Ahmad 6886

Its chain of transmission is daif, it contains unknown narrators.Abbas bin Abdul-Azim Anbari, trustworthy and a hafiz, one of the teachers of Abdullah bin Ahmad, from whom the authors of the six books and others narrated. Bukhari gave his biography in Tarikh al-Kabir 6/1/4.Ubayd bin Abdul-Rahman bin Ubayd bin Salama, Abu Salama Hanafi Yamami Basri, whose biography Husayni gave in Ikmal 73, mentioning that Abu Hatim said of him, "unknown." Hafiz gave his biography in Tajil p. 276 and Lisan Mizan 119-120, noting that Ibn Hibban mentioned him among the trustworthy and said, "The Basris narrated from him." Hafiz said in Lisan, "Bukhari said, there is something questionable about him," mentioning this in the biography of Hakam bin Saeed in Tarikh. This is confirmed in Tarikh al-Kabir 2/1/328, where he narrated a hadith of Hakam bin Saeed through Ubayd bin Abdul-Rahman, then said, "I have some reservation about Ubayd."Junayd bin Amin, whose biography Husayni gave in Ikmal p. 18, and Hafiz in Tajil p. 74, both saying, "He is not well known." We have recorded him under the letter jim. Hafiz said, "Ramhurmuzi mentioned in Muhaddith Fasil that the hadith scholars pronounce it Junayd, with jim and nun, diminutive form, while the specialists say Hunayd, with fatha on the ha and kasra on the nun, ending in a dotted letter, on the pattern of Azim. I have found no discussion of this beyond what is stated here. In my view the correct reading is with jim, which is clearly established in the three original manuscripts here. As for the specialists to whom Ramhurmuzi referred, we do not know who they are."His father, Amin bin Dharwa, was not given a biography by Husayni, since he mistakenly assumed the hadith went from Junayd directly to his grandfather. Hafiz added his biography in Tajil p. 40-41, saying, "He is graded as daif," though I do not know where this grading came from, for I have found no mention or biography of him besides this.His father, Dharwa bin Fudala bin Tarif, whose biography Husayni gave in 35-24 and Hafiz in 120, both describing him as unknown. I have found nothing beyond that.His father, Fudala bin Tarif, whose biography Husayni gave in 111, a biography badly corrupted by copyists, with an omission mixed in with the entry following it. Hafiz gave his biography in Tajil p. 422, saying, "From a man among them called Aasha, and from him his son Dharwa narrated, unknown." This is what Hafiz said. But others have listed him among the Companions, Hafiz himself and those before him. He appears in Istiab p. 306-305, Usud Ghabah 5:19, 118, and Isabah 6:236-237, 63, where this hadith is referenced in his biography. Hafiz said in the first place in Isabah, "Ibn Abu Asim, Baghawi, and Ibn Sakan mentioned him," meaning among the Companions, "and they narrated through Junayd bin Amin bin Dharwa bin Fudala bin Tarif bin Jamil Hirmazi, from his father, from his grandfather Fudala." In Baghawi's version, "My father Amin told me, my father Dharwa told me, from his father Fudala, from a man among them called Aasha, whose name was Abdullah ibn Aawar," then he narrated the hadith similarly. So they listed him among the Companions either as a narrator of the hadith or as one who narrated it from Aasha himself. So it belongs either to his musnad or to the musnad of Aasha.Dulabi mentioned him in Kuna wal Asma 1:28, giving only his kunya, saying, "Abu Dharwa Hirmazi" here is an error, the correct form being Abu Dharra. But it appears to me that this error is an old one found in some copies of Dulabi's book, for Ibn Athir and Hafiz both transmitted it in the chapter on kunyas of their books with this same error, then noted what had already been established in his biography in the chapter on names. Ibn Athir said, "Abu Dharra Hirmazi is counted among the Companions, mentioned by Abu Bishr Dulabi in the book of names and kunyas, as stated by Ibn Makula and Abu Saad Samani." However, what is found in Ansab of Samani, folio 164, and its abridgment Lubab by Ibn Athir 1:293, gives the correct form, Abu Dharwa. This is why I favor the view that the error exists in some copies of Dulabi's book but not others.Ibn Saad narrated the hadith in 7/1/37-36 through Amr bin Ali Abu Hafs Sayrafi Fallas, from Abu Salama Ubayd bin Abdul-Rahman Hanafi, with this chain.Ibn Athir narrated it in Usud Ghabah, in the biography of Ubada, wife of Aasha, 5:546, through Sulayman bin Ahmad, who is Tabarani, "Abdullah bin Ahmad bin Hanbal informed us, Abbas bin Abdul-Azim Anbari told me," and he narrated it with