Ahmad 8043

Its chain is sahih. Zuhayr is Zuhayr bin Muawiya Jufi. Saad Tai, Abu Mujahid Kufi, is Saad bin Ubayd, as will appear in the chain following this one. He is trustworthy, Waki and others confirmed his trustworthiness. Bukhari gave his biography in al-Kabir 62/2/2, and mentioned that he heard from Abu Madla, without mentioning any criticism of him, and Ibn Abu Hatim likewise gave his biography in 99/1/2.Abu Madla Madani, freedman of the Mother of the Believers Ayesha, was a trustworthy successor. Bukhari gave his biography in al-Kuna, number 697, and Ibn Abu Hatim in 444/2/4, and referred to this hadith among his narrations. In Tahzib Kamal it is noted that Ibn Hibban mentioned him among the trustworthy narrators and named him Ubaydullah bin Abdullah, and this is the name established in his Sahih in the narration of this hadith, as will appear later. Ibn Salah likewise, in Ulum Hadith p. 32, quoted from Abu Naeem that he named him thus, and mentioned that he knew of no one who corroborated Abu Naeem in this. But it has now become clear from this that Abu Naeem was not alone in that, and that he was following Ibn Hibban in it.Bukhari mentioned in al-Kuna that Khallad bin Yahya narrated from Sadan Juhani, from Saad Tai, from Abu Madla, brother of Saeed bin Yasar, saying it this way. If both statements are correct, they may have been brothers through their mother. Hafiz Ibn Salah made a serious error regarding this when he said that Amash and Ibn Uyayna and a group of others narrated from him. Hafiz Iraqi took him to task for this in his marginal notes, saying that it was a strange error, and that none of those mentioned narrated from Abu Madla at all. Only Abu Mujahid Tai narrated from him exclusively. He then said that the cause of this error, which the author fell into, is that he confused this with Abu Mujahid, who narrated from Abu Madla, for Amash and Sufyan bin Uyayna and others narrated from him. Hafiz Ibn Kathir followed Ibn Salah in this same error, in Ikhtisar Ulum Hadith p. 240 (second edition, with our commentary).Abu Madla, with damma on the mim, kasra on the undotted dal, and a doubled, fatha-marked lam.This hadith was mentioned by Ibn Kathir in Jami al-Masanid wal-Sunan, 515-516, quoting from this place. He also mentioned it in his tafsir 246:2, quoting from this place, then said that Tirmidhi and Ibn Majah narrated it through another route from Saad, with it. There is some looseness in this statement of his, as will become apparent from the source-tracing that follows, and shortly after this there will appear a narration from Hasan bin Musa, from Zuhayr, with it.Ibn Hibban narrated it in his Sahih, 9:463-464 (from the manuscript of al-Ihsan), by way of Zuhayr bin Muawiya, who said, Saad Tai narrated to us, who said, Abu Madla Ubaydullah bin Abdullah, freedman of the Mother of the Believers, narrated to me, that he heard Abu Hurairah say... and he related the hadith in full. Part of it will appear in several places, among them his narration 9723 from Waki, from Sadan Juhani, from Saad Abu Mujahid, concerning the just ruler, and his narration 9741, also from Waki, concerning three whose prayers are not rejected, and his narration 9742, also from Waki, concerning the building of Paradise.The hadith about three whose prayers are not rejected was narrated by Ibn Majah, 1752, from Ali bin Muhammad, who said, Waki narrated to us, from Sadan Juhani, from Saad Abu Mujahid Tai, who was trustworthy, from Abu Madla, who was trustworthy, from Abu Hurairah... Hafiz Mizzi narrated it in Tahzib Kamal, in the biographical entry on Abu Madla, p. 1645 of the photographed manuscript, with its chain by way of the Musnad narration 9741.Tirmidhi narrated it, 288:4, from Abu Kurayb, from Abdullah bin Numayr, from Sadan, from Saad Abu Mujahid, with it. Tirmidhi said, this is a hasan hadith. He then said that this hadith has been narrated with more length and completeness than this, which is a reference to the longer version found here. Ibn Kathir mentioned this abridged version in his tafsir, 1:417, and attributed it to the Musnad and to the Sunan of Tirmidhi, Nasai, and Ibn Majah. I did not find it in Nasai. It appears that it is in Sunan al-Kubra specifically, since Tahzib and its derivative works did not mark it with the symbol for Nasai in the biographical entries for Saad Abu Mujahid and Abu Madla.As for Hafiz Ibn Kathir's indication that Tirmidhi and Ibn Majah narrated it through another route from Saad with it, in fact Tirmidhi and Ibn Majah narrated nothing by way of Saad Abu Mujahid except this abridged version that we have mentioned, and Ibn Majah did not narrate the longer hadith at all. Rather, the one who narrated it at length, in similar wording, is Tirmidhi, 3:323-324, by way of Hamza bin Habib Zayyat, from Zayd Tai, from Abu Hurairah, with it, as a saying of the Prophet. He then said, this hadith's chain is not that strong, and in my view it is not connected. This hadith has also been narrated with another chain from Abu Hurairah. So it cannot be said that this is another route from Saad, since Saad has no mention or role at all in its chain.Much of the meanings contained in this hadith are established through other routes from Abu Hurairah, so see 7165, 7501, 7537, 8241, 8813, 9268, 9380, 9958.As for his statement, "its mortar is fragrant musk", the word "mortar" (milat), with kasra on the mim, a light lam, and ending in an undotted ta, refers to the clay that is placed in building construction to plaster the wall, that is, to mix it. "Fragrant" (adhfar), with the dotted dhal, refers to the sweetness of its scent. Ibn Athir said that the word "dhafar", with fatha on both letters, applies to both pleasant and unpleasant smells, and the two are distinguished by what is attached to the word and by how it is described. In Lisan it states that Ibn Arabi said that "dhafar" means stench, and it is not applied to anything pleasant except musk alone.As for his statement, "and he will not suffer want" (la yabas), with the unmodified ba, from "bus", meaning hardship and poverty. It is said, "the man became needy" (baisa), "yabas", "bausa", and "baisan", when he became poor and his need grew severe, so he is described as "baisun" (destitute).