Azami 14301

Narrated by Abu Dawud (4868), Tirmidhi (1959), and Ahmad (14474), all through the route of Ibn Abu Dhib, who said, Abdul-Rahman bin Ataa told me, from Abdul-Malik bin Jabir bin Utayk, from Jabir bin Abdullah, and he related it. Its chain is hasan because of Abdul-Rahman bin Ataa Qurashi, concerning whom there is disagreement. Nasai and Ibn Saad considered him reliable, and Abu Hatim said, "A shaykh." Ibn Hibban mentioned him among the trustworthy narrators. When Bukhari mentioned him in his book on daif narrators, Ibn Abu Hatim said that his father said, "He should be removed from there." This indicates that his weakness was not severe, but rather he is among those whose hadith is graded hasan, especially outside matters of legal rulings. Upon this should be understood the statement of Abu Ahmad Hakim and others, "He is not strong," meaning his hadith does not reach the level of sahih. Tirmidhi also graded it hasan, saying, "This is a hasan hadith, and we only know it through the hadith of Ibn Abu Dhib."His words, "so he turned around," mean that in the course of speaking, he did so out of fear that someone might hear him. This is an indication that it was a secret which must not be disclosed. Similar in meaning is what was narrated from Abu Bakr bin Muhammad bin Hazm, who said, the Messenger of Allah said, "Those who sit together do so under the trust of Allah, so it is not permissible for anyone to disclose something disliked about his companion."This was narrated by Abdul-Razzaq (19791), from Mamar, from Saeed bin Abdul-Rahman Jahshi, from Abu Bakr bin Muhammad bin Hazm, who said, and he related it. Abu Bakr bin Muhammad bin Hazm is a successor who did not meet the Prophet, so this is a mursal narration that strengthens the previous one.As for what was narrated from Jabir bin Abdullah, who said, the Messenger of Allah said, "Gatherings are under trust, except three kinds of gatherings, the shedding of unlawful blood, unlawful sexual relations, or the unlawful seizure of property," this is daif. It was narrated by Abu Dawud (4869) and Ahmad (14693), both through the route of Abdullah bin Nafi, who said, Ibn Abu Dhib told me, from the nephew of Jabir bin Abdullah, from his uncle Jabir bin Abdullah, and he related it. I did not find a biography of this nephew of Jabir bin Abdullah in Tahzib Kamal or its supplementary works, nor in other books of biographical evaluation, so he is counted among the unknown narrators.Likewise, what was narrated from Ibn Abbas is not established, that he said, the Messenger of Allah said, "You indeed sit together among yourselves under a trust." This was narrated by Hakim (4/269–270) with two chains, in one of which is Muhammad bin Muawiya, and in the second Abu Miqdam Hisham bin Ziyad. Dhahabi said, "Hisham is discarded as a narrator," and Daraqutni accused Muhammad bin Muawiya of lying, which invalidates the hadith.Likewise, what was narrated from Ali bin Abu Talib, from the Prophet, that he said, "Gatherings are under trust," is not established. This was narrated by Aqeeli in Daif (1/246), and in its chain is Husayn bin Abdullah bin Dumayrah, about whom Ahmad said, "He is not worth anything," and Abu Hatim said, "He is discarded as a narrator, a liar," and Bukhari said, "His hadith is problematic and he is daif." Khatib narrated it in his history (14/23) with another chain, in which is Masada bin Sadaqa Abdi, about whom Daraqutni said, "He is discarded as a narrator."Likewise, what was narrated from Ibn Masud as a raised hadith is not established. Something similar to it was reported by Daylami, and in its chain is Abdullah bin Muhammad bin Mughira, about whom Aqeeli said, "He has reported things that have no basis."From all this it becomes clear that nothing is established on this subject except what I have mentioned.