Ahmad 7902

Its chain of transmission is sahih. Ali bin Yazid is Ibn Jadan. Anas bin Hakeem Dabbi Basri is a trustworthy tabii. Bukhari mentioned him in Tarikh al-Kabir 34/2/1-36 and Ibn Abu Hatim in 288/1/1, and neither of them mentioned any criticism of him. Ibn Hibban mentioned him among the trustworthy narrators, page 143. In Tahdhib, it is mentioned that Ibn Madini listed him among the unknown narrators from the students of Hasan. We do not know how accurate this report from Ibn Madini is, for Hasan was not the only one who narrated from him, as is clear from this very chain, since Ali bin Zayd also narrated from him. So how could it be considered strange for two people to narrate from him?Ibn Majah, 1425, narrated this hadith from Abu Bakr bin Abu Shayba and Muhammad bin Bashshar, both of them from Yazid bin Harun with this chain. Hasan also narrated it from Anas bin Hakeem at greater length and in more detail, and it will come in the Musnad, 9490, from Ismail (who is Ibn Ulaya), from Yunus bin Ubayd, from Hasan, from Anas bin Hakeem Dabbi, from Abu Hurairah, as a stopped report attributed to him, and at the end of it, Yunus said, "I think he did mention the Prophet ﷺ." Abu Dawud, 864, likewise narrated it from Yaqub bin Ibrahim Dawraqi, from Ibn Ulaya, with the same wording. In the middle of it, Yunus said, "I think he mentioned it from the Prophet ﷺ." Hakim likewise narrated it in Mustadrak, 1:262, through Yaqub Dawraqi, from Ibn Ulaya. Hakim then said, "This is a hadith with a sahih chain, which the two of them (Bukhari and Muslim) did not include, and it has a corroborating witness with a chain that is sahih according to the criterion of Muslim." Dhahabi agreed with him. We will mention this corroborating witness, Allah willing.Bukhari likewise narrated it in Tarikh al-Kabir, 1/2/35, in the biographical entry on Anas bin Hakeem, briefly, as is his custom, through Ibn Ulaya, from Yunus, similarly, and Yunus said, "I think he mentioned the Prophet ﷺ." It is obviously understood that Yunus's doubt about attributing it up to the Prophet ﷺ does not affect the soundness of that attribution, for this is something that cannot be known by personal opinion or analogy, and how could Abu Hurairah know the first thing for which people will be held accountable on the Day of Resurrection, and the details that follow, unless he learned it from the infallible one, the teacher of good ﷺ? So even if it is worded as a stopped report, it is with certainty, in ruling, a raised report.Tirmidhi alluded to this narration of Anas bin Hakeem after narrating its meaning through another route [1:319 of Mubarakpuri's commentary, 2:292 in our commentary], and said, "It has been narrated from Anas bin Hakeem, from Abu Hurairah, from the Prophet ﷺ, something similar to this." In fact, Yunus narrated it once as a pure stopped report, without mentioning any doubt about raising it to the Prophet. Bukhari narrated it in Tarikh al-Kabir, 1/2/34-35, through Abdul-Warith, who is Ibn Saeed Anbari, "He heard Yunus, from Hasan, who heard Anas bin Hakeem Dabbi, who heard Abu Hurairah," as his own statement, meaning he narrated it as Abu Hurairah's own words, stopped at him. This does not harm it at all, because it is, in ruling, a raised report, as we said before. Moreover, its being raised in wording has also been established, with a sahih chain, whose narrator has no doubt about raising it.Bukhari narrated it in Tarikh al-Kabir, 1/2/34, at the very start of the entry on Anas bin Hakeem, from Musa bin Ismail, from Aban, who is Ibn Yazid Attar, from Qatada, from Hasan, from Anas bin Hakeem, from Abu Hurairah, from the Prophet ﷺ, who said, "The first thing for which a servant will be held accountable is his prayer." Bukhari abridged it by brief reference, as is his custom. This chain removes all doubt about its being raised.Also, Hasan narrated it from another tabii, or perhaps from more than one tabii. Nasai, 1:81-82, narrated something similar through Shuayb bin Bayan, from Ziyad bin Maymun, from Abu Awwam, who is Imran bin Dawwar Qattan, from Qatada, from Hasan, from Abu Rafi, who is Nafi bin Rafi Sayigh, from Abu Hurairah, as a raised report. This is a good chain, suitable for corroborations and supporting witnesses. In the Egyptian printed edition of Nasai's book it appears as "from Qatada, from Hasan bin Ziyada," and the words "bin Ziyada" are also found in the Indian printed edition, marked as a variant reading. This is plainly an error, and it is not mentioned in the manuscript of Shaykh Abid Sindhi. Moreover, there is no narrator among the transmitters of the six books named Hasan bin Ziyad, rather Hasan in this chain is Hasan Basri.Bukhari narrated it in Tarikh al-Kabir, 1/2/35, as a stopped report attributed to Abu Hurairah, through Mubarak, who is Ibn Fadala, from