Azami 1035

Bayhaqi narrated it in Qadar wal-Qadr (3/910-911) with his chain from Ali bin Abdullah, from Muaz, from his father, from Qatada, from Hasan, from Abu Rafi, from Abu Hurairah, and he related something similar. Imam Ahmad also narrated it (16302) from Ali bin Abdullah, with his chain, and he said at the end, "Whoever enters it will find it coolness and safety, and whoever does not enter it will be dragged into it." Bayhaqi said, "This isnad is sahih. It has also been narrated with another isnad containing some weakness."I say, the correct view is that its isnad is hasan because of the discussion surrounding Muaz, who is the son of Hisham Dastawai, though he is hasan al-hadith, and the two Shaykhs (Bukhari and Muslim) relied on him as evidence. As for Qatada, although he practiced tadlis, his hearing from Hasan is established. As for Hasan, he related from Abu Rafi using "an" (without specifying direct hearing), but Abu Rafi was Nafi the goldsmith, one of the Successors and a contemporary of his, and the concern about his tadlis using "an" arises only when he narrates from the Companions.As for Bayhaqi's statement, "It has also been narrated with another isnad containing some weakness," he may be referring to what Hammad bin Salama narrated, from Ali bin Zayd, from Abu Rafi, from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "Four types of people will all present to Allah on the Day of Resurrection an argument and an excuse, a man who died during the period between prophets, a man whom Islam reached only in his old age, a deaf and dumb man, and a man of impaired mind. Allah will send to them an angel-messenger, who will say, 'Follow him.' The messenger will come to them and kindle a fire for them, then say, 'Plunge into it.' Whoever plunges into it will find it coolness and safety, and whoever refuses will have the word of punishment fall upon him."Ibn Abu Asim narrated this in Sunnah (404) from Abu Bakr bin Abu Shayba, who said, Hasan bin Musa told us, Hammad bin Salama told us, with his chain. In it is Ali bin Zayd, who is Ibn Jadan, and he is daif. It is corroborated by the hadith of Aswad bin Sarih, which is similar.Imam Ahmad narrated it (16301) from Ali, who said, Muaz bin Hisham told us, who said, my father told me, from Qatada, from Ahnaf bin Qays, from Aswad bin Sarih, and he related something similar. Qatada practiced tadlis and did narrate this using "an." If he was born in Basra in the year 60 AH, and Ahnaf died in the year 67 AH, then it seems unlikely that he heard from him directly.Haythami said in Majma (7/216), after mentioning the hadith of Aswad bin Sarih and the hadith of Abu Hurairah, "This is the wording of Ahmad, and the narrators in the chain of Aswad bin Sarih and Abu Hurairah are the narrators of the Sahih, and likewise the narrators of Bazzar in both of them."I say, it is as he said, were it not for the fear of a break in transmission between Qatada and Ahnaf bin Qays, in which case I would have ruled the hadith of Aswad bin Sarih to be hasan, just as I ruled the hadith of Abu Hurairah.It is also corroborated by the hadith of Anas, as a saying of the Prophet, "Four types of people will be brought on the Day of Resurrection, the infant, the man of impaired mind, the one who died during the period between prophets, and the decrepit elder. Each of them will speak his argument. The Lord will say to a portion of the Fire, 'Come forth.' He will say to them, 'I used to send messengers to my servants from among themselves, and I am now sending my own self as a messenger to you. Enter this fire.' Whoever has misery decreed for him will say, 'O Lord, how can we enter it when it is from it that we fled!' He said, and whoever has happiness decreed for him will proceed and plunge into it swiftly. He said, then He will say, 'You have been more severe in disbelieving and disobeying my messengers.' Then these will enter Paradise, and those will enter the Fire."Abu Yaala narrated it, and Bazzar narrated something similar. Haythami said in Majma (7/216), "In it is Layth bin Abu Salim, who practices tadlis, and the rest of the narrators of Abu Yaala are the narrators of the Sahih." Bayhaqi also narrated it through his route in Qadar wal-Qadr (3/911).I say, Layth bin Abu Salim is Ibn Zunaym. I have not found anyone who described him as practicing tadlis, though the scholars unanimously agree on weakening him. Hafiz was lenient in his statement about him, saying, "Truthful, but his memory became confused later in life, and his hadith could not be distinguished, so it was abandoned." Perhaps he described him as truthful because of his righteousness and devotion, but otherwise his hadith is daif and inconsistent. After his memory became confused, he would reverse chains of transmission, raise disconnected reports to connected ones, and attribute to reliable narrators things that were not from their hadith, that is, because of the confusion in his memory, though it has not been established that he did so deliberately.It has also been narrated from Abu Saeed Khudri. Bazzar narrated it, and in it is Atiya, who is daif, as Haythami said.It has also been narrated from Muaz bin Jabal. "Tabarani narrated it in Awsat and Kabir, and in it is Amr bin Waqid, who is discarded according to Bukhari and others, and was accused of lying. Muhammad bin Mubarak Sawri said, 'He used to follow the ruler, and he was truthful.' The rest of the narrators of Kabir are the narrators of the Sahih." This is what Haythami said in Majma.