wives. (Sahih Bukhari No. 5215)
Bukhari has also narrated this hadith from Musaddad bin Musarhad with the same chain of narration. Imam Ahmad has transmitted it through Yazīd bin Zuray via Abd al-Aziz bin Abd al-Ṣamad (Musnad Ahmad 3/166).
Mu‘ammar has also narrated this hadith of Anas from Qatādah, in the following words:
كَانَ رَسُوْلُ 1 ِّٰ صَل َّی 1 ُّٰ عَلَیْہِ وَسَل َّمَ یَطُوْفُ عَلٰی نِسَائِھِ، فِيْ غُسْلٍ وَاحِدٍ The Messenger of Allah (PBUH) used to go around to his wives in a single bath. (Musnad Ahmad 3/161, Sunan al-Nasai p. 52, Sunan al-Tirmidhi p. 28, Sunan Ibn Majah p. 44, Indian editions)
However, the phrase “فِيْ غُسْلٍ وَاحِدٍ” (in a single bath) is not a phrase reported by Qatadah himself. Rather, Muammar added it to Qatadah’s narration by way of explanation according to his own understanding.
In addition to Said bin Abi Arubah and Muammar bin Rashid, Hisham Dastuwai also narrated this hadith from Qatadah. The version narrated by Hisham will be mentioned later.
Thabit Banani also narrated this from Anas. From Thabit, both Muammar and Hammad bin Salamah transmitted it. The narration of Muaammar is as follows:
حَد َّثَنَا سُفْیَانُ حَد َّثَنِی مَعْمَرٌ عَنْ ثَابِتٍ عَنْ أَنَسٍ أَن َّ الن َّبِی َّ صَل َّی 1 ُّٰ عَلَیْہِ وَسَل َّمَ کَانَ یُطِیْفُ بِنِسَاءِهٖ فِی لَیْلَۃٍ یَغْتَسِلُ غُسْلاً وَاحِدًا Sufyan narrated to us; Muammar narrated to me from Thabit from Anas: The Prophet (PBUH) used to go around to his wives in one night, performing a single ghusl (ritual bath). (Musnad Ahmed, 3/111)
And the narration of Hammad (bin Salamah) is as follows:
حَد َّثَنَا عَبْدُ الرحمٰن حَد َّثَنَا حَم َّادُ بْنُ سَلَمَۃَ عَنْ ثَابِتٍ عَنْ أَنَسٍ أَن َّ الن َّبِی َّ صَل َّی 1 ُّٰ عَلَیْہِ وَسَل َّمَ طَافَ عَلَی نِسَاءِهِ فِی لَیْلَۃٍ وَاحِدَةٍ بِغُسْلٍ وَاحِدٍ.
Abd al-Rahman narrated to us; Hammad bin Salamah narrated from Thabit from Anas: The Prophet (PBUH) went around to his wives in a single night with one ghusl (ritual bath). (Musnad Ahmed, No. 12515)
At times, Hammad (bin Salamah) has reported the wording:
“طَافَ عَلٰی نِسَائِھِ جَمِیعًا فِي یَوْمٍ وَاحِدٍ” He went around to all his wives in a single day. (Musnad Ahmad, Hadith no. 12221)
In the narration of al-Darimi, the word used is: “جُمِعَ” (Sunan al-Darimi, p. 103, Indian edition).
Humayd al-Tawil also narrated this from Anas. Its takhrij (source tracing) has been done by Abu Dawud and al- Nasai. The narration of Abu Dawud is as follows: “’أَن َّ رَسُوْلَ t ِّٰ صَل َّی t ُّٰ عَلَیْہِ وَسَل َّمَ طَافَ ذَاتَ یَوْمٍ عَلٰی نِسَاءِهٖ فِیْ غُسْلٍ وَاحِدٍ ” – The Messenger of Allah (PBUH) went around to his wives on a certain day with one ghusl (ritual bath).”] (Sunan Abi Dawud, Kitab al-Taharah, Bab fi al-Junub Ya’ud). In the narration of al-Nasai it is stated: “Fi laylatin bighuslin wahid” (In a single night with one ghusl). (Sunan al-Nasai: Kitab al-Taharah, Bab Ityan al-Nisa Babla Ihdath al-Ghusl).
