Ahmad 6661

Its isnad is sahih. Haytham bin Kharija Khurasani, his reliability was established earlier at 1665, and we add here that Bukhari mentioned him in al-Kabir 4/2/216, Ibn Saad in al-Tabaqat 7/2/83, and Khatib in Tarikh Baghdad 14:58-59.Hafs bin Maysara Aqeeli is trustworthy. Ahmad, Ibn Main, and others confirmed his reliability, though some criticized him regarding his memory. Azdi claimed that he narrated munkar reports from Ala bin Abdul-Rahman, but Dhahabi said in al-Mizan 1:266, "Rather, the authors of the Sahihs relied on him as evidence, so no attention should be paid to Azdi's statement," meaning that both Bukhari and Muslim narrated from him. See the book al-Jam Bayna Rijal al-Sahihayn (p. 92), and the introduction of Fath al-Bari (p. 396). Bukhari also mentioned him in al-Kabir 1/2/366-367.Ibn Harmala is Abdul-Rahman bin Harmala Aslami, trustworthy and truthful but prone to error, as we said at 402. Ibn Numayr confirmed his reliability, and Muhammad bin Umar said, "He was trustworthy and narrated many hadiths." Ibn Adi said, "I have not seen any munkar hadith among his narrations."This hadith was narrated by Ibn Majah 2:214, through the route of Uzai, from Abdullah bin Amir Aslami, from Amr bin Shuayb, from his father, from his grandfather, with the same wording, as a raised report. His commentator Sindi quoted from the additional notes of Busiri, who said, "In its isnad is Abdullah bin Amir Aslami the reciter, and he is daif." Abdullah bin Amir was only weakened due to his memory. That is why Bukhari said in al-Saghir 184, "They criticize his memory." In al-Tahdhib, Ibn Saad is quoted as saying, "He was a reciter of the Quran, and he used to lead the people of Madinah in prayer during Ramadan, and he narrated many hadiths, but he was deemed weak."So Ibn Harmala was not alone in narrating this from Amr bin Shuayb, for Abdullah bin Amir corroborated him in this narration, and neither of them is accused of fabrication in his narration, apart from the fear of error or poor memory. This fear has been removed by each of them corroborating the other.Dhahabi cited this hadith in al-Mizan 2:51, in the biographical entry of Abdullah bin Amir, through his route, where it appeared as "or a corpse displaying himself" instead of "or a boastful person." This is definitely a corruption made by a copyist or a printer.Suyuti mentioned it in al-Jami al-Saghir 9984, attributing it to Ahmad and Ibn Majah. His commentator Munawi said, "Hafiz Iraqi said, 'Its isnad is hasan,' and that is why the author marked it as hasan." Then he said that what was mentioned as the wording of the hadith, meaning the wording found here, is only what appeared to the author, and what I found in Musnad Ahmad is, "No one delivers a sermon except a commander, or one commanded, or a conceited person, or a boastful person." So perhaps the word "conceited" fell from the author's pen.This is what Munawi claimed to have seen in the Musnad, but there is no addition of "or a conceited person" in this hadith here in the Musnad, nor anywhere else in it among the hadiths of Ibn Amr bin As. Perhaps he confused it with another hadith in the Musnad, narrated from a man among the companions of the Prophet ﷺ, which contains "or a conceited person" instead of "or a boastful person." Haythami mentioned it in Majma al-Zawaid 1:190.