Ahmad 6583

Its isnad is sahih, despite the doubt raised by Hammad bin Zayd about whether it is from Zayd bin Aslam from Ata bin Yasar, as we will explain, Allah willing.Sulayman bin Harb Azdi Washihi, his reliability was established earlier at 2821. Here we add the statement of Yaqub bin Shayba, "He was trustworthy, a man of retentive memory," and Nasai and Ibn Qani said, "Trustworthy, dependable." He was one of Bukhari's teachers, and Bukhari gave his biography in al-Kabir 2/2/9-10. Washihi is a designation derived from Washih, with a dotted shin and undotted ha, a subtribe of Azd.Saqab, with a fatha on the undotted sad and ayn, a silent qaf between them, and ending in ba, from Zuhayr bin Abdullah bin Zuhayr Azdi, trustworthy, deemed so by Abu Zura and others.Zayd bin Aslam Adawi, the freed slave of Umar, his reliability was established earlier at 1597. Here we add the statement of Yaqub bin Shayba, "Trustworthy, a man of jurisprudence and learning," and he was knowledgeable in the tafsir of the Quran. Bukhari gave his biography in al-Kabir 1/2/354, and he related from Muhammad bin Abdul-Rahman Qurashi, "Ali bin Husayn used to sit with Zayd bin Aslam, passing over the gatherings of his own people." Nafi bin Jubayr bin Mutim said to him, "Do you pass over the gatherings of your own people to sit with a freed slave of Umar bin Khattab?" He replied, "A man only sits with someone who benefits him in his religion."Bukhari related the hadith in Adab al-Mufrad 80-81 from Sulayman bin Harb with this isnad, and he recorded Hammad bin Zayd's statement in stronger wording than here, saying, "I do not know it except from Ata bin Yasar." This doubt from Hammad does not affect the soundness of the isnad, as we said, because the hadith will come again in the Musnad in similar form, with some abridgement, at 7101, through the narration of Wahib bin Jareer from his father, "I heard Saqab bin Zuhayr narrating from Zayd bin Aslam from Ata bin Yasar from Abdullah bin Amr." This removes the suspicion of error that might otherwise be feared from Hammad bin Zayd's doubt.Hafiz bin Kathir cited it in Tarikh 1:119 from this place in the Musnad, then said, "This is a sahih isnad, and none of them recorded it," meaning the authors of the Six Books. Abu Qasim Tabarani related it through the hadith of Abdul-Rahim bin Sulayman from Muhammad bin Ishaq from Amr bin Dinar from Abdullah bin Amr, that the Messenger of Allah ﷺ said, "Among the counsel of Nuh to his son was, 'I counsel you regarding two qualities, and I forbid you from two qualities,'" and he mentioned something similar.Abu Bakr Bazzar related it from Ibrahim bin Saeed from Abu Muawiya Darir from Muhammad bin Ishaq from Amr bin Dinar from Abdullah bin Umar bin Khattab from the Prophet ﷺ, with similar wording. It appears that this is actually from Abdullah bin Amr bin As, as Ahmad and Tabarani related it.Haythami mentioned it in Majma al-Zawaid 4:219-220, citing this place and the coming narration at 7101, then said, "Ahmad related all of it, and Tabarani related it similarly, adding in one version, 'And I counsel you regarding tasbih, for it is the worship of creation, and takbir...' Ahmad related it and its men are trustworthy." He also pointed to Bazzar's narration, and he cited two further portions of it at 5:133 and 142, saying in the first place, "Bazzar and Ahmad related it in a long hadith, which came earlier concerning the counsel of Nuh in the section on wills, and Ahmad's men are trustworthy." And in the second he said, "Ahmad related it in a long hadith, which came earlier concerning the counsel of Nuh, and its men are trustworthy." He then mentioned it again from the hadith of Abdullah bin Umar bin Khattab at 10:84 and said, "Bazzar related it, and it contains Muhammad bin Ishaq, who is a mudallis, but he is trustworthy, and the rest of its men are the men of the Sahih." He then pointed back to what he had cited earlier from the hadith of Ibn Amr bin As.I prefer what Ibn Kathir preferred, that the true origin of Bazzar's narration is likely