Ahmad 4379

Its isnad is sahih. As for the one who says, "I think it is Ibn Fudayl," he is, in my view, Ibrahim bin Saad bin Ibrahim bin Abdul-Rahman bin Awf, the father of Yaqub, and his supposition is correct. The hadith will come at 4402 by way of Abdullah bin Jafar Makhzumi, who said, Harith bin Fudayl narrated to us. Harith bin Fudayl was already established as reliable at 2390. Jafar bin Abdullah bin Hakam Ansari was already established as reliable at 434, and we add here that Bukhari gave his biography in al-Kabir 1/2/195.Abdul-Rahman bin Miswar bin Makhrama bin Nawfal is a trustworthy successor (tabii thiqah). Ibn Hibban mentioned him among al-Thiqat, and he has nothing in the six books except this hadith in Sahih Muslim, as we will mention.As for Abu Rafi, Hafiz mentioned in al-Tahdhib, in the biography of Abdul-Rahman bin Miswar, that he narrated from teachers including Abu Rafi, the freed slave of the Prophet ﷺ, as if pointing to this very narration. But I am nearly certain that Abu Rafi here is Abu Rafi the goldsmith, Nufay bin Rafi, the one whose mention already passed at 4353. Whichever the case, the hadith is sahih.Muslim narrated it in his Sahih 1:29–30 by way of Yaqub bin Ibrahim, from his father, with this isnad, and he added at the end, after the words "and they do what they are not commanded to do," the following, "So whoever strives against them with his hand is a believer, and whoever strives against them with his tongue is a believer, and whoever strives against them with his heart is a believer, and beyond that there is not a mustard seed's worth of faith." Abu Rafi said, "So I told Abdullah bin Umar about it, and he denied it to me. Then Ibn Masud arrived and stayed at Qanat, and Abdullah bin Umar had me accompany him to visit him. So I went along with him, and when we sat down, I asked Ibn Masud about this hadith, and he told it to me just as he had told Ibn Umar."This account in Muslim, in my view, together with the isnad coming at 4402, shows that Abu Rafi the goldsmith heard from Ibn Masud, contrary to what Daraqutni wanted to cast doubt upon without evidence, as we mentioned from him and refuted him at 4353.Khulufun is the plural of khalafun, with the lam vowelless. Ibn Athir said, "Al-khalaf, with the vowel and with vowellessness, refers to everyone who comes after those who have passed, except that with the vowel it is used for good, and with vowellessness for evil."