Azami 3379

Imam Ahmad (16971) narrated it from Abu Mughira, who said, Hurayz told us, Shurahbil bin Shafa told us, from one of the companions of the Prophet ﷺ, and he mentioned it. Its isnad is hasan, on account of Shurahbil, who is Ibn Shafa Rahbi. Ibn Hibban mentioned him in Thiqat, and he is among the teachers of Hurayz bin Uthman, and the teachers of Hurayz bin Uthman are all trustworthy, as Abu Dawud and others have said. Haythami said in Majma (10/387), "Ahmad narrated it, and its men are the men of the Sahih, except for Shurahbil, and he is trustworthy." He said elsewhere (3/11), "Ahmad narrated it, and its men are trustworthy." This Shurahbil was placed by Ibn Hajar in the rank of "saduq," which is the more fitting judgment.His saying "muhbantiin" - with the mim vocalized with damma and the ha with sukun - comes from "ihbantaa," meaning his insides swelled and filled with rage.As for what was narrated from Bahz bin Hakeem, from his father, from his grandfather, as a raised report, "A dark-skinned woman who bears children is better than a beautiful woman who does not bear children. I will indeed outnumber the nations through you, even through the miscarried child, who will stand swollen with rage at the gate of Paradise. He will be told, 'Enter Paradise.' He will say, 'O Lord, and my parents?' He will be told, 'Enter Paradise, you and your parents.'" This is daif. Tabarani narrated it (19/416) from Husayn bin Ishaq Tustari, who said, Yahya bin Darust told us, Ali bin Rabi told us, Bahz bin Hakeem told me, with the same wording. Haythami said in Majma (4/258), "In it is Ali bin Rabi, and he is daif." Ibn Hibban said, "This is a daif hadith with no basis from the hadith of Bahz bin Hakeem, and this Ali narrates unrecognized reports. When his unrecognized reports became numerous, relying on him became void." Majruhin (683). Aqeeli also recorded it (3/253), but named him Ali bin Nafi, and said, "He is unknown by transmission, and his hadith is not preserved."On this subject there is also a report from Abdullah bin Masud, as a raised report, "Whoever sends ahead three children who have not reached puberty, they will be for him a strong fortress against the Fire." Abu Dharr said, "I have sent ahead two." He said, "And two." Then Ubayy bin Kaab, the master of the Quran reciters, said, "I have sent ahead one." He said, "And one, but that only applies at the moment of the first shock." Tirmidhi narrated it (1061) and Ibn Majah (1606), both from Nasr bin Ali Jahdami, who said, Ishaq bin Yusuf told us, Awwam bin Hawshab told us, from Abu Muhammad, freedman of Umar bin Khattab, from Abu Ubayda, from Abdullah bin Masud, and he mentioned the same. The wording given is that of Tirmidhi, and Ibn Majah's wording is similar. Tirmidhi said, "This is a gharib hadith, and Abu Ubayda did not hear from his father." I say, and along with this break in transmission, there is in it someone unknown, namely Abu Muhammad, whose mention appears thus in the Sunan works, and Mizzi relied on this and mentioned him among the kunya entries. The same appears in the Musnad of Imam Ahmad (4077, 4079). It has also been said that his name was Muhammad bin Abu Muhammad, as likewise appears in the Musnad (3554, 4078). Ibn Hajar preferred the first view, and Abu Ahmad Hakim was decisive about it too, but this Abu Muhammad, no one knows who he is.There is also a report from Abu Nadra Sulami, as a raised report, "No three children die for any Muslim who then reckons their loss with patience, but that they become for him a shield against the Fire." A woman in the presence of the Messenger of Allah ﷺ said, "O Messenger of Allah, or two?" He said, "Or two." Malik narrated it in the Book of Funerals (39), from Muhammad bin Abu Bakr bin Amr bin Hazm, from his father, from Abu Nadr Sulami, and he mentioned the same. Ibn Abdul-Barr said in Istidkar (8/330), "This hadith has caused disagreement among the narrators of the Muwatta regarding this Abu Nadr. One group says, as Yahya said, 'from Abu Nadr,' while another group says, 'from Abu Nadr Sulami,' among them Qanabi." He said, "He is an unknown