Azami 3522

Tirmidhi (2307), Nasai (1824), Ibn Majah (4258), Ibn Hibban (2992), Hakim (4/321), Ahmad (7925), and Khatib (9/470) all narrated it through various chains from Muhammad bin Amr, from Abu Salama, from Abu Hurairah, who related the hadith. Among those who narrated from Muhammad bin Amr were Fadl bin Musa, Abdul-Aziz bin Muslim, Muhammad bin Ibrahim bin Uthman (the father of Abu Bakr), Uthman bin Abu Shayba, Ala bin Muhammad bin Sayyar, Salim bin Akhdar, Hammad bin Salama, Yazid bin Harun, Abdul-Rahman bin Qays Zafarani, and others.Abu Usama diverged from all of them, narrating it from Muhammad bin Amr, from Abu Salama, as a mursal narration. Daraqutni said in Ilal (8/39–40), "The sahih version is the mursal one." That is what he said, and he is an authority in the science of criticism and validation of narrators, but the principles of verification require that we rule in favor of those who connected the chain, given their large number, even though some of them are daif or prone to frequent error. Among them, however, is Fadl bin Musa Sinani, whom Ibn Hajar described in Taqrib as "thabit and trustworthy." So these narrators mutually reinforce one another.Abu Usama is Hammad bin Usama bin Zayd Qurashi, their client, the Kufan. A group of scholars affirmed his reliability, though he has been described as practicing tadlis. Ibn Hajar said in Taqrib, "Thabit and trustworthy, he may have practiced tadlis, and toward the end of his life he would narrate from the books of others" meaning without having heard directly from their authors, which raises the possibility of error. Although Ibn Hajar's statement that "he narrated from the books of others" is questionable, since scholars of verification such as Dhahabi and others cleared him of this accusation.Tirmidhi said, "Hasan gharib." This is despite the fact that he narrated it from Fadl bin Musa Sinani, who is thabit and trustworthy, as mentioned before. Hakim said, "Sahih according to the criterion of Muslim." Its chain of transmission is hasan because of Muhammad bin Amr bin Alqama, for his hadith is hasan.As for the word "hadim" (destroyer), it derives from "hadm," meaning the demolition of a building, and here it refers to death. In one version it appears as "hadhim" with the letter dhal, meaning "the cutter." As for the additional wording found in some narrations, "no servant ever remembered it while in hardship without it easing his hardship, nor remembered it while in ease without it constraining his ease," this addition is munkar or shadhdh.