Azami 1351

Reported by Abu Dawud (6) and Ibn Majah (296), both through the route of Shuba, from Qatada, from Nadr bin Anas, from Zayd bin Arqam, who mentioned it. Ibn Khuzayma (69), Ibn Hibban (1408), and Hakim (187/1) all graded it sahih from this route.Ibn Majah also reported it through another route, from the hadith of Saeed bin Abu Aruba, from Qatada, from Qasim bin Awf Shaybani, from Zayd bin Arqam, who mentioned the hadith. Its chain is sahih, and Qatada narrated it through two routes, both of which are sahih. This is what Bukhari pointed to in his statement, "It is possible that Qatada narrated from both of them," which Tirmidhi quoted from him in his Jami (11/1).As for the statement of Tirmidhi, "The hadith of Zayd bin Arqam has confusion in its chain. Hisham Dastawai and Saeed bin Abu Aruba narrated from Qatada. Saeed said, from Qasim bin Awf Shaybani, from Zayd bin Arqam, while Hisham said, from Qatada, from Zayd bin Arqam. Shuba and Mamar narrated it from Qatada, from Nadr bin Anas. Shuba said, from Zayd bin Arqam, while Mamar said, from Nadr bin Anas, from his father, from the Prophet ﷺ." Then he mentioned Bukhari's statement.I say, what Tirmidhi mentioned in his statement, "there is confusion in its chain," is not correct, because of the possibility mentioned by Bukhari. Confusion is when it is not possible to reconcile the differing narrations, but if reconciliation is possible, then there is no confusion. As for the narration of Mamar, who is Ibn Rashid, it is a mistake, as Bayhaqi mentioned (96/1), so it does not deserve to be set against the sahih narrations.Hushush means latrines, and the original meaning of hushsh is a dense cluster of palm trees. People used to relieve themselves there before they began building latrines in their houses. There are two forms of pronunciation, hush and hash. The meaning of muhtadara is that the devils frequent it. Al-khubuth, with damma on the ba, is the plural of khabith, and khabaith is the plural of khabitha, meaning the male and female devils. This was stated by Khattabi.The most sahih narrations on this topic are only these two hadiths.As for what was narrated from Ali bin Abu Talib, "What veils the eyes of the jinn from the private parts of the children of Adam, when one of them enters the toilet, is to say Bismillah," this was reported by Tirmidhi (606) and Ibn Majah (297), both from Muhammad bin Humayd, who said, Hakam bin Bashir bin Salman narrated to us, who said, Khallad Saffar narrated to us, from Hakam Nasri, from Abu Ishaq, from Abu Juhayfa, from Ali bin Abu Talib, who mentioned it.This is daif, because it contains Muhammad bin Humayd Razi, who is daif, and Hakam bin Abdullah Nasri, who is unknown, and no one authenticated him except Ibn Hibban. That is why Hafiz said, "acceptable," meaning if corroborated, otherwise the hadith is weak. That is why Tirmidhi said, its chain is not that strong, and said, various things have been narrated on this from Anas, from the Prophet ﷺ.I say, it was reported by Ibn Adi, Ibn Sunni, and others, and it contains daif narrators. On this topic there is also narration from Ibn Masud and Abu Saeed, but all of them are daif.