Ahmad 6485

Its chain of transmission is sahih. Abdul-Ala is Ibn Abdul-Ala Sami, whose reliability was established earlier at 1884, and it is worth adding here that Ibn Main and Abu Zura both confirmed his reliability. Ibn Hibban said, He was meticulous in hadith, a Qadari but not one who called others to it. Ibn Abu Hatim gave his biography in al-Jarh wal-Tadil, 3/1/28. Sami is spelled with the plain sin, because he belonged to Banu Sama bin Luayy, though it appears in al-Jarh wal-Tadil with the dotted shin, which is a copying error.Mamar, whose reliability was established earlier at 1212, and many of his narrations have already passed, though we did not give his biography there, is Mamar (with fatha on the mim, followed by a quiescent plain ayn) bin Rashid Haddani (with damma on the ha and a doubled plain dal). He was a reliable imam, firmly established and a hafiz. Ibn Main said, The most firmly established people in transmitting from Zuhri are Malik and Mamar. Ibn Jurayj said, Hold fast to this man, for no one remains among the people of his time more knowledgeable than him, meaning Mamar. Ibn Hibban said, He was a jurist, a hafiz, meticulous, and pious. He died in Ramadan of the year 153. His biography is given by Bukhari in al-Kabir, 1/378-379, and al-Saghir, 178, by Ibn Saad in al-Tabaqat, 5:397, where he said, Mamar was a man possessed of forbearance, chivalry, and nobility of character, and by Dhahabi in Tadhkirat al-Huffaz, 1:178-179, where he said, He was the first to compile written works in Yemen.Saeed bin Musayab bin Hazn (with fatha on the plain ha and a quiescent zay), the Qurashi Makhzumi, was among the great senior successors, the trustworthy and meticulous imams. Ibn Madini said, I know of no one among the successors more expansive in knowledge than Saeed bin Musayab, and he also said, In my view he is the most eminent of the successors. Makhul said, I traveled the whole earth in pursuit of knowledge, and I never met anyone more knowledgeable than Ibn Musayab. His biography is given by Bukhari in al-Kabir, 1/2/467-468, by Ibn Saad, 5:88-106, by Ibn Kathir in al-Tarikh, 99-101, by Dhahabi in Tadhkirat al-Huffaz, 1:51-53, and in Tarikh Islam, 4:4-7, and by Ibn Khallikan (2):117-120, no. 248, in the edition edited by Shaykh Muhyi al-Din.This hadith will come later in fuller form at 6492, through the narration of Amr bin Aws from Abdullah bin Amr, and that fuller version was narrated by Muslim, Nasai, and others, as we shall mention, Allah willing. I have not found it narrated through Saeed bin Musayab anywhere other than in this place.Regarding "al-muqsitun", Ibn Athir said, al-muqsit is the one who is just. One says, aqsata yuqsitu, so he is muqsit, meaning he acted justly. Whereas qasata yaqsitu (with damma or kasra on the sin in the imperfect) makes him qasit, meaning he acted oppressively. So it is as though the hamza in aqsata serves to negate the root meaning, just as one says, "shaka ilayhi fa-ashkahu," meaning he removed his complaint.