Azami 15103

Abdullah bin Ahmad narrated it in the additions to his father's Musnad (21239), and Ibn Abu Asim in Zuhd (205), and Ibn Hibban graded it sahih (702), all of them by way of Abu Huzaifa Musa bin Masud, who said, "Sufyan narrated to us, from Yunus bin Ubayd, from Hasan, from Utayy, that is Ibn Damra, from Ubayy bin Kaab," and he related it.Its chain is hasan because of Musa bin Masud, for his hadith is hasan. The hadith has also been narrated as a stopped report, but that does not harm it.Utayy is Ibn Damra Taymi Saadi Basri. Ibn Saad said, "He was trustworthy but had little hadith." Ajli and Ibn Hibban confirmed his reliability, but Ibn Madini said, "He is unknown, and his hadith resembles the hadith of truthful people, even though he is not known," meaning because of how little hadith he transmitted.His saying, "and if he seasoned it," means he improved it with spices, that is, seasoning grains. His saying, "and salted it," means he put in a measured amount of salt.As for what is narrated from Abu Uthman, from Salman, who said, "A group came to the Messenger of Allah ﷺ, and he said to them, 'Do you have food?' They said, 'Yes.' He said, 'And do you have drink?' They said, 'Yes.' He said, 'Do you clarify it?' They said, 'Yes.' He said, 'And do you cool it?' They said, 'Yes.' He said, 'Their fate is like the fate of this world, one of you goes to the back of his house and holds his nose from its stench.'" the correct view is that it is a disconnected report (mursal).Yahya bin Said narrated it in the additions to Zuhd of Ibn Mubarak (492), and Tabarani in Al-Kabir (6/304), both by way of Muhammad bin Yusuf Firyabi, who said, "Sufyan, that is Thawri, narrated to us, from Asim Ahwal, from Abu Uthman, from Salman," and he related it.Muhammad bin Yusuf Firyabi makes mistakes in the hadith of Sufyan, and Abdullah bin Mubarak differed from him, narrating it in Zuhd (419) from Sufyan Thawri, from Asim, from Abu Uthman, as a mursal report, and that is the correct version.On this subject there is also what is narrated from Abu Musa Ashari, that the Messenger of Allah ﷺ said, "Whoever loves his worldly life harms his afterlife, and whoever loves his afterlife harms his worldly life, so prefer what endures over what perishes."Ahmad narrated it (19697), and Baghawi in Sharh al-Sunnah (4038), and Ibn Hibban graded it sahih (709), and Hakim (4/308), all of them through various chains from Amr bin Abu Amr, from Muttalib bin Abdullah bin Hantab, from Abu Musa Ashari, and he related it.Its chain is disconnected, for Muttalib bin Abdullah bin Hantab is not known to have heard directly from the companions, as Bukhari and others have said. As for Hakim's statement, "This is a hadith that is sahih according to the standard of the two Shaykhs," Dhahabi corrected him by saying, "It contains a disconnection." Likewise, Haythami's statement in Majma (10/249), "Ahmad, Bazzar, and Tabarani narrated it, and its men are trustworthy," does not necessarily mean the chain is sahih, as I have mentioned repeatedly, due to the presence of a defect, as is the case in this hadith.On this subject there is also what is narrated from Abu Umama, that the Messenger of Allah ﷺ said, "Among the worst of people in rank before Allah on the Day of Resurrection is a servant who ruins his afterlife for the sake of someone else's worldly life."Ibn Majah narrated it (3966), and Tabarani in Al-Kabir (8/144), through various chains from Marwan bin Muawiya, from Abdul-Hakam Sadusi, who said, "Shahr bin Hawshab narrated to us, from Abu Umama," and he related it.Some have attributed it to the narration of Abu Hurairah, for Abu Dawud Tayalisi narrated it (2520) from Abdul-Hakam bin Zakwan, from Shahr bin Hawshab, from Abu Hurairah.Its chain revolves around Abdul-Hakam bin Zakwan Sadusi, whom no one has confirmed as trustworthy except that Ibn Hibban mentioned him among his trustworthy narrators, following his own principle of confirming the reliability of anyone in whom no criticism is known. Ibn Main said, "I do not know him."