Ahmad 5885

Its chain is daif, due to the weakness of Abu Janab Yahya bin Abu Hayya, as we said at 1136. His father, Abu Hayya, whose name was Hayy, we have already noted the statement of Abu Zura, "perhaps he is truthful," at 4755. Adding to this here, Bukhari gave him a biographical entry in Kuna, no. 195, saying, "Abu Hayya Kalbi, narrating from Ibn Umar and Saad, Abu Janab narrated from him." Yahya Qattan used to speak critically of Abu Janab.Khalaf bin Khalifa bin Said, Abu Ahmad Wasiti, was trustworthy, though his memory changed toward the end of his life. Ahmad said, in what follows at 4/1361, "I saw Khalaf bin Khalifa, and a man said to him, 'O Abu Ahmad, your hadith of Muharib bin Dithar?'" Abdullah bin Ahmad said, He said to me, "I could not understand what he said. He had grown old, so I left him."And in Tahdhib 3/151, also from Ahmad, he said, "I saw Khalaf bin Khalifa when he was paralyzed, in the year 187, he had grown frail, and he could not understand." So whoever wrote from him in earlier times, his hearing of the hadith is sahih. This is how it appears in Tahdhib (year 187), which is certainly a copyist's or printer's error. I think the correct date is 178 or 177, since Tahdhib afterward quotes, from Athram, from Ahmad, who said, "I went to him but could not understand him. I asked, 'In what year did he die?' He said, 'I think it was in the year eighty, or the end of the year 179.'"Ibn Saad said in Tabaqat 7/2/61, "He was from the people of Wasit, then he moved to Baghdad. He was trustworthy, then he was afflicted with paralysis before he died, until he grew weak, his color changed, and his mind became confused. He died in Baghdad before Hushaym, in the year 181, and he was at that time about ninety years old or so." Bukhari gave him a biographical entry in Kabir 2/1/177, 178, in two entries, and it appears that this is a mix-up by some copyist, as the editor of Tarikh clarified. Bukhari said, "It is said that he died in Baghdad in the year 181, at the age of a hundred and one. He was originally from Kufa, then moved to Wasit, then to Baghdad." Ahmad, meaning Ibn Hanbal, said, "He died in the year eighty, or the end of the year nine," meaning the year 180 or 179. See a full biographical entry on him in Tarikh Khatib 8/318–320.Ahmad did not narrate from him directly, as far as I have seen in Musnad, and as is clear from what he said earlier. Rather, he narrated from him through his teachers who had heard from him before his mind became confused.The hadith is in Majma al-Zawaid 4/105, where it says, "Ahmad and Tabarani narrated it in Kabir, and it contains Abu Janab Kalbi, who is a trustworthy mudallis." This is what he said, but in our view he is daif.However, the hadith has a basis that will come in Musnad Abu Saeed Khudri with a sahih chain, no. 11019, via the route of Ayub, from Nafi, who said, Ibn Umar said, "Do not sell gold for gold, or silver for silver, except like for like, and do not make one exceed the other, and do not sell any of it absent for present, for I fear for you rima." And rima means riba.He said, "Then a man told Ibn Umar this hadith from Abu Saeed Khudri, narrating it from the Messenger of Allah ﷺ. So he got up and took him along as a third, until he brought him in to Abu Saeed, and I was with him. He said, 'This man told me a hadith from you, claiming that you narrate it from the Messenger of Allah ﷺ. Did you hear it?'" He said, "My eye saw and my ear heard. I heard the Messenger of Allah ﷺ say, 'Do not sell gold for gold, nor silver for silver, except like for like, and do not make one exceed the other, and do not sell any of it absent for present.'"This hadith apparently indicates that Ibn Umar said this himself, without attributing it as a raised report to the Messenger of Allah ﷺ, and then heard it as a raised report from Abu Saeed. However, Malik narrated it in Muwatta 2/136 from Nafi, from Abdullah bin Umar, that Umar bin Khattab said, and so on. He then also narrated it from Abdullah bin Dinar, from Ibn Umar, from Umar, and did not mention in either of them the story with Abu Saeed. But he narrated the raised hadith of Abu Saeed at 2/135, from Nafi, from Abu Saeed, without mentioning the story of Ibn Umar. So it seems that Ibn Umar narrated it from his father as a stopped report attributed to him, and also narrated it on his own authority as a stopped report, until he heard it as a raised report from Abu Saeed.Bukhari narrated something similar to this story, in abbreviated form, at 4/317, from the report of Zuhri, from Salim, from Ibn Umar. Muslim narrated something similar, also abbreviated, at 1/464–465, via the routes of Layth, Jareer bin Hazim, Yahya bin Saeed, and Ibn Awn, all of them from Nafi. Bayhaqi narrated something similar in Sunan al-Kubra 5/278–279 as well, via the route of Ibn Awn, and via the route of Yahya bin Saeed, and via the route of Jareer bin Hazim, all three of them from Nafi.He noted in the report of Yahya bin Saeed that the man who informed Ibn Umar about Abu Saeed was Amr bin Thabit Adwani. And in the report of Jareer bin Hazim, whose wording Muslim did not present but Bayhaqi did present, he said, "I heard Nafi say, 'Ibn Umar used to narrate from Umar regarding currency exchange, and he had not heard anything about it from the Prophet ﷺ.'" He said, "Umar said," and so on.Rima, Ibn Athir said, "With fatha and elongation, it means an excess beyond what is lawful. It is also transmitted as al-irma. One says, 'he practiced irma regarding something,' when he exceeded it, just as one says 'he committed riba.'"The explanation of rima may be from the words of Nafi, because in the report of Jareer bin Hazim from him, as found in Bayhaqi, "I said to Nafi, 'What is rima?' He said, 'It is riba.'" It may also be from the words of Ibn Umar, because Malik narrated it in his report from Nafi and from Salim, from Ibn Umar, from Umar. Indeed, it may even be from the words of Umar himself.Najiba, referring to camels, means the strong, light, swift one.