Azami 1391

Abu Dawud (36) narrated it from Ayyash bin Abbas Qatbani, that Shuyaym bin Baytan informed him, from Shayban Qatbani, and he related the hadith. Shayban - who is the son of Umaya, whose kunya was Abu Huzaifa, as Abu Dawud said, and Abu Dawud was silent about him - and the Hafiz said in Taqrib, "unknown," and said in Tahdhib al-Tahdhib, "Shuyaym bin Baytan and Bakr bin Sawada narrated from him."Accordingly, he meets the criteria of Ibn Hibban, except that Ibn Hibban did not mention him in Thiqat, in keeping with his usual practice of authenticating unknown narrators, nor did he mention him in Majruhin.However, Nasai (5067) narrated it from Ayyash bin Abbas Qatbani, that Shuyaym bin Baytan told him that he heard Ruwayfi bin Thabit say, and he related the raised portion of the hadith. Shuyaym bin Baytan's hearing from Ruwayfi has been established as sahih, and Ibn Main and others deemed him trustworthy, so the isnad is sahih without Shayban Qatbani. Perhaps he first heard from Shayban, then heard directly from Ruwayfi. However, Bazzar said in his Musnad, "Shuyaym is not well known," as the Hafiz mentioned in his biography in Tahdhib al-Tahdhib.Then Abu Dawud narrated, in the version of Nafi, from the hadith of Abdullah bin Amr, he said, Yazid bin Khalid told us, Mufaddal told us, from Ayyash, that Shuyaym bin Baytan also informed him of this hadith from Abu Salim Jayshani, from Abdullah bin Amr, mentioning this while he was stationed with him at the fortress of Bab Aliyun.Some scholars have judged the hadith to have an irregularity, because of the disagreement in the isnad. At one point the hadith is placed within the musnad of Ruwayfi bin Thabit, and at another within the musnad of Abdullah bin Amr. Then the narrator from Ruwayfi is at one point Shayban bin Umaya, and at another Shuyaym bin Baytan.This irregularity can be resolved by considering the hadith to belong to both the musnad of Ruwayfi and that of Abdullah, and by holding that Shuyaym first heard it from Shayban and narrated it from him on the authority of Ruwayfi, then later heard it directly from Ruwayfi and narrated it from him, as in the narration of Nasai and of Ahmad (4/108). For Shuyaym is trustworthy, and no judgment of irregularity should be made against him so long as reconciliation is possible.Vocalization of names and explanation of places.The fortress of Aliyun is on a mountain in Fustat, as Abu Dawud said.Qatbani - with a kasra on the qaf, a sakin on the ta, and a nun - is a name derived from Qatban bin Ruman.Shuyaym - with a damma on its first letter, a fatha on its ya, and a sakin on a similar letter, in diminutive form, though it is also said with a kasra on its first letter - ibn Baytan, pronounced like the dual form of "bayt" (house).Mukhlad - on the pattern of Muhammad - and Maslama bin Mukhlad Ansari Zurqi was governor of Egypt in the time of Muawiya. Bukhari said, "He had companionship with the Prophet," he died in the year 62, and his governorship over Egypt and Ifriqiya lasted sixteen years.His saying "appointed" means he made Ruwayfi bin Thabit a governor and commander over the lower land, that is, the land of Egypt, which is the northern side, or as some say, the western side.Kawm Sharik. Sharik is ibn Sumayy Muradi Ghutayfi, a companion who witnessed the conquest of Egypt. The mound was named after him because when Amr bin As set out to conquer Alexandria, with Sharik at the vanguard, a great host of Romans came out against them. Fearing for his companions, he took refuge at the mound and fought them off there, on the road to Alexandria.Alqamaa, with a fatha on the ayn, a sakin on the lam, then a fatha on the qaf, is a place in Lower Egypt.His saying "or from Alqamaa to Kawm Sharik" reflects uncertainty on the part of Shayban. What is meant is that the journey began either at Kawm Sharik or at Alqamaa, and in either case, it began at one of the two places and ended at the other.His saying "meaning Alqam" refers to a different place from Alqamaa, also called Kawm Alqam.Al-nidw is an emaciated camel. It is said "a nidw camel" and "a nidwa camel," and "a nidw she-camel" and "a nidwa she-camel," referring to one worn down by labor and made lean by toil and exertion. This provides an argument for those who permit a man to give his horse or camel to another in exchange for a share of whatever spoils the one hiring it obtains.His saying "one of us would have the arrowhead fly to him" means it fell to his share in the division. It is said, "the half flew to so-and-so, and the third to so-and-so," when that portion fell to him in the division.Al-qadh is the wooden shaft of the arrow before it is fitted with feathers and has the arrowhead mounted on it.Ruwayfi's purpose in this statement is to explain the condition at the beginning of Islam, that it was light at that time, and it also indicates that he was among the early converts to Islam.His ﷺ saying, "and tell the people that whoever knots his beard" - Khattabi said this can be explained in two ways. The first is what they used to do in wars. In the pre-Islamic era, they used to knot their beards, which was a custom of the non-Arabs, twisting and knotting them. It is also said that it means treating the hair so that it becomes knotted and curled, which was done by those given to effeminate adornment. End of quote.His saying, peace and blessings be upon him, "or hangs a bowstring" refers to a string with an amulet, or beads, meant to ward off the evil eye and protect against afflictions. They used to hang these on the necks of children and horses, so the Prophet ﷺ nullified this practice of theirs and forbade them from it.Abu Ubayda said, "It is more likely that he forbade hanging bowstrings on horses. They were forbidden from this either because they believed that hanging such strings on them would ward off the evil eye, or for fear that the horse might be strangled by it, especially during vigorous running, based on what was reported that he ﷺ commanded that bowstrings be cut off from the necks of horses."His saying, "then Muhammad is free of him" belongs to the category of stern warning and exaggeration in severe rebuke.