Azami 2686

Nasai (2570) and Tirmidhi (2568) both narrated it from Muhammad bin Muthanna, who said, Muhammad bin Jafar told us, Shuba told us, from Mansur bin Mutamir, who said, I heard Rabi bin Harash narrating from Zayd bin Dhubyan, who traced it back to Abu Dharr, and he related the hadith.Ibn Khuzayma also recorded it (2456) and (2564), and Ibn Hibban (3350) and (4771) in their respective Sahihs, both through the route of Muhammad bin Jafar with the same wording. Tirmidhi said, "This is a sahih hadith." Hakim also graded it sahih (1/417) after narrating it through the route of Imam Ahmad, who recorded it in his Musnad (21355) from Muhammad bin Jafar with the same wording. Hakim said, "Sahih according to the standard of the two Shaykhs [Bukhari and Muslim]."I say, its chain is hasan because of Zayd bin Dhubyan, whom the two Shaykhs did not include in their narrations, though Tirmidhi and Nasai did include him. No one confirmed his reliability except Ibn Hibban, and for this reason Hafiz said in Taqrib, "Acceptable," and this is indeed the case, since he was corroborated by another narrator.Imam Ahmad narrated it (21340) from Ismail (that is, Ibn Ulaya), who said, Jareeri told us, from Abu Ala bin Tayhan, from Ibn Ahmas, who said, I met Abu Dharr and said to him, "It has reached me about you that you narrate a hadith from the Messenger of Allah ﷺ." He said, "Now, you should not think that I would lie about the Messenger of Allah ﷺ after having heard it from him myself, so what is it that has reached you about me?" I said, "It has reached me that you say, 'There are three whom Allah loves, and three whom Allah despises.'" He said, "I said it and I heard it," and he related the hadith in similar fashion, with some differences in certain details.Among the three whom Allah loves, he mentioned, "and the man who has a neighbor who harms him with his proximity, but he bears patiently with the harm until death or departure separates the two of them," in place of charity. And the three whom Allah hates he mentioned as, "the merchant who swears excessively" or "the seller who swears excessively, and the miser who reminds others of his favors, and the poor man who is arrogant."However, this narration contains Ibn Ahmas, who is also called Ibn Ahmasi. Hafiz mentioned him in Tajeel (1436) and said, "He narrated from Abu Dharr, and Abu Ala Shakhir narrated from him." This is an indication that he is unknown, but on the whole this narration strengthens the report of Zayd bin Dhubyan.Jareeri is Saeed bin Iyas, who is trustworthy and among the narrators found in the six major collections, but he became confused in his memory three years before his death, and Ismail bin Ulaya's narration from him took place before that confusion set in.Through this same route, Ibn Munee also narrated it, as found in Ithaf Khayra (5990). The hadith has other chains of transmission as well, but the one I have mentioned is the most sound of them.As for what was narrated from Abdullah bin Masud, attributed to the Prophet, "Three whom Allah loves," and he mentioned something similar, this is actually a stopped narration attributed only to the companion. Tirmidhi narrated it (2567) through the route of Abu Bakr bin Ayyash, from Amash, from Mansur, from Rabi bin Harash, from Abdullah bin Masud, and he related the hadith. Tirmidhi said, following the hadith of Abu Dharr, "This is more sahih than the hadith of Abu Bakr bin Ayyash."It was also narrated from Abdullah bin Masud, attributed to the Prophet, "Our Lord marvels at two men, a man who rises from his bedding and his blanket, from among his family and those he loves, to go to his prayer, so our Lord says, 'O My angels, look at My servant, he has risen from his bed and his bedding, and from among those he loves and his family, to go to his prayer, out of desire for what is with Me, and fear of what is with Me,' and a man who fought in the path of Allah and they were routed, and he knew what awaited him if he fled, and what awaited him if he returned, so he returned until his blood was spilled, out of desire for what is with Me, and fear of what is with Me. So Allah says to His angels, 'Look at My servant, he returned out of desire for what is with Me, and dread of what is with Me, until his blood was spilled.'"The correct position is that this is a stopped narration attributed to Ibn Masud alone. Imam Ahmad narrated it (3949), and Abu Yaala (5361), both through the route of Affan bin Muslim, who said, Hammad bin Salama told us, from [Ata] bin Saaib, from Mura Hamdani, from Ibn Masud, and he related it.Daraqutni said in Ilal (5/267), "It is narrated by Ata bin Saaib, from Mura, but there is disagreement about it. Hammad bin Salama narrated it from Ata bin Saaib, while Khalid bin Abdullah narrated it from Ata as a stopped narration. This hadith was also narrated by Qays bin Rabi, from Abu Ishaq, from Mura, from Abdullah, as attributed to the Prophet, and Yahya Himani alone narrated it from Qays in this form. Israil also narrated it, but there is disagreement about his version as well. Ahmad bin Yunus narrated it from Israil, from Abu Ishaq, from Abu Ahwas and Abu Kanud, from Abdullah, as a stopped narration, while Yahya bin Adam narrated it from Israil, from Abu Ishaq, from Abu Ubayda and Abu Kanud, as a stopped narration. The sahih version is the stopped one."Bayhaqi likewise said in Asma wal-Sifat, "Abu Ubayda narrated it from Ibn Masud as his own statement, stopped at him."Munziri mentioned it in Targheeb wal-Tarheeb and said, "Tabarani narrated it as a stopped narration with a hasan chain."As for Haythami, he ruled in Majma (2/255), "Ahmad, Abu Yaala, and Tabarani narrated it, and its chain is hasan," and Tabarani also has a similar version in Kabir as a stopped narration. This judgment relies on the apparent chain, without recognizing the hidden defect within it.As for what was narrated from Abu Darda, from the Prophet ﷺ, who said, "Three whom Allah loves, laughs at, and delights in, the one who, when a group is routed, fights on behind them by himself for the sake of Allah the Exalted, so either he is killed, or Allah grants him victory and suffices him, and Allah says, 'Look at this servant of Mine, how he endured patiently for My sake with his own life,' and the one who has a beautiful wife and soft, comfortable bedding, yet he rises in the night, setting aside his desire, and remembers Me, though he could have slept if he wished, and the one who, when on a journey with companions who stay up and then fall asleep, rises in the depth of the night in hardship and ease alike," this is daif.Hakim recorded it (1/25) in abridged form, and Bayhaqi recorded it in full in Asma wal-Sifat (2/220), both through the route of Fudayl bin Sulayman, who said, Musa bin Uqba told us, Ubaydullah bin Salman told me, from his father, from Abu Darda, and he related something similar.Its chain is daif because of Fudayl bin Sulayman, who is Numayri. Ibn Main, Abu Zura, Nasai, Abu Dawud, and others declared him daif. Bukhari, however, cited him only in a corroborating role. As for Haythami, he attributed it in Majma (2/255) to Tabarani and said, "Its narrators are trustworthy," relying in this on Ibn Hibban's endorsement of his reliability.