Hisham bin Zayd also narrated this from Anas. Its takhrij has been done by Muslim and Ahmad:
أَن َّ الن َّبِی َّ صَلی t ّٰ عَلَیہِ وَسَل َّمَ کَانَ یَطَوْفُ عَلٰی نِسَاءِهٖ بِغُسْلٍ وَاحِدٍ – The Prophet (PBUH) used to go around to his wives with one ghusl (ritual bath). (Sahih Muslim, No. 1/144; Musnad Ahmad No. 3/225)
Thus, this hadith has been narrated from Anas by Qatadah, Thabit Banani, Humayd al-Tawil, and Hisham bin Zayd. And through all four chains, the hadith is Sahih al-Isnad. However, there is a major flaw in its matn (text), which I will, in sha Allah, clarify. Here, I wish to inform the readers that Salih bin Abi al-Akhdar made the mistake of attributing this hadith of Anas to Zuhri. Its takhrij has been done by Ibn Majah.
عَنْ صَالِحِ بْنِ أَبِی الأَْخْضَرِ، عَنْ الز ُّھْرِیِّ، عَنْ أَنَسٍ قَالَ: وَضَعْتُ لِرَسُوْلِ 1 ِّٰ صَل َّی 1 ُّٰ عَلَیْہِ وَسَل َّمَ غَسْلاً فَاغْتَسَلَ مِنْ جَمِیْعِ نِسَاءِهٖ فِی لَیْلَۃٍ It is narrated from Salih bin Abi al-Akhdar that al-Zuhri narrated from Anas. Anas said: I prepared water for the Messenger of Allah (PBUH)) for ghusl, and that night he had relations with all his wives and then performed ghusl. (Sunan Ibn Majah, No. 589)
Salih bin Abi al-Akhdar was a corrupt individual, a liar and fabricator. (Ibn Ma’in said: “Laysa bil-qawi” (He is not strong), and on another occasion: “Da’I” (Weak). Al-‘Ijli said: “Yuktabu hadithuhu wa laysa bil-qawi” (His hadith is written down, but he is not strong). Al-Jawzajani said: “Uttuhima fi ahadithihi” (He was accused of corrupting his narrations). Tahdhib al-Tahdhib 4/333).
Had al-Zuhri truly narrated this hadith, then among his numerous reliable and truthful students, at least one would have transmitted it. We are certain that al-Zuhri did not narrate this hadith. In the hadith transmitted by Qatadah, Thabit Banani, Humayd, and Hisham bin Zayd, Salih bin Abi al-Akhdar inserted the phrase “wada’tu li-Rasulillahi sallallahu alayhi wasallam ghaslan” (“I prepared water for the Messenger of Allah (PBUH) for ghusl”) from his own side and falsely attributed it to al-Zuhri. Therefore, this corrupt and erroneous narration of Salih bin Abi al-Akhdar is not worthy of any attention. However, the hadith narrated by Qatadah, Thabit, Humayd, and Hisham requires proper and thorough understanding.
Among these, in the narrations of Thabit and Humayd, the word taafa is used. This means that, in the knowledge of Anas (RA), this incident of the Messenger of Allah (PBUH) occurred once. And in the narrations of Qatadah and Hisham bin Zayd, the wording is kana yatufu, which means that Anas (RA) mentioned this incident in such a way that it was known to him to have occurred multiple times. However, whether this incident is understood to have occurred once or multiple times, in any case, a legitimate question arises: How did Anas come to know about it? This incident could not possibly have been witnessed by Anas himself. Anas was the servant of the Messenger of Allah (PBUH). He was young. He would serve during the day and stay at night with his mother, Umm Sulaym, and his stepfather, Abu Talhah al-Ansari (may Allah be pleased with them), just as children stay in their own homes. Throughout the entire period of his service, which lasted approximately ten years, Anas did not spend a single night at the residence of the Messenger of Allah (PBUH). Inevitably, if Anas came to know of this incident, he must have heard it from someone. But from whom? Was it from the Messenger of Allah (PBUH) himself? No, certainly not. It is inconceivable that the Prophet (PBUH) would relate such a story of his private marital life to Anas (RA), a young boy. Or did one of the noble wives of the Prophet (PBUH) inform Anas (RA) of it? No, certainly not. This too is absolutely impossible and unimaginable.
