Ahmad 7127

Its chain of transmission is extremely daif. Abu Juhaym Wasiti - this is how it is fixed in all three original manuscripts here, "Abu Juhaym" in the diminutive form, described as Wasiti. In one copy in the margin of manuscript M, it appears as "Abu Juham," without the diminutive, which agrees with many references, as we will mention, Allah willing. Many references also state that he was Iyadi. But whichever it was, he is extremely daif.In al-Kuna by Bukhari, number 154, "Abu Juhaym Iyadi." Musaddad said, Hushaym narrated to us, he said, a shaykh known by the kunya Abu Juham narrated to us, from Zuhri, from Abu Salama, from Abu Hurairah, who said, "The bearer of the poets' banner into the Fire is Imru Qays, because he was the first to master poetry."There is another narrator named Subayh bin Abdullah, or bin Qasim, Iyadi, whose kunya was Abu Juhaym. Dulabi said in Kuna, 1:136, "Abu Juhaym, Subayh bin Qasim Kufi, from Saeed bin Musayab and Saeed bin Jubayr, Abu Muawiya narrated from him." He also said, 1:137, "Abbas bin Muhammad narrated to us, he said, I heard Yahya bin Main say, Hushaym narrated from Subayh, who is Abu Juhaym, but he is not the Abu Juhaym from whom the hadith of Imru Qays is narrated."This shows that Hushaym narrated from Abu Juhaym Subayh, just as he narrated here from the other Abu Juhaym, the narrator of the hadith of Imru Qays. This caused confusion, since some considered them to be a single narrator. Dhahabi mentioned him in Mizan, 1:463, under the name Subayh, and asserted definitively that the hadith of Imru Qays belonged to him, then referred to the section on kunyas, where he mentioned him again, 3:252, without mentioning that his name was Subayh. Hafiz followed him in Lisan Mizan, 1:181, in the section on names, then 3:359-360, in the section on kunyas. But Hafiz later corrected this, established that they were two different men, acknowledged that he had followed Dhahabi, and gave a detailed account of it in Tajil, pages 472-473.The truth is that Subayh bin Qasim, whose kunya was Abu Juhaym, is a different narrator from the one here. Bukhari gave his biography in Tarikh al-Kabir, 2/2/319, and Ibn Abu Hatim in Jarh wa Tadil, 2/1/451, and neither of them pointed to any confusion between him and the narrator here. Subayh bin Qasim is also different from Subayh bin Abdullah. Bukhari distinguished between them, giving the biography of the son of Abdullah before that of the son of Qasim. He mentioned them together in the chapter on "Subayh" with the sad pronounced with damma, and in the entry on the son of Qasim he related from Ali bin Madini that he pronounced it with fatha. Ibn Abu Hatim distinguished between them even more clearly, mentioning Subayh bin Abdullah under the sad with damma, 2/1/449, and Subayh bin Qasim under the sad with fatha. Neither of them, nor Dulabi in Kuna, mentioned that Subayh bin Abdullah was known by the kunya Abu Juhaym, so that he might be confused with Subayh bin Qasim, Abu Juhaym!As for Abu Juhaym, the narrator of this hadith, Abu Zura Razi said of him, "Feeble." Ibn Adi said, "An unknown shaykh, whose name is not known, and his report is objectionable, and I know of no other report from him." Ibn Abdul-Barr said, "His hadith is not sound."Ibn Hibban gave him a biography in his book Majruhin min Muhaddithin, known as Duafa, permitting the entry, and narrated in it this hadith from the Musnad. He said, "Abu Juhaym was a shaykh from the people of Wasit, who narrated from Zuhri things that were not from his hadith. Hushaym bin Bashir narrated from him. It is not permissible to use his narration as evidence when he narrates alone." He narrated from Zuhri, from Abu Salama, from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "Imru Qays is the bearer of the poets' banner into the Fire." Muhammad bin Abdul-Rahman Sami narrated it to us, Ahmad bin Hanbal narrated to us, Hushaym narrated to us, from Abu Juham. And Abu Yaala narrated it to us, Yahya bin