Azami 1463

Abu Dawud (255) reported it, saying, Muhammad bin Awf told us, saying, I read in the original manuscript of Ismail bin Ayyash. Ibn Awf said, and Muhammad bin Ismail also told us, from his father (meaning Ismail bin Ayyash), Damdam bin Zura told me, from Shurayh bin Ubayd, who said, Jubayr bin Nufayr gave me a ruling on the ghusl from janaba, that Thawban had told them that they asked the Prophet ﷺ for a ruling, and he then narrated it.Ismail bin Ayyash is truthful regarding the people of his own region, the Levantines, but is unreliable regarding others, and his teacher Damdam bin Zura was from the people of Hims. However, there is another defect in the chain, namely that Muhammad bin Ismail never heard anything directly from his father, as Abu Hatim stated. But Muhammad bin Awf did not rely solely on his transmission through Muhammad bin Ismail from his father, rather he had also examined the original manuscript containing what Ismail bin Ayyash had heard from his teachers, and this strengthens his transmission through Muhammad bin Ismail from his father, because Muhammad bin Ismail, aside from not having heard from his father, is also disputed regarding his reliability. But Muhammad bin Awf obtained a direct route without the intermediary of Muhammad bin Ismail, namely his examination of what Ismail bin Ayyash had heard, and this falls under the category of wijada, which is one of the recognized methods of transmitting hadith, and the scholars have relied on it in transmitting hadith.Hafiz bin Qayyim said in Tahzib Sunan, "This is a Levantine chain, and most of the hadith scholars say that the hadith of Ismail bin Ayyash from the Levantines is sahih. Ahmad bin Hanbal explicitly stated this."