Ahmad 1655

Its chain of transmission is sahih, but the final part of it, where Zuhri says, "The Messenger of Allah said," has a mursal chain.Abdul-Rahman bin Ishaq bin Abdullah bin Harith bin Kinanah Qurashi Amiri is thiqah. Ibn Main and others graded him thiqah, and Tirmidhi related from Bukhari that he graded him thiqah, as mentioned in Tahdheeb. It also states there, quoting Ahmad, "As for what we have written of his hadith, it is sahih." He is different from Abdul-Rahman bin Ishaq Wasiti, that one is daif, as we explained at 1337.Muhammad bin Jubayr bin Mutim was a Madinan tabii, thiqah. His father, Jubayr bin Mutim bin Adi, was a companion who accepted Islam in the year of Khaybar, before the conquest, and his musnad will come at 4:80-85h.The hadith is in Majma al-Zawaid 8:172, where it says, "Ahmad, Abu Yaala, and Bazzar narrated it, and the narrators of the hadith of Abdul-Rahman bin Awf are the narrators of the Sahih, and likewise the mursal narration of Zuhri."Hafiz Ibn Kathir related the hadith in Tarikh 2:290-291, from Bayhaqi, with his chain going to Ismail bin Ulaya, from Abdul-Rahman bin Ishaq, from Zuhri, from Muhammad bin Jubayr bin Mutim, from his father, from the Prophet ﷺ, without mentioning Abdul-Rahman bin Awf or the mursal narration of Zuhri. Bayhaqi then said, "Bishr bin Mufaddal likewise narrated it from Abdul-Rahman," and the narration of Bishr bin Mufaddal is the one found here, while the narration of Ibn Ulaya will come at 1676, and in both of them it is stated to be from Abdul-Rahman bin Awf, so they are more sahih than what Bayhaqi narrated.Ibn Kathir then quoted Bayhaqi, who said, "Some biographers claimed that he meant Hilf Fudul, since the Prophet ﷺ did not witness Hilf Mutayyabin." Ibn Kathir then said, "I say, there is no doubt about this. Quraysh made a pact among themselves after the death of Qusayy, and they disputed over what Qusayy had assigned to his son Abd Dar, namely the rights of providing water, feeding pilgrims, carrying the banner, holding assembly, and guarding the Kaaba. Banu Abd Manaf disputed this with them, and tribes from Quraysh sided with each faction, and they made pacts of mutual support for their own party. The supporters of Banu Abd Manaf then brought a bowl containing perfume, dipped their hands into it, and made their pact. When they rose, they wiped their hands on the corners of the House, and so they were called the Mutayyabin, as mentioned earlier. This happened long ago.But what is meant by this pact is Hilf Fudul, which took place in the house of Abdullah bin Judan." He is referring to his detailed discussion of Hilf Mutayyabin at 2:209.There is no doubt that the pact which took place after the death of Qusayy is ancient, but this does not preclude the pact witnessed by the Messenger of Allah ﷺ from being called Hilf Mutayyabin, for it was another pact that took place before his prophetic mission, and it may have been a reaffirmation of the ancient pact. See Nihayah 1:249-250, where it states, "The Messenger of Allah and Abu Bakr were together among the Mutayyabin, while Umar was among the Ahlaf." Something similar is found in Qamus Fayruzabadi under the root (t-y-b).As for the mursal narration of Zuhri, its meaning has come in many hadiths, both connected and mursal, among them the hadith of Jubayr bin Mutim with a sahih connected chain at 4:83h. See also 7012, 12685, and 14031, and the numbers of the hadiths we have referred to in each of those places. See also 5:61h.Mutayyabun is in the passive-participle form, the plural of mutayyab.In (ك), it reads, "The Messenger of Allah ﷺ made a pact between Quraysh and the Ansar," and what is here agrees with what is in Majma al-Zawaid. See also 2911.