Azami 1254

Bazzar narrated it (Kashf Astar, 173) from Abdullah bin Shabib, who said, "Ishaq bin Muhammad Farawi narrated to us, who said, Abdullah bin Zayd bin Aslam narrated to us, from his father, from his grandfather, from Umar," and he mentioned the hadith. This isnad is daif. Dhahabi said of Abdullah bin Shabib, "A learned narrator of reports, but he is weak." His teacher Ishaq bin Muhammad Farawi, Nasai said of him, "Discarded," and Daraqutni said, "Daif." As for Abu Hatim, it is said, "He was truthful." His teacher Abdullah bin Zayd bin Aslam is disputed. Imam Ahmad deemed him reliable, while Abu Zura and Nasai deemed him daif. In Taqrib, it says, "Truthful, but with some weakness."But Tabarani narrated it in Awsat (6242) from Muhammad bin Ali Sayigh, who said, "Khalid bin Yazid Umari narrated to us, who said, Abdullah bin Zayd bin Aslam narrated to us," with the same chain. Tabarani said, "No one narrated this hadith from Abdullah bin Zayd bin Aslam except Khalid bin Yazid Umari." It seems he was not aware of Bazzar's isnad, in which Farawi corroborates Umari, so the defect is confined to Abdullah bin Zayd bin Aslam, who is truthful but with some weakness. Perhaps for this reason Munziri said in Targhib wa Tarhib (230), "Tabarani and Bazzar narrated it with an isnad that is not objectionable." This is more accurate than Haythami's statement in Majma (1/186), "Tabarani narrated it in Awsat, and Bazzar also narrated it, and the men of Bazzar's narration are deemed reliable."His statement "deemed reliable," after investigation, turns out to be based on the endorsement of Ibn Hibban. But Ibn Hibban included Abdullah bin Shabib bin Khalid in Majruhin (576), saying of him, "He alters and steals reports, it is not permissible to rely on him because of how often he contradicted his peers in narrations from reliable narrators."The following hadith supports it, which is what Bazzar narrated (Kashf Astar, 174), and Abu Yaala (6698), both from the hadith of Musa bin Ubayda, from Muhammad bin Ibrahim, from Abbas bin Abdul-Muttalib, who said, "The Messenger of Allah ﷺ said," and he mentioned something similar. But it contains Musa bin Ubayda, who is Rabadhi, and is daif, and Haythami cited this as the defect in Majma (1/185–186), as did Busiri in Ithaf Mahra. And Ibn Hadi, who is Yazid bin Abdullah bin Usama bin Hadi, did not meet Abbas.But Tabarani narrated it in Mujam al-Kabir (25/27–28) from Muhammad bin Nasr Sayigh Baghdadi, who said, "Ibrahim bin Hamza Zubayri narrated to us, who said, Abdul-Aziz bin Abu Hazim narrated to us, from Yazid bin Had, who said, Hind bint Harith Khathamiyya, the wife of Abdullah bin Shaddad, narrated to me, from Umm Fadl and Abdullah bin Abbas, from the Messenger of Allah ﷺ, that he stood one night in Makkah and said, "O Allah, have I conveyed the message?" three times. Then Umar bin Khattab stood up and said, "O Allah, yes, so you were eager, and you gave sincere counsel, and you strove hard." Then in the morning he said, "Faith will surely prevail until disbelief is driven back to its native lands, and the seas will be traversed by Islam, and a time will surely come upon the people when they learn the Quran, teach it, and recite it, then they say, 'We have recited and learned, so who is better than us?' Is there any good in those people?" They said, "No, O Messenger of Allah, and who are those people?" He said, "Those are among you, and those are the fuel of the Fire."So he classified the hadith among the narrations of the mother of Abdullah bin Abbas, who is the wife of Abbas bin Abdul-Muttalib. Perhaps this confusion goes back to Hind bint Harith, for no one deemed her reliable, and Ibn Hibban simply mentioned her in Thiqat (5/517). Hafiz said in Taqrib, "Acceptable," meaning when corroborated. I did not find a corroborator for her among the narrations of the mother of Abdullah bin Abbas, though she was corroborated among the narrations of Umar bin Khattab, but its route of transmission differs from that of the hadith of Ibn Abbas's mother.As for Haythami's statement in Majma (1/189), "Tabarani narrated it in Kabir, and its men are reliable, except that Hind bint Harith Khathamiyya, the successor, I did not see anyone who deemed her reliable or criticized her." It seems her entry in Thiqat was hidden from him, otherwise the book Thiqat is a primary reference for Haythami in verifying narrators.In summary, the hadith is hasan when its parts are combined together, and Hafiz Munziri also graded it hasan in Targhib wa Tarhib (231).