Ahmad 6994

Its chain of transmission is sahih. Amir bin Yahya bin Habib bin Malik Muafiri Misri has already been verified as reliable at 2414, and we add here that Ibn Abu Hatim included his biography in Al-Jarh wal-Tadil 3/1/329.The hadith was narrated by Tirmidhi 3:367, from Suwayd bin Nasr, from Abdullah bin Mubarak. And Ibn Majah 2:300, from Muhammad bin Yahya, from Ibn Abu Maryam. And Hakim in Al-Mustadrak 1:259, via Yahya bin Abdullah bin Bukayr. All three of them transmitted from Layth bin Saad, with this chain, in similar wording.Tirmidhi said, This is a hasan gharib hadith. Hakim said, This is a hadith sahih in chain, which the two of them (Bukhari and Muslim) did not record. Dhahabi agreed with him.Tabari narrated its meaning in abridged form at 14331, via Jafar bin Awn, from Abdul-Rahman bin Ziyad Afriqi, from Abdullah bin Yazid, from Abdullah bin Amr, as a raised report (marfu). Its chain is daif.Munziri cited it in Al-Targhib wal-Tarhib 2:240-241, and said, Tirmidhi narrated it and said, A hasan gharib hadith, and Ibn Hibban in his Sahih, and Hakim, and Bayhaqi. Hakim said, Sahih according to the criterion of Muslim.As-sijill, with kasra on the sin and jim and shaddah on the lam, means the large register, as stated by Ibn Athir.The addition of [lahu] in the phrase "then he says to him" is found in two copies in the margins of L and M."Fa-yabhatu ar-rajul" means he is cut off and falls silent, bewildered and astonished.Al-bitaqah, with kasra on the ba and no shaddah on the softened ta, Ibn Majah said in As-Sunan, following his narration of this hadith, Muhammad bin Yahya, meaning his teacher, the great imam Dhuhli who transmitted it from him, said, Al-bitaqah means the slip of paper. The people of Egypt call a slip of paper "bitaqah."The word "Misr" (Egypt) was corrupted in the printed Sunan to "Mudar" with a dot above the dad. This is a clear printing error.Ibn Athir said in An-Nihayah, Al-bitaqah is a small slip of paper on which is recorded the amount of what is placed with it, if it is coin then its weight or count, and if it is goods then its price. It is said it was so named because it is tied with a strip (bitaqah) from the cloth, in which case the ba would then be extra.This is a word in frequent use in Egypt. The author of Al-Lisan quoted part of Ibn Athir's statement, then said, Others have said, Al-bitaqah is a small slip of paper, and it is a term current in Egypt and its surrounding areas, where they call the slip of paper attached to cloth bearing its price marking "bitaqah." This is how it was specified in At-Tahdhib.Al-Muhkam generalized it and did not restrict it to Egypt and its surroundings or elsewhere, saying, Al-bitaqah is the small slip of paper found on cloth. Then it pointed to this hadith, then said, Ibn Sidah said, Al-bitaqah is the small slip of paper found on cloth bearing its price marking, in the dialect of Egypt. Shimr related this, and said, Because it is tied with a bitaqah from the fringe of the cloth. He said, This derivation is mistaken, because the ba according to his statement would be the ba of preposition, making it extra. The correct view is what was mentioned earlier from the statement of Ibn Arabi. It is a word in very frequent use in Egypt, may Allah the Exalted protect it.Regarding the phrase "and that Muhammad is His servant and Messenger," in two copies in the margins of L and M it reads, "and I bear witness that Muhammad is the servant and Messenger of Allah." What appears here is what agrees with the rest of the narrations we have referred to, except that the narration of Tirmidhi contains, "and I bear witness that Muhammad is His servant and Messenger," with the addition of the word "I bear witness."Regarding the phrase "fa-tashat as-sijillat," it means they became light, from at-tayash, which is lightness.Regarding the phrase "wa la yathqulu shayun bi-Bismillah ir-Rahman ir-Raheem," this is how it appears in all three source manuscripts here. In K the word "kadha" was placed above it, and in another margin, to indicate that this is what is found in the copies, though there is doubt about its correctness. Indeed, it is a construction lacking clarity.This sentence is not found in the narrations of Ibn Majah and Hakim. In its place, the narration of Tirmidhi has, "wa la yathqulu maa ismillah shayun" (nothing outweighs along with the name of Allah), which is clear in meaning.The verb "thaqala," with damma on the qaf, is intransitive. You say, thaqala yathqulu thiqalan wa thaqalah, so it is thaqeel (heavy). It also comes as transitive with fatha on the qaf, you say, thaqqala ash-shay yuthaqqiluhu thiqlan, meaning it increased its weight. And "thaqqalat ash-shah" also, athqaluha thiqlan, meaning I weighed it, that is, when you lift it to see which of its parts is heavier or lighter, as stated in Al-Lisan.In Kitab Al-Afal by Ibn Al-Qattaa 1:129, there is another wording regarding its transitive usage, which is suitable for explaining this expression here, which I have not found elsewhere in the linguistic references. He said, "Thaqqala ash-shay ash-shay" means he weighed it against it, and "the ewe," meaning he weighed it. This is a good wording. What is meant by it is that you say, when one thing is weighed against another, and one of them turns out heavier than the other, it outweighs it. "Thaqqala ash-shay" means it outweighed it in weight.So if the wording here had been like this, "wa la yathqulu shayun ismallah" (nothing outweighs the name of Allah), the meaning would be correct and sound according to this wording we have explained. It would mean, nothing is weighed against the name of Allah such that it outweighs it in the balance.We do not know, perhaps the original wording in Al-Musnad was like this, and the copyists did not understand it, so they wrote it according to their own judgment in the wording found in the three source manuscripts. We have no other source manuscripts in hand, nor any other narration besides the narration of Tirmidhi, by which we could be certain of this.