Azami 12123

Daraqutni (3/271) and Bayhaqi (7/183) both narrated it through the route of Sayf bin Ubaydullah Jarmi, who said, Sarar bin Mujashshir Abu Ubayda Anazi narrated to us, from Ayub, from Nafi and Salim, from Ibn Umar, and he mentioned it. The wording is Daraqutni's. Its chain is hasan because of Sayf bin Ubaydullah, for his hadith is hasan.Tirmidhi (1128), Ibn Majah (1953), and Ahmad (4631) narrated it, and Ibn Hibban (4156) and Hakim (2/192-193) graded it sahih, all of them from the hadith of Mamar, from Zuhri, from Salim, from his father, that Ghaylan bin Salama Thaqafi accepted Islam, and he mentioned something similar. It has been said that Mamar erred in this, for Zuhri narrated the story of Umar with this same chain, as Bukhari and others have stated, and this was already noted in the Book of Marriage.Similar in meaning is what has also been narrated from Qays bin Harith, or Harith bin Qays Asadi, who said, "I accepted Islam while I had eight wives, so I mentioned that to the Prophet ﷺ, and the Prophet ﷺ said, 'Choose four of them.'" Abu Dawud (2241) and Ibn Majah (1952) and Bayhaqi (7/183) narrated it, all of them from the hadith of Hushaym, from Ibn Abu Layla, from Humaydha bin Shamardal, from Harith bin Qays, and he mentioned it. Ibn Abu Layla is Muhammad bin Abdul-Rahman bin Abu Layla, who is daif by consensus of the scholars due to his poor memory, and his teacher Humaydha bin Shamardal, on the pattern of the word safarjal, is also daif. Bukhari said, "There is something questionable about him."Similar in meaning also is what has been narrated from Nawfal bin Muawiya Dili, who said, "I accepted Islam while I had five wives, and the Messenger of Allah ﷺ said to me, 'Choose four, whichever of them you wish, and separate from the other one.' So I turned to the one of them longest in companionship with me, an old barren woman who had been with me for sixty years, and I divorced her." Bayhaqi (7/184) narrated it through the route of Shafii, who said, one who heard Ibn Abu Zinad informed me, saying, Abdul-Majid bin Suhayl bin Abdul-Rahman informed me, from Awf bin Harith, from Nawfal bin Muawiya, and he mentioned it. In it there is a man who is not named.On this same meaning there are other hadiths that Bayhaqi and others have mentioned, and the sahih one among them is the one I have mentioned, and these corroborating narrations strengthen it.As for His saying, "that you not oppress" [Nisa 4:3], meaning, that you not be unjust. Its interpretation has come from Ayesha , narrated by Ibn Abu Hatim in his Tafsir, and Ibn Hibban (4029), both of them through routes from Abdul-Rahman bin Ibrahim, meaning Duhaym, who said, Muhammad bin Shuayb narrated to us, from Umar bin Muhammad bin Zayd, from Hisham bin Urwa, from his father, from Ayesha, and he mentioned it as a raised hadith (marfu). Abu Hatim said, "This hadith is mistaken. The sahih version from Ayesha is a stopped narration (mawquf). It has been narrated from Ibn Abbas, Ayesha, Mujahid, Ikrima, Hasan, Abu Malik, Abu Razeen, Nakhai, Shaybi, Dahhak, Ata Khurasani, Qatada, Suddi, and Muqatil bin Hayan, that they said, 'that you not incline.'" Ibn Kathir quoted this statement of Abu Hatim and remained silent about it.I say, perhaps this error goes back to Muhammad bin Shuayb bin Shabur, who is truthful (saduq), and scholars differ over whether a truthful narrator's unique narration is acceptable when he is alone in transmitting it. If it has a basis, it is accepted, otherwise one withholds judgment. Since Abu Hatim found the meaning "that you not incline" attested from many of the Companions and the Successors, he treated Ayesha's statement as a stopped narration, even though the meaning preferred by the majority is "that you not oppress." The disagreement is only over whether it is raised or stopped.