Ahmad 8070

Its isnad is sahih. Salim bin Abu Salim Jayshani, the Egyptian, is a trustworthy tabii. Muslim narrated from him in his Sahih. Bukhari gave him a biography in Kabir 2/2/112, as did Ibn Abu Hatim 2/1/182-183, and neither of them mentioned any criticism of him. Ibn Hibban mentioned him in Thiqat.Jayshani, with a fatha on the jim, a sakin on the ya, followed by a dotted shin, is derived from Jayshan, a large tribe from Yemen, as we explained in the biography of his father previously at 6647.Muawiya bin Mughith Hudhali is a trustworthy tabii who was raised under the care of Abu Hurairah. Bukhari gave him a biography in Kabir 1/4/331, as did Ibn Abu Hatim 1/4/279, and Ibn Hibban mentioned him in Thiqat.He has a biography in Tajil, and there is disagreement over his father's name. What is established here in the three source manuscripts is Mughith, with a kasra on the ghayn, then a ya, then a tha with three dots, so we have recorded it as such, even though the more likely correct form is different.The other, correct, view is Mutib, with a fatha on the ayn, a doubled ta carrying a kasra, and ending in a ba. This is the more likely form, established in Jami al-Masanid. This is how Dhahabi recorded it in Mushtabih, p. 498, and it is what the copyists of the two manuscripts recorded in the margin.This is also the only form Bukhari used in Kabir, both in his biography and in the biography of Salim, who narrated from him. Hafiz mentioned both views in Tajil, then said at the end of the biography, "I have not seen anyone record his father's name with a dotted ayn followed by a tha with three dots," meaning he did not find anyone who recorded it that way with a precise written marking, though it is a form that is established, without such marking, in this place in the three source manuscripts. In another narration of this hadith, which will come at 10724, it says, "from Muawiya bin Mughith or Mutib." Hafiz bin Kathir also recorded this narration in Jami al-Masanid.For that reason we have recorded here what is established in the three source manuscripts, even though it is the weaker view.As for Ibn Abu Hatim, he related a third, anomalous view. He said, "Muawiya bin Utba Hudhali, an Egyptian, also said to be bin Mutib." I have not found the view naming his father as Utba anywhere else except as a citation from him, as in Tajil. In my view this is a statement with no basis.The hadith will come in abbreviated form at 10724, from Uthman bin Umar, from Abdul-Hameed bin Jafar, from Yazid bin Abu Habib, from Muawiya bin Mughith or Mutib, with Salim bin Abu Salim omitted between Yazid and Muawiya. This is also how it is recorded in Jami al-Masanid, citing that same narration, so it appears the omission is an error on the part of Abdul-Hameed bin Jafar. Perhaps we will find further clarification when we come to explain that, Allah willing.The hadith, with both narrations, is in Jami al-Masanid 7:379. Haythami mentioned it in Zawaid 10:404, and said, "Ahmad narrated it, and its narrators are the narrators of al-Sahih, except for Muawiya bin Mutib, who is trustworthy."His saying, "their crowding and crushing at the gates of Paradise," comes from al-qasf, with a fatha on the qaf, a sakin on the sad, then a fa. It means breaking and forceful pushing due to extreme crowding, such that they crush one another.Ibn Athir said, He means, their being granted admission into Paradise, and that this be fully realized for them, matters more to me than that I myself attain the rank of the intercessors whose intercession is accepted, because the acceptance of his intercession is an honor granted to him. So their reaching what they long for is more precious to him than attaining that honor, on account of his overwhelming compassion for his nation.In the printed edition of Majma al-Zawaid it appears as "their swooping down," which is a printing error.