Azami 1119

Hakim narrated it (1/88), and from him Bayhaqi in Madkhal (621), via the route of Saeed bin Sulayman Wasiti, "Abbad bin Awwam narrated to us, from Jareeri, from Abu Nadra, from Abu Saeed Khudri," and he mentioned the hadith. Hakim said, "This is a sahih, firmly established hadith, because the two Shaykhs agree on accepting Saeed bin Sulayman, Abbad bin Awwam, and Jareeri, and Muslim also accepts the hadith of Abu Nadra. I have counted for him, in Musnad Sahih, eleven principal narrations from Jareeri. Neither of them included this hadith, which is the first hadith concerning the merit of seekers of knowledge, and no defect is known for it. This hadith has several routes that the scholars of hadith gather from Abu Harun Abdi, from Abu Saeed, and Abu Harun is among those about whom they remained silent."Dhahabi said, "It meets Muslim's criteria, and it has no defect."I say, Jareeri is Saeed bin Iyas, the hadith scholar of the people of Basra, one of the reliable and firmly trustworthy narrators, except that his mind became confused three years before his death. Ibn Hibban mentioned that his confusion was not severe. It is not clear to me whether Abbad bin Awwam's narration from him came before or after this confusion set in. If his narration from him was before the change, then the hadith is sahih, as Hakim and Dhahabi said.Alai said in Bughyat Multamis (p. 28), "Its chain of transmission is acceptable."But Muhanna said, as recorded in Muntakhab min Ilal by Khallal (66), "I asked Ahmad about a hadith, 'Saeed bin Sulayman narrated to us, Abbad bin Awwam narrated to us, from Saeed Jareeri, from Abu Nadra,' and he mentioned the hadith. Ahmad said, 'Allah created nothing out of this. This is the hadith of Abu Harun, from Abu Saeed.'" End of quote.I say, the hadith of Abu Harun Abdi, from Abu Saeed, has been narrated with closely similar wordings. Among these is what Ibn Abdul-Barr recorded in Jami Bayan Ilm, from Abu Harun and Shahr bin Hawshab, that they both said, "Whenever we came to Abu Saeed Khudri, he would say, 'Welcome, in fulfillment of the Messenger of Allah's bequest.' The Messenger of Allah ﷺ said, 'The earth will be opened up for you, and there will come to you a people, or it may be said young men of tender age, seeking knowledge and gaining understanding in religion, learning from you. So when they come to you, teach them, treat them gently, make room for them in the gathering, and help them understand the hadith.'" Abu Saeed used to say to us, "Welcome, in fulfillment of the Messenger of Allah's bequest. The Messenger of Allah commanded us to make room for you in the gathering and to help you understand the hadith."Tirmidhi (2650) and Ibn Majah (247) and others narrated it through various routes from Abu Harun, with this wording.Abu Harun's name is Umara bin Juwayn Abdi, regarded as abandoned by most scholars, and some accused him of lying. However, Khatib also narrated it in Jami li-Akhlaq Rawi wal-Sami (357) via the route of Layth bin Abu Salim, from Shahr bin Hawshab, from Abu Saeed.I say, this too is a daif chain, though it is in better condition than the chain of Abu Harun.Yahya bin Main was asked, "Is this also daif, like Abu Harun?" He said, "No, this is stronger than that and better. Ibn Abu Maryam narrated to us, from Yahya bin Ayub, from Layth." Muntakhab min Ilal by Khallal (65).Bayhaqi said in Madkhal, after narrating it through this route, "This is how a group of leading scholars narrated it from Abu Harun Abdi, and even though Abu Harun is daif, the narration of Abu Nadra serves as a corroborating witness for it."In summary, this hadith of Abu Saeed has three routes, the route of Abu Nadra, the route of Abu Harun Abdi, and the route of Shahr bin Hawshab, all of them from Abu Saeed Khudri. Whatever follows this pattern does not fall below the level of hasan according to the majority of hadith scholars. And success comes from Allah.