Azami 3461

Ibn Majah (1434) narrated it from Abu Bishr Bakr bin Khalaf and Muhammad bin Bashshar, who both said, Yahya bin Saeed told us, he said, Abdul-Hameed bin Jafar told us, from his father, from Hakeem bin Aflah, from Abu Masud, and he related it.In the chain is Hakeem bin Aflah, from whom no one narrated except Jafar, and no one has confirmed his reliability except that Ibn Hibban mentioned him among the trustworthy, as noted in Tahdheeb. I did not find his biography in the printed Thiqat. Ibn Hibban included this hadith through this route in his Sahih (240). It was also narrated by Hakim (4/264) and Ahmad (22342). Hakim said, "Sahih according to the standard of the two Shaykhs," but this is a mistake on his part, for Hakeem bin Aflah was not narrated from by the two authors of the Sahihayn. Rather, Bukhari narrated from him only in Adab al-Mufrad (923).Al-Hafiz said in his biography in Tahdheeb, "I read in Dhahabi's handwriting that only Jafar narrated from him alone, and Ibn Hibban mentioned him among the trustworthy. Ibn Manda narrated among the Companions, through the route of Muhammad bin Ajlan, from Hakeem Basri, from Abu Masud, a hadith, so it is possible that this is the same person." I say, on this basis Hakeem bin Aflah is removed from the status of being unknown, and no one has discredited him. He is among the successors, and his hadith has sound foundations, so his hadith would be hasan.As for what was narrated from Ali, attributed to the Prophet, "A Muslim owes another Muslim six things by custom, to greet him when he meets him, to answer him when he calls him, to say 'may Allah have mercy on you' when he sneezes, to visit him when he is sick, to follow his funeral procession when he dies, and to wish for him what he wishes for himself," its chain is daif. It was narrated by Tirmidhi (2736), Ibn Majah (1433), and Ahmad (763), all of them through the route of Abu Ishaq, from Harith, from Ali, and he related it. Harith is al-Awar, who is very daif, and some scholars have even called him a liar. A seventh matter was added, "and to be sincerely well-wishing toward him in his absence," even though at the beginning of the hadith he said something similar to what had already passed. So the addition of the seventh matter comes back to the weakness of Harith al-Awar, for perhaps he narrated it once as it had already appeared and another time as it appears in Musnad Imam Ahmad.Likewise, what was narrated from Ibn Abbas is not sound, that the Prophet ﷺ visited a sick man and said, "What do you desire?" He said, "I desire wheat bread." The Prophet ﷺ said, "Whoever has wheat bread with him, let him send it to his brother." The Prophet ﷺ said, "When any of your sick desires something, let him be fed it." Ibn Majah (1439) narrated it from Hasan bin Ali Khallal, who said, Safwan bin Hubayra told us, he said, Abu Mukin told us, from Ikrima, from Ibn Abbas, and he related it.This hadith was narrated by Aqeeli in Duafa (2/212) in the biography of Safwan bin Hubayra Mukhaddaj, and he said, "His hadith is not corroborated, and it is not known except through him, a Basran," then he mentioned the hadith. He also said in the biography of Nuh bin Rabia Abu Mukin (4/305-306), "His hadith is not corroborated, and it is not known except through him," then he related the hadith mentioned for him. Dhahabi did likewise in Mizan, saying in the biography of Nuh bin Rabia, "More than one scholar confirmed his reliability, and he has one unusual hadith. Aqeeli said, it is not corroborated," then he related the hadith mentioned for him. Then he said in the biography of Safwan bin Hubayra, regarding a report from Abu Mukin that is anomalous, Aqeeli said, "His hadith is not corroborated, and it is not known except through him."It thus becomes clear from this that the hadith is anomalous as narrated by Safwan bin Hubayra from his teacher Abu Mukin, even though Abu Mukin is disputed, for the imams confirmed his reliability, Imam Ahmad, Ibn Main, Abu Zura, and Abu Dawud, while Bukhari said of him, "His hadith is anomalous." This contradicts what Busiri said in Zawaid bin Majah, that its chain is hasan.Likewise, what was narrated from Anas bin Malik is not sound, who said, the Prophet ﷺ entered upon a sick man to visit him, and said, "Do you desire something? Do you desire a kaak cake?" He said, "Yes." So they sought it for him. Ibn Majah (1440) narrated it from Sufyan bin Waki, who said, Abu Yahya Himani told us, from Amash, from Yazid Raqashi, from Anas bin Malik, who said, and he related it.In it is Yazid bin Aban, who is Raqashi, who is daif, and Shuba was severe in criticizing him. On this basis Busiri declared it daif in Zawaid bin Majah. Also in it is the teacher of Ibn Majah, Sufyan bin Waki bin Jarra, who is disputed. Al-Hafiz said of him, "Truthful, except that he was afflicted by his scribe, who inserted into his material things that were not from his own hadith, so he was advised but did not accept it, and so his hadith fell into disrepute."Likewise, what was narrated from Umar bin Khattab is not sound, who said, the Prophet ﷺ said to me, "When you enter upon a sick person, tell him to pray for you, for his prayer is like the prayer of the angels." Ibn Majah (1441) narrated it from Jafar bin Musafir, who said, Kathir bin Hisham told me, who said, Jafar bin Barqan told us, from Maymun bin Mihran, from Umar bin Khattab, and he related it.In it are two flaws. The first is the break in the chain, for Maymun bin Mihran did not meet Umar bin Khattab. The second is what al-Hafiz said in the biography of Jafar bin Musafir in Tahdheeb (3/107), "I found for him a flawed hadith, which Ibn Majah narrated from him, from Kathir bin Hisham, from Jafar bin Barqan, from Maymun bin Mihran, from Umar, regarding the instruction to seek prayer from the sick person. Nawawi said in Azkar, sahih or hasan, but Maymun did not meet Umar, so he went by the apparent form of the chain. It is also that Hasan bin Arafah narrated it from Kathir, inserting between him and Jafar a man who is very daif, namely Isa bin Ibrahim Hashimi. Likewise Ibn Sunni (557) and Bayhaqi narrated it through the route of Hasan. It is as though Jafar was practicing the concealment technique of leveling the chain, except that I found in my copy of Ibn Majah an explicit statement that Kathir directly reported from Jafar, so perhaps Kathir used the ambiguous form 'from him,' and Jafar then narrated it from him with the explicit form, believing the two forms to be equivalent for someone who does not practice concealment. However, I have not come across any statement by anyone describing him as practicing concealment. If the matter is as I first supposed, then it stands, otherwise Jafar is cleared of the leveling, and the concealment is established as belonging to Kathir instead" end of quote.