Juz Adam ibn Abi Iyas
- Author died
- 221 AH
- Editions
- مخطوط نُشر في برنامج جوامع الكلم المجاني التابع لموقع الشبكة الإسلامية
Juz' Adam ibn Abi Iyas (Part of Adam ibn Abi Iyas) is a short hadith collection (juz') bearing the name of the hadith scholar Adam ibn Abi Iyas (d. 220 or 221 AH / 835 or 836 CE), though primarily compiled and preserved through the transmissions of Abu al-Shaykh Ibn Hayyan (d. 369 AH / 979 CE).
Content and Structure
Although titled Juz' fīhi ḥadīth wāḥid 'an Ādam ibn Abī Iyās al-'Asqalānī ("A Part Containing a Single Hadith from Adam ibn Abi Iyas al-'Asqalani"), only its opening narration is transmitted from Adam ibn Abi Iyas. As noted by Ibn Hajar al-Asqalani, the remainder of the booklet consists of hadiths related by Abu al-Shaykh from various other authorities.
The collection opens with a report received by Abu al-Shaykh through Ishaq ibn Isma'il al-Ramli from Adam ibn Abi Iyas, through Muhammad ibn Bishr and Muhammad ibn 'Amir, from the Companion Abu Qursafah Jundurah ibn Khayshanah, regarding the virtue of reciting تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ (Surat al-Mulk) upon going to bed and invoking blessings and peace upon the Prophet ﷺ.
The subsequent entries consist of traditions transmitted by Abu al-Shaykh via other teachers, primarily through 'Ali ibn Jabalah from Isma'il ibn Abi Uways in Medina, as well as Ahmad ibn Ja'far al-Jammal and Ahmad ibn Abi Ja'far. These traditions cover varied legal, theological, and eschatological subjects, including:
- Virtues of reciting Surat Ya-Sin.
- Seeking early-morning blessings for the Muslim community.
- Judicial rulings combining a single witness with an oath.
- The prophetic statement concerning inheritance: لا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ("We leave no inheritance; what we leave behind is charity").
- The superiority of voluntary prayers offered at home over praying in the mosque, except for obligatory prayers.
- The prohibition of all intoxicants.
- The reward for reviving forgotten practices of the Sunnah and the warning against introducing innovations.
- The special hour of answered prayer on Friday, criteria for marriage, and warnings concerning end-time tribulations and tyrannical rulers.
The text concludes with an ethical reflection related from al-Shafi'i: طُبِعَ ابْنُ آدَمَ عَلَى اللُّؤْمِ فَمِنْ شَأْنِهِ الدُّنُوُّ مِمَّنْ تَبَاعَدَ مِنُه وَالتَّبَاعُدُ مِمَّنْ دَنَا مِنْهُ ("The son of Adam is predisposed to pettiness: it is of his nature to draw near to whoever keeps distant from him, and to distance himself from whoever draws near to him").
Transmission and Reception
The text was transmitted through chains leading from Abu al-Shaykh via Abu Mansur 'Abd al-Razzaq ibn Ahmad ibn Shammat al-Khatib (also recorded as Abu Mansur ibn Ahmad al-Khasib), to Abu al-Fadl (or Abu Ya'la) Hamzah ibn Muhammad ibn Tahir ibn Tabataba al-'Alawi, and then to Abu al-Faraj Yahya ibn Mahmud ibn Sa'd al-Thaqafi al-Isbahani, who read the booklet in 583 AH. Later authorities, including al-Dhahabi's teachers, Ibn 'Abd al-Hadi, Ibn Hajar al-'Asqalani, and Jalal al-Din al-Suyuti, documented receiving and transmitting the text through this transmission line.
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