Azami 10847

Abu Dawud (1502), Tirmidhi (3411), and Hakim (1/547) all narrated it through the route of Amash, from Ata bin Saaib, from his father, from Abdullah bin Amr bin As, as mentioned. Muhammad bin Qudama, the teacher of Abu Dawud, added in his version, "with his right hand." Hakim (1/547) also narrated it through the route of Shuba, from Ata, with the same wording. Its chain of transmission is sahih. Ata bin Saaib is trustworthy, the scholars of hadith affirmed his reliability, though his memory became confused in his later years. However, Shuba's narration from him predates that confusion. It is also said that Amash was among those who narrated from him before the confusion set in. Tirmidhi said, "This is a hasan gharib hadith as a narration of Amash." The hadith is mentioned in full in al-Adhkar following the prayers.On this subject there is also a report from Yusayrah, who was one of the women who emigrated. She said, the Messenger of Allah ﷺ said to us, "O believing women, hold fast to saying tahlil, tasbih, and taqdis, and do not become heedless and thereby forget mercy, and count on your fingertips, for they will be questioned and made to speak." This was narrated by Abu Dawud (1501), Tirmidhi (3583), and Ahmad (27089), and Ibn Hibban (842) graded it sahih, as did Hakim (1/547), all of them through the route of Hani bin Uthman Juhani, from his mother Humaydah bint Yasir, from her grandmother Yusayrah, as mentioned. Tirmidhi said, "We only know this hadith through the narration of Hani bin Uthman." I say, in its chain is Humaydah bint Yasir, and in her biographical entry no one is mentioned as having narrated from her besides Hani bin Uthman. I have not found anyone who affirmed her reliability except that Ibn Hibban mentioned her among his trustworthy narrators (4/196). For this reason Ibn Hajar said in al-Taqrib, "acceptable," meaning when corroborated, yet I have not found any corroborating narration for her. Even so, Ibn Hajar graded it hasan in Nataij Afkar (1/87), as did Nawawi in al-Adhkar.Ibn Abu Shayba (7739) narrated from Yahya bin Saeed Qattan, from Taymi, from Abu Tamima, from a woman of Banu Kulayb, who said, Ayesha saw me performing tasbih with pebbles I had with me, and she said, "Where are the witnesses?" meaning the fingers.On this subject there is also a report from Saad bin Abu Waqqas, that he entered with the Messenger of Allah ﷺ upon a woman who had before her date pits or pebbles with which she was performing tasbih, and he said, "Shall I tell you of something easier for you than this, or better?" Then he said, "Say, Glory be to Allah as many times as the number of what He created in the heavens, and glory be to Allah as many times as the number of what He created on the earth, and glory be to Allah as many times as the number of what He created in between, and glory be to Allah as many times as the number of what He is yet to create, and Allah is greater the same number of times, and praise be to Allah the same number of times, and there is no god but Allah the same number of times, and there is no power nor strength except with Allah the same number of times." This was narrated by Abu Dawud (1500) and Tirmidhi (3568), both through routes from Abdullah bin Wahb, who said, Amr bin Harith informed me, that Saeed bin Abu Hilal narrated to him, from Khuzayma, from Ayesha bint Saad bin Abu Waqqas, from her father Saad bin Abu Waqqas, as mentioned. Tirmidhi said, "This is a hasan gharib hadith as a narration from Saad." Ibn Hajar graded it hasan in Nataij Afkar (1/81). I say, Khuzayma, the narrator from Ayesha, is unknown, he is majhul, as stated by Dhahabi and by Ibn Hajar himself.Abu Yaala (710), Ibn Hibban (837), and Hakim (1/547-548) all narrated it by another route from Abdullah bin Wahb, who said, Amr bin Harith informed me that Saeed bin Abu Hilal narrated to him, from Ayesha bint Saad bin Abu Waqqas, from her father, as mentioned. They dropped "Khuzayma" between Saeed bin Abu Hilal and Ayesha bint Saad. The correct approach is to include him, because a group of narrators transmitted it inserting "Khuzayma" between Saeed bin Abu Hilal and Ayesha. Moreover, there is something objectionable in its text.As for what has been reported from Safiya, who said, the Messenger of Allah ﷺ came to me while I had before me four thousand date pits with which I was performing tasbih, and I said, "I have performed tasbih with these," and he said, "Shall I teach you something more than what you have counted in tasbih?" I said, "Teach me." So he said, "Say, Glory be to Allah as many times as the number of His creation." Its chain of transmission is daif. It was narrated by Tirmidhi (3554) and Hakim (1/547), both through the route of Hashim bin Saeed Kufi, who said, Kinana, the freed slave of Safiya, narrated to me, saying, I heard Safiya say, as mentioned. Tirmidhi said, "This is a gharib hadith, we do not know it as a narration from Safiya except through this route, through the narration of Hashim bin Saeed Kufi, and its chain of transmission is not well known." I say, regarding Hashim bin Saeed Kufi, Ibn Main said, "He amounts to nothing," and Ibn Adi said, "The extent of what he narrates cannot be corroborated." As for Kinana, the freed slave of Safiya, a group of narrators transmitted from him, but I have not seen anyone of standing affirm his reliability, except that Ibn Hibban mentioned him among his trustworthy narrators. Azdi said, "The chain of transmission of his hadith cannot stand." As for Hakim, he said, "This is a hadith sahih in its chain of transmission." It has other routes, none of which are free of criticism.