Azami 15341

Tabarani narrated it in Awsat, Majma Bahrayn (4229), via Muhammad bin Hammad Tahrani, who said, Abdul-Razzaq narrated to us, who said, Mamar narrated to us, from Ibn Abu Dhib, from Salih the freedman of Tawama, from Abu Hurairah, who mentioned it. Tirmidhi also narrated it in Shamail (79), from Ishaq bin Mansur, from Abdul-Razzaq, but limited to his statement, "The Messenger of Allah's ﷺ sandal had two straps." Bazzar likewise narrated it, in Kashf Astar (2961), in abbreviated form, through another route from Abu Hurairah.Its chain is hasan, because of Salih the freedman of Tawama, who is Ibn Nabhan, freedman of Tawama bint Umaya bin Khalaf Jumahi. His hadith is hasan before he became confused in his later years. Ibn Main said, "He was trustworthy, but he became senile before he died, so whoever heard from him before that is reliable."I say, among those who heard from him before his confusion was Ibn Abu Dhib, as stated by Ali bin Madini, Ibn Main, Ibn Adi, and others.As for the statement of Ibn Hibban in Majruhin (479), "He changed in the year one hundred twenty-five, and began bringing things resembling fabrications attributed to trustworthy authorities, so his later hadith became mixed up with his earlier hadith, and it could not be distinguished, so he deserved to be abandoned," there is doubt about this, because Ibn Hibban himself transmitted Ibn Main's statement that, "Salih the freedman of Tawama had become senile before he died, so whoever heard from him before he became confused is reliable." This statement of Ibn Main contradicts Ibn Hibban's claim that, "his later hadith became mixed up with his earlier hadith."I wanted to draw attention to this. Ibn Main and others have explicitly stated that Ibn Abu Dhib was among those who heard from him before the confusion set in.Ibn Hajar said, "The men of its chain are trustworthy." Fath al-Bari (10/313).