Azami 1568

It was narrated by Abu Dawud (1521), Tirmidhi in the tafsir of Surah Al Imran, who graded it hasan, and Ibn Majah (1395), all of them through various routes from Uthman bin Mughira Thaqafi, from Ali bin Rabia Walibi, from Asma bin Hakam Fazari, from Ali bin Abu Talib, who narrated it.Its chain is hasan because of Asma bin Hakam, who is truthful (saduq). However, the hadith has been criticized on his account, for Asma bin Hakam Fazari is disputed. Bazzar (no. 11) said he is unknown (majhul). Bukhari, after mentioning the hadith in Tarikh al-Kabir (2/54), said, "No one has narrated from him except this hadith and another hadith that was not corroborated, and the companions of the Prophet ﷺ used to narrate from one another without swearing each other to oaths."I say, Musa bin Harun said of Asma bin Hakam Fazari, "He is not unknown." Ajli and Ibn Hibban rated him trustworthy, and Ibn Hibban included this hadith in his Sahih. Tirmidhi graded it hasan. Ali bin Rabia and Rukayn bin Rabi narrated from him. Ibn Hajar judged the chain of this hadith to be sound (jayyid), and said in Taqrib, "Truthful (saduq)."As for Bukhari's statement, "It was not corroborated," Mizzi said, in the biographical entry on Asma bin Hakam in Tahzib Kamal, "What Bukhari, may Allah have mercy on him, mentioned does not undermine the soundness of this hadith, nor does it necessitate declaring it weak. As for the fact that it was not corroborated, it is not a condition for the soundness of every sahih hadith that its narrator have a corroborator. In the Sahih there are several hadiths known only through a single route." He then said, "As for what he found objectionable regarding the swearing of oaths, it does not indicate that every one of the companions used to make those who narrated to them from the Prophet ﷺ swear an oath. Rather, it indicates that Ali, , used to do that, and there is nothing objectionable in being cautious with hadith from the Prophet ﷺ, just as Umar did when he asked for evidence (bayyinah) from some who narrated something to him from the Prophet ﷺ, as is well known about him. Requiring an oath is easier than requiring evidence."I say, this was especially the case toward the end of Ali's era, , when the strife (fitan) occurred. The portion of the hadith that is attributed to the Prophet is acceptable as a corroborating witness, since no one accused of unreliability was found among its narrators.