Azami 16435

Bazzar (1855), Tabarani in Al-Kabir (10/198–199), and Abu Naeem in Sifat al-Jannah (254) all narrated it through the route of Fudayl bin Marzuk, from Abu Ishaq, from Amr bin Maymun, from Abdullah bin Masud, who mentioned it. Bazzar said, "We only know this hadith through the narration of Fudayl from Abu Ishaq." I say, its chain is hasan because of Fudayl bin Marzuk, for there is disagreement about him, but his hadith is hasan. Ibn Kathir said in Al-Bidayah wal-Nihayah (20/329), "Diya said, 'In my view, this meets the standard of sahih.'"Tirmidhi (2533), Ibn Hibban (7396), and Abu Naeem in Sifat al-Jannah (379) all narrated it through the route of Ubayda bin Humayd, from Ata bin Saaib, from Amr bin Maymun, in a similar wording. Ata bin Saaib had experienced some confusion in his later years, but there is no harm in using him for corroboration. Some of Ata's companions also transmitted it from him as a stopped report, but the ruling goes to whoever transmitted it as a raised report.Similar in meaning is what was narrated from Abu Saeed Khudri, who said, the Messenger of Allah ﷺ said, "The first group to enter Paradise on the Day of Resurrection will have faces like the moon on the night it is full, and the second group will have a complexion better than the brightest star in the sky. Each man among them will have two wives, and on each wife will be seventy garments, yet the marrow of her leg will be visible through her flesh, her blood, and her garments."This was narrated by Tirmidhi (2535), Ahmad (1126), and Abu Naeem in Sifat al-Jannah (251), all through the route of Fudayl bin Marzuk, from Atiya, from Abu Saeed Khudri, who said, and then he mentioned it. In the chain is Atiya, who is Ibn Saad Awfi, and he is daif.