Azami 16104

Ibn Hibban (5953) and Daani in al-Fitan (573) both narrated it through the hadith of Abu Khalifa Fadl bin Habbab, who said, Musaddad bin Musarhad narrated to us, Muhammad bin Ibrahim Abu Shihab narrated to us, from Asim bin Bahdala, from Abu Salih, from Abu Hurairah, and he related it.Its chain is hasan because of Asim bin Bahdala bin Abu Najud, for he is of hasan hadith. As for Muhammad bin Ibrahim Abu Shihab, he is al-Kinani. Abu Hatim said, "He is not well known, but his hadith is written down," and Ibn Hibban mentioned him among al-Thiqaat. However, Abu Shayba Yazid bin Muawiya, Ibn Uyayna, and Hammad bin Salama all followed him in narrating from Asim, as mentioned by Daraqutni in al-Ilal (10/160). It was also narrated as stopped (mawquf). Daraqutni, after mentioning the disagreement, said, "Its being raised to the Prophet (marfu) is what is preserved."As for what was narrated from him as marfu, "Even if only one day remained of this world, Allah, Mighty and Majestic, would lengthen that day until a man from among the people of my household would come to rule, possessing the mountain of Daylam and Constantinople," its chain is daif.Ibn Majah (2779) narrated it through the route of Qays, from Abu Husayn, from Abu Salih, from Abu Hurairah, and he related it. Its chain is daif due to the weakness of Qays, who is Ibn al-Rabi al-Asadi, for he is daif by the agreement of the people of knowledge, except that Ibn Adi said, "The generality of his narrations are sound," even though he mentioned the statements of the leading scholars regarding his being weakened. However, Shuba held a hasan opinion of him, and it is this that Ibn Adi held onto, saying, "The verdict concerning him is what Shuba said."