Azami 3413

Muslim narrated it in "The Book of Righteousness and Maintaining Ties" (2572) through several routes from Jareer, from Mansur, from Ibrahim, from Aswad, with the same wording.As for his saying, "tunub", it is the rope with which the tent, the shelter, and the like are tied.On this topic, there is also a report from Ayesha, that a man recited this verse, "Whoever does evil will be recompensed for it" [Nisa 4:123]. He said, "Are we recompensed for all our deeds? Then we are doomed!" This reached the Messenger of Allah ﷺ, so he said, "Yes, the believers are recompensed for it in this world through some affliction in their body that harms them."Ahmad (24368) and Abu Yaala (4675, 4839) both narrated it from Harun bin Maruf, who said, Ibn Wahb narrated to us, he said, Amr informed me, that Bakr bin Sawada told him, that Yazid bin Abu Yazid told him, from Ubayd bin Umayr, from Ayesha, and she mentioned the hadith. Ibn Hibban graded it sahih (2923). In the chain is Yazid bin Abu Yazid, who is the Ansari, the freedman of Maslama bin Makhlad. No one deemed him reliable, except that Ibn Hibban mentioned him in "The Reliable Narrators" (7/631) and included his hadith in his Sahih. He is among the men listed in "Tajil" (1193), and Hafiz spoke at length about him there, so refer to it.As for Haythami's statement in "Majma" (127), "Ahmad and Abu Yaala narrated it, and their narrators are the narrators of the Sahih," this is not correct, because Yazid bin Abu Yazid is not among the narrators of the Sahih. Perhaps Haythami thought he was Yazid bin Abu Yazid Dubai, known as Rishk, for he is among the narrators accepted by the whole community, but this is not the same person.As for what was reported from Abu Bakr, who said, "O Messenger of Allah, how can anyone remain righteous after this verse, "It is not according to your wishes, nor according to the wishes of the people of the Book. Whoever does evil will be recompensed for it" [Nisa 4:123]? So are we recompensed for every evil deed we do?" The Messenger of Allah ﷺ said, "May Allah forgive you, Abu Bakr. Do you not fall ill? Do you not become exhausted? Do you not grieve? Do you not suffer hardship?" He said, "Yes indeed." He said, "That is what you are recompensed with."This chain contains a break. Imam Ahmad (68) and Abu Yaala (98, 99, 100, 101) both narrated it through several routes from Ismail bin Abu Khalid, from Abu Bakr bin Abu Zuhayr, who said, "I was informed that Abu Bakr said," and he mentioned the same. The wording given is Ahmad's. Ibn Hibban also included it in his Sahih (2910, 2926), as did Hakim (3/74, 75), both through the route of Ismail bin Abu Khalid, and Hakim said, "This is a hadith sahih in its chain."I say, only two people narrated from Abu Bakr bin Abu Zuhayr, and no one deemed him reliable. That is why Hafiz described him as "acceptable," meaning if corroborated. Moreover, he is among the minor Successors and did not hear directly from Abu Bakr. Hafiz stated this plainly in "Tahdhib", "He transmitted from Abu Bakr without direct hearing (mursal)."This hadith has other chains, all of which are flawed. Tirmidhi (3039) points to this after narrating it through another route, "This is a gharib hadith, and there is criticism regarding its chain. Musa bin Ubayda is considered weak in hadith. Yahya bin Saeed and Ahmad bin Hanbal both weakened him. And the freedman of Ibn Sibaa is unknown. This hadith has been narrated through routes other than this one from Abu Bakr, but it has no sahih chain."Likewise, what is reported from Ayesha is not sound, that she was asked about the words of Allah Most High, "And whether you disclose what is within yourselves or conceal it, Allah will call you to account for it" [Baqarah 2:284], and about His words, "Whoever does evil will be recompensed for it" [Nisa 4:123]. She said, "No one has asked me about it since I asked the Messenger of Allah ﷺ," and he said, "This is Allah's reproach of His servant for what befalls him of fever and