Ahmad 1690

The isnad is sound in its origin, but here it appears with one of the narrators missing, as we will explain.Ziyad bin Rabi Abu Khidash is trustworthy, one of the shaykhs of Ahmad.Wasil, the freed slave of Abu Uyayna bin Muhallab bin Abu Sufra, is trustworthy. He was deemed trustworthy by Ahmad, Ibn Main, and others.Bashar bin Abu Sayf Jarmi Shami is mentioned by Ibn Hibban among the trustworthy, and Bukhari gave his biography in Tarikh al-Kabir 2/1/128 without mentioning any criticism of him.Iyad bin Ghatif, with the ghayn vocalized with damma and the ta vocalized with fatha, was confused by Ibn Abu Hatim in Jarh wa Tadil 3/1/408, quoting his father, with Ghatif bin Harith Shami. He said, "The correct form is Ghatif bin Harith," and Mizzi followed him in Tahdhib al-Tahdhib. But the Hafiz separated the two in Tahdhib al-Tahdhib, in the biography of Ughdif, also said to be Ghatif bin Harith, 8:248-250. My own basis for this is that Bukhari gave a biography for Iyad bin Ghatif at 4/1/21, where he mentioned this hadith, then narrated it through the route of Salim bin Amir, that Ghatif bin Harith reported to them from Abu Ubayda. But in Tahzib, it is stated that Ibn Hibban mentioned him among the trustworthy, and under the letter Ayn said, "Iyad bin Ghatif, and he is the one whom Salim bin Amir refers to as Ghudayf bin Harith, his name was not precisely fixed."The most correct view in my opinion is that they are two people, indeed three: this Iyad bin Ghatif, who narrates from Abu Ubayda, and his father Ghatif bin Harith, who was a companion, and Ghudayf [with the letter dad] bin Harith, another follower (tabii). The Hafiz gave biographies for all three in Isaba, vol. 5, pp. 190, 125, 199. He said regarding the first, "Iyad bin Ghatif Sakuni, he had contact with and narrated from Abu Ubayda bin Jarra, and his father Ghatif bin Harith was a companion, to be mentioned later."As for the omission in this isnad, Bukhari narrated the hadith in Tarikh al-Kabir 4/1/21 from Musaddad, from Wasil, from Bashar bin Abu Sayf, from Walid bin Abdul-Rahman Jurashi, from Iyad, then narrated something similar from Musa, from Jareer bin Hazim, from Bashar. It will come later in the narration of Imam Ahmad, 1701, from Yazid, from Jareer, from Bashar, from Walid, from Iyad. Likewise Nasai narrated from it, "Fasting is a shield, as long as one does not tear it," 1:311, through the route of Hammad, from Wasil.So it is certain that "from Walid bin Abdul-Rahman," between Bashar and Iyad, has dropped out of the isnad here in both original manuscripts. It appears to me that this dropped out due to the copyists, because they did not disagree in the biography of Bashar that he narrates from Walid bin Abdul-Rahman, indeed they mentioned no other shaykh for him. Nor did they disagree that Jareer bin Hazim and Wasil, the freed slave of Abu Uyayna, narrate from him, indeed they mentioned no other narrator for him besides these two. Their narration is brought clearly by Bukhari, the narration of Wasil is also brought by Nasai, and the narration of Jareer is brought by Ahmad as we mentioned, and in all these narrations Walid bin Abdul-Rahman is affirmed. See also 1700.The hadith is in Majma al-Zawaid 2:300, where he said, "Ahmad, Abu Yaala, and Bazzar narrated it, and in it is Basar bin Abu Sayf, whom I have not seen anyone declare trustworthy or criticize, but the rest of its men are trustworthy." This is an error on the part of Hafiz Haythami, who read it as Basar with the letter ba and unvoweled sin, and so did not find a biography for him. The correct reading is that it is Bashar with the doubled letter ba and the emphasized letter shin, and he has a biography in Tahzib and Tarikh al-Kabir as we have mentioned earlier."Tuhayfa," thus it appears with the letter ta at its beginning in H, and it seems to be the name of Abu Ubayda's wife. In Majma al-Zawaid it appears as "Nuhayfa" with the letter nun, and in K it appears as "Tuhaddithuhu," which I believe is an error.In H, it reads "Won't you ask me?" and we have adopted what appears in K and in Zawaid.Hakim narrated it, 3/265, through the route of Wahb bin Jareer bin Hazim, from his father, "I heard Bashar bin Abu Sayf narrating from Walid bin Abdul-Rahman, from Iyad bin Ghatif," and so on, and in it, "His wife Nuhayfa was sitting at his head.""Or maza adhi," meaning he pushed it away and removed it, and in Zawaid it reads "or ma zad" (or did he add), and in H it reads "or ma zad adhi," both of which are strange errors."Hattahu," meaning it removes his sins and wrongdoings from him.