Azami 11494

Abu Dawud Tayalisi (1868) narrated it from Talib bin Habib bin Amr bin Sahl, the one buried beside Hamza, who said, "I heard Abdul-Rahman bin Jabir bin Abdullah Ansari narrate from his father," and he related it. Ibn Abu Asim also narrated it through this route in Sunnah (311), as did Bazzar in Kashf Astar (3052). Its chain is hasan because of Talib bin Habib, about whom there is disagreement. Bukhari said, "There is something questionable about him." Ibn Adi said, "I hope there is no harm in him." Ibn Hibban listed him among the trustworthy narrators, and in Taqrib it says, "Truthful, but prone to error." That is, if his error is established the hadith is weakened, otherwise it is hasan. Hafiz said in Fath al-Bari (10/204), after attributing it to Bazzar, "Its chain is hasan."Similar in meaning is what was narrated from Ibn Abbas, from the Prophet ﷺ, that he said, "The evil eye is real, it can bring a man down from a mountaintop." Ahmad (2478), Tabarani (12/184), and Hakim (4/215) all narrated it through the hadith of Sufyan, from Duwayd, from Ismail bin Thawban, from Jabir bin Zayd, from Ibn Abbas, and he related it. Dawud is Ibn Nafi Dimashqi. Ibn Hibban said, "His hadith is sound when the narrator below him is trustworthy." Dhuhli and Ajli also deemed him trustworthy, and Abu Hatim said, "A shaykh." As for Ismail bin Thawban, no one narrated from him except Duwayd bin Nafi, and no one deemed him trustworthy except Ibn Hibban, so he is counted among the unknown narrators, and he is among the men mentioned in Tajil.Similar in meaning also is what was narrated from Abu Dharr, who said, the Messenger of Allah ﷺ said, "The evil eye can indeed afflict a man, by Allah's permission, until he climbs to a high peak, then falls from it." Ahmad (21302) and Bazzar in Kashf Astar (3053) both narrated it through the hadith of Daylam bin Ghazwan, who said, "Wahb bin Abu Dhabi narrated to us, from Abu Harb, from Mihjan, from Abu Dharr," and he related it. Mihjan is unidentified by lineage and unknown, no one narrated from him except Abu Harb bin Abu Aswad, and no one deemed him trustworthy except Ibn Hibban, following his usual approach. His word "tuliu" means "afflicts," and his word "haaliq" means a high mountain.As for what was narrated from Jabir, raised to the Prophet, "The evil eye can put a man in the grave and a camel in the cooking pot," it is munkar. Abu Naeem narrated it in Hilyah (7/90), and Khatib in his Tarikh (9/244), both through the hadith of Shuayb bin Ayub, who said, "Muawiya bin Hisham narrated to us, from Sufyan Thawri, from Muhammad bin Munkadir, from Jabir," and he related it. Abu Naeem said, "It is gharib from the hadith of Thawri, Muawiya narrated it alone." I say, it has two flaws. The first, Shuayb bin Ayub, Abu Bakr Sarifini the judge, about whom Daraqutni said, "Trustworthy." Abu Dawud said, "I truly fear Allah regarding narrating from Shuayb bin Ayub." When Ibn Hibban mentioned him in Thiqat (8/309) he said, "He served as judge in Wasit, he errs and practices tadlis, and every objectionable element in his hadith is the result of tadlis." Dhahabi said in Mizan, in his biographical entry on him, "He has a munkar hadith mentioned by Khatib in his Tarikh," meaning this very hadith. Khatib quoted from Abu Naeem bin Adi, the Hafiz of Jurjan, the narrator from Shuayb bin Ahmad, who said, "Shuayb bin Ahmad Sarifini narrated to us with a similar chain." Abu Naeem said, "This hadith of Sufyan's, from Muhammad bin Munkadir, is said to be a mistake, rather it is from Muawiya, from Ali bin Ali, from Ibn Munkadir, from Jabir." End of quote. The second flaw, Muawiya is Ibn Hisham Qassar Kufi. Ibn Main was asked about him and said, "Acceptable, but not up to that standard." Ibn Adi mentioned him in Kamil (6/2403) and said, "No one narrated from Muhammad bin Munkadir, through the hadith of Thawri from him, except Muawiya." That is, Muawiya bin Hisham narrated it alone from Sufyan, and he is among those whose solitary narration cannot be accepted.On this topic there is also what was narrated from Habis Tamimi, that he heard the Messenger of Allah ﷺ say, "There is no truth to the ill omen of owls, the evil eye is real, and the most truthful of omens is a good omen." Tirmidhi (2061), Ahmad (16627, 20679, 23216), and Bukhari in Adab al-Mufrad (914) all narrated it via Ali bin Mubarak, and Ahmad (20680) via Harb bin Shaddad, both from Yahya bin Abu Kathir, who said, "Hayyah bin Habis Tamimi narrated to me," who said, "My father narrated to me that he heard the Messenger of Allah ﷺ say," and he related it. The wording given follows Ahmad's version. Tirmidhi said, "The hadith of Hayyah bin Habis is a gharib hadith. Shayban narrated it from Yahya bin Abu Kathir, from Hayyah bin Habis, from his father, from Abu Hurairah, from the Prophet ﷺ. Ali bin Mubarak and Harb bin Shaddad do not mention in it, 'from Abu Hurairah.'" End of quote. I say, its flaw is Hayyah, with a fatha on the ha and a shaddah on the ya, bin Habis Tamimi, for he is majhul, no one narrated from him except Yahya bin Abu Kathir, and no one deemed him trustworthy except that Ibn Hibban mentioned him among his trustworthy narrators. That is why Hafiz said, "Acceptable," meaning when corroborated, but I did not find any corroborating narration for him. However, his statement "the evil eye is real" is well established. Habis Taymi is a companion who has only one hadith to his name.