Azami 1008

Ibn Abu Asim narrated it in Sunnah (188) from Musayab bin Wadih, who said, "Abdullah bin Mubarak narrated to us, from Uzai, from Rabia bin Yazid, from Abdullah bin Daylami, from Abdullah bin Amr," and he mentioned it.Its isnad is hasan because of the criticism directed at Musayab bin Wadih, for Daraqutni declared him daif. Abu Hatim said, "He is truthful but makes many mistakes, and when told of them he would not accept it." But Nasai held a good opinion of him and used to say, "People wrong us regarding him."Ibn Adi gave him an entry in Kamil (6/2383), and mentioned several hadiths in which Musayab bin Wadih made mistakes, but he did not mention the hadith under discussion, and he said, "He has many hadiths from his teachers, and most of what he contradicted others in is what I have mentioned, not intentionally, rather things became confused for him, and there is no harm in him."I say, based on Ibn Adi's statement, there is no harm in accepting the hadith under discussion, since it has corroborating narrations in wording and meaning, otherwise it would be daif due to his poor memory, as has been noted in other places, and as will come again in other places too.This hadith has also come from Ibn Masud as a mawquf report. Shuba narrated it from Abu Ishaq Hamdani and Salama bin Kuhayl, that both of them heard Abu Ahwas Jushami say, "Abdullah bin Masud used to say, 'The wretched one is he who was made wretched in his mother's womb, and the fortunate one is he who takes heed from others.'"Firyabi narrated it in Qadar (130), and Ibn Batta in Ibana (1420), both of them from the hadith of Mutamir bin Sulayman, from Shuba, with his isnad, similarly. Its isnad is sahih, for Shuba has spared us the tadlis of Abu Ishaq.Mamar corroborated him, narrating from Abu Ishaq in a long hadith, which contains this portion attributed to Abdullah bin Masud as mawquf. Abdul-Razzaq narrated it (20076) from Mamar with his isnad. But Musa bin Uqba narrated it from Abu Ishaq, with his isnad, and made it marfu. Ibn Abu Asim narrated it in Sunnah (178). I think this is one of the mistakes Abu Ishaq made, narrating it once as mawquf and another time as marfu, while the preserved version is the one attributed to Ibn Masud as mawquf.Muslim narrated it in Qadar (2645) through another route from Wathila bin Asqa, that he heard Abdullah bin Masud say (and he mentioned the hadith), thus as mawquf, then he mentioned the rest of the hadith as marfu to the Messenger of Allah ﷺ.What appears is that Abdullah bin Masud used to narrate this portion of the hadith as mawquf, but it carries the ruling of marfu, since it is followed by a mention of how a human being is created in his mother's womb, as found in Sahih Muslim, and some narrators confined themselves to this portion alone.On this subject there is also a report from Uqba bin Amir Juhani, who said, "We were with the Prophet ﷺ during the expedition to Tabuk, and he overslept through the dawn prayer until the sun rose, so the Messenger of Allah ﷺ got up and performed it. Then he continued on with the rest of his day and night, and in the morning at Tabuk he addressed us, and in his address he said, 'The wretched one is he who was made wretched in his mother's womb, and the fortunate one is he who takes heed from others.'"Lalikai narrated it in Usul Itiqad (1058) through the route of Abdul-Aziz bin Imran, who said, "Abdullah bin Musab bin Jameel bin Manzur, from his father, from Uqba bin Amir," and he mentioned it.Scholars have criticized Abdul-Aziz bin Imran, among them Ibn Main, Bukhari, Nasai, Ibn Hibban, Abu Hatim, Daraqutni, and others. In Taqrib it says, "Discarded, his books were burned, so he narrated from memory, and his errors became severe, though he was knowledgeable in genealogy."And from Ibn Umar, as marfu, "The wretched one is he who was made wretched in his mother's womb." Khatib narrated it in his Tarikh (5/350) through the route of Muhammad bin Shuja Thalji, Abu Abdullah, who said, "Yahya bin Adam narrated to us, Sharik narrated to us, from Ubaydullah, from Nafi, from Ibn Umar," and he mentioned it.Muhammad bin Shuja Baghdadi, the judge, Thalji, was accused of fabricating hadith. Ibn Adi said, "He used to fabricate hadiths on the subject of anthropomorphism, and attribute them to the people of hadith in order to disparage them ... so one should not concern oneself with him, for he is not among the people of narration. Bigotry drove him to fabricate hadiths in order to disparage the people of hadith with them." Kamil (6/2292–2293). And Khatib, in his Tarikh, transmitted from Ahmad, Saji, and Abu Fath their declaring him daif.