Ahmad 6519

Its chain is daif. Uthman bin Umayr Abu Yaqzan was already noted as daif at 3787, and it should be added here that Bukhari gave him an entry in Saghir, 150, 152, and said, "Yahya and Abdul-Rahman would not narrate from Abu Yaqzan Uthman." He is Ibn Umayr, also said to be Ibn Qays, al-Bajali, and he is Uthman bin Abu Humayd, the blind man of Kufa. Ibn Abu Hatim gave him an entry in Jarh wal-Tadil, 13/1/161, and reported from Amr bin Ali the money changer, who is Fallas, who said, "Yahya bin Saeed was not pleased with Abu Yaqzan, and neither he nor Abdul-Rahman bin Mahdi narrated from him." He also reported from Abdullah bin Ahmad bin Hanbal, who said, "I heard my father say, 'Ibn Mahdi,' meaning Abdul-Rahman, 'abandoned the hadith of Abu Yaqzan Uthman bin Umayr.'" Abdullah said, "My father used to declare Abu Yaqzan daif." He also reported from Yahya bin Main that he said, "His hadith amounts to nothing." Ibn Abu Hatim also said, "I asked my father about Uthman bin Umayr Abu Yaqzan," and he said, "He is daif in hadith, his hadith is rejected, Shuba was not pleased with him." He mentioned that he was once present with him, and Abu Yaqzan reported from a certain elder, so Shuba said to him, "How old are you?" He answered, giving his age, and it turned out that the elder had died when Abu Yaqzan was only two years old!In Tahdhib, Ahmad bin Hanbal traced his lineage and said, "He is Uthman bin Umayr bin Amr bin Qays al-Bajali," and he is sometimes attributed to his father's grandfather. Bukhari mentioned him in Awsat, in the chapter on those who died between the years 120 and 130, and said, "His hadith is rejected, and he did not hear from Anas."It will be mentioned later, in the sourcing of this hadith, that in some of its chains he is named Uthman bin Qays, attributed to his more remote grandfather, and in Tahdhib he is likewise called Uthman bin Qays. His name appears corrupted here in the manuscripts. In manuscripts J and K it reads, "from Uthman bin Umayr bin Abu Yaqzan," with an extra "bin," and in manuscript M it reads, "from Uthman bin Umayr bin Yaqzan." Both are mistakes, which we have corrected based on the biographical references and the sourcing of the hadith.Abu Harb bin Abu Aswad Deeli is a well known, trustworthy successor, whose reliability was established earlier at 563, and it should be added here that Ibn Saad mentioned him in the second rank of the Quran reciters among the people of Basra, and said, "He was well known, and he has hadiths, and he was an intelligent poet." Ibn Abdul-Barr said, "He is a trustworthy man of Basra." Bukhari gave him an entry in Kuna, number 181, and Dhahabi gave him an entry in Tarikh Islam, 4:217, and said, "He is well known and truthful, he has hadiths, and he read the Quran under his father."Ibn Saad reported this hadith in Tabaqat, 1/4/167, from Abdullah bin Numayr, Ahmad's teacher here, with this same chain.Bukhari reported it in Kuna, in the entry for Abu Harb, from Yahya bin Hammad, from Abu Awana, from Sulayman, meaning al-Amash, from Uthman bin Qays, from Abu Harb. He then reported it from Abu Bakr, from Ibn Numayr, from al-Amash, from Uthman Abu Yaqzan, with this same chain, similarly. He then said, "Waki reported it from al-Amash, from Abu Yaqzan, from Abdullah, from the Prophet ﷺ, as a mursal narration."Tirmidhi reported it, 4:246, from Mahmud bin Ghaylan, from Ibn Numayr, Ahmad's teacher here, with this same chain, and said, "This is a hasan hadith." Ibn Majah likewise reported it, 1:35, through Ibn Numayr as well. Dulabi reported it in Kuna, 1:146, through Abu Yahya Hamani, Abdul-Hamid bin Abdul-Rahman, from al-Amash, with this same chain.Hakim reported it in Mustadrak, 4:262, through Abu Yahya Hamani, from al-Amash, and through Yahya bin Hammad, from Abu Awana, from al-Amash. But he reported it as a corroborating witness, so neither he nor Dhahabi graded it sahih.It will come later through the report of Yahya bin Hammad, from Abu Awana, from al-Amash, at 6630 and 7078. Al-Hafiz referred to it in Isaba, 7:62, and attributed it to Ahmad and Abu Dawud, but he was mistaken in that, for Abu Dawud certainly did not report it. Rather, it is found in Tirmidhi and Ibn Majah, as we have mentioned.Al-ghabra means the earth, and al-khadra means the sky, named so for their colors. He meant that the man was truthful to the utmost degree, expressing this through the breadth of language and figurative speech. So said Ibn Athir.Abu Dharr is Jundab bin Junada al-Ghifari, an early, well known, famous companion. He has a musnad that will come later (h), Allah willing.