man, not recognized among the bearers of knowledge, and no lineage can be established for him, nor is it known whether he was a companion or a follower. He is unknown, one obscurity among obscurities. Some have said he was Muhammad bin Nadr, others that he was Abdullah bin Nadr, and most say of him 'Sulami' - with fatha on the sin and lam - as though he were from Banu Salama among the Ansar. Some later scholars claimed that he was Anas bin Malik bin Nadr, attributed to his grandfather Nadr. They said Anas bin Malik's kunya was Abu Nadr, but this is clear ignorance and evident foolishness, for Anas bin Malik bin Nadr was not from Banu Salama at all, but rather from Banu Adi bin Najjar, and he was never called Abu Nadr, his kunya being rather Abu Hamza." End of quote.There is also a report from Harith bin Aqish (with a qaf, in diminutive form) who said, I heard the Messenger of Allah ﷺ say, "There are no two Muslims for whom four children die but that Allah admits them both into Paradise by the grace of His mercy." They said, "O Messenger of Allah, and three?" He said, "And three." They said, "And two?" He said, "And two." Imam Ahmad (17859) and Tabarani in Kabir (3/300) both narrated it through Dawud bin Abu Hind, from Abdullah bin Qays, from Harith bin Aqish, who said, We were with Abu Barza one night, and on that night he related a hadith from the Prophet ﷺ, and he mentioned the hadith in the same way.This is how Imam Ahmad narrated it, and at first glance it appears that the hadith belongs to the musnad of Abu Barza, who is Nadla bin Ubayd, the well-known companion known by his kunya. But the correct view is that it belongs to the musnad of Harith bin Aqish, which is what Imam Ahmad's own arrangement indicates, for he placed it in the musnad of Harith bin Aqish, and Tabarani did likewise, as did Hakim in Mustadrak (1/71), through Dawud bin Abu Hind. So we must interpret his phrase in the Musnad of Imam Ahmad, "he said" as referring to Abdullah bin Qays, and "he related on that night" as referring to Harith bin Aqish, so that it matches the other texts.As for Hakim's statement, "Sahih isnad according to the criterion of Muslim," this is not accurate, for Abdullah bin Qays, who is Nakhai Kufi, the narrator from Harith bin Aqish, from whom Dawud bin Abu Hind narrated, was described by Ali bin Madini as "unknown," and no one narrated from him except Dawud bin Abu Hind, and Dhahabi and Ibn Hajar said the same about him. The second error is that he is not among the narrators of Muslim's men at all, rather he is among the narrators found in Ibn Majah, and he has the hadith of intercession regarding faith.As for Haythami's statement in Majma (83), "Ahmad narrated it from the hadith of Abu Barza, and its men are trustworthy," this follows Ibn Hibban, for he mentioned Abdullah bin Qays in the book Thiqat (5/42) and said, "He is counted among the people of Basra. Dawud bin Abu Hind narrated from him, and also Abu Harb, whom I think is the one from whom Abu Ishaq Sabi narrated, from Ibn Abbas, as his own statement."There is also a report from Abu Musa Ashari, as a raised report, Allah, Most High, says, "O Angel of Death, have you taken the soul of my servant's child? Have you taken the delight of his eye and the fruit of his heart?" He says, "Yes." He says, "What did he say?" He says, "He praised You and said, 'To Allah we belong, and to Him we return.'" He says, "Build for him a house in Paradise and call it the House of Praise." Tirmidhi narrated it (1021) from Suwayd bin Nasr, who said, Abdullah bin Mubarak told us, from Hammad bin Salama, from Abu Sinan, who said, I buried my son Sinan while Abu Talha was sitting at the edge of the grave. When I wanted to leave he took my hand and said, "Shall I not give you good news, O Abu Sinan?" I said, "Yes indeed." He said, Dahhak bin Abdul-Rahman bin Arab told me, from Abu Musa Ashari, and he mentioned the hadith.The hadith is also found in the Musnad of Imam Ahmad (19725) through the route of Hammad bin Salama, with a similar isnad and wording, but it contains weakness and is a mursal report. Abu Sinan is Isa