Azami 11531

Ahmad (17404), Abu Yaala (1759), Tabarani in al-Kabir (17/297) narrated it, and Ibn Hibban (6086) and Hakim (4/216) graded it sahih, all of them from the hadith of Haywa bin Shurayh, who said, Khalid bin Ubayd Maafiri told us, he said, I heard Musharrah bin Han say, I heard Uqba bin Amir say, then he mentioned it. Khalid bin Ubayd Maafiri is among the men of al-Tajil, and no one narrated from him except Haywa bin Shurayh. Ibn Hibban judged him trustworthy, but Hafiz said, "The men of his hadith are trustworthy." Hakim said, "sahih in isnad." I say, Khalid bin Ubayd Maafiri needs corroboration, and we found that Ibn Lahia corroborated him from Musharrah bin Han, as Ibn Abdul-Hakam mentioned it in Futuh Misr (p. 289).As for his saying, "a cowrie shell", this is the singular of wada. It is a white shell that comes out of the sea white, split down the middle like the split of a date pit, worn to ward off the evil eye.There are other hadiths on this subject, including one from Muhammad bin Abdul-Rahman bin Abu Layla, from Isa his brother, who said, I went in to visit Abdullah bin Ukaym Abu Mabad Juhani, who had erysipelas, and we said, "Will you not hang something on yourself?" He said, "Death is nearer than that." The Prophet ﷺ said, "Whoever hangs something on himself is entrusted to it." Narrated by Tirmidhi (2072), and this is his wording, Ahmad (18781), and Hakim (4/216), all of them from this same route.Tirmidhi said, "We only know the hadith of Abdullah bin Ukaym through the narration of Muhammad bin Abdul-Rahman bin Abu Layla. Abdullah bin Ukaym did not hear from the Prophet ﷺ, and during the time of the Prophet ﷺ he used to say, 'The Messenger of Allah ﷺ wrote to us.'" I say, this hadith also contains Muhammad bin Abdul-Rahman bin Abu Layla, whose memory was poor, and his narration is not accepted when he narrates alone.Likewise, what is narrated from Imran bin Husayn is not sound, that the Prophet ﷺ saw a man with a brass ring on his hand and said, "What is this ring?" He said, "This is for weakness." He said, "Remove it, for it will only increase your weakness." Narrated by Ibn Majah (3531) and Ibn Hibban (6085), but it contains Hasan, who did not hear from Imran bin Husayn.The scholars have differed regarding amulets containing the Quran or supplications established from the Prophet ﷺ. The stronger view is that hanging them too is not permissible, as a preventive measure, and because of the disrespect it shows toward the Quran, since the sunnah is to recite the Quran, reflect on it, and remember it, not to hang it as an amulet.As for what is narrated from Amr bin Shuayb, from his father, from his grandfather, that the Messenger of Allah ﷺ said, "When one of you is frightened in his sleep, let him say, 'I seek refuge in the perfect words of Allah from His anger and His punishment, from the evil of His servants, and from the whisperings of devils and their approach, for they will never harm him.'" He said, and Abdullah bin Amr used to teach it to those of his children who had reached maturity, and for those who had not yet reached maturity, he would write it on a tablet and hang it around their necks. This is daif.Narrated by Abu Dawud (3893), Tirmidhi (3528), Ahmad (6696), Nasai in Amal al-Yawm wal-Layla (765, 766), and Ibn Sunni in it (750), all of them through various routes from Muhammad bin Ishaq, from Amr bin Shuayb, from his father, from his grandfather, then he mentioned it. The wording is Tirmidhi's. Tirmidhi said, "This is a hasan gharib hadith." I say, its isnad contains Muhammad bin Ishaq, who was a mudallis, and scholars do not accept him in matters of legal rulings unless he states his source explicitly. Furthermore, it has not been established from any of the companions, the successors, or the leading jurists that they hung amulets on their children.It is reported from Ibrahim Nakhai that he said, "They used to dislike all amulets, whether from the Quran or otherwise." It is also reported that he disliked amulets for children and used to say, "They take them into the toilet with them." Saeed bin Jubayr saw a person circling the House with a bead around his neck, and he cut it off. These reports and others were collected by Ibn Abu Shayba in al-Musannaf.