Main narrated to us, Hushaym narrated to us.Ibn Kathir mentioned this hadith in his history, 2:118, quoting this passage from the Musnad, but the chain of transmission there was distorted by the typesetter. Ibn Kathir then said, "Many people narrated this hadith from Hushaym, among them Bishr bin Hakam, Hasan bin Arafah, Abdullah bin Harun, the Commander of the Faithful, Mamun, brother of Amin, and Yahya bin Main." Ibn Adi also related it through Abdul-Razzaq, from Zuhri, with the same wording. This is munqati, and it has also come through another route from Abu Hurairah, but it is not sound through any way other than this.Haythami quoted it in Majma al-Zawaid, 1:119, from this passage, and said, "Ahmad and Bazzar narrated it, and in its chain of transmission is Abu Juhaym, the shaykh of Hushaym bin Bashir, whom I do not know, but the rest of its narrators are the narrators of the Sahih." Suyuti mentioned it in Jami Saghir, number 1624, attributing it to Ahmad, and did not comment on it. Munawi graded it daif, quoting from Haythami and Dhahabi.The other route from Abu Hurairah, to which Ibn Kathir referred, is what Khatib narrated in Tarikh Baghdad, 9:370, through Junayd bin Hakeem Daqqaq, from Abu Hafan the poet, from Asmai, from Ibn Awn, from Muhammad, that is Ibn Sirin, from Abu Hurairah. This chain of transmission is also daif.Abu Hafan the poet is Abdullah bin Ahmad bin Harb Mahzami. Khatib gave his biography as we mentioned, and Hafiz gave his biography in Lisan Mizan, 2:249-250, saying, "He held a great position in literature, but he attributed to Asmai a false report." Then he mentioned this hadith. He also referred to him in the section on kunyas in Lisan, 6:449, and likewise Dhahabi mentioned him in the section on kunyas in Mizan, 3:385, saying, "He reported an objectionable account from Asmai." Ibn Jawzi said, "No reliance is placed on it."Hafan is pronounced with fatha on the ha, though it is also said with kasra, as in Sharh Qamus, 6:275. Mahzami is pronounced with kasra on the mim, sukun on the ha, and fatha on the za, as vocalized by Ibn Athir in Lubab, 194. Moreover, the one who narrated from Abu Hafan the poet, namely Junayd bin Hakeem bin Junayd, Abu Bakr Azdi Daqqaq, is also subject to criticism. Daraqutni mentioned him, saying, "He is not strong." See his biography in Tarikh Baghdad, 7:241, and Lisan Mizan, 2:141.There is also a story mentioned by men of letters, containing this same meaning, in which they attribute to the Messenger of Allah that he said concerning Imru Qays, "That is a man remembered in this world, honored in it, but forgotten in the Hereafter, obscure in it. He will come on the Day of Resurrection carrying with him the poets' banner into the Fire." Ibn Qutayba related it in Uyun Akhbar, 1:143-144, from Ibn Kalbi, and also mentioned it from him in Shir wa Shuara, 74-75, in our edition. The author of Aghani, who is not reliable, related it in another story through another route, and Yaqut related it in Mujam Buldan, 5:421-422, saying, "This is one of the most famous reports!"I responded to him in my commentary on al-Shuara, pointing out that it is not known among the hadith scholars, who are the authority regarding reports attributed to the Messenger of Allah ﷺ. I then found that Hafiz bin Kathir mentioned in his history, 219, that Ibn Asakir narrated it through the route of Ibn Kalbi, with his chain of transmission going back to Afif Kindi. Haythami mentioned it in Majma al-Zawaid, 1:119, from Afif Kindi, then said, "Tabarani narrated it in Kabir, through the route of Saad bin Farwa bin Afif, from his father, from his grandfather, and I did not find anyone who gave their biographies!" Hafiz also referred to it in Isaba, 4:249, from the narration of Ibn Kalbi as well.This, as you can see, is an obscure chain of transmission, which cannot serve as proof, indeed it cannot even stand on its own. They are, all of them, weak and incoherent narrations, each one weakening the other.