Ahmad 7976

Its chain of transmission is sahih. Mughira is Ibn Miqsam - with kasrah on the mim, sukun on the qaf, and fatha on the plain sin - Dabbi. His reliability was established earlier at 1838 and 6863, and we add here that Ibn Saad gave his biography at 6:235, and Ibn Abu Hatim at 228/1/4-229.Abdul-Rahman bin Abu Naim Bajali, Abu Hakam, his reliability was established earlier at 4813, and we add here that Ibn Saad gave his biography at 6:208, and Ibn Abu Hatim at 295/2/2. Ghundar, who is Muhammad bin Jafar, Ahmad's teacher, made an error in his name here, calling him Ubaydullah bin Abu Naim, as Imam Ahmad himself stated here. Nasai, or his teacher, avoided this error when he narrated this hadith with this chain from Muhammad bin Bashshar, from Muhammad, who is Ibn Jafar, saying in his narration "Ibn Abu Naim" without mentioning his given name, either as Abdul-Rahman, which is correct, or as Ubaydullah, which is what Ghundar got wrong.The hadith appears in Jami al-Masanid wal-Sunan 7:224-225, drawing on this same passage, and Nasai narrated it at 2:232 from Muhammad bin Bashshar, from Muhammad, who is Ibn Jafar, Ahmad's teacher here, with this chain. He said in it "Ibn Abu Naim," as we noted above. But he abridged it, not mentioning the earnings of the prostitute, and not mentioning Abu Hurairah's statement indicating that the stud fee for breeding was his own words rather than part of the hadith itself attributed to the Prophet. It may be that what appears here is Abu Hurairah's own statement, and that its divergence from Nasai's version stems from a lapse on the part of Muhammad bin Jafar, who was not precise either in his narration of the hadith or in the name of the successor who transmitted it.This is especially so because the hadith is established from Abu Hurairah, both in fuller and abridged forms, through more than one route. It will come later at 8371, through the narration of Qasim bin Fadl bin Madan, from his father, from Abu Muawiya Mahri, who said he heard it from Abu Hurairah with the same meaning, including these four matters. Likewise it will come at 9361, through this same route, from the narration of Qasim bin Fadl, from his father, from a man from the tribe of Mahra, similarly, but without naming the successor. It will come at 10494, through the narration of Ataa from Abu Hurairah, omitting the earnings of the cupper, followed immediately by 10495, also through the narration of Ataa, but omitting the stud fee.Ibn Majah narrated from it the prohibition against the price of a dog and the stud fee at 2160, with a sahih chain, through the narration of Abu Hazim from Abu Hurairah. Tirmidhi referred at 2:258 to Abu Hazim's narration from Abu Hurairah, which Ibn Majah narrated, and by his statement "and on this subject" he pointed to Abu Hurairah's narration concerning the meanings of this hadith at 2:256-257. Bayhaqi narrated its meanings in Sunan al-Kubra, volume 6, page 6, through two routes from Abu Hurairah.The prohibition against the earnings of female slaves has already appeared at 7838, through the narration of Abu Hazim from Abu Hurairah. It will also come, through the narration of Abu Hazim as well, the prohibition against the earnings of the cupper and the earnings of the female slave, at 8554. Haythami mentioned in Majma al-Zawaid 4:93 only the prohibition against the earnings of the cupper from it, and said, Ahmad narrated it, as did Tabarani in al-Awsat, and Ahmad's narrators are the narrators of the Sahih. He omitted from it the earnings of the female slave, because that part is found in Sahih Bukhari, as we explained at 7838, and so it would not count among the additional material. See also what was mentioned earlier in the Musnad of Ibn Abbas at 3345, and in the Musnad of Ibn Umar at 4630, where we explained the meaning of the stud fee.