Azami 14488

Muslim narrated it in the Book of Manners (2132) from Ibrahim bin Ziyad, known as Sablan, who said, Abbad bin Abbad told us, from Ubaydullah bin Umar and his brother Abdullah, he heard it from both of them in the year 144, and they narrated from Nafi, from Ibn Umar, and he related it.Of similar meaning is what was narrated from Khaythama bin Abdul-Rahman, from his father, that the Messenger of Allah ﷺ said, "Among the best of your names are Abdullah, Abdul-Rahman, and Harith." Ahmad narrated it (17605) from Waki, who said, my father told us, from Abu Ishaq, from Khaythama bin Abdul-Rahman, from his father, and he related it. Bazzar narrated it, in Kashf Astar (1993), via Abu Waki with his chain, he said, "I came to the Prophet ﷺ and he said, 'What is your name?' I said, 'Aziz.' He said, 'Allah is the Aziz,' and he named me Abdul-Rahman." Bazzar said, "We do not know of Abu Khaythama narrating anything but this, and no one narrated it except Jarra Abu Waki."I say, its narrators are trustworthy except for Jarra Abu Waki, who is truthful (saduq). Khaythama's father was named Abdul-Rahman bin Abu Sabra Jufi, and both he and his father were companions, as stated in Tajil Manfaa. But there is disagreement about this over Abu Ishaq Sabi, for his senior students narrated it from him as a mursal report. Ahmad narrated it (17608) via Yunus, that is, Yunus bin Abu Ishaq Sabi, from Abu Ishaq, from Khaythama, who said, "My grandfather had a boy born to him and named him Aziz. He came to the Prophet ﷺ and said, 'A boy has been born to me.' He said, 'What have you named him?' He said, 'I named him Aziz.' He said, 'No, rather he is Abdul-Rahman.'" Khaythama said, "He is my father." Ibn Saad (6/286) and Ibn Hibban (5828) narrated it via Sufyan, that is, Thawri. Hakim narrated it via Shuba, both of them, Thawri and Shuba, from Abu Ishaq with similar wording.If Jarra bin Mulayh had been contradicted by just one of these, that narration would have been given precedence over his. So how much more so when they all agree in contradicting him? Especially since Jarra is not at the level of the precise, trustworthy narrator whose additions are accepted when he narrates alone.Of similar meaning also is what was narrated from Abu Sabra, that he came to the Prophet ﷺ, who said, "What have you named your children?" He said, "So-and-so, so-and-so, and Abd Uzza." The Messenger of Allah ﷺ said, "He is Abdul-Rahman. Indeed the most fitting of your names, or among the best of your names, if you should name, are Abdullah, Abdul-Rahman, and Harith." Ahmad narrated it (17607), and Tabarani in Kabir (22/295), both via Hajjaj, from Umayr bin Saeed, from Sabra bin Abu Sabra, from his father, and he related it. Its chain is daif because of Hajjaj, that is, Ibn Artah, who is well known for tadlis, and he narrated with "an."Likewise, what was narrated from Anas is not sound, that the Messenger of Allah ﷺ said, "The names most beloved to Allah are Abdullah, Abdul-Rahman, and Harith." Abu Yaala narrated it in his Musnad (2778) from Muhammad bin Abdullah bin Numayr, who said, Abu Muawiya told us, Ismail bin Muslim told us, from Hasan, from Anas, who related it. Its chain is daif because of Ismail bin Muslim, who is Makki, and Haythami cited this as the defect in Majma (8/49).Likewise, of similar meaning is what was narrated from Abu Wahb Jushami, who was a companion, who said, the Messenger of Allah ﷺ said, "Name yourselves with the names of the prophets. The names most beloved to Allah are Abdullah and Abdul-Rahman, the most truthful of them are Harith and Hammam, and the ugliest of them are Harb and Murra." Abu Dawud (4950), Nasai (3567), and Ahmad (19032) all narrated it via Hisham bin Saeed Talaqani, who said, Muhammad bin Muhajir Ansari told us, who said, Aqeel bin Shabib told me, from Abu Wahb Jushami, who related it. The wording given is Abu Dawud's, while with Ahmad and Nasai it is with longer wording. Its chain is daif because of Aqeel bin Shabib, who is unknown (majhul).There is another defect as well, which is the mursal transmission, for Ahmad narrated it (19033) from Abu Mughira, who said, Muhammad bin Muhajir told us, Aqeel bin Shabib told us, from Abu Wahb Kalai, who said, the Messenger of Allah ﷺ said, and he related it. Thus he attributed him as Kalai and did not say "he was a companion." Abu Hatim Razi preferred this narration and found the hadith defective due to the mursal transmission, because Abu Wahb Kalai was among the senior companions of Makhul Shami. See Ilal (2/312–313).As for what was narrated from Samura, from the Prophet ﷺ, who said, "When Hawwa became pregnant, Iblis went around her, for no child of hers used to survive, so he said, 'Name him Abd Harith,' and she named him Abd Harith, and he survived. That was from the revelation and command of Shaytan," this is daif and munkar. Tirmidhi (3077), Ahmad (20117), and Hakim (2/545) all narrated it via Abdul-Samad bin Abdul-Warith, who said, Umar bin Ibrahim told us, from Qatada, from Hasan, from Samura, who related it. Its chain is daif because of Umar bin Ibrahim, who is Abdi Basri, for although he was deemed trustworthy, criticism was directed specifically at his narrations from Qatada.Imam Ahmad said, "He narrates munkar hadiths from Qatada that contradict others." Tahzib Kamal. Ibn Hibban said in Majruhin (645), "He was among those who narrated alone from Qatada material that did not resemble his usual hadith, so I am not pleased with relying on him when he narrates alone. But as for what agrees with what trustworthy narrators report, if someone considers it for corroboration, I see no harm in that." That is why Ibn Hajar said in Taqrib, "Truthful (saduq), but daif in his narrations from Qatada." Tirmidhi said following it, "We do not know it as a raised (marfu) hadith except through the report of Umar bin Ibrahim, from Qatada."A note. Abu Muhammad Ibn Hazm said, "They agreed on approving of names attached to Allah, such as Abdullah and Abdul-Rahman and the like." He also said, "They agreed on the prohibition of every name expressing servitude to something other than Allah, such as Abd Uzza, Abd Hubal, Abd Amr, Abd Kaaba, and the like, except for Abdul-Muttalib." End of quote. Ibn Qayyim quoted this in Tuhfat Mawdud (p. 187) and said, "So it is not permissible to name someone Abd Ali, nor Abd Husayn, nor Abd Kaaba." I say, and likewise everything attached to something other than Allah, the Exalted, including also "Abdul-Muttalib."As for what is narrated in the Sahihayn, Bukhari (2864) and Muslim (1776), both from the hadith of Bara bin Azib, from the Prophet ﷺ, that he said, "I am the Prophet, no lie... I am the son of Abdul-Muttalib," Ibn Qayyim responded to this by saying, "As for his statement, 'I am the son of Abdul-Muttalib,' this is not a case of originating a naming with that name, but rather a case of informing of the name by which the named person is known and by no other. Informing in this manner for the purpose of identifying the named person is not forbidden, and there is no basis for Abu Muhammad Ibn Hazm's restriction of this exception to Abdul-Muttalib alone, for the companions used to call the sons of Abd Shams and the sons of Abd Dar by their names, and the Prophet ﷺ did not object to them doing so. The scope of informing is wider than the scope of originating, so what is not permissible in originating may be permissible in informing." Tuhfat Mawdud (p. 189).