Azami 1375

Abu Dawud (56) narrated it from Musa bin Ismail, who said, Hammad related to us, Bahz bin Hakeem informed us, from Zurara bin Awfa, from Saad bin Hisham, from Ayesha, and he mentioned it. Its isnad is hasan because of Bahz bin Hakeem, who is truthful.As for what has been narrated from Ayesha with the wording, "He would not sleep at night or during the day and wake up without using the tooth-stick before performing wudu," this is daif. Abu Dawud (57) narrated it through the route of Ali bin Zayd bin Jadan, from Umm Muhammad, from Ayesha. In it is Umm Muhammad, who is Umaya bint Abdullah, though it is also said she was Umaya, the wife of Zayd bin Jadan, the father of Ali bin Zayd. She was a follower of the companions, but the one narrating from her, Ali bin Zayd bin Jadan, who is Ali bin Zayd bin Abdullah bin Zuhayr bin Abdullah bin Jadan, known as Ali bin Zayd bin Jadan (he attributes his father to his great-grandfather), is daif. For this reason his statement "during the day" was judged to be munkar.Likewise, what has been narrated from Jabir bin Abdullah, who said, "The tooth-stick was, from the ear of the Prophet ﷺ, in the position of the pen from the ear of the scribe," is also daif. Bayhaqi (37/1) narrated it through the route of Abu Qasim Sulayman bin Ahmad Tabarani, who said, Hadrami related to us, who said, Uthman bin Abu Shayba related to us, who said, Yahya bin Yaman related to us, from Sufyan, from Muhammad bin Ishaq, from Abu Jafar, from Jabir bin Abdullah, and he mentioned something similar.Tabarani said, "Sufyan narrated it from Ibn Ishaq, and no one narrated it from Sufyan except Yahya." Bayhaqi said, "Yahya bin Yaman is not considered strong by them, and it appears that he mistakenly transferred it from the earlier hadith of Muhammad bin Ishaq to this one." End of quote.Ibn Abu Hatim said in Ilal (55/1), Abu Zura was asked about this hadith and said, "It is a mistake made by Yahya bin Yaman." I say, Yahya bin Yaman is Ajli, the Kufan. Abu Dawud said, "He makes mistakes in the hadiths and reverses them." Ibn Adi said, "Most of what he narrates is not preserved." Nasai said, "He is not strong."As for what has been narrated from Ayesha, who said that the Messenger of Allah said, "I have persisted in using the tooth-stick until I feared it would make me lose my teeth," this contains inconsistency. It has been narrated from Amr bin Abu Amr, the freed slave of Muttalib, in three different ways.First, Tabarani narrated it in al-Awsat (6522) from the hadith of Ibn Wahb, who said, Yahya bin Abdullah bin Salim related to us, from Amr bin Abu Amr, the freed slave of Muttalib, from Ayesha, and he related the hadith. Munziri said in Targheeb wa Tarheeb (339), "Tabarani narrated it in al-Awsat, and its narrators are the narrators of Sahih." I say, it is as he said, except that there is a break in it, for it is unlikely that Amr bin Abu Amr, the freed slave of Muttalib, met Ayesha, since he died after 150 AH.Second, Bayhaqi narrated it in al-Kubra (49/7-50) also through the route of Ibn Wahb, with the same wording, but he inserted Muttalib bin Abdullah between Amr bin Abu Amr and Ayesha. There is doubt about whether he actually heard from Ayesha. See Jami Tahsil (774).Third, Ismail bin Jafar narrated it in his Juz (363) from Amr, from Muttalib bin Abdullah, from the Prophet, as a mursal narration.From this it becomes clear that Amr bin Abu Amr showed inconsistency in this isnad, and even though he is among the narrators of the two Sahihs, he has been described as inconsistent, a description given to him by Juzjani and others.His statement "yadrid" comes from "darad," which means the falling out of teeth.As for the hadiths reported concerning the merit of prayers performed after using the tooth-stick over prayers performed without it, whether seventy times or seventy-five times greater, they are all daif, and none of them is sound. See Badr Munir (2/13-22) and Ilal Mutanahiya (1/336).Hafiz said in Talkhis (1/68), "Their isnads are defective."