Hasan, "A man from the people of Basra told me, I used to sit with Abu Hurairah in Madinah," as his own statement, meaning stopped at him. This unnamed man could very plausibly be Abu Rafi Nafi bin Rafi, since he was from Madinah and settled in Basra.Hasan also narrated it from another tabii, Hurayth bin Qabisa, or Qabisa bin Hurayth. Tirmidhi, 1:318-319 of Mubarakpuri's commentary [number 413 in our commentary], and Nasai, 1:81, both narrated it through Hammam, from Qatada, from Hasan, from Hurayth bin Qabisa, from Abu Hurairah, as a raised report similar to this, within a story. Tirmidhi said, "The hadith of Abu Hurairah is a hasan gharib hadith from this route, and this hadith has been narrated from a different route than this from Abu Hurairah. Some of the companions of Hasan have narrated from Hasan, from Qabisa bin Hurayth, a different hadith than this one." The well known form is Qabisa bin Hurayth, while Hurayth bin Qabisa has not been given a biographical entry, rather scholars refer it back to Qabisa bin Hurayth, favoring that as the correct form. Qabisa is a trustworthy tabii, whom Bukhari mentioned in Tarikh al-Kabir, 4/1/176, and Ibn Abu Hatim in 3/2/125, and neither of them mentioned any criticism of him. Ibn Hibban also mentioned him among the trustworthy narrators. In any case, this is a good chain, at least hasan, as Tirmidhi graded it hasan.Hasan also narrated it from another tabii whom he left unnamed, not mentioning his name. Bukhari narrated it in Tarikh al-Kabir, 1/2/35, from Musa, who is Ibn Ismail, from Hammad, who is Ibn Salama, from Humayd, from Hasan, "from a man of Banu Sulayt, from Abu Hurairah, from the Prophet ﷺ." Abu Dawud, 865, likewise narrated it from Musa bin Ismail, from Hammad, from Humayd, from Hasan, from a man of Banu Sulayt, from Abu Hurairah, from the Prophet ﷺ, with similar wording, meaning similar to the wording of Hasan's narration from Anas bin Hakeem given here, which Abu Dawud narrated before this one. Hakim, 1:263, likewise narrated it through Hajjaj bin Minhal, from Hammad bin Salama, with the same chain.It will come in the Musnad, 17021, within the musnad of Tamim Dari, that Ahmad narrated it from Affan, from Hammad bin Salama, from Humayd, from Hasan, from a man, from Abu Hurairah, as a raised report. Ibn Majah, 1426, likewise narrated it from Hasan bin Muhammad bin Sabbah, from Affan, with this chain, together with the hadith of Tamim Dari. The most likely view, indeed the only possible one, is that this man is the man of Banu Sulayt, even though it is not mentioned here which tribe he belonged to.Hasan, on some occasions, would relate it without mentioning any intermediary, leaving out the tabii between himself and Abu Hurairah. Ahmad narrated it, as will come, 17017, from Hasan bin Musa, from Hammad, from Humayd, from Hasan, from Abu Hurairah, from the Prophet ﷺ, with similar wording. Bukhari likewise narrated it in Tarikh al-Kabir, 1/2/35, from Musa, who is Ibn Ismail Budhaki, from Musa bin Khalaf, who is Ammi Basri, "Qatada told us, from Hasan, from Abu Hurairah, from the Prophet ﷺ." He then narrated it from Amr bin Mansur Qaysi, from Abu Ashhab, who is Jafar bin Hayan Saadi, "Hasan told us, Abu Hurairah met a man in Madinah and said, I heard the Prophet ﷺ." Abu Dawud Tayalisi narrated it in his Musnad, 2468, from Abu Ashhab, from Hasan, who said, "A man came to Madinah and met Abu Hurairah..." Tayalisi mentioned it at length. These are sound chains going back to Hasan.He also, on occasion, related it as a stopped report without direct attribution. Bukhari narrated it, 1/2/35, from Abu Naeem, from Ali bin Ali, who is Rifai Yashkuri, "He heard Hasan say, Abu Hurairah said," as his own statement, meaning stopped at him. This too is a sahih chain going back to Hasan.In fact, one of the narrators related it from Hasan and erred in it, stating explicitly that Hasan heard it directly from Abu Hurairah. Bukhari said, 1/2/35-36, "Abbad bin Maysara said, Hasan told us, Abu Hurairah told us, from the Prophet ﷺ." Bukhari added right after this, "The hearing of Hasan from Abu Hurairah is not sound in this case," meaning in this particular hadith. Abbad bin Maysara Minqari Basri is trustworthy, though Ahmad graded him daif, and Ibn Main said, "There is no harm in him." It appears that his being graded daif relates only to his memory, and that is why Bukhari gave preference to the narration of the larger group, those who are more reliable and have better memory than Abbad bin Maysara, over his narration which claims that Hasan heard this hadith directly from Abu Hurairah, and Bukhari stated definitively that Hasan did not hear it from him. Bukhari was correct, may Allah reward him well. We have already referred to this narration at length when examining the question of Hasan's hearing from