Azami 1415

Hasan. Tabarani narrated it in Awsat, in Majma Bahrayn (365), from Ahmad (that is, Ibn Zuhayr Tustari), who said, Ishaq bin Ibrahim Baghawi narrated to us, Yahya bin Abbad Abu Abbad narrated to us, Yunus bin Abu Ishaq narrated to us, from Bakr bin Maiz, who said, I heard Abdullah bin Yazid narrating, and he related it. Its chain is hasan because of Bakr bin Maiz Kufi, whom Ibn Main deemed trustworthy, and whom Ibn Hibban mentioned in Thiqat. Haythami said, "Tabarani narrated it in Awsat, and its chain is hasan." Abdullah bin Yazid is Ansari Khatmi, both he and his father were companions of the Prophet, and he witnessed the Pledge of Ridwan while still a boy.His statement, "Angels do not enter a house in which there is urine," means leaving urine standing in the house for a while without pouring it out. As for the claim that the Prophet ﷺ had a basin in his house for urinating, this has not been established. What has been narrated is from Hakeema bint Umayma bint Raqiqa, from her mother, who said, "The Prophet ﷺ had a wooden cup under his bed which he would urinate in at night." Abu Dawud (24), Nasai (32), Tabarani in Kabir (24/189), Ibn Hibban (1426), and Hakim (1/167), and from him Bayhaqi (1/99), all narrated it, all from the hadith of Hajjaj bin Muhammad, from Ibn Jurayj, from Hakeema bint Umayma, from her mother Umayma, and he related it. Hakim said, "This is a hadith sahih in chain, and an unusual practice. Umayma bint Raqiqa is a well known companion, whose hadith is recorded in Wuhdan by the scholars, and the two of them [Bukhari and Muslim] did not include it."I say, in it is Hakeema, whom no one but Ibn Hibban (4/195) deemed trustworthy, and no narrator from her is mentioned other than Ibn Jurayj, so she is unknown. That is why Dhahabi listed her in Mizan among the unknown women, and Ibn Hajar said in Taqrib, "She is not known," and likewise Ibn Mulaqqin said in Badr Munir (2/226).Ibn Qattan, in Wahm wal-Ihaam (5/514), critiqued Abdul-Haqq for what he had transmitted from Daraqutni, who said, "This hadith is attached to the sahih," or words to that effect, on the grounds that Daraqutni did not rule it either sahih or daif, and the soundness of the report depends on knowing the status of the female narrator. If her trustworthiness were established, her narration would be sound, but it has not been established. This is the summary of what Munawi transmitted in Fayd Qadir (5/178).And in Wahm wal-Ihaam, "Then Daraqutni mentioned, in this entry, Umayma bint Raqiqa, from whom Muhammad bin Munkadir and her daughter Hakeema narrated. He added nothing beyond this, nor did he specify what the two of them narrated from her, nor did he rule on Hakeema's trustworthiness or weakness, nor on anything she narrated." Munawi also transmitted in Fayd Qadir, from Shihab Din, author of Iqtifa Sunan, "This hadith, they did not weaken it, yet it is daif, for it contains Hakeema, and there is uncertainty about her, since none but Ibn Jurayj narrated from her, and Ibn Hibban did not mention her in Thiqat." I say, rather, Ibn Hibban did mention her in Thiqat, as noted earlier, and he narrated from her in his Sahih, and he mentioned no narrator from her other than Ibn Jurayj.Then Tabarani added, "So he urinated in it, then he came and sought it, and found the cup empty, with nothing in it. He said to a woman called Baraka, who used to serve Umm Habiba and had brought her from the land of Abyssinia, 'Where is the urine that was in the cup?' She said, 'I drank it!' He said, 'You have indeed shielded yourself from the Fire with a shield.'" This is an irregular or rejected addition, narrated by Tabarani's teacher Ahmad bin Ziyad Hadhdha Raqqi, from Hajjaj bin Muhammad, who is the one eyed Masissi. As for this Ahmad bin Ziyad Hadhdha, I have not found anyone who deemed him trustworthy. He was among the senior teachers of Tabarani, as Dhahabi said in Tarikh Islam (21/59), meaning senior in age, not in knowledge or standing, for Hajjaj bin Muhammad Masissi died in the year 206 AH, and he had become confused toward the end of his life, after he returned to Baghdad. So it appears that Ahmad bin Ziyad met him during his period of confusion.Then Tabarani narrated it (24/205-206) through another route, from Hajjaj bin Muhammad, with his chain, and in it, "They said, 'Barra, servant of Umm Salama, who had come with her from the land of Abyssinia, drank it...'" All of this indicates that Hajjaj bin Muhammad Masissi narrated this addition during his period of confusion, so he did not correctly retain the name of the servant, nor the name of the one served. But this is complicated by the fact that this addition was also narrated by Yahya bin Main from Hajjaj bin Muhammad. Tabarani narrated it in Kabir (24/205-206) from Abdullah bin Ahmad bin Hanbal, from him. So I do not know whether he too narrated this hadith during his period of confusion or before it, and it is known that he narrated extensively from him, having written down from him about fifty thousand hadiths.Likewise, what is narrated from Umm Ayman is not sound. She said, "The Messenger of Allah got up at night to a clay pot in a corner of the house, and urinated in it. I got up during the night, thirsty, and drank what was in it without realizing. When the Prophet rose in the morning, he said, 'O Umm Ayman, get up and pour out what is in that pot.' I said, 'By Allah, I have already drunk what was in it!' The Prophet laughed until his back teeth showed, then said, 'Well, you will never suffer any stomach pain from it.'" Tabarani narrated it in Kabir (25/89), and Hakim in Mustadrak (4/63), both from the hadith of Shababa bin Sawwar, who said, Abu Malik Nakhai told me, from Aswad bin Qays, from Nabeeh Anazi, from Umm Ayman, who said (as related above). Hakim remained silent about it. Haythami said in Majma (8/271), "In it is Abu Malik Nakhai, who is daif."I say, it is as he said, for Abu Malik Nakhai, who is Wasiti, whose name is Abdul-Malik bin Husayn, the people of knowledge unanimously agree in weakening him, and on this basis Ibn Hajar weakened him in Talkhis (1/31), adding that Nabeeh never met Umm Ayman. Moreover, Abdul-Malik was inconsistent in the chain of this hadith. At one time he narrated it as mentioned above, and at another he narrated it from Nafi bin Ataa, from Walid bin Abdul-Rahman, from Umm Ayman. Ibn Sakan narrated it through this route. Ibn Hajar said in Isaba, in the entry on Umm Ayman (4/433), "It is possible that this is a different account from the one that took place with Baraka, servant of Umm Habiba, but Ibn Sakan claimed that Baraka, servant of Umm Habiba, was also known by the kunya Umm Ayman, based on this hadith, and Allah knows best." This is the end of Ibn Hajar's statement.I say, as for this Nafi bin Ataa, I do not know who he is. Mizzi did not mention him in his Tahdhib among the teachers of Abdul-Malik bin Husayn, Abu Malik Nakhai, and Ibn Hibban did not mention anyone named Nafi bin Ataa in Thiqat. Ibn Hajar likewise confirmed this in Tahdhib (10/415), in the entry on Nafi, from Ayesha.