Azami 11173

Tirmidhi reported it (3455, and this is his wording), as did Abu Dawud (3730), Ahmad (1978), Nasai in Amal al-Yawm wal-Layla (286, 287), and Ibn Sunni in Amal al-Yawm wal-Layla (474), all of them through the route of Ali bin Zayd bin Jadan, from Umar bin Harmala, or Ibn Abu Harmala, from Ibn Abbas, and he related it. Some of them abridged it, and Abu Dawud and Ahmad mentioned at its beginning the story of the lizard being offered to the Prophet ﷺ.I say, this chain is daif because of Umar bin Harmala, for he is unknown, and Ibn Jadan is daif. However, Tirmidhi said, "This is a hasan hadith." Perhaps he said that because of a corroborating narration, for it has another route that strengthens it, which is what Ibn Majah reported (3322, 3426) from Hisham bin Ammar, who said, Ismail bin Ayyash narrated to us, Ibn Jurayj narrated to us, from Ibn Shihab, from Ubaydullah bin Abdullah bin Utba, from Ibn Abbas, and he related something similar.Ismail bin Ayyash's narration from the Hijazis is daif, and this is one of those, but there is no harm in it for corroborating purposes. Ibn Hajar graded it hasan in Amali Adhkar, as Ibn Allan quoted from him in Futuhat Rabbaniya (5/238). However, Abu Hatim Razi found fault with the second route, saying, "This is not from the hadith of Zuhri, rather it is from the hadith of Ali bin Zayd bin Jadan, from Umar bin Harmala, from Ibn Abbas, from the Prophet ﷺ." He said, "I fear that it was introduced into the narration of Hisham bin Ammar, because when he grew old he became confused." Ilal (1482).That is what he said, but he did not state it with certainty, so the matter remains as it originally stands, that it is the hadith of Hisham bin Ammar, and it strengthens the hadith of Ali bin Zayd bin Jadan.As for what has been reported from Abu Saeed Khudri, that when the Prophet ﷺ finished his food he would say, "Praise be to Allah who has fed us and given us drink and made us Muslims," its chain is daif. Abu Dawud reported it (3850), and Ahmad (11276), both through the route of Thawri, from Abu Hashim Rumani, from Ismail bin Riyah, from his father or someone else, from Abu Saeed Khudri, and he related it. In its chain are Ismail bin Riyah bin Ubayda and his father, both of whom are unknown.Tirmidhi reported it (3457), and Ibn Majah (3283), both through the route of Abu Khalid Ahmar, from Hajjaj bin Artah, from Riyah bin Ubayda, from a freedman of Abu Saeed, from Abu Saeed, and he related it. Tirmidhi also reported it (3457) through the route of Hafs bin Ghiyath, from Hajjaj bin Artah, from Riyah bin Ubayda, from a nephew of Abu Saeed, from Abu Saeed, and he related it.Hajjaj bin Artah, along with his practice of concealment, is not strong, and he used to err frequently, for he reported once from Riyah bin Ubayda, from a freedman of Abu Saeed, and another time from Riyah bin Ubayda, from a nephew of Abu Saeed. The nephew of Abu Saeed, or the freedman of Abu Saeed, is unknown. This indicates his inconsistency in the chain, as he also reported it through another chain from Abu Saeed Khudri as a stopped narration attributed only to him. Nasai reported it in Kubra (10122), and Ibn Abu Shayba (24996), and in its chain there is also someone unknown.