Azami 11649

Abu Yaala (430, 431) and Ibn Jareer in Tahzib Athar (1) both related it through chains going back to Habib bin Abu Thabit, from Thalaba bin Yazid Hamani, who said, "I heard Ali," then he related it. Its chain is hasan because of Thalaba bin Yazid Hamani, for his hadith is hasan when he does not narrate something supporting his heretical innovation. Haythami said in Majma (5/101), "Abu Yaala related it, and it contains Thalaba bin Yazid Hamani, whom Nasai deemed reliable, though he has some weakness, and the rest of its narrators are reliable." End of quote.Of similar meaning is what was related from Abdullah bin Amr bin As, who said, the Messenger of Allah said, "There is no contagion, no bird omen, no hama, no envy, and the evil eye is real." Ahmad (7070) related it from Qutayba, who said Rushdin bin Saad related to us, from Hasan bin Thawban, from Hisham bin Abu Ruqayya, from Abdullah bin Amr bin As, who related it.As for Rushdin bin Saad bin Muflih Mahri, Ibn Yunus said, "He was righteous in his religion, but the heedlessness that afflicts the righteous overtook him, so he became confused in his narration of hadith." Nasai said, "Discarded." The other scholars of hadith criticism also weakened him. He added to the hadith, "and no envy," while the rest of the clauses have supporting evidence, as mentioned previously.Explanation of unfamiliar words in the hadiths of this chapterHis saying, "and no safar," has two interpretations. The first is that it refers to their practice of postponing the sanctity of Muharram to Safar, which is the nasee that they used to practice. This is the view of Malik and Abu Ubayda. The second is that safar refers to creatures in the belly, which are worms, for they believed that there was a creature in the belly that becomes agitated with hunger, and might even kill its host. The Arabs regarded it as more contagious than scabies. This interpretation is the correct one, and it is held by Mutarrif, Ibn Wahb, Ibn Habib, Abu Ubayd, and countless scholars. Muslim mentioned it on the authority of Jabir bin Abdullah, the narrator of the hadith, so relying on this interpretation is required. It is also possible that both meanings are intended, and that both notions of safar are false and have no basis.His saying, "and no hama," has two interpretations. The first is that the Arabs regarded the hama as an omen of misfortune, it being the well known bird of the night, and it is said to be the owl. They said that if it landed on someone's house, they would see it as announcing his death or that of a member of his family. This is Malik bin Anas's interpretation. The second is that the Arabs believed that the bones of the dead, or it is said his spirit, turn into a flying hama. This is the interpretation of most scholars, and it is the well known one. It is possible that both types are intended, for both are false, and the Prophet clarified that this is false and that it reflects the misguidance of the Age of Ignorance in what they believed about it. Hama is pronounced with a light mim according to the well known reading.His saying, "and no nau," means, do not say, "We were given rain by the nau of such and such," and do not believe it.His saying, "and no ghoul." The majority of scholars said that the Arabs claimed that ghouls existed in the wilderness, being a kind of demon that would appear to people and shape shift, taking on different forms, thereby leading them astray from the path and causing their destruction. The Prophet declared this false. Others said that the hadith does not mean to deny the existence of the ghoul altogether, but rather it means to invalidate what the Arabs claimed about the ghoul's shifting into various forms and its power to destroy people. They said the meaning of "no ghoul" is that it cannot lead anyone astray. This is supported by another hadith, "There is no ghoul, but there are the saali." The scholars said that saali, with a fatha on the sin and a plain ain, refers to sorcerers among the jinn, meaning that among the jinn there are sorcerers who practice deception and illusion. In another hadith, "When ghouls try to bewitch you, call out the adhan," meaning, ward off their harm by remembering Allah Most High. This is evidence that the intent is not to deny their existence altogether. End of quote. See Nawawi's commentary on Sahih Muslim.