Or perhaps Umm Sulaym, the mother of Anas (RA), learned of this matter from one of the Mothers of the Believers and informed her son, i.e., Anas (RA). By Allah, this too is impossible. No mother can speak of such a matter to her son. Therefore, there was absolutely no way for Anas (RA) to have known about this incident concerning the Messenger of Allah (PBUH). And it is equally inconceivable that Anas (RA) would speak with certainty about something related to the Messenger of Allah (PBUH) without having actual knowledge of it. Hence, I say with conviction that Anas (RA) did not narrate this story about the Messenger of Allah (PBUH). So does this mean that Qatadah bin Diamah, Thabit bin Aslam Banani, Humayd al-Tawil, and Hisham bin Zayd fabricated it and falsely attributed it to Anas? No, certainly not. All four were pious, God-fearing, truthful, and trustworthy individuals. They did not deliberately misrepresent or fabricate anything. Rather, they misunderstood the hadith narrated by Anas (RA). The meaning of what Anas had actually said was something else, but they understood it differently. Then, based on their understanding, they narrated it—adding certain words accordingly.
The reality is that for nightly residence, the Messenger of Allah (PBUH) had appointed a schedule among the noble wives. He would spend one day and night at each wife’s home in turn. During the day, meals and other arrangements would be at the home of the wife whose turn it was, and at night he would rest there. However, each day he would go to visit all his noble wives briefly, one after another. He would inquire about each one’s condition, ask about their needs, and spend a short time with each. After visiting them all, he would finally go to the home of the wife whose turn it was that day. Even in the early stages of his final illness, this was his practice— until, considering his comfort and ease, all of the noble wives willingly allowed him to remain with Aisha (RA) for the duration of his illness. The remaining days of his illness were spent in her home, and it was there that he passed away. That very sacred chamber became his resting place until the Day of Resurrection. Sallallahu alayhi wasallam wa ala azwajihi wa ashabihi ajma‘in.
This brief visiting of all the wives by the Prophet (PBUH) would at times take place during the mid-morning, sometimes after the ‘Asr prayer, and sometimes between Maghrib and Isha. This is what Anas (RA) mentioned in the following words: Kana Rasulullahi sallallahu alayhi wasallam yatufu ala nisa’ihi jami’an (The Messenger of Allah (RA) used to go around to all his wives). The Prophet (RA) would visit all his noble wives— meaning, he would go to each of the Mothers of the Believers one after another to ask about their condition and needs. The listeners—namely, Thabit, Humayd, and Hisham bin Zayd—understood it to mean that the Prophet (PBUH) would have relations with all of them successively. Accordingly, they narrated the hadith with that meaning, and to clarify this understanding, they added the phrase: bighuslin wahid (with one ghusl). In addition to Qatadah, Thabit, Humayd, and Hisham, this hadith has also been narrated from Anas (RA) by Matar al- Warraq. Imam Ahmad says:
حَد َّثَنَا حَسَنُ بْنُ مُوسٰی، قَالَ: حَد َّثَنَا أَبُوْ ھِلاَلٍ، قَالَ حَد َّثَنَا مَطَرُ الْوَر َّاقُ، عَنْ أَنَسِ بْنِ مَالِکٍ قَالَ: کَانَ نَبِی ُّ t ِّٰ صَل َّی t ُّٰ عَلَیْہِ وَسَل َّمَ
یَطُوْفُ عَلٰی تِسْعِ نِسْوَةٍ فِی ضَحْوَةٍ
Hasan bin Musa narrated to us; he said: Abu Hilal narrated to us; he said: Matar al-Warraq narrated to us from Anas bin Malik who said: “The Prophet of Allah (PBUH) used to go around to nine women during the forenoon.” (Musnad Ahmad 3/239)
Fi dahwah means: at the time of forenoon (after the day has advanced). This narration supports the correct meaning and interpretation of the hadith of Anas (RA) which I have explained. And in the version of this hadith narrated by Hisham Dastuwai from Qatadah, there is further clarification of this meaning. Its takhrij has been done by Imam Bukhari and Imam Ahmad. Hisham states that Qatadah said:
