Azami 2319

"In the fire." Narrated by Abu Dawud (679) via the route of Abdul-Razzaq, from Ikrima bin Ammar, from Yahya bin Abu Kathir, from Abu Salama, from Ayesha, and he related the hadith. It is also found in Musannaf Abdul-Razzaq (2/52). Ibn Khuzayma (1559) and Ibn Hibban (2156) also reported it through this same route.Its chain is hasan, because of the disagreement over Ikrima bin Ammar. Imam Ahmad said, "The hadiths of Ikrima bin Ammar from Yahya bin Abu Kathir are daif, not sahih." Bukhari said, "He is inconsistent in the hadith of Yahya bin Abu Kathir, and he did not have a written book with him." Meanwhile, Yahya bin Main said, "Ikrima bin Ammar is trustworthy and reliable," and Ajli confirmed his reliability. Saji said, "He is truthful." Ajurri relates from Abu Dawud that he is trustworthy, but that there is inconsistency in his hadith from Yahya bin Abu Kathir.I say, Abu Dawud reported his hadith in his Sunan from Ikrima bin Ammar, from Yahya bin Abu Kathir, and remained silent about it, just as Munziri also remained silent about it. It therefore appears that he was not inconsistent in this particular hadith, and perhaps the reason lies with Abdul-Razzaq, the great imam and master of hadith preservation. Ibn Adi said in Al-Kamil (5/1915), "Ikrima bin Ammar's hadith is sound when a trustworthy narrator reports from him."I say, there is no harm in citing something like this as supporting evidence, except for his statement "in the fire," which no one else corroborated. Moreover, the context in which the hadith appears contradicts this statement "in the fire," and this was not established in the hadith of Abu Saeed mentioned earlier at the beginning of the chapter. For what is meant by the delay is not a delay in entering the fire, but rather a delay in receiving His mercy, His forgiveness, and His great favor, as was explained earlier in the tafsir of that.