Azami 1270

Ahmad (11404), Abu Yaala (1229), and Tabarani in his treatise Man Kadhaba Mutaammidan (p. 89) all narrated this from the hadith of Abu Maslama, who heard Abu Nadra narrating from Abu Saeed Khudri, and he related the hadith. Its chain is sahih. Abu Maslama is Saeed bin Yazid Basri, a trustworthy narrator among the men of the two Sheikhs, and his teacher Abu Nadra is Mundhir bin Malik Abdi, one of the narrators found in Sahih Muslim.As for what was narrated from Abdullah bin Amr, that a man put on a garment like the garment of the Prophet ﷺ, then came to a household in Madinah and said, "The Prophet ﷺ has commanded me to look into the affairs of whichever household I wish," they said, "We have known the Messenger of Allah ﷺ never to command indecent acts." So they prepared a room for him and sent a messenger to the Messenger of Allah ﷺ to inform him. He then said to Abu Bakr and Umar, "Go to him, and if you find him alive, kill him, then burn him with fire. And if you find that he has already been dealt with, and I think you will indeed find that he has already been dealt with, then burn him." So the two of them went to him and found that he had gone out at night to relieve himself, and a viper had bitten him and he had died. So they burned him with fire, then returned to the Messenger of Allah ﷺ and told him what had happened. The Messenger of Allah ﷺ said, "Whoever deliberately lies about me, let him take his seat in the Fire." This is daif.Tabarani narrated it (Majma al-Bahrayn, 291) from Ahmad, who said, Abu Talha Musa bin Abdullah Khuzai narrated to us, who said, Ahmad bin Ishaq Hadrami narrated to us, who said, Waheeb bin Khalid narrated to us, who said, Ata bin Saaib narrated to us, from his father, from Abdullah bin Amr, and he related the hadith.Tabarani said, "No one narrated it from Ata except Wahib, and no one narrated it from him except Ahmad bin Ishaq. Abu Talha narrated it alone."I say, Nasai narrated from Abu Talha and said, "There is no harm in him." Ahmad bin Ishaq Hadrami is among the trustworthy narrators, but the defect lies in Wahib's narration from Ata bin Saaib, for Ata bin Saaib was one of those whose memory became confused and weakened toward the end of his life, so the narrations of the people of Basra from him contain confusions, because he came to them late in his life. Waheeb bin Khalid was from Basra, and he narrated from him after the confusion had set in.Abu Hatim Razi said about Ata bin Saaib, "He held a position of truthfulness in his early years before he became confused, being sound and reliable in his hadith. Then later on his memory changed, and there are many confusions in his hadith. Those who heard from Ata early on include Sufyan and Shuba. As for the hadith of the people of Basra who narrated from him, it contains many confusions, because he came to them late in his life. What Ibn Fudayl narrated from him contains error and disorder, for he raised things he used to narrate from the successors and attributed them to the companions." Jarh wa Tadil (6/334).But what is attributed to the Prophet in it is sahih, and its sourcing has already been given. On the whole, this hadith is widely transmitted through many channels. The Hafiz Abu Qasim Sulayman bin Ahmad Tabarani compiled a treatise in which he listed the routes of the hadith, "Whoever deliberately lies about me," tracing in it what was narrated from a number of companions. Whatever was sahih from it, I have mentioned, and some of it was not sahih, such as the hadith of Abu Bakr Siddiq, Umar bin Khattab, Talha bin Ubaydullah, Amr bin Abasa, Jabir, Abu Umama, and others.