Ahmad 1502

Its isnad is sahih. Suwayd bin Amr Kalbi was a Kufan, reliable and firmly established in hadith, and he was a righteous, devout man. Aban is Ibn Yazid Attar, and he is reliable. Yahya is Ibn Abu Kathir. Hadrami bin Lahiq Aaraj Tamimi, from Banu Saad, was mentioned by Ibn Hibban in al-Thiqat, and Ikrima bin Ammar said he was a jurist. Bukhari gave his biography in al-Kabir 1/2/116 and said he heard from Saeed bin Musayab. Mizzi confused him with another narrator also named Hadrami, from whom Sulayman Taymi alone transmits, who is an unknown person. Ibn Hibban said, "I do not know who he is nor whose son he is." Likewise, Bukhari distinguished between the two, giving the second an independent biography right after the first.Abu Dawud narrated the hadith in 4:28 from Musa bin Ismail from Aban, and he and Munziri passed over it in silence.Regarding his wording "if it be" and so on, we have retained what is in K and H, while in J it reads "if it be, then it is in the woman, the animal, and the house." Abu Dawud's version reads, "If there be any bad omen in anything, it is in the horse, the woman, and the house."Khattabi said in al-Maalim 4:236 that its meaning is to invalidate their doctrine of taking omens from birds and gazelles flying or moving in certain directions and the like. However, he says, if one of you has a house whose habitation he dislikes, or a woman whose company he dislikes, or a horse whose keeping does not please him, let him part with it, by moving from the house, selling the horse, and so on. This statement seems to be an exception outside its general category, functioning as a shift from one topic to another. It has also been said that the ill omen of a house is its narrowness and the poor character of its neighbors, the ill omen of a horse is that it cannot be used for raiding, and the ill omen of a woman is that she does not bear children.A useful note, in Awn al-Mabud, regarding Saad bin Malik, it is said that he is Ibn Abu Waqqas, as stated by Munziri in his Mukhtasar and by Hafiz in al-Fath. However, Ardabili said in al-Azhar Sharh al-Masabih that he is Saad bin Malik bin Khalid bin Thalaba bin Haritha bin Amr bin Khazraj bin Saadah Ansari, the father of Sahl bin Saad Saadi. What Ardabili said here is a mistake that should not be relied upon, for Saad bin Malik Saadi has no narration recorded from him, since he died while preparing to set out for the Battle of Badr. How, then, could Saeed bin Musayab have narrated from him?