Ahmad 6363

Its isnad is sahih, and it is a fragment of the long hadith, some of whose narrations we have already pointed to, from the two Shaykhs, as previously discussed in 6360. However, there is here a semblance of weakness in Abdul-Razzaq's statement, on the authority of Maamar, on the authority of Zuhri, on the authority of Salim or on the authority of more than one person, because of the uncertainty between Salim and unnamed people whose identities and circumstances are unknown. If this narration stood alone, it would undoubtedly be daif. I have not found any scholar who has addressed this narration or referred to it. It seems to me that this is the reason why Bukhari did not bring out the hadith in its entirety through the narration of Abdul-Razzaq from Maamar, but rather brought it out through the narration of Hisham bin Yusuf al-Sanani from Maamar, as we mentioned in the first hadith. Perhaps this is also what led Muslim not to present the full wording of the hadith when he narrated it in its entirety at 2:374, on the authority of Abd bin Humayd and Salama bin Shabib, both of them on the authority of Abdul-Razzaq, who said, Maamar narrated to us, on the authority of Zuhri, on the authority of Salim, on the authority of Ibn Umar, and so on, and he said, with the same meaning as the hadith of Yunus and Salih, except that Abd bin Humayd did not mention the hadith of Ibn Umar about the Prophet ﷺ going off with Ubayy bin Kaab among the palm trees, meaning this hadith.In any case, this hadith is sahih, despite the uncertainty about "Salim or more than one person" in this isnad, because it is established and confirmed through other narrations that do not contain this uncertainty. Bukhari narrated it through the route of Hisham bin Yusuf, from Maamar, from Zuhri, and the two Shaykhs narrated it through the route of Yunus, from Zuhri, within the longer narration, as we mentioned in 6360. Bukhari also narrated it as a suspended narration at 6:112, saying, Layth said, Aqeel narrated to me, on the authority of Ibn Shihab, on the authority of Salim bin Abdullah, on the authority of Ibn Umar, and he mentioned this hadith alone. Al-Hafiz said, Ismaili connected it through the route of Yahya bin Bukayr and Abu Salih, both of them on the authority of Layth. It will also come after this, at 6364, through the narration of Shuayb, on the authority of Zuhri, all of whom narrated it from him, on the authority of Salim, on the authority of his father, without any uncertainty.His statement, "and he was trying to catch Ibn Sayad off guard" (yakhtilu), with a fatha on the ya, a sakin on the kha, and a kasra on the ta, means he sought to hear his speech while he was unaware and did not notice, so that he and the companions might learn his true nature, whether he was a soothsayer or a sorcerer."From Ibn Sayad" appears in manuscript H as "instead of" (badal min), which is not good, and is perhaps a scribal error, and we have kept what appears in manuscript K.Al-qatifah, with qaf and tha, is a cloak with a nap.Al-zamzama, with two zas, is a faint sound that can barely be understood. Al-Hafiz said in al-Fath, 3:175, Khattabi said, it is the movement of the lips in speech, and others said, it is the speech of foreigners, and it is a sound produced from the nostrils and throat.His statement at the end of the hadith, "bayna," appears in a copy in the margin of manuscript M as "al-bayn."