Azami 1042

Firyabi narrated it in Qadar (22), and from him Ajurri in Shariah (330), and Ibn Abu Asim in Sunnah (168), all of them from the hadith of Amr bin Uthman bin Saeed bin Kathir bin Dinar al-Himsi, who said, Baqiya bin Walid told us, Zubaydi told us, Rashid bin Saad told me, from Abdul-Rahman bin Qatada Nasiri, from Hisham bin Hakeem, and he mentioned it.Its isnad is hasan because of Amr bin Uthman, for he is "truthful." Baqiya conceals weaknesses in his chains, but here he clearly stated that he narrated directly, and he has also been corroborated, for Firyabi narrated it (24) through another route from Rashid bin Saad, with his isnad, in similar wording.Whoever narrated it other than this has erred, for the hadith has come from Abdul-Rahman, from Qatada Sulami, who was one of the companions of the Messenger of Allah ﷺ, who said, I heard the Messenger of Allah ﷺ say, "Allah created Adam, and took from his back, and said, 'These are for Paradise and I do not care, and these are for the Fire and I do not care.'" A man said, "O Messenger of Allah, then on what basis are deeds done?" He said, "According to what has already been decreed."Imam Ahmad narrated it (17660), and Firyabi in Qadar (25, 26), and Hakim (1/30), all of them through other routes from Muawiya bin Salih, from Rashid bin Saad, from Abdul-Rahman bin Qatada Sulami, and he mentioned it. Hakim said, "This hadith is sahih. They (Bukhari and Muslim) have agreed on accepting his narration as evidence, all the way back to the companions. Abdul-Rahman bin Qatada is from Banu Salama, one of the companions."But Ibn Hajar mentioned in Tajil, in the biography of Abdul-Rahman bin Qatada Sulami, that he was a companion who settled in Sham, and cited from Bukhari that the correct view is that it is from Rashid, from Abdul-Rahman, from Hisham. He also cited from Ibn Sakan that there is inconsistency in the isnad.I say, the first chain that I mentioned is the soundest of what has been narrated of this hadith, and there is no inconsistency in it, and what is sahih is not to be faulted by what is daif.As for what has been narrated from Anas bin Malik, who said, the Messenger of Allah ﷺ said, "Allah took a handful and said, 'For Paradise, by My mercy,' and took another handful and said, 'For the Fire, and I do not care,'" this is daif. Abu Yaala narrated it through the route of Hakam bin Sinan al-Bahili, from Thabit Bunani, from Anas bin Malik, and he mentioned it. Through this same route, Ibn Abu Asim narrated it in Sunnah (248), and Bayhaqi in Qada wal-Qadar (1/263-264), and Aqeeli in Duafa (313).Hakam bin Sinan al-Bahili Qirabi (with a kasra on the qaf and a fatha on the ra), Abu Awn, the scholars are unanimous in declaring him daif, among them Ibn Main, Ibn Saad, Abu Dawud, and Nasai. Bukhari said, "He has many errors." Ibn Hibban said, "He is among those who narrate fabricated hadiths alone from reliable narrators, and no attention should be given to him." Haythami faulted the hadith on his account in Majma (7/186). Aqeeli said, "He is not corroborated in this, though hadiths have been narrated about the two handfuls with sound chains." I say, these are the ones I mentioned earlier.On this topic also, from Umar bin Khattab, that he was asked about this verse, "And when your Lord took from the children of Adam, from their loins, their descendants, and made them testify about themselves, 'Am I not your Lord?' They said, 'Yes, we testify.' Lest you should say on the Day of Resurrection, 'We were unaware of this'" [Araf 7:172]. Umar bin Khattab said, I heard the Messenger of Allah ﷺ being asked about it, and the Messenger of Allah ﷺ said, "Allah created Adam, then wiped his back with His right hand and brought forth from it descendants, and said, 'I have created these for Paradise, and they will do the deeds of the people of Paradise.' Then He wiped his back again and brought forth from it descendants, and said, 'I have created these for the Fire, and they will do the deeds of the people of the Fire.'" A man said, "O Messenger of Allah, then what is the purpose of deeds?" The Messenger of Allah ﷺ said, "When Allah creates a servant for Paradise, He employs him in the deeds of the people of Paradise until he dies upon one of the deeds of the people of Paradise, and thereby admits him into Paradise. And when He creates a servant for the Fire, He employs him in the deeds of the people of the Fire until he dies upon one of the deeds of the people of the Fire, and thereby admits him into the Fire."Malik narrated it in Qadar (2) from Zayd bin Abu Unaysa, from Abdul-Hameed bin Abdul-Rahman bin Zayd bin Khattab, that he reported from Muslim bin Yasar Juhani, that Umar bin Khattab was asked, and he mentioned it. Through this same route, Abu Dawud narrated it (4703), and Tirmidhi (3075), and Ibn Abu Asim in Sunnah (196), and Ibn Hibban graded it sahih (6166), and Bayhaqi in Qada wal-Qadar (1/260-263), and Hakim (1/27), who said, "Sahih according to the criteria of both of them." Dhahabi rejected this and said, "It has a broken chain." I say, it is as he said.Tirmidhi said, "Hasan, though Muslim bin Yasar did not hear from Umar. Some have mentioned in this isnad a man between Muslim bin Yasar and Umar." I say, it has been said that the unnamed man is Nuaym bin Rabia, as Abu Dawud narrated it (4704) through another route from Zayd bin