Azami 3453

Bukhari related it in Adab al-Mufrad (522), from Qays bin Hafs, who said, "Khalid bin Harith narrated to us, who said, Abdul-Hameed bin Jafar narrated to us, who said, my father informed me that Abu Bakr bin Hazm and Muhammad bin Munkadir, along with people from the masjid, visited Umar bin Hakam bin Rafi Ansari. They said, 'O Abu Hafs, tell us something.' He said, I heard Jabir bin Abdullah say," and he related the hadith. Its chain is sahih. Abdul-Hameed's father is Jafar bin Abdullah bin Hakam, and Umar bin Hakam bin Rafi is the paternal uncle of Jafar bin Abdullah bin Hakam. Umar bin Hakam bin Rafi Ansari was named by Hushaym bin Thawban, as will come later, and it has been said that the two are one and the same man, but this disagreement does not matter, for if it is established that they are two different men, both of them are reliable.This hadith of Hushaym's was related by Imam Ahmad (14260) from Abdul-Hameed bin Jafar, from Umar bin Hakam bin Thawban, from Jabir bin Abdullah, with the wording, "Whoever visits a sick person keeps wading through mercy until he sits down, and when he sits, he is immersed in it." Haythami said in Majma (2/297), "Ahmad and Bazzar related it, and the men of Ahmad's chain are the men of sahih." Ibn Hibban also related it in his Sahih (2956), and Hakim (1/350), who said, "The chain is sahih according to the criterion of Muslim." I say, it is as he said, except that Hushaym omitted the intermediary between Abdul-Hameed bin Jafar and Ibn Hakam bin Thawban, and the correct approach is to include it, since it contains additional information, even though Abdul-Hameed bin Jafar did narrate both from his father and from his father's paternal uncle, who is Umar bin Hakam.This hadith has also been related from Kaab bin Malik with the wording, "Whoever visits a sick person wades through mercy, and when he sits beside him, he becomes immersed in it," and he said, "You have, God willing, become immersed in mercy." Related by Imam Ahmad (15797), Bazzar in Kashf Astar (775), and Tabarani in Kabir (19/353) and in Awsat (907). In their chains is Abu Mashar, who is Najeeh bin Abdul-Rahman Sindi, and he is daif due to his memory, so perhaps he erred in this, making it part of the musnad of Kaab bin Malik, and elsewhere attributing it to Kaab bin Ujra, as in Tabarani's Kabir. So Haythami's statement in Majma (2/298), "Ahmad and Tabarani related it in Kabir and Awsat, and its chain is hasan," is not hasan, but rather daif.It has also been related from Anas, as a raised report, "Any man who visits a sick person is only wading through mercy, and when he sits beside the sick person, mercy engulfs him." He said, I said, "O Messenger of Allah, this is the healthy man who visits the sick, but what does the sick man get?" He said, "His sins are wiped away from him." Related by Ahmad (12782) and Tabarani in Awsat (8846), both from the hadith of Hilal bin Abu Dawud Habati, Abu Hisham, who said, my brother Harun bin Abu Dawud narrated to me, saying, I came to Anas bin Malik and said, "O Abu Hamza, the place is far, and we would love to visit you." He raised his head and said, "I heard the Messenger of Allah ﷺ say," and he related it. Tabarani said, "No one related this hadith from Harun except his brother Hilal." I say, Harun bin Abu Dawud is majhul, for no one narrated from him except his brother. Bukhari and Ibn Abu Hatim mentioned him in their books, calling him Marwan bin Abu Dawud, and they mentioned neither criticism nor endorsement of him. Ibn Hibban only mentioned him in Thiqat, and no one is known to have declared him trustworthy.Haythami said in Majma (2/297), "Ahmad and Tabarani related it in Saghir and Awsat, and he added that the Messenger of Allah ﷺ said, 'When a servant falls ill for three days, he emerges from his sins as on the day his mother bore him.' Abu Dawud is extremely daif, and in Tabarani's chain is Ibrahim bin Hakam bin Abban, who is also daif." End of quote. That is how he wrote it, "Abu Dawud," but it is actually Ibn Abu Dawud. As for Tabarani's narration containing Ibrahim bin Hakam bin Abban, it is found in Saghir (519), related through his route, from his father, from Ikrima, from Anas, and he related it, saying, "No one related it from Ikrima except Hakam, and Ibrahim alone related it from him."On this subject there is also a report from Abu Umama, marfu, "The one who visits the sick wades through mercy." The Messenger of Allah ﷺ placed his hand on his hip, then said, "Like this, coming and going, and when he sits beside him, mercy engulfs him." Related by Ahmad (22309) and Tabarani. Haythami said in Majma that it contains Ubaydullah bin Ubayd bin Zahr, from Ali bin Zayd, and both of them are daif.Likewise, what is reported from Abu Hurairah, marfu, is not