Ahmad 1424

Its isnad is daif, because of the unnamed man in it, Abdullah bin Mughira bin Abu Burda Kinani, a Hijazi from whom the people of Madinah narrated. Ibn Hibban mentioned him in al-Thiqat.Sufyan bin Wahb Khawlani was a companion who witnessed the Farewell Pilgrimage and the conquest of Egypt, and he lived until he was appointed by Abdul-Aziz bin Marwan to lead the campaign to Ifriqiya in the year 78, where he remained until he died in the year 82.The hadith was also narrated by Abu Ubayd in Amwal no. 149, from Ibn Abu Maryam, from Ibn Lahia. Ibn Abdul-Hakam narrated it in Futuh Misr 88, from Abdul-Malik bin Maslama and Uthman bin Salih, from Ibn Lahia, and he narrated it again at 263, from Abdul-Malik bin Maslama alone. It also appears in Nujum Zahira 1:25–26, from the Musnad with this isnad, where the author said, Ahmad alone narrated it, and its isnad contains weakness on account of Ibn Lahia, though he was knowledgeable about the affairs of Egypt, and also on account of the unnamed man who was not identified.But what confirms the hadith as sahih is that Ibn Abdul-Hakam narrated it at 263, following the narration we mentioned, from Ibn Lahia, who said, Yahya bin Maymun narrated to me, from Ubaydullah bin Mughira, from Sufyan bin Wahb, in similar wording. This is a connected isnad. Yahya bin Maymun Hadrami, the Egyptian judge, was a trustworthy successor, as we noted at 206.In Futuh Misr, at the places we referred to, the name appears as Ubaydullah bin Mughira, in the diminutive form, though its editor noted that in some copies it appears as Abdullah, without the diminutive. Among the narrators listed in Tahdhib 7:49 is Ubaydullah bin Mughira bin Abu Burda Kinani, so if one of the two forms is not simply a distortion of the other, the more likely view is that they were two brothers.We have affirmed the form Abdullah here because the copies of the Musnad agree on it, and Nujum Zahira matches them, and because al-Hafiz gave Abdullah a biographical entry in Tajil, even though he did not refer in that entry to this particular passage.The hadith also appears in Zawaid 6:2. Regarding "Jabal al-Hubla," it is said in Nihaya, He means that the children's children will wage war from it, and this will hold generally for both people and livestock, meaning that the Muslims will multiply there through procreation. Abu Ubayd said in Amwal, He meant that it should be spoils held in trust for the Muslims for as long as they continue to have offspring, inherited generation after generation, so that it would be a source of strength for them against their enemy.