this chain in abridged form, without mentioning what comes after the first ba-rhymed verses.Hafiz bin Kathir transmitted it in full in Tarikh 5:73-74 from this very place in the Musnad, saying, "Abdullah bin Imam Ahmad said, Abbas bin Abdul-Azim Anbari told me," and so on.Haythami mentioned it in Majma al-Zawaid 4:330-331, saying, "Abdullah bin Ahmad and Tabarani narrated it, and it contains a group of narrators I do not recognize."Ibn Abdul-Barr mentioned it at length in similar form, without a chain, in Istiab in the biography of Abdullah bin Aawar, p. 249-350, and gave an abridged version in the biography of Aasha p. 55, and referred to it in the biography of Mutarrif bin Bahsal p. 287, saying, "His account is mentioned in the story of Aasha of Banu Mazin, he had companionship with the Prophet, but I know of no narration from him." He also referred to it in the biography of Fudala bin Tarif 305-306, mentioning that he narrated the story of Aasha with his wife, then said, "It is a report with a confused chain of transmission, but it has been narrated through many different routes." He did not give a biography in the chapter on women for Muaza, wife of Aasha.Ibn Athir transmitted it in Usud Ghabah, in the biography of Aasha, without a chain, 1:102-103, and referred to it in the biographies of Mutarrif and Fudala, 4:472 and 5:19. We have already referred above to his narration of it with its chain in the biography of Muaza. We have also referred earlier to Hafiz mentioning it in Isabah 6:236-237 in the biography of Fudala. He also referred to it in the biographies of Aasha, Abdullah, and Mutarrif, 1:54, 4:35, and 6:102.Zamakhshari mentioned it in Faiq, without a chain of course, in somewhat abridged form, 1:422-423, and explained some of its difficult expressions, which we will refer to, Allah willing.Among the things that deserve attention is the correct vocalization, as far as we have been able to verify, of the unusual proper names appearing in this hadith.Bahsal, this is vocalized in K and M, in the first three places, and in L in the fourth place as well, with a damma over the ba and another over the sad, with a silent ha between them. It appears in many published references we have referred to in a corrupted form, sometimes with nun, sometimes with the dotted dad. All of this is an error, corrected by the vocalization found in the manuscripts of the Musnad, and supported by what is stated in Taj Arus 7:238, "Bahsal, with damma, is among the proper names."Fashigham, this is how it appears in the three original manuscripts. In Tarikh of Ibn Kathir and Majma al-Zawaid it appears as Qabigh, with the three-dotted tha instead of the dotted shin. I am more inclined to trust what is in the manuscripts here.Adham, this is confirmed in K and M with the plain sad, and in L with the dotted dad, and it likewise appears in many published references. What supports the dotted-dad reading is found in Taj Arus 9:107, "Al-Adham, thick-lipped, said of men," in the dotted form, for they did not mention such a description under the root h-s-m.As for the eight lines of rajaz verse, six of them were mentioned in the preceding hadith. They appear in the collections of Aghani appended to Diwan Aasha Kabir, Vienna edition, 1927, in the chapter on Aasha Mazin, who is Abdullah bin Aawar Hirmazi, p. 287-288, in thirteen lines, as follows.1. O master of the people and subduer of the Arabs 2. Rising to the height of Abdul-Muttalib 3. Such is Quraysh, chiefs of noble lineage 4. To you I complain of a sharp-tongued woman 5. Like the dusky she-wolf in the shadow of her den 6. Rajab has stripped bare the food of our orphans 7. She left me in flight and struggle 8. She broke faith with me and turned her tail against me 9. And left me in the midst of a dense tangled thicket 10. Blaming, its owner without a helper 11. Blind, unable to see the knot of the rope 12. Wearying my leg through the length of the journey 13. Whoever you see overcome, he is not the vanquishedWe will mention the sourcing of these verses, as far as we have been able using books of Arabic language and literature and others, beyond what we have already referred to in sourcing this hadith and the one before it, Allah willing.His words in the hadith, "he provides for his family," meaning he seeks provisions for them, mira, with kasra on the mim, meaning food.Hajar, with fatha on the ha and jim, is a region in Bahrain, or as some say, its capital. This is different from the Hajar to which the jars of Hajar are attributed, for that is a