bin Sinan Hanafi Qasmali, whom most critics judged daif, among them Imam Ahmad, Ibn Main, Abu Hatim, Abu Zura, Nasai, and Aqeeli. As for Ajli, he said, "There is no harm in him," and Ibn Hibban mentioned him in Thiqat, so he is closer to being daif. Ibn Hajar said, "His hadith is lenient." Abu Talha is Khawlani, whom no one else besides Ibn Hibban judged trustworthy, and that is why Ibn Hajar said, "Acceptable," meaning where corroborated, otherwise his hadith is lenient. It also contains Dahhak bin Abdul-Rahman, who did not hear from Abu Musa, as Ibn Hajar and others have said. Abu Hatim said, "He narrated from Abu Musa Ashari, but as a mursal report." Despite all this, Tirmidhi said, "Hasan gharib," which is a lenient judgment. And Allah knows best.There is also a report from Umm Salim bint Milhan, who was the mother of Anas bin Malik, as a raised report, "There are no two Muslim spouses for whom three children die before reaching the age of puberty, but that Allah admits them into Paradise by the grace of His mercy toward them." Imam Ahmad (27113) and Tabarani in Kabir (12/25-126) both narrated it through Abdullah bin Numayr, who said, Uthman, meaning Ibn Hakeem, told us, Amr Ansari told me, from Umm Salim, and he mentioned it. The father of Amr Ansari was not named, though it is said his name was Umar, as in another narration by Tabarani through the route of Abdul-Wahid bin Ziyad, from Uthman bin Hakeem. Mizzi preferred in Tahzib Kamal that his father's name was Asim, and this is what Haythami also chose when he said in Majma (3/806), "Ahmad and Tabarani narrated it in Kabir, and in it is Amr bin Asim Ansari, and I found no one who judged him trustworthy nor daif, but the rest of its men are trustworthy." I say, this is as he said, for this Amr Ansari, whether his father's name was Umar or Asim, remains unknown.There is also a report from Abu Thalaba Ashjai, who said, Two of my children died, O Messenger of Allah, in Islam. He said, "Whoever loses two children in Islam, Allah admits him into Paradise by the grace of His mercy toward them both." He said, After that, Abu Hurairah met me and said, "Are you the one to whom the Messenger of Allah ﷺ said what he said about the two children?" He said, I said, "Yes." He said, He said, "If he had said that to me, it would be dearer to me than everything enclosed within Hims and Palestine." Imam Ahmad (27220) and Tabarani in Kabir (22/229, 384) both narrated it from the hadith of Hammad bin Masada, who said, Ibn Jurayj told us, from Abu Zubayr, from Umar bin Nabhan, from Abu Thalaba Ashjai, except that Tabarani said in the first place "from Abu Thalaba Khushani," and said in the second place the same as Imam Ahmad's wording. Haythami mentioned it in Majma (3/7) and said, "Ahmad narrated it, and Tabarani in Kabir, and its men are trustworthy," and he said in the second place (3/9), regarding the hadith of Khushani, "Tabarani narrated it in Kabir," and he treated the two as separate, making the Ashjai hadith mentioned earlier a different one, and its men are the men of the Sahih.Tabarani also narrated it in Kabir (22/384) by another route, from Mindal bin Ali, from Ibn Jurayj with his isnad, from Abu Thalaba Ashjai, and he mentioned the hadith, but abridged, without mentioning the story of Abu Hurairah. Amr bin Nabhan is unknown, though Ibn Hibban mentioned him in Thiqat, following his habit of including unknown narrators in Thiqat. Mindal, with kasra on the mim, bin Ali Anazi, Abu Abdullah Kufi, was judged daif by most scholars, among them Ahmad, Ibn Main, Nasai, Ibn Hibban, Daraqutni, and others.As for Haythami's statement in Majma, "its men are the men of the Sahih," this is not correct, because Umar bin Nabhan is only among the narrators of Abu Dawud, and he is unknown, while Mindal bin Ali is among the narrators of Abu Dawud and Ibn Majah, and he too is daif. As for Abu Thalaba Khushani, he is a well-known companion, known by his kunya, and has hadiths in the two Sahihs and elsewhere. As for Abu Thalaba Ashjai, Bukhari said, "He has companionship." But Abu Ahmad Hakim said, in the biography of the