Ahmad 7944

Its chain of transmission is sahih. Ghaylan bin Jareer Maawali Azdi Basri was a trustworthy tabii, deemed reliable by Ahmad, Ibn Main, Abu Hatim, and others. Bukhari gave his biography in al-Kabir 1/14, 101–102, as did Ibn Saad 7/2/9, Ibn Abu Hatim 2/3/52–53, and Dhahabi in Tarikh Islam, 121.Maawali is spelled with a silent ayn and a fatha on the waw. There is disagreement about the meem at the beginning. Samani and others recorded it with a fatha, while Ibn Athir in al-Lubab held that the correct reading has a kasra. Al-Hafiz relates in Tahreer Mushtabih that he read in Nawawi's handwriting, in the margin of Mukhtasar Ansab, a comment responding to Ibn Athir's preference for the kasra, stating that it was a gross error, and that this baseless correction was entirely unnecessary. Countless leading scholars in this field have explicitly stated that the meem carries a fatha. This attribution goes back to Banu al-Maawalah bin Shams bin Amr bin Ghanm of Azd. Shams here is spelled with a damma on the shin, only in this name. Al-Hafiz stated this explicitly in Tahreer Mushtabih, both in its place under the letter shin and in the discussion of Maawali under the letter meem. Zubaydi likewise stated this in Sharh Qamus 4:173.Abu Qays bin Rabah, whose given name was Ziyad, was a trustworthy tabii. Bukhari gave his biography in al-Kabir 1/2/321–322, as did Ibn Abu Hatim 1/2/531. Rabah is spelled with the letter ba, which means it carries a fatha on the ra. Nawawi relates in Sharh Muslim that Bukhari mentioned it both ways. Dhahabi mentions in al-Mushtabih, pages 212–213, on Bukhari's authority, that he reported it with the letter ba. The more likely reading, indeed the correct one, is with a kasra on the ra followed by the letter ya.The hadith appears in Jami al-Masanid wal-Sunan 7:513, drawn from this same source. It will also appear at 8047 through Abdul-Razzaq, from Mamar, from Ayub, from Ghaylan bin Jareer, with similar wording. It will likewise appear at 10338 through Ibn Ulaya, from Ayub, with similar wording, and at 10339 through Muhammad bin Jafar, from Shuba, from Ghaylan, with similar wording.Muslim narrated it in 2:89 through the route of Jareer bin Hazim from Ghaylan, then narrated it again, with similar wording, through the route of Hammad bin Zayd, from Ayub, and through the route of Abdul-Rahman bin Mahdi, from Mahdi bin Maymun, and then through the route of Muhammad bin Jafar, from Shuba, all three of them narrating from Ghaylan bin Jareer.Nasai narrated it in 2:175–176 through the route of Abdul-Warith bin Saeed from Ayub, from Ghaylan. Ibn Majah narrated a portion of it, 2984, through the route of Abdul-Warith bin Saeed from Ayub as well.Bukhari alluded to it in al-Kabir 1/2/322, in the biography of Ziyad, through the route of Ayub and Mahdi bin Maymun, and through the route of Jareer bin Hazim. He then said, Muhammad bin Yusuf said, from Sufyan, from Yunus bin Ubayd, from Ghaylan, from Ziyad bin Matar, from Abu Hurairah, from the Prophet ﷺ, concerning tribal loyalty.The editor, the eminent scholar Abdul-Rahman bin Yahya Yamani, relates from Ibn Makula that Firyabi, who is Muhammad bin Yusuf, a teacher of Bukhari, narrated it this way, and that he said others narrate it from Ghaylan, from Ziyad bin Rabah. The eminent scholar Abdul-Rahman then commented on this, saying, Rabah and Matar, although similar in meaning, are not close in wording or in writing, so I do not know how this error occurred. This is a sound observation.Regarding the phrase "under a blind banner," Ibn Athir said, it is said that this is ummiyyah, from amaa, meaning misguidance, like fighting for tribal loyalty and personal desires. Some report it with a damma on the ayn. Qadi Iyad said in Masharq Anwar 2:88, this is how we recorded it from our teachers in Sahih Muslim, with a kasra on the ayn and the meem, and the ya doubled and carrying a fatha. In the books of language it is recorded, on the authority of Abu Husayn bin Sirraj, with both readings, damma and kasra on the ayn. It is also said as ummiyya, shortened, with the same meaning.Abu Ali Qali said, it means a slain person killed anonymously, when his killer is not known. Ahmad bin Hanbal explained it as meaning something like a blind matter, whose nature is not clear. Ishaq bin Rahawayh said, this refers to rebels among a people killing one another, as though derived from tamiya, meaning obscuring or confusing. It has also been said to mean, what turmoil and ignorance. The hadith itself explains it further by saying, he grows angry for the sake of tribal loyalty or supports tribal loyalty.Regarding the phrase "he does not hesitate for its believer," Qadi Iyad said, 1:214, with a ta and ending in ya, it means he does not shy away, does not show restraint, and does not care. It is said hashi lillah and hasha Allah, meaning, Allah forbid. Its root comes from hashaytu fulanan and hashaytuhu, meaning I set him aside. Ibn Anbari said, the meaning of hash in Arabic speech is I set apart and I remove, and it is also said hash li-fulan and hasha fulanan and hama fulanan. See Lisan Arab.