حَد َّثَنَا أَنَسُ بْنُ مَالِکٍ قَالَ: کَانَ الن َّبِی ُّ صَل َّی 1 ُّٰ عَلَیْہِ وَسَل َّمَ یَدُوْرُ عَلٰی نِسَاءِهٖ فِی الس َّاعَۃِ الوَاحِدَةِ، مِنَ الل َّیْلِ وَالن َّھَارِ، وَھُن َّ إِحْدٰی عَشَرَة. قَالَ: قُلْتُ لأَِنَسٍ: أَوَکَانَ یُطِیْقُہٗ؟ قَالَ: کُن َّا نَتَحَد َّثُ ”أَن َّہٗ أُعْطِیَ قُو َّ ةَ ثَلاَثِینَ. وَقَالَ سَعِیدٌ، عَنْ قَتَادَةَ: إِن َّ أَنَسًا، حَد َّثَھُمْ تِسْعُ نِسْوَةٍ Anas (RA) narrated to us that the Prophet (PBUH) used to go around to his wives at one time—sometimes at night, meaning at the beginning of the night, and sometimes during the day—and they were eleven in number. He says: I said to Anas, “Did he have the strength for that?” He replied: In our conversations, we used to say that he had been given the strength of thirty men. And Sa’id bin Abi Arubah said that Anas mentioned they were nine.
This mention of eleven and nine is not a contradiction. During Umrat al-Qada in the 7th year of Hijrah, the Prophet (RA) married Maymunah bint Harith (RA), after which the number of his wives became nine. These were: Sawdah, Umm Habibah, Safiyyah, Hafsah, ‘A’ishah, Maymunah, Umm Salamah, along with two concubines: Zaynab bint Jahsh , Juwayriyyah, and also: Rayhanah al-Quraziyyah and Mariyah al-Qibtiyyah (may Allah be pleased with them all). When Qatadah narrated this hadith to Hisham Dastuwai, he included the two concubines as well, and when he narrated it to Sa‘id, he referred only to the formally wedded noble wives.
Now, the phrase in the narration — fi al-sa‘ah al-wahidah (in one period of time) — indicates that in this hadith, the word yaduru or yatufu does not mean intercourse, but rather yazur (he visits) or yalqa (he meets). After that, in the narration of Hisham Dastuwai, it is stated: Qala Qatadah: Qultu li-Anas: Awa kana yutiqahu? Qatadah said: I said to Anas (RA) after hearing this hadith, “Was the Messenger of Allah (PBUH) capable of that?”
The meaning of Qatadah’s question is that a man who has nine married wives and two concubines—if he were to have relations with each wife in turn—would only have intercourse with each wife once every nine days. And having relations with a young woman once a week or once in ten days does not harm her health in any way. However, a man who has intercourse every night will have his health severely affected. Diseases like trembling (paralysis), kidney weakness, digestive issues, loss of strength, and deterioration of eyesight are ailments that he cannot avoid. For this reason, no matter how strong a man is, he cannot have intercourse every night for even a month—let alone for years. In response to this, Anas (RA) said: Kunna natahaddathu annahu u‘tiya quwwata thalathin (We used to talk among ourselves that the Messenger of Allah (PBUH)) was given the strength of thirty men.) Anas (RA) did not say that he had heard this directly from the Prophet (RA), but rather that this was a well-known statement among them. And by “thirty,” it likely does not mean exactly thirty, but is a figurative expression indicating a large amount. And it is beyond any doubt that the Messenger of Allah (RA) was a most exalted, chosen servant of Allah, distinguished and superior to all others in both outward and inward strength. By saying this, Anas was essentially advising Qatadah: “Do not make the mistake of measuring the Messenger of Allah (PBUH) by the standard of ordinary human beings.” The narration of Hisham Dastuwai is found in Sahih Bukhari (Indian edition, p. 41) and Musnad Ahmad (Indian edition, vol. 3, p. 291).
Qala Qatadah: Qultu li-Anas: Awa kana yutiqahu? This is not part of the original hadith itself; rather, it is an addition from the narrators. It was this question and answer between Qatadah and Anas (RA) that distorted the original meaning of the hadith—and took the discussion far from its actual context.