village belonging to Madinah, as Ibn Athir and others have mentioned. See Sahih Ibn Hibban, our edition, hadith 47.His words, "she rebelled against him," meaning she disobeyed him and left his obedience, so she is described as nashiz or nashiza, and a man may also be described with nushuz if he mistreats his wife or harms her.His words, "until he came to the Prophet," in K, "until he came to the Prophet" (with the preposition ila added).These ba-rhymed verses have been mentioned in books of literature and language, and some of them repeated many times. Marzubani mentioned verses 1, 4, 7, 8, 13 in Mujam Shuara p. 15-16, then said, "Thalab recited an addition to these verses," and then mentioned verses 9, 11, 12, 13, adding before verse 13 a line, "I see no companion except one who has drawn near."Verses 1, 4-9, 13 appear in Faiq of Zamakhshari 1:423, and verses 1, 4, 6, 9, 13 in Lisan Arab 1:372. Verses 4, 6, 7, 8 appear in it at 10:438. The two lines, 8, appear in it at 9:265. Verses 1, 4-8, 13 appear in Alif Ba of Abu Hajjaj Balawi 1:132. Tracing all their sources would take too long, but many of them are scattered in various places in the lexicons such as Nihaya, Lisan, Taj Arus, and others.We will now explain the difficult words of the verses, following the order of their numbers in the version of the Diwan we mentioned.Verse 1, his words "subduer of the Arabs." Zamakhshari said, "Dayyan is on the pattern of faal, from dana annas, meaning he subdued people into obedience. One says, dintuhum fa-danu, meaning I subdued them and they obeyed."Verse 2, yanmi, with fatha on the ya and kasra on the mim, means he rises and ascends. One says, "So-and-so yanmi to a lineage," and "yantami," meaning he rises to it. The dhirwa of anything is its highest point, originally referring to the dhirwa of the camel, which is the top of its hump. It may be pronounced with kasra or damma on the dhal.Verse 3, quroom is the plural of qarm, with fatha then sukun, meaning a man of great esteem and honor. The origin of qarm is a stallion camel that is left from riding and work. Nujub, with two dammas, is the plural of najib, meaning noble and of good lineage.Verse 4, al-tharba, with kasra on the dhal, and sukun on the ra, its plural being tharab, with kasra on the dhal and fatha on the ra, is derived from tharba with fatha on the dhal and kasra on the ra, similar to miada with kasra then sukun, derived from miada with fatha then kasra. In Lisan, Abu Mansur said, "By tharba he meant his wife, alluding by it to her corruption and her betrayal of him in her private parts." It is also said that he meant the sharpness of her tongue and the corruption of her speech, from the expression "his tongue is tharib," meaning sharp-tongued, not caring what he says.Verse 5, ghabsha, with the dotted ghayn and shin, in the copies of the Musnad and some other narrations, is derived from ghabash, meaning the darkness of night mixed with some whiteness, like ghabas with the plain sin. In the narration of the Diwan and Faiq, and likewise Lisan, it is ghabsa, with the dotted ghayn and plain sin. Zamakhshari said, "Ghabsa means a grayish color tending toward black." In Lisan, "Ghabas and ghabsa mean the color of ashes, a whiteness with some dinginess... A wolf described as aghbas has that color... It is also said that aghbas among wolves means light and greedy, and its origin is from the color." In Zawaid, "Alsa," with two plain letters and lam instead of ba, is a variant reading of the Musnad found in the margin of K, and its meaning is likewise sound, from al-alas, with fatha on the ayn and sukun on the lam, meaning the darkness of night. These are words close in pronunciation and close in meaning.His words, "in the shadow of the den," sirb, with fatha on the sin and ra, is the burrow of the fox, lion, hyena, or wolf, as in Lisan 1:449."I seek food for her," Zamakhshari said, "Baghahu al-shay, meaning he sought the thing for him."Verse 6-7, "she left me," in many narrations with a light lam. Zamakhshari said, "Meaning she remained after me." In Lisan 1:372, "Meaning she went against my expectation of her." And in it at 10:382, from Abu Mansur Azhari, "It is said that a man's wife opposes her husband by turning away toward another when he is absent from her." Zamakhshari said, "If it were read fakhallafatni, with the doubled letter, the meaning would be, she left me behind her in struggle and intense longing and yearning for her." Something similar appears in Nihaya 2:314. In many narrations it is "wa harb," with fatha