Ahmad 7695

Its chain of transmission is sahih. Nafi bin Jubayr bin Mutim, his biography was given previously at . This hadith will come again at , from Rawh, from Ibn Jurayj, with this same chain. Muslim also related it at from Harun bin Abdullah and Muhammad bin Hatim, both from Hajjaj, that is, Ibn Muhammad, from Ibn Jurayj, likewise. Abu Awana also related it in his Musnad extracted from Sahih Muslim, volume 3, page 3, from Abbas Duri and Saigh, both from Hajjaj bin Muhammad, from Ibn Jurayj.Ibn Kathir quoted it in Jami al-Masanid wal-Sunan, 7:506, from these two narrations in the Musnad, this one and the narration at . But Ibn Kathir made a serious error in it. He did not mention it among the hadiths of Nafi bin Jubayr bin Mutim from Abu Hurairah, pages 385-386, but instead mentioned it under the section on kunyas, under the heading "Abu Abdullah Hanash bin Zayd bin Rayyan, from him," which was a lapse of attention on his part, may Allah have mercy on him.The hadith, as its context indicates, is the hadith of Nafi bin Jubayr, who heard it from Abu Hurairah and narrated it in that gathering. Abu Abdullah was merely a man passing through the gathering. Perhaps the time for the congregational prayer had arrived, and Abu Abdullah wanted to leave, so Nafi told him this hadith, exhorting him and encouraging him toward the congregational prayer. For this reason, this Abu Abdullah is not given a biography in Tahdheeb or its derivative works, nor in the book on the narrators of the Sahihayn, since he had no role in transmitting the hadith, he was merely a listener.Then Husayni followed Ibn Kathir in this error, mentioning in Ikmal, page 131, "Abu Abdullah Hanash bin Zayd bin Rayyan, from Abu Hurairah, and from him Umar bin Ata bin Abul-Khuwar," and said nothing further after that. For if this man had been a narrator of the hadith, it would not have been among the additions of the narrators in the Musnad beyond the narrators of the six books, since the hadith is established in Sahih Muslim with this same context.Then Ibn Hajar came and added another error on top of the error. He quoted, in Tajil, page 97, the statement of Husayni, and commented on it, saying, "Abu Ahmad Hakim mentioned in Kuna, 'Abu Abdullah, who heard Abu Hurairah and others, and Muhammad bin Ibrahim Taymi narrated from him,' so perhaps this is him. And he is in Tahdheeb!"What is actually in Tahdheeb, 12:152, is "Abu Abdullah, counted among the people of Madinah, from Abu Hurairah, and from Ibn Abis Juhani, concerning the formulas of seeking refuge, and from him Muhammad bin Ibrahim Taymi." I say, Ibn Hibban mentioned him among the trustworthy narrators. This narrator is marked, in Tahdheeb and its derivative works, only with the symbol of Nasai. So he was not the narrator of this hadith which Muslim related. Had Hafiz Mizzi and the other scholars who compiled works on the narrators found in the transmission chains and the narrators of the six books seen that he was the narrator of this hadith, they would have marked him with the symbol of Muslim.Ibn Hibban mentioned him among the trustworthy narrators, as Hafiz stated [Thiqat, page 384], saying, "Abu Abdullah narrates from Abu Hurairah, 'Make your prayer with them a voluntary prayer,' and Muhammad bin Ibrahim Taymi narrated from him." His hadith from Ibn Abis concerning seeking refuge, referred to in Tahdheeb, is in Sunan Nasai, 2:312. As for his other hadith from Abu Hurairah, which Ibn Hibban referred to in Thiqat, I have not been able to locate it at present.I had observed Ibn Hajar reviewing the hadiths of the Musnad in many places in Tajil, and following up on Husayni's lapses or errors. But it has become clear to me from this hadith that he sometimes neglected such review, for had he gone back to the hadith itself in the Musnad, he would have known that it is in Sahih Muslim, and that it is not among the additions of the Musnad beyond the six books. But it seems to me that when Ibn Kathir erred in it, those who came after him simply followed him, and so the verification eluded them all.Shafii, may Allah have mercy on him, spoke truly when he described the effect of blind imitation on those who practice it, saying, "Through blind imitation, some of them have fallen into neglect, and may Allah forgive us and them."The name of this Abu Abdullah is recorded in Abu Awana's narration as Abu Abdul-Rahman, which is a clear error. As for his statement, "the son-in-law of Zayd bin Rayyan," and so on, the word khatan is with a fatha on the kha and the ta, meaning the husband of one's daughter, and it may also be applied to anyone connected to a man through his wife's side, such as her father or brother.As for Zabban, it is with the letter zay and the letter ba, just as it is established here in the narration of Ibn Bakr from Ibn Jurayj, and this is the correct form established in Sahih Muslim, and Qadi Iyad recorded it this way in Mashariq, 1:306-316. The narration of Abdul-Razzaq, with Rayyan spelled with a ra and a ya, was not followed by anyone else in this.As for the text of the hadith attributed to the Prophet, its meaning has already appeared within the hadiths at , , , ﷻ.