Azami 2381

Imam Ahmad narrated it (20170) from Muaz bin Hisham, who said, "My father narrated to me, from Qatada, from Hasan, from Samura," and he mentioned the hadith. Bazzar also narrated it in Kashf Astar (no. 464), as did Tabarani in al-Kabir (no. 6822) and Abu Yaala in Ithaf Khayra (1317), all of them through routes from Muaz bin Hisham with the same wording.Imam Ahmad also narrated it from Bahz, from Aban (20092), and Hammam (20153), both of them from Qatada, from Hasan, with the same wording, and it explicitly states that this took place on the day of Hunayn. Bahz is Ibn Asad Ammi, a trustworthy and firmly reliable narrator among the major hadith compilers. Hammam is Ibn Yahya Awdi, a trustworthy narrator among the major hadith compilers, and its chain is sahih, except that Qatada is a mudallis and he used indirect transmission here. However, it is established in the hadith of Abu Malih, from his father, that Shuba narrated this hadith from him. So it appears that Qatada had two teachers here, Abu Malih and Hasan, and it is established in one of its routes that Shuba narrated from him, and by this the accusation of tadlis against Qatada is removed, given what was mentioned above.As for Hasan Basri, he is the well known jurist imam, and it is recorded in Sahih Bukhari and elsewhere that he heard the hadith of aqiqah from Samura. There is no dispute about this. Rather, the dispute concerns whether he heard from him anything besides the hadith of aqiqah. Ali bin Madini and Bukhari held that he heard from him without restriction, and further verification regarding the hadith of aqiqah will follow.Haythami said in his Majma (2/47), "Ahmad, Tabarani in al-Kabir, and Bazzar narrated it similarly, and he added, 'out of dislike that it should be difficult for us.' The narrators of Ahmad's version are the narrators found in the sahih collections."I say, as for Bazzar, he narrated it with another chain, and it is very daif. He said, "Khalid bin Yusuf narrated to us, my father Yusuf bin Khalid narrated to me, Jafar bin Saad bin Samura narrated to us, Khubayb bin Sulayman narrated to us, from his father Sulayman bin Samura, from Samura bin Jundab," and he mentioned hadiths with this chain. Yusuf bin Khalid bin Umayr Samti - they abandoned him. Samti - they abandoned him, and Ibn Main accused him of lying.Tabarani also narrated it in al-Kabir (7080) through the route of Jafar bin Saad, with the same wording. Jafar bin Saad bin Samura is "not strong," as Hafiz said. Dhahabi said, "Jafar bin Saad bin Samura, from Habib bin Sulayman, is an obscure chain." Mizan al-Itidal (1/408).On this subject there is also what was narrated from Nuaym bin Nahham, who said, "The call for Fajr was made on a cold day while I was wrapped in my wife's cloak, and I said, 'I wish the caller would say, whoever stays sitting incurs no blame.'" Then the Prophet's ﷺ caller called out at the end of his adhan, "Whoever stays sitting incurs no blame."Ahmad narrated it (17934) from Ali bin Ayyash, "Ismail bin Ayyash narrated to us," he said, "Yahya bin Saeed narrated to me," he said, "Muhammad bin Yahya bin Habban informed me, from Nuaym bin Nahham," and he mentioned it.Its chain is daif because of Ismail bin Ayyash, for he is trustworthy regarding the Shamis, but weak regarding others, and this is one of those cases, since Yahya bin Saeed Ansari is from Madinah. Moreover, he was contradicted, for Bayhaqi (1/398, 423) and others narrated it from Uzai, from Yahya bin Saeed, from Muhammad bin Ibrahim bin Harith, from Nuaym. Muhammad bin Ibrahim bin Harith Taymi did not hear from Nuaym, as Ibn Abdul-Barr said in Istiab, "I do not think he heard from Nuaym." It has other chains as well, all of which are defective.