sound, "Whoever visits a sick person or visits a brother of his for the sake of Allah, a caller calls out to him, 'You have done well, your walk has been good, and you have taken up an abode in Paradise.'" Related by Tirmidhi (2008) and Ibn Majah (1443), both from Muhammad bin Bashshar, who said, "Yusuf bin Yaqub narrated to us, who said, Abu Sinan Qasmali, who is the Syrian, narrated to us, from Uthman bin Abu Sawda, from Abu Hurairah," and he related it, with the same wording in both. Tirmidhi said, "Hasan gharib, and Abu Sinan's name is Isa bin Sinan. Hammad bin Salama related from Thabit, from Abu Rafi, from Abu Hurairah, from the Prophet ﷺ, something similar to this." Ibn Hibban graded it sahih (2961), and related it through another route from Hammad bin Salama, from Abu Sinan, with a similar chain. Munziri graded it hasan in Targheeb wa Tarheeb (3/364). This shows their leniency, for the chain contains Abu Sinan, who is Isa bin Sinan Qasmali. Ibn Main said of him, "Daif al-hadith." Abu Zura said, "Confused, daif al-hadith." Abu Hatim said, "Not strong in hadith." Nasai said, "Daif."Likewise, what is reported from him with the wording, "Whoever visits the sick wades through mercy, and when he sits beside him, he is immersed in it," is not sound. Related by Tabarani in Saghir (1/53), and it contains Tabarani's own teacher, Ahmad bin Hasan Misri Ayli. Ibn Adi said, "He used to steal hadiths." Ibn Hibban said, "A lying fraud who fabricates hadiths and attributes them to trustworthy narrators." Daraqutni and others also called him a liar. See Lisan (1/150) and Mizan (1/89). Yet Haythami said in Majma (2/298), "Its narrators are trustworthy, except for Tabarani's teacher, whom I do not know." I do not know whether this is a different man from the one criticized by Ibn Adi, Ibn Hibban, and others, or whether his matter remained hidden from Haythami, despite his being an expert authority on Tabarani's narrators.On this subject there is also what is reported from Anas bin Malik, marfu, "Whoever performs wudu and does it well, then visits his Muslim brother seeking reward, will have the promise of being kept seventy autumns' journey away from Hell." I said, "O Abu Hamza, what is an autumn?" He said, "A year." Related by Abu Dawud (3097) from Muhammad bin Awf Tai, who said, "Rabee bin Rawh bin Khulayd narrated to us, who said, Muhammad bin Khalid narrated to us, who said, Fadl bin Dalham Wasiti narrated to us, from Thabit Bunani, from Anas bin Malik," who related it. Abu Dawud said, "What the Basrans uniquely related from it is the visiting while in a state of wudu."I say, the chain contains Fadl bin Dalham Wasiti Basri, the butcher. Abu Dawud said of him, "Not strong, nor a hafiz." In another report about him, "His hadith is munkar, and he is not satisfactory." Ali bin Junayd and Abu Fath Azdi also criticized him. Imam Ahmad's opinion about him varied, for Athram reported from him, "There is no harm in him, except that he has hadiths" (thus, and it appears the rest of his statement was "in which he erred"), as Halwani related from him, saying, "He did not memorize well," and he mentioned things in which he erred. In summary, he is daif in his memory, and this is one of the things in which he erred, for wudu is not a condition for visiting the sick.Likewise, what is reported from Abdullah bin Abu Bakr bin Hazm, from his father, from his grandfather, marfu, is not sound, "Whoever visits a sick person keeps wading through mercy, until when he sits, he becomes immersed in it, then when he leaves, he keeps wading through it until he returns to where he came from." Related by Abd bin Humayd in Muntakhab (288), from Khalid bin Mukhlad, who said, "Qays Abu Umara narrated to me, who said, I heard Abdullah bin Abu Bakr bin Hazm," and he related it, the rest of the chain being similar. Tabarani also related it in Kabir, as found in Majma (2/297), and in Awsat, as found in Majma Bahrayn (1190), and Ibn Abu Dunya in Marad wal-Kaffarat (232), and Aqeeli in Duafa Kabir (3/468), all of them through routes from Qays Abu Umara, with similar wording.The chain has two flaws. The first is Qays Abu Umara, who is Farsi, freed slave of Sawda bint Saeed. Bukhari said of him, "There is something questionable about him." Busiri used this to criticize a hadith he related in Zawaid Ibn Majah concerning condolence, as will come later, in which Qays Abu Umara appears. The second flaw is that Abdullah bin Abu Bakr's grandfather, Muhammad bin Amr bin Hazm, saw the Prophet but did not hear from him. Hafiz said in Nukat Ziraf (8/148) that the hadith is mursal.As for Haythami's statement in Majma, "Tabarani related it in Kabir and Awsat, and its narrators are declared trustworthy," this rests on Ibn Hibban, for he mentioned Qays Abu Umara in Thiqat.