Abu Hurairah, in the commentary on hadith 2138, volume 12, page 117.These chains, whether raised or stopped, connected or with a gap, support one another and establish the soundness of the hadith. They do not constitute inconsistency or grounds for criticism.Furthermore, Hasan was not the only one who narrated it from Abu Hurairah. Ahmad narrated it, as will come, 17016, from Hasan bin Musa, from Hammad bin Salama, from Azraq bin Qays, from Yahya bin Yamar, "from a man among the companions of the Prophet ﷺ, who said, The Messenger of Allah ﷺ said..." and he mentioned it with similar wording. It has become clear that this unnamed companion is Abu Hurairah, for Nasai, 1:82, narrated it through Nadr bin Shumayl, from Hammad bin Salama, from Azraq bin Qays, from Yahya bin Yamar, from Abu Hurairah, as a raised report, with similar wording. These are two sahih chains.Hakim narrated it, 1:263, in the same manner as the Musnad's narration, "from a man among the companions of the Prophet ﷺ," through three chains from Hammad bin Salama, from Azraq bin Qays, from a man among the companions of the Prophet ﷺ, so that the mention of Yahya bin Yamar has dropped from his chain. I do not know whether it is actually like this, or whether Hakim made an error in it, or whether it was dropped by the copyists. I am inclined to think it is an old error by the copyists.Another tabii also narrated it from Abu Hurairah, as a stopped report. Bukhari narrated it, 1/2/35, from Hasan, from Jareer, from Layth, who is Ibn Abu Salim, "from Salm bin Atiya, from Sasaa bin Muawiya Tamimi, or Muawiya bin Sasaa, from Abu Hurairah," as his own statement. This is a sahih chain, unaffected by the doubt over the tabii's name, for the correct form is Sasaa bin Muawiya bin Husayn, who is the uncle of Ahnaf bin Qays. Some have said that he was a companion of the Prophet, but the correct view is that he was a tabii, who narrated from Umar, Abu Dharr, Abu Hurairah, and Ayesha. Perhaps the doubt originated with Layth bin Abu Salim. Nonetheless, no one has given a biographical entry for anyone named Muawiya bin Sasaa, and if this doubt carried any real weight, Bukhari, who himself reported this doubt about the name, would at least have given him a biographical entry.Another unnamed tabii likewise narrated it from Abu Hurairah, as a raised report, through a route other than that of Hasan. Bukhari also narrated it from Musa, from Hammad, who is Ibn Salama, from Thabit, who is Banani, from a man, from Abu Hurairah, from the Prophet ﷺ.All of these are narrations that reinforce one another and support the soundness of this hadith.This hadith also has a sahih corroborating witness. It has been narrated, with the same meaning, from Tamim Dari, from the Prophet ﷺ. Ahmad narrated it in the Musnad, 17018, from Hasan bin Musa, "Hammad bin Salama told us, from Dawud bin Abu Hind, from Zurara bin Awfa, from Tamim Dari, from the Prophet ﷺ," with similar wording, meaning similar to this hadith, for he had first presented it, 17016, through the narration of Yahya bin Yamar from a man among the companions of the Prophet ﷺ, and given its wording, then narrated it, 17017, through the narration of Humayd, from Hasan, from Abu Hurairah, both of which we have already mentioned, and then followed them with this narration of Tamim Dari, since he heard it from his teacher Hasan bin Musa only in this form, and so he faithfully conveyed it as he heard it.He then narrated it after that, 17021, combining the hadith of Abu Hurairah and the hadith of Tamim together, from Affan, from Hammad bin Salama, "from Humayd, from Hasan, from a man, from Abu Hurairah, and Dawud, from Zurara, from Tamim Dari, from the Prophet ﷺ." He conveyed it just as he heard it from his teacher Affan as well.Abu Dawud narrated it, 466, from Musa bin Ismail, from Hammad, who is Ibn Salama, from Dawud, from Zurara, from Tamim, as a raised report, without giving its wording, but rather referring back to the two earlier narrations from Abu Hurairah. Darimi narrated it, 1:313, from Sulayman bin Harb, from Hammad bin Salama, from Dawud bin Abu Hind, from Zurara bin Awfa, from Tamim Dari, as a raised report, and he gave its wording in full.Ibn Majah narrated it, 1426, with two chains going back to Hammad bin Salama. He narrated it through Sulayman bin Harb, from Hammad, from Dawud, from Zurara, from Tamim, as a raised report. He then switched chains, narrating it through Affan, from Hammad, with the two chains going back to Abu Hurairah and Tamim, like the narration in the Musnad, 17021. Hakim narrated it, 1:262-263, through Musa bin Ismail, from Hammad bin Salama, from Dawud, from Zurara, from Tamim Dari, as a raised report, and he gave its wording in full.These are the chains for the hadith of Tamim Dari, all of them sahih. Praise be to Allah.