Azami 3451

Ibn Majah (1442) and Abu Dawud (3099) both narrated it via Abu Muawiya, who said, "Amash narrated to us, from Hakam, from Abdul-Rahman bin Abu Layla, from Ali," and he related the hadith. The wording given is Ibn Majah's, while Abu Dawud's wording carries the same meaning.Imam Ahmad (612) also narrated it from Abu Muawiya with the same chain, from Abdul-Rahman bin Abu Layla, who said, "Abu Musa came to visit Hasan bin Ali, who was ill, so Ali said to him, 'Have you come to visit him, or to gloat?' He said, 'No, rather to visit him.'" Ali then said to him, "If you have come to visit him, then I heard the Messenger of Allah ﷺ say," and he related the hadith just like the wording of Ibn Majah.This chain is sahih, and Hakam here is Ibn Utayba. Hakim also graded it sahih (1/349-350), meeting the standard of the two sheikhs, and said that they did not include it because of disagreement over Hakam within it, though he later judged this flaw not to be damaging. He also said (1/341-342), "It is sahih according to the standard of the two sheikhs, but they did not include it because a group of narrators reported it as stopped, from Hakam bin Utayba and Mansur bin Mutamir, from Ibn Abu Layla, from Ali, in the version of Shuba, and I hold to my principle regarding the narrator who adds something extra."I say, he is referring to what Shuba narrated, from Hakam, from Abdullah bin Nafi, from Ali, once raised to the Prophet and once stopped.Among what was narrated raised is what Ahmad (975) narrated from Abdullah bin Yazid, from Shuba, from Hakam, from Abdullah bin Nafi, who said, "Abu Musa Ashari visited Hasan bin Ali, who was ill, so Ali said to him, 'Have you come to visit the sick, or as an ordinary visitor?'" Abu Musa said, "Rather I came to visit the sick." Ali then said, "I heard the Messenger of Allah ﷺ," and he related something similar.Abdullah bin Nafi is Abu Jafar Hashimi, their freed client, who was a servant boy of Hasan bin Ali. No one narrated from him except Hakam bin Utayba. Ibn Hibban mentioned him in Thiqat (7/54) and said, "Truthful."Bayhaqi also narrated it in this manner (3/381) and said, "Likewise Muhammad bin Adi narrated it from Shuba as raised, while Muhammad bin Kathir narrated it from Shuba as stopped."I say, from Muhammad bin Kathir, Abu Dawud (3098) narrated it, and said, "Mansur narrated it from Hakam just as Shuba narrated it" (meaning as stopped). He then narrated it via Jareer, from Mansur, with the same content, and said, "This has been traced back to Ali, from the Prophet ﷺ, through no sahih route."I say, among these non-sahih routes is what Tirmidhi (969) narrated from Ahmad bin Manee, who said, "Hasan bin Muhammad narrated to us, saying, 'Israil narrated to us, from Thuwayr' (who is Ibn Abu Fakhita), 'from his father,' who said, 'Ali took my hand and said, "Let us go to Hasan to visit him." We found Abu Musa with him, so Ali said, "Have you come to visit the sick, Abu Musa, or as an ordinary visitor?" He said, "No, rather to visit the sick." Ali then said, "I heard the Messenger of Allah ﷺ say,"'" and he related the hadith similarly, adding to it, "And he would have an autumn harvest in Paradise."Tirmidhi said, "This is a hasan gharib hadith. This hadith has been narrated from Ali through more than one route, some of whom stopped it and did not raise it. Abu Fakhita's name is Saeed bin Alaqah." End of quotation.I say, rather its chain is very daif because of Thuwayr, in the diminutive form, Ibn Abu Fakhita, for the majority of scholars judged him daif. Daraqutni and Ibn Junayd both said of him, "Discarded." Ibn Hibban said, "He would invert chains of transmission, so that things would appear in his narration as though fabricated." Hafiz said, "Daif, accused of Rafd."As for his father, Abu Fakhita Saeed bin Alaqah, he is trustworthy.Among these routes is what Imam Ahmad (754), Abu Yaala (289), and Ibn Hibban in his Sahih (2958) all narrated, from the hadith of Hammad bin Salama, from Yaala bin Ata, from Abdullah bin Yasar, that Amr bin Hurayth visited Hasan bin Ali, who was ill, so Ali said to him, "Do you visit Hasan while your heart harbors what it harbors?" Amr said to him, "You are not my Lord, that you should turn my heart wherever you wish." Ali said, "That does not prevent us from conveying sincere advice to you. I heard the Messenger of Allah ﷺ say, 'There is no Muslim who visits his ailing brother but that Allah sends for him seventy thousand angels who pray for him, from whatever hour of the day it was until evening comes, and from whatever hour of the night it was until morning comes.'"Abdullah bin Yasar, Abu Hammam Kufi, also said to be Abdullah bin Nafi, is "unknown" as Hafiz said in Taqrib. Despite this, Ibn Hibban mentioned him in Thiqat (5/51) and did not mention any narrator from him besides Abu Sakhra Jami bin Shaddad, and he included his hadith in his Sahih. This is evidence that Ibn Hibban considered unknown narrators trustworthy, even though he narrated in his Sahih from Yaala bin Ata reporting from him.The hadith has other chains, none of which are free of some weakness or an unknown narrator, but these chains do not undermine what has been established as sahih among them. As for whether it was narrated raised or stopped, Hafiz Daraqutni, in his book Ilal (3/269), preferred the stopped version, while others preferred the raised version because of the additional knowledge it contains, as Hakim said, "I hold to my principle regarding the ruling on the narrator who adds something extra." Moreover, what has been established as raised has a stronger chain, since it meets the standard of the two sheikhs, as Hakim said. Furthermore, a matter like this cannot be settled by personal opinion, since it concerns matters of the unseen that can only be known through revelation.