Ahmad 6396

Its chain of transmission is sahih. Zubayr bin Arabi, Abu Salama Basri Anbari, was a successor, reliable, deemed trustworthy by Ibn Main and others. Bukhari gave his biography in Kabir 1/2/274-275 and said, "He heard from Ibn Umar, and Hammad bin Zayd, Mamar, and his son Ismail narrated from him." He has no entry in the six books except this hadith, found in Bukhari and Nasai, and in some of Tirmidhi's narrations, as we will mention.Bukhari related the hadith in 3:380-381 from Musaddad from Hammad bin Zayd, and in it the questioner, who is Zubayr bin Arabi, says, "What do you think if I am crowded? What do you think if I am overpowered?" Bayhaqi related it in Sunan al-Kubra 5:74 through the route of Yahya bin Muhammad bin Yahya from Musaddad, similar to Bukhari's narration. Nasai related it in 2:39 from Qutayba from Hammad bin Zayd.Ibn Hajar indicated in Ubab 3:218 that Tirmidhi also related it, but I did not find it there. However, he indicated in Fath that it is found in Tirmidhi outside the narration of Kirukhi, as we will soon mention his words. The copies of Tirmidhi available to us, whether manuscript or printed, are only from the narration of Kirukhi, and this hadith is not found in that narration.In the printed copies of Nasai from Egypt and Hind, and in the two manuscripts of it that I have, one of which is the copy of Shaykh Khalid Sindi, it appears as Zubayr Ibn Adi instead of Zubayr bin Arabi. This is an old error that some narrators fell into, and a similar error occurred in one of the copies of Sahih Bukhari.Ibn Hajar said in Fath, Abu Ali Jiyani said, "In the copy of Asili from Abu Ahmad Jurjani it appears as Zubayr bin Adi, with a plain dal followed by a doubled ya, but this is a mistake. The correct form is Arabi, with a plain ra followed by a fatha, then a ba, then a doubled ya. This is how all the narrators from Firabri related it," meaning the narrator of the Sahih from Bukhari. End of quote.It seems Bukhari sensed this potential corruption and thus indicated a warning against it. Firabri related that he found in the book of Abu Jafar, meaning Muhammad bin Abu Hatim, the scribe of Bukhari, who said, "Abu Abdullah," meaning Bukhari, "said, this Zubayr bin Arabi is Basran, while Zubayr bin Adi is Kufan." End of quote. This is how it appears according to Abu Dharr from his teachers from Firabri.In Tirmidhi's version, apart from the narration of Kirukhi, following this hadith it states, "This Zubayr is Ibn Arabi. As for Zubayr bin Adi, he is Kufan." This is supported by the fact that in the previously mentioned narration of Abu Dawud, it appears as Zubayr bin Arabi with the addition of the alif and lam, which removes the difficulty.The narration of Abu Dawud to which Ibn Hajar refers is the narration of Abu Dawud Tayalisi, which we will mention shortly. The addition that Ibn Hajar quoted from Firabri here is confirmed in the margin of the Yuniniyya, as in the Sultaniyya edition of Bukhari (volume 2, page 152).Tayalisi related it in his Musnad (1864), saying, "Hammad bin Zayd told us, he said, Zubayr Ibn Arabi told us, he said, I asked Ibn Umar about being crowded at the Stone. He said, I saw the Messenger of Allah touch it and kiss it. I said, what do you think if I am overpowered or crowded? He said, take your 'what do you think' along with this star! I saw the Messenger of Allah kiss it and touch it."His statement "zuhimtu" (I was crowded) is in the passive form, from crowding. Ibn Hajar said it is with a damma on the za without lengthening, and in some narrations with the addition of a waw, meaning "zuwuhimtu."His statement "take your 'what do you think' to Yemen" is meant as a rebuke to him for meeting his report about the Messenger of Allah with excuses and contrivances. This is not proper conduct for Muslims. Rather, it is obligatory for a Muslim, upon hearing a sahih hadith from the Messenger of Allah , to accept it without hesitation or reluctance, and he has no recourse but to hear and obey.Ibn Umar cited Yemen as an example of a distant place to which he was directing this objection, out of respect for the Prophetic sunnah. Ibn Hajar here strained himself with an unconvincing interpretation, mentioning that this suggests the questioner was Yemeni! But it suggests nothing of the sort, nor is it close to that. Rather, it is as we have said.It is strange that Ibn Hajar would strain himself with this explanation when he had before him the narration of Tayalisi, which explicitly states that the questioner is the narrator of the hadith himself, Zubayr bin Arabi Basri, and which also contains, "take your 'what do you think' along with this star." See 5239, 5875, 6395.