misfortune, even down to the merchandise he places in the sleeve of his shirt and then loses, and is alarmed over it, until the servant emerges from his sins just as raw gold emerges from the furnace."Tirmidhi narrated it (2991) through the route of Hammad bin Salama, from Ali bin Zayd, from Umaya, that she asked, and she mentioned the same. Imam Ahmad also included it (25835) through this route, with the wording, "O Ayesha, this is Allah's pursuing of His servant through what befalls him of fever, misfortune, and the prick of a thorn, even down to the merchandise he places in his sleeve and then loses, and is alarmed over it, then finds it under his arm, until the believer emerges from his sins just as raw gold emerges from the furnace."Haythami mentioned it in "Majma" (7/12) and attributed it to Ahmad, saying, "I do not know who Umaya is." Tirmidhi said, "This is a hasan gharib hadith from the hadith of Ayesha. We only know it through the hadith of Hammad bin Salama."I say, Ali bin Zayd, who is Ibn Jadan, is daif, and Umaya is the daughter of Abdullah, whose status is unknown. She is Umm Muhammad, the wife of the father of Ali bin Zayd bin Jadan, and not his mother. This is as stated in "Taqrib". Ali, Ibn Jadan, her husband's son, is the sole narrator from her, and no one is reported to have deemed her reliable.His words, "reproach", in the first narration, and "pursuing", in the second, are worded thus in the two versions. As for his words, "then finds it in his dibn", with a kasra on the dad and no vowel on the ba, this refers to the area between the flank and the armpit. The flank (kashh) is what lies between the waist and the ribs.As for what is reported from Ibn Abbas as a raised hadith, "Whoever is afflicted with a calamity in his wealth or his body, and conceals it, not complaining of it to the people, it becomes incumbent upon Allah to forgive him," this is fabricated. Tabarani included it in "Kabir" (11/184) from Ahmad bin Ali Abbar, who said, Hisham bin Khalid narrated to us, who said, Baqiya narrated to us, from Ibn Jurayj, from Ataa, from Ibn Abbas, and he mentioned the same. Haythami said in "Majma" (2/331), "Baqiya is in it, and he practices tadlis."Ibn Abu Hatim mentioned, from his father, three hadiths from the narration of Hisham bin Khalid Azraq, among them the hadith mentioned. He said, my father said, "These three hadiths are fabricated, having no basis. Baqiya used to practice tadlis, so these people assumed he said 'he narrated to us' in every hadith, without examining the report from him." "Ilal" (1871), and he transmitted from his father, in another place, that it is a baseless hadith (2028). Ibn Hibban mentioned these three hadiths in "Majruhin" (1/231) and said, "They are all fabricated."As for Hisham bin Khalid, he is among the reliable narrators of Damascus, but forged material was passed off on him unknowingly. Dhahabi said this in "Mizan" in his biographical entry, then mentioned the hadith in question, and transmitted Abu Hatim's statement that it is fabricated, and endorsed it.As for Munziri's statement in "Targhib" (4/286), "Tabarani narrated it, and there is no harm in it," this is laxity on his part.Likewise, what is reported from Anas as a raised hadith is not sound, "The example of the sick person, when he recovers and becomes well, is like a hailstone falling from the sky in its clarity and color." Tirmidhi narrated it (2086) from Ali bin Hajar, who said, Walid bin Muhammad Muqari informed us, from Zuhri, from Anas, and he mentioned the same.Haythami erred, mentioning it in "Majma" (2/303) even though it does not meet his stated criteria, attributing it to Bazzar and Tabarani in "Awsat", and saying, "Walid bin Muhammad Muqari is in it, and he is daif."I say, it is as he said, for Walid bin Muhammad Muqari, with a damma on the mim and a fatha on the qaf, Abu Bishr Balqawi, the freedman of Banu Umaya, the scholars unanimously agree on weakening him, and it is said in "Taqrib", "He is to be discarded."