Azami 11823

Ahmad (16982) and Tabarani in al-Kabir (22/75) both narrated it from the hadith of Imran Qattan, from Qatada, from Abu Malih Hudhali, from Wathila bin Asqa, and he related it.It contains Imran Qattan, who is Ibn Dawar (with the waw vowelized as fatha, followed by ra), Abu Awwam, who is disputed, except that his hadith is hasan when he does not contradict others, and nothing objectionable has come in his narration.Saeed bin Bashir, who is al-Azdi, their freedman, corroborated him, as found in Tabarani's al-Kabir (22/76), with the wording, "I was given in place of the Torah the seven long surahs." He is daif according to the majority of scholars, but Ibn Adi said, "I see no harm in what he narrates."Layth bin Abu Salim erred in this hadith, narrating it from Abu Burda, from Abu Malih, from Abu Umama, with similar wording. Tabarani narrated it in al-Kabir (8/308–309) through several routes from Layth bin Abu Salim with this wording. Layth's memory became confused toward the end of his life, and he used to reverse chains of transmission, and this is an instance of that.As for his statement "the seven long surahs," these are Baqarah, Al Imran, Nisa, Maidah, Anaam, and Araf. There is disagreement about the seventh. Some said it is Surah Anfal together with Baraah, others said Surah Yunus, and others said Surah Kahf. These surahs were called "the seven long ones" because of their length compared to the rest of the surahs of the Quran.As for the Hundreds, these are the surahs of the Quran whose verses number about one hundred, either slightly more or slightly less. As for the Pairs, these are what follow the Hundreds, coming after them, so that the Hundreds are the first ones and the Pairs are the second ones. It has also been said that the Pairs were named so because Allah, exalted be His mention, repeats within them parables, accounts, and lessons. As for the Detailed section, it was named so because of the frequency of the divisions between its surahs marked by "In the name of Allah, the Most Gracious, the Most Merciful."See Tafsir Tabari (1/98–101).The Detailed section has three parts. The first is the long chapters of the Detailed section, from the beginning of Surah Qaf to the end of Surah Mursalat. The second is the middle chapters of the Detailed section, from the beginning of Surah Naba to the end of Surah Layl. The third is the short chapters of the Detailed section, from the beginning of Surah Duha to the end of Surah Nas.As for what was narrated from Abu Saeed Khudri, who said that the Messenger of Allah ﷺ said, "The Lord says, 'Whoever is occupied with the Quran instead of remembering Me and asking Me, I will give him better than what I give those who ask, and the superiority of the speech of Allah over all other speech is like the superiority of Allah over His creation,'" this is not sahih.Tirmidhi (2926) and Darimi (3399) both narrated it through the route of Muhammad bin Hasan bin Abu Yazid Hamdani, from Amr bin Qays, from Atiya, from Abu Saeed, and he related it. Tirmidhi said, "This is a hasan gharib hadith." So he said, but Muhammad bin Hasan bin Abu Yazid and Atiya bin Saad Awfi are both among the weak narrators. Therefore Dhahabi criticized him in al-Mizan (3/515), saying, "Tirmidhi graded it hasan, but he did not do well." Abu Hatim was asked about it and said, "This is a munkar hadith, and Muhammad bin Hasan is not strong." Al-Ilal (1738).Likewise, what was narrated from Harith is not sahih. He said, "I passed through the masjid and found the people engrossed in discussing hadiths, so I went in to Ali and said, 'O Commander of the Faithful, do you not see that the people have become engrossed in discussing hadiths?' He said, 'Have they really done that?' I said, 'Yes.' He said, 'Indeed, I heard the Messenger of Allah ﷺ say, "Behold, there will be a trial." I said, "What is the way out of it, O Messenger of Allah?" He said, "The Book of Allah. In it is news of what came before you, information about what comes after you, and judgment concerning matters among you. It is decisive, not mere jest. Whoever among the tyrants abandons it, Allah will crush him, and whoever seeks guidance in anything other than it, Allah will lead him astray. It is the firm rope of Allah, it is the wise reminder, it is the straight path. It is that by which desires are not led astray, by which tongues are not confused, of which the scholars never have enough, which does not grow stale however often it is repeated, and whose wonders never cease. It is that which the jinn could not stop listening to once they heard it, until they said, "Indeed, we have heard a wondrous Quran, guiding to right conduct" [Jinn 72:1–2]. Whoever speaks by it speaks the truth, whoever acts by it is rewarded, whoever judges by it judges justly, and whoever calls to it is guided to a straight path."'" Take that, O one-eyed one.Tirmidhi (2906) narrated it from Abd bin Humayd, who said, Husayn bin Ali Jafi told us, he said, I heard Hamza Zayyat, from Abu Mukhtar Tai, from the nephew of Harith Awar, from Harith, and he related it. Tirmidhi said, "This is a gharib hadith that we know only through the hadith of Hamza Zayyat, its chain is unknown, and there is criticism concerning the hadith of Harith." It is as he said, for the nephew of Harith Awar and Abu Mukhtar Tai are both unknown, and Harith Awar himself has been criticized.As for what was narrated from Uqba bin Amir as a raised report, "If the Quran were placed in a hide and then thrown into the fire, it would not burn," it is daif. Ahmad (17365), Abu Ubayd Qasim bin Salam in Fadail Quran (12), Tabarani in al-Kabir (17/308), and Abu Yaala (1745) all narrated it through routes from Ibn Lahia, who said, Mishrah told us, he said, I heard Uqba bin Amir say, and he related it.Mishrah is Ibn Haan Maafiri, who is disputed, except that he narrated munkar reports from Uqba bin Amir, and this is one of them, because reality contradicts it, so it must be interpreted figuratively, and judging it daif is preferable to a far-fetched interpretation. It also contains Ibn Lahia, about whom there is well-known criticism, though in some of its routes Abdullah bin Wahb narrated it from him. However, he stated explicitly that Ibn Lahia did not narrate it as a raised report early in his life, as Aqeeli mentioned in al-Duafa (2/295), meaning that he began narrating it as raised only after his memory became confused. It has daif corroborating reports that cannot be relied upon.