Azami 1504

Abu Dawud (355), Tirmidhi (605), and Nasai (188) all narrated it through the route of Sufyan, from Aghar bin Sabbah, from Khalifa bin Husayn, from his grandfather Qays bin Asim. Its isnad is sahih. Tirmidhi said, "Hasan, we do not know it except from this route." End of his statement. Imam Ahmad (20611) and Bayhaqi (1/171) also narrated it. Ibn Khuzayma (254) and Ibn Hibban (1240) graded it sahih, all through this same route.However, Ibn Qattan said, "His narration from his grandfather is mursal, he actually narrates from his father, from his grandfather." Bayan al-Wahm wal-Iham (2/no. 438). This is based on what Abu Ali bin Sakan narrated in his book Sunan, from Muhammad bin Yusuf (who is Firabri), from Bukhari, from Ali bin Khashram, from Waki, from Sufyan, from Aghar, from Khalifa bin Husayn, from his father, from his grandfather Qays bin Asim, and he mentioned it.Abu Ali bin Sakan said, "This is how Waki narrated it with precision, from his father, from his grandfather. Yahya bin Saeed and a group narrated it from Sufyan without mentioning his father." End of Abu Ali's statement.I say, this is how Imam Ahmad (20615) narrated it from Waki, who said, Sufyan narrated to us, from Aghar Minqari, from Khalifa bin Husayn bin Qays bin Asim, from his father, from his grandfather, and he mentioned the hadith. Waki was not alone in this, for Qabisa bin Uqba also followed him in narrating it from Sufyan. Through this route, Bayhaqi (1721) narrated it, through the route of Yaqub bin Sufyan, and it is found in his Tarikh (1/396), from him.Abu Hatim stated definitively in al-Ilal (1/24) that the addition of "his father" is an error, and that Qabisa erred in this regarding this hadith.I say, Qabisa was not alone in making this addition, for Waki also followed him in it, as we have seen, except that there is also disagreement regarding Waki's version, for Bayhaqi narrated it through his route without the addition "from his father," and said, "Muhammad bin Kathir and a group narrated it, but most of them said, 'from his grandfather Qays bin Asim.' Qabisa bin Uqba narrated it and added to the isnad." End of his statement. It appears that he considers the narration of the group to be the correct one, and Allah Most High knows best.As for what was narrated from Kulayb, who said, "I became Muslim," and the Prophet ﷺ said, "Shave off the hair of disbelief from yourself," and in another version, "Shave off the hair of disbelief from yourself and be circumcised," this contains Utheim bin Kathir bin Kulayb. Abu Dawud (356) narrated it through the route of Ibn Jurayj, who said, "I was informed, from Utheim bin Kulayb, from his father, from his grandfather." Utheim is unknown, and the link between Ibn Jurayj and Utheim is not known.Likewise, what was narrated from Qatada, who said, "I came to the Prophet ﷺ, and he said to me, 'O Qatada, wash yourself with water and sidr, and shave off the hair of disbelief from yourself.'" The Messenger of Allah ﷺ used to command whoever became Muslim to be circumcised, even if he were eighty years old. Haythami said in Majma (1/283), "Tabarani narrated it in al-Kabir, and its narrators are trustworthy." But Hafiz said in Talkhis (4/618), "Its isnad is daif."Likewise, what was narrated from Wathila bin Asqa, who said, "When I became Muslim, I came to the Prophet ﷺ, and he said to me, 'Wash yourself with water and sidr, and shave off the hair of disbelief from yourself.'" Hakim narrated it in Mustadrak (3/570), and Hafiz said, "Its isnad is daif."I say, this is indeed so, because it contains Maruf Abu Khattab, who is Maruf bin Abdullah, Abu Khattab Dimashqi, the freed slave of Wathila bin Asqa, who is daif. Ibn Adi said, "He narrates munkar hadiths from Wathila, and most of what he narrates is not corroborated."