Azami 10538

Muslim narrated it in the chapter on the virtues of the companions (2519), from Zuhayr bin Harb, who said, Yazid, that is Ibn Harun, told us, Abu Malik Ashjai informed us, from Musa bin Talha, from Abu Ayub, and he related it.In another wording, "Aslam" replaces "the Ansar," and "from the tribe of Kaab" replaces "from the tribe of Abdullah." Ahmad (23543) and Tabarani in Kabir (3927) narrated it from Husayn bin Ishaq Tustari, who said, Uthman bin Abu Shayba told us, both of them from Yazid bin Harun with the same wording.In a wording found in Tirmidhi (3940), "and whoever was from the tribe of Abd al-Dar as clients, they have no ally besides Allah, and Allah and His Messenger are their ally" replaces "and whoever was from the tribe of Abdullah as clients..." Tirmidhi narrated it from Ahmad bin Mani, who said, Yazid bin Harun told us with the same wording, and he said, "This is a hasan sahih hadith."As for what was narrated from Zayd bin Khalid, from the Messenger of Allah ﷺ, who said, "Quraysh, the Ansar, Aslam, and Ghifar, or Ghifar and Aslam, and whoever is from Ashjai and Juhayna, or Juhayna and Ashjai, are confederates and clients, who have no ally besides Allah, nor besides His Messenger." This was narrated by Ahmad (21688), Tabarani in Kabir (5/288), and Khatib in Kifaya (p. 272), all of them by the route of Yahya bin Saeed, from Yaqub bin Khalid, from Abu Salih Samman. Yahya said, I only know that he said, from Zayd bin Khalid Juhani, who said, and he related it.In the chain of Imam Ahmad is Ismail bin Ayyash Himsi, who is daif when he narrates from someone outside the people of his own land, and this is such a case, for his teacher in this hadith is Yahya bin Saeed Ansari Madani. In the chain of Tabarani is Ismail bin Abu Uways, from his father, and both of them are daif.Ibn Hajar said in Hadi Sari (p. 391) about Ismail, "None of his narrations can be relied upon except what is in al-Sahih, because of what Nasai and others criticized in him, unless someone else shares the narration with him, in which case it may be considered." The narrators of Khatib are trustworthy except for Yaqub bin Khalid, who is unknown, for no one but Ibn Hibban vouched for him, and he said, "He narrates isolated reports." Thiqat (642/7).Aslam, Ghifar, Mazina, Juhayna, and Ashjai were among the well-known tribes of the pre-Islamic era. When Islam came, they were quicker than the other tribes to enter it.Aslam, that is, Ibn Afsa bin Haritha bin Amr bin Amir bin Khuza, from Azd. Among their tribes were the Ansar, Khuza, Ghassan, Bariq, Ghamid, and Utayk, among others. The Prophet ﷺ mentioned, in a sahih hadith, that the tribe of Aslam were among the descendants of Ismail, as recorded in Sahih Bukhari (3507), and Bukhari used this as evidence that the lineage of Yemen traces back to Ismail. There is some question about this inference, as Ibn Hajar noted, so refer to it.Ghifar, with a kasra on the ghayn, are the Banu Ghifar bin Mulayl bin Damra bin Bakr bin Abd Manaf bin Kinana. Abu Dharr Ghifari embraced Islam from among them, then returned to his people, and many of them embraced Islam as well.Mazina, with a damma on the mim and a fatha on the zay, is the name of the wife of Amr bin Add bin Tabikha bin Ilyas bin Mudar. She was Mazina bint Kalb bin Wabara, and she was the mother of Aws and Uthman, the two sons of Amr. The descendants of these two are called the Banu Mazina and the Mazinites. Among the early companions from them is Abdullah bin Mughafal bin Abd Nahm, also said to be Ibn Abd Nahm Muzani, named after their mother, Mazina bint Kalb.Juhayna are Juhayna bin Zayd bin Layth bin Sawd bin Aslam bin Ilhaf bin Qudaa. Among the well-known companions is Uqba bin Amir Juhani. There is disagreement about Qudaa. Most say they are from Himyar, so their lineage traces back to Qahtan. It is also said they are among the descendants of Maad bin Adnan.Ashjai are the Banu Ashjai bin Rayth bin Ghatfan bin Saad bin Qays. Among the well-known companions from them is Nuaym bin Masud bin Amir bin Unayf.See further, Fath al-Bari (543/6).