Abu Unaysa, from Abdul-Hameed bin Abdul-Rahman, from Muslim bin Yasar, from him, who said, I was with Umar bin Khattab, and he mentioned the hadith, though Malik's version is more complete.Muslim bin Yasar was narrated from solely by Abdul-Hameed bin Abdul-Rahman bin Zayd bin Khattab, as Dhahabi said in Mizan. Ibn Hibban only mentioned him in Thiqat, and no one whose judgment carries weight affirmed his reliability, and so Ibn Hajar said of him, "Acceptable," meaning his hadith is weak because he was not corroborated. His teacher, Nuaym bin Rabia Azdi, Dhahabi said of him in Mizan, "Not known." Ibn Hibban only mentioned him in Thiqat as well, and he too is weak in hadith because he was not corroborated.Ibn Abdul-Barr preferred the version with the broken chain in Tamhid (4/5-6), and Ibn Kathir said, "Malik intentionally omitted Nuaym bin Rabia because his status was unknown." But Daraqutni preferred the connected version mentioning Nuaym bin Rabia over Malik's version with the broken chain, see Ilal by Daraqutni (2/222). In any case, its isnad is daif, though its meaning has been narrated from the Prophet ﷺ through many routes, as Ibn Abdul-Barr said.It has also been narrated through another route with a broken chain. Ibn Wahb narrated it in Qadar (20), and Firyabi in Qadar (29, 30), and Ibn Abu Asim in Sunnah (161, 162), all of them through routes from Zuhri, from Saeed bin Musayab, from Umar bin Khattab, that he said, "O Messenger of Allah, what do you say about these deeds of ours, are they according to a matter already settled, or a matter we are yet to face?" The Messenger of Allah ﷺ said, "Rather, according to a matter already settled." Umar said, "Then what is the purpose of deeds?" The Messenger of Allah ﷺ said, "Everyone attains only through deeds." Umar said, "Then we shall strive."In this, Saeed bin Musayab did not hear from Umar bin Khattab, and there are connected routes mentioning Abu Hurairah between Saeed bin Musayab and Umar bin Khattab, but Daraqutni preferred the view that it has a broken chain.On this topic also, from Abu Qilaba, who said, "When Allah created Adam , He brought forth his descendants, then scattered them in His palm, then poured them out, casting the ones in His right hand to His right, and the ones in His other hand to His left, then said, 'These are for this and I do not care, and these are for this and I do not care,' and He recorded the people of the Fire and what they would do, and the people of Paradise and what they would do, and He folded up the record and lifted the pen." Ibn Wahb narrated it in Qadar (12) from Jareer bin Hazim, from Ayub Sakhtiyani, from Abu Qilaba, and he mentioned something similar, stopped at him, without raising it to the Prophet.Abu Qilaba is Abdullah bin Zayd bin Amr Jarmi, reliable and virtuous, though he frequently narrates with broken chains. Musaddad narrated it in his Musnad, as found in Matalib Aliyah (2967), from Hammad, from Ayub, from Abu Qilaba, from Abu Salih, and he mentioned something similar, stopped at him, thus attributing the report to Abu Salih, who is Badham, also called Badhan, the freed slave of Umm Hani. Ibn Hajar said in Taqrib, "Daif, and he practiced concealment in his chains." Daraqutni said, "I do not know who he is."Likewise, what has been narrated from Abu Hurairah and attributed to the Prophet is not sahih, "When Allah, exalted is He, created Adam, He struck His hand on Adam's right side and brought forth tiny particles like ants, and said, 'O Adam, these are your descendants who are among the people of Paradise.' Then He struck His hand on Adam's left side and brought forth particles like black cinders, then said, 'These are your descendants who are among the people of the Fire.'" Firyabi narrated it in Qadar (421) from Muhammad bin Musaffa, who said, Baqiya bin Walid told us, Mubashir bin Ubayd told me, from Zuhri, from Saeed bin Musayab, from Abu Hurairah, and he mentioned it.In its isnad is Mubashir bin Ubayd, whom Imam Ahmad accused of forgery, and Daraqutni said, "His hadith is to be discarded." The one who narrated from him is Baqiya bin Walid, about whom there is discussion, even though he explicitly stated here that he narrated directly.On this topic also, from Muaz bin Jabal. Imam Ahmad narrated it (22077), and in it is Bara Ghanawi, that is, Bara bin Abdullah bin Yazid Ghanawi, whom Abu Dawud and Nasai and others declared daif. And in the isnad is Hasan Basri, who did not live to meet Muaz bin Jabal. Haythami faulted the hadith for these two reasons in Majma (7/187), except that he did not attribute it to Ahmad, but rather attributed it only to Tabarani in Kabir.And from Abu Musa, Bazzar narrated it, Kashf Astar (2143), and Tabarani in Kabir and Awsat. Haythami said in Majma (7/186), after attributing it to these three, "In it is Rawh bin Musayab. Ibn Main said, 'Somewhat sound,' and others declared him daif." Through his route, Ibn Abu Asim included it in Sunnah (203).I say, Rawh bin Musayab is Kalbi Basri. Ibn Adi said of him, "His hadiths are not reliably preserved." Ibn Hibban said, "He narrates fabricated hadiths from reliable narrators, and it is not permissible to narrate from him." See Mizan (2/61). And in the isnad is his teacher, Yazid Raqashi, who is also daif. Haythami remained silent about him, but faulting the hadith on his account is more appropriate.