on the ha and ra, instead of "wa harab," and Zamakhshari's commentary follows this reading, saying, "With struggle and anger, meaning nizaan wa harban, together with contention and anger. One says, hariba haraban, meaning he became angry, and haribahu ghayruhu, meaning he made him angry," intending her rebellion against him after his departure and her stubbornness in another matter. This reading is likewise explained in Nihaya 1:212 and Lisan 1:295.Verse 8, "and turned her tail against him." Zamakhshari said, "Latat al-naqa bi-dhanabiha, meaning the she-camel pressed her tail against her vulva... She does this when she is impregnated by the stallion." This is an allusion to nushuz, rebellion. It is also said that it means that when she persisted in her way and clung to her breaking of faith and held back from him, she was like one striking with her tail, remaining fixed in place, not moving." Ibn Athir said in Nihaya 4:58, "He meant that she withheld herself by closing herself off, from latat al-naqa bi-dhanabiha, meaning the she-camel closed her vulva when the stallion sought her." It is also said, "He meant that she turned away and concealed herself from him, just as the she-camel conceals her vulva with her tail." Something similar appears in Lisan 9:265-266.Verses 9 and 10, these two lines appear thus in the Diwan, and I think they are two versions of a single line, or perhaps they are each compiled from two different narrations or several narrations, as will become clear from explaining their difficult words. Al-ays, with two plain letters and kasra on the first, is dense, tangled trees. Al-ashab, with fatha on the hamza and the dotted shin, is explained in Lisan 1:208, "Al-ashab means the intensity and density of trees' tangling to the point that there is no way through it. One says of a place, 'a dense place,' meaning abundant in trees, and 'a dense thicket' and 'tangled thicket,' meaning intertwined." He then narrated verses 9 and 13 in the same way as the narration of the Musnad here, whereas he narrated them at 1:372 in the manner of the Diwan's narration, inserting verse 12 between them. Zamakhshari's narration at 1:423 follows the narration of the Musnad, and likewise the narration of Ibn Athir in Nihaya 1:33 and 3:143. Zamakhshari said, "Al-mutashib means the entangled and confused, he set it as a metaphor for the confusion of his situation." As for al-ayd in line 10 in the narration of the Diwan, it is with fatha on the ayn and likewise ends with the dotted dad, and al-ayd and al-ayda mean a thicket, which is dense, tangled trees.Verse 11, al-akmah is the blind person who is born blind, though kamah sometimes appears in poetry to mean acquired blindness. Some scholars of language mentioned that kamah can be either congenital or acquired after having had sight. In either case, it is used here metaphorically. Al-karab, with fatha on the kaf and ra, is the rope tied after the first rope.Verse 12, "wearying my leg," meaning tiring it, and al-kadd means causing fatigue.Verse 13, Zamakhshari said, "The lam in his words 'liman ghalab' relates to 'sharr,' as when you say, 'you are worse for this than for that.' He meant 'liman ghalabahu,' but dropped the pronoun referring back from the relative clause to its antecedent. If it is asked, why did he not say, 'wa hunna sharru ghalibatin liman ghalabathu,' as proper usage would require, the answer is that he intended emphasis, so he referred to something by describing that thing as an overpowering evil to whoever it overcomes, then made them that thing, describing them accordingly, just as one says, 'Zayd is a palm tree,' when exaggerating in describing his height."His words in the hadith, "look at this man's wife." Zamakhshari said, "Meaning seek her out. One says, 'Look for so-and-so thoroughly,' and 'look for the garment, where is it.'"Her words, "in what I did," in a copy on the margin of L, "in what I heard," which matches what is in Majma al-Zawaid. What appears here matches what is in Tarikh of Ibn Kathir.The final two lines, "By your life, Muaza did not live," and so on, are also mentioned in the Diwan p. 288, and in Ibn Saad 7/1/37, and in Istiab p. 249, and in Usud Ghabah 1:103. The first of them appears in Isabah 6:337.His words in the second line, "when they whispered to her," this is what is confirmed in the three original manuscripts and in Tarikh of Ibn Kathir. In Majma al-Zawaid it appears as "idh atajuu biha." My strong suspicion is that this is a corruption by a copyist or printer, and in the Diwan...