Azami 10792

Tirmidhi (3502) and Nasai in Amal al-Yawm wal-Layla (402) both narrated it through Yahya bin Ayub, from Ubaydullah bin Zahr, from Khalid bin Abu Imran, from Ibn Umar, who related it. Tirmidhi said, "This is a hasan gharib hadith, and some have narrated this hadith from Khalid bin Abu Imran, from Nafi, from Ibn Umar."I say, Bakr bin Mudar narrated it from Ubaydullah bin Zahr, from Khalid bin Abu Imran, from Nafi, from Ibn Umar. His narration was recorded by Nasai in Amal al-Yawm wal-Layla (401), and Ibn Sunni (447). Ubaydullah bin Zahr is daif, and perhaps this inconsistency comes from him, but he was corroborated on the second version (meaning with Nafi included in the chain). Tabarani narrated it in Al-Dua (1911) through Yahya bin Bukayr, from Ibn Lahia, from Khalid bin Abu Imran, from Nafi, from Ibn Umar, who related it. Ibn Lahia is subject to some criticism.Tabarani narrated it in Al-Dua (1911), and Hakim (1/521), both through Abdullah bin Salih, from Layth bin Saad, from Khalid, from Nafi, from Ibn Umar, relating something similar. Hakim said, this is a sahih hadith meeting the standard of Bukhari. I say, its chain is hasan because of Abdullah bin Salih, who was Layth's scribe and has been criticized, though he was corroborated, and because of Khalid bin Abu Imran, who is Tujaybi, and whose hadith is also hasan.Something with a similar meaning has been narrated from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "Whoever sits in a gathering where much idle talk occurs, and before rising from that gathering says, 'Glory be to You, O Allah, and praise be to You, I bear witness that there is no god but You, I seek Your forgiveness and I turn to You in repentance,' will be forgiven for whatever happened in that gathering."Tirmidhi (3433), Ahmad (10415), Nasai in Amal al-Yawm wal-Layla (2397), Ibn Sunni (448), Ibn Hibban (594), and Hakim (1/536), all narrated it through Ibn Jurayj, who said, Musa bin Uqba informed me, from Suhayl bin Abu Salih, from his father, from Abu Hurairah, who related it. Tirmidhi said, "This is a hasan sahih gharib hadith from this route, we do not know it from the hadith of Suhayl except through this route." Hakim said, "This chain is sahih meeting the standard of Muslim, except that Bukhari found fault with it because of the hadith of Wahib..." That is what he said.But Hakim himself said in Marifat Ulum al-Hadith (pp. 113-114), "Whoever considers this hadith carefully will not doubt that it meets the standard of sahih, yet it has a serious defect..." That defect is as follows. Abu Nasr Ahmad bin Muhammad al-Warraq told me, saying, I heard Abu Ahmad bin Hamdun al-Qassar say, I heard Muslim bin Hajjaj say, and he had come to Muhammad bin Ismail Bukhari and kissed him between the eyes and said, "Let me kiss your feet too, O teacher of teachers, master of the scholars of hadith, and physician of hadith in its subtle defects," Muhammad bin Salam narrated to you, saying, Makhlad bin Yazid Harrani narrated to us, saying, Ibn Jurayj informed us, from Musa bin Uqba, from Suhayl, from his father, from Abu Hurairah, from the Prophet ﷺ, concerning the atonement for a gathering, so what is its defect? Muhammad bin Ismail said, "This is a fine hadith, and I do not know of anything else in the world on this subject besides this hadith, except that it is defective. Musa bin Ismail narrated it to us, saying, Wahib narrated to us, saying, Suhayl narrated to us, from Awn bin Abdullah, as his own statement." Muhammad bin Ismail said, "This is more likely correct, for Musa bin Uqba does not mention having heard it directly from Suhayl."I say, the leading critics have also found fault with it because of what Wahib bin Khalid narrated from Suhayl bin Abu Salih, from Awn bin Abdullah bin Utba, who said, "Whoever sits in a gathering..." and he related something similar as his own statement, not as a hadith from the Prophet. This was recorded by Bukhari in Tarikh al-Kabir (4/105), and Aqeeli in his Duafa (2/156). Awn bin Abdullah bin Utba is a trustworthy successor. The narration of Wahib is the correct one, as the leading critics have said, among them Ahmad, Bukhari, Abu Zura, Abu Hatim, and Daraqutni. See Ilal Ibn Abu Hatim (2078), and Ilal Daraqutni (1513).Ibn Hajar established in Al-Nukat (2/715-726) the critics' finding of a defect, through a lengthy discussion, then said at the end, "With this exposition, the great weight of the words of the early scholars becomes clear, along with the intensity of their scrutiny, the strength of their investigation, the soundness of their insight, and their precedence, all of which necessitates deferring to them in this matter and submitting to their judgment. Everyone who ruled this hadith sahih despite this simply went by the surface of the chain, like Tirmidhi as mentioned before, and like Abu Hatim Ibn Hibban, who included it in his Sahih, and he is known for leniency in matters of critical examination, especially since the hadith in question concerns the merits of good deeds."The hadith from Abu Hurairah has another route. Abu Dawud (4858) and Ibn Hibban (593) both narrated it through Amr bin Harith, from Abdul-Rahman bin Abu Amr, from Saeed Maqburi, from Abu Hurairah, as a statement of the Prophet. Abdul-Rahman bin Abu Amr is the Madinan, and no one has vouched for his reliability. His version of the chain has also been contradicted, for Abu Dawud (4857) and Ibn Hibban (593) both narrated it through Amr bin Harith, from Saeed bin Abu Hilal, from Saeed Maqburi, from Abdullah bin Amr, that he said, "There are words that no one says three times in his gathering, upon rising from it, without being absolved of any wrong through them, and no one says them in a gathering of good and remembrance without having it sealed for him by them, just as a seal is stamped upon a document, 'Glory be to You, O Allah, and praise be to You, there is no god but You, I seek Your forgiveness and I turn to You in repentance.'"Ibn Abu Hatim said in Al-Ilal (2078), after presenting the two routes mentioned, "This hadith, attributed to Abdullah bin Amr as his own statement rather than from the Prophet, is more sound." The upshot is that the hadith is not sahih from Abu Hurairah. Abu Hatim Razi said something similar. And Allah knows best.On this subject there are also narrations from Anas, Jubayr bin Mutim, and others, but all of them are defective.As for Bukhari's statement, "I do not know of anything else in the world on this subject besides this hadith," this is not correct, for there are other hadiths on this subject, both sahih and not sahih, as you have seen. It appears that this quotation from Bukhari contains an error, and whoever attributed this statement to the leading scholar of the hadith masters, the commander of the faithful in matters of hadith, the Imam Bukhari, may Allah have mercy on him, has made a mistake, for he is far too great to say such a thing, when there are sahih hadiths on this subject. The correct version of Bukhari's statement is, "This is a fine hadith, and I do not know of anything else in the world with this particular chain besides this hadith, except that it is defective." This is how Bayhaqi quoted it in Al-Madkhal from Hakim, as mentioned by Ibn Hajar in Al-Nukat ala Muqaddimat Ibn Salah (2/718). This wording makes sense, and there is then no objection to be raised against Bukhari.