from Abdullah bin Amr, and that the error came from one of the narrators or copyists, because the hadith is known through the hadith of Ibn Amr bin As, and because the route through which Bazzar related it is the same route through which Tabarani related it, namely Muhammad bin Ishaq from Amr bin Dinar. The hadith is thus sahih from this route as well, given the soundness of the isnads of both Tabarani and Bazzar.Bukhari also related part of it in Adab al-Mufrad (p. 81), following his earlier narration, relating it from Abdullah bin Maslama, that is Qanabi, from Abdul-Aziz, that is Darawardi, from Zayd, that is Ibn Aslam, from Abdullah bin Amr, that he said, "O Messenger of Allah, is it from pride?" and so on. This isnad is disconnected, because the narration of Saqab bin Zuhayr found here, which Bukhari also related before this isnad, and which will come again at 7101, shows that Zayd bin Aslam related it only from Ata bin Yasar from Abdullah bin Amr. Moreover, no direct narration from Zayd bin Aslam from Abdullah bin Amr has been recorded, and it is highly unlikely that he heard from him directly, for Zayd died in the year 136, while Abdullah bin Amr died in the year 65, more than 70 years separating their deaths. See 3644.Sijan, with a kasra on the undotted sin and a jim, Ibn Athir said, "It is the plural of saj, which is a green cloak. It is also said to be a silk cloak woven in that same manner." In Majma al-Zawaid it appears as "Sijat," which is an error and a scribal or typographical corruption.His statement, "buttoned with brocade," comes from zirr, meaning button, which is well known. Abu Ubayd said, "Azrartu the shirt means I put buttons on it, and zarartuhu means I fastened its buttons." In a manuscript in the margin of M it reads "muzarrara."His statement, "in a kaffa," the kaffa of a scale is well known, and the more common vowelling has a kasra on the kaf, as we explained in detail in the commentary on 5469.His statement, "every ring mubham," mubham refers to something hidden and indistinct. From this comes the saying "a mubham wall," meaning one with no door, and "a mubham door," meaning one closed such that its opening cannot be found once shut. In a statement of Ibn Masud, "chains of iron mubhama over them," Ibn Anbari said, "Al-mubhama is that which has no locks on it." It is said, "a mubham matter," when it is confused and neither its meaning nor its way can be known. All of this belongs to one category. It resembles the saying "a mufragha ring," meaning one whose sides are solid and unbroken.His statement, "fasamtuhunna," with a fa, is what is established in M and in Ibn Kathir's Tarikh, while in H, the Zawaid, and Adab al-Mufrad it appears with a qaf. We have preferred the fa reading on the basis of the reliable manuscript, which is manuscript M of the Musnad, the rest being printed editions. The meaning of the two forms is close, but the fa is better in my view here.As for al-qasm, it means breaking without complete separation. They say a horn is aqsam when broken in this way. And in the description of Paradise, "The pearl is white, having in it neither qasm nor wasm," meaning neither crack nor flaw. See Lisan 15:351.Safiha al-haqq, its explanation preceded at 3644, treated there as transitive along with its object. Here it is a verbal noun in construct with al-haqq. Ibn Athir said, "There are two possible explanations. One is that the preposition has been dropped and the verb made directly transitive, as though the original were safiha ala al-haqq. The other is that it carries the meaning of a transitive verb like jahila, meaning to belittle the truth and fail to regard it with the weight and soundness it truly deserves." In M it reads "safiha al-khalq," which contradicts all the other narrations.Ghamasa al-nas, with a sad, means to despise people and regard them as nothing. In the earlier narration it appears as ghamata, with a ta. Zamakhshari said in Faiq 1:598, "Ghamir, ghams, and ghamt are sister words, sharing the meaning of finding fault and showing contempt."