narrator from him, "I do not know him, nor do I know Abu Thalaba." Daraqutni said, "Some of them narrated it from Ibn Jurayj and said, 'Khushani.'" What appears most likely is that it is indeed Abu Thalaba Khushani, and that some narrators erred in making him Ashjai.There is also a report from Ibn Sirin, who said, Zubayr brought his son Abdullah to the Prophet ﷺ, and the Prophet ﷺ said, "There are no two believers for whom three children die but that Allah admits them into Paradise. He will say to them, 'Enter Paradise.' They will say, 'And our parents?' It will be said to them, 'And your parents.'" Abdul-Razzaq narrated it (20138) from Mamar, from Ayub, from Ibn Sirin, and he mentioned the same. It contains a break, for Muhammad bin Sirin was not present at the event.There is also a report from Muaz, as a raised report, "There are no two Muslims for whom three children die but that Allah admits them both into Paradise by the grace of His mercy toward them." They said, "O Messenger of Allah, or two?" He said, "Or two." They said, "Or one?" He said, "Or one." Then he said, "By the One in whose hand is my soul, the miscarried child will drag its mother by its umbilical cord into Paradise, if she reckons the loss with patience." Ahmad narrated it (22090) and Tabarani in Kabir (20/145-146), both through Yahya bin Abdullah Taymi, from Ubaydullah bin Muslim, from Muaz bin Jabal, and he mentioned it. Ibn Majah also narrated it (1609) through this route, except that he confined himself to the second part of the hadith. Its isnad is daif on account of Yahya bin Abdullah Taymi, who is Yahya bin Abdullah bin Harith Jabir, judged daif by Ibn Main, Abu Hatim Razi, Nasai, and others. Abu Hatim Ibn Hibban said, "His hadith is unrecognized. He narrates many unrecognized reports that do not resemble the hadith of the imams, to the point that one might almost think he did so deliberately. It is not permissible to rely on him under any circumstance." Majruhin (1215). Dhahabi and Ibn Hajar also judged him lenient.As for Haythami's statement in Majma (3/9), "In it is Yahya bin Ubaydullah Taymi, and I found no one who judged him trustworthy, nor anyone who criticized him," this stems from an assumption on his part that he was different from Ibn Jabir, whereas Yahya bin Ubaydullah, or Abdullah bin Jabir, is a well-known figure among the narrators of the Sunan works, apart from Nasai, and this is what Mizzi and others preferred. Busiri also judged this isnad daif, but based on an assumption that he was Yahya bin Ubaydullah bin Mawhab, who is also daif.There is also a report from Umm Mubashir, who related it as a raised report from the Messenger of Allah ﷺ, that he entered upon her while she was cooking a dish of hays, and he said, "Whoever loses three children who have not reached puberty, they will be for him a shield against the Fire." She said, I said, "O Messenger of Allah, or two?" He said, "Three." She said, "And two?" He said, "Three." Then he fell silent. Then he said, "Two, O Umm Mubashir, two, O Umm Mubashir." Abu Bakr bin Abu Shayba narrated it, who said, Bakr bin Abdul-Rahman told us, Isa bin Mukhtar told us, from Ibn Abu Layla, from Abdullah bin Ata Makki, from a man of the Ansar from Banu Zurayq, from Umm Mubashir, and he mentioned it. Ibn Hajar said in Matalib (789), "Abu Yaala said, Abu Bakr told us this." I say, its isnad is daif on account of the discussion regarding Ibn Abu Layla, and it also contains an unknown narrator, namely the man from Banu Zurayq, and on account of both of these, Busiri judged it daif in Ithaf.There is also a report from Abu Umama, as a raised report, "There are no two believers for whom three children die before reaching puberty, but that Allah admits them both into Paradise by the grace of His mercy toward them." Ibn Abu Shayba narrated it (3/353) from Abu Usama, from Abdul-Rahman bin Yazid bin Jabir, from Qasim, from Abu Umama, and he mentioned it. Abu Usama did not hear from Abdul-Rahman bin Yazid, but rather met Ibn Tamim, and thought he was Ibn Jabir, whereas Ibn Jabir is trustworthy while Ibn Tamim is daif. See Tahzib (6/298).