Azami 3523

Bazzar narrated it in Kashf Astar (3623) from Jafar bin Muhammad bin Fudayl, and Tabarani in al-Awsat (695) from Ahmad bin Muhammad bin Abu Bazza, both of them from Muammal bin Ismail, who said, Hammad bin Salama narrated to us, from Thabit Bunani, from Anas, and he mentioned it. Tabarani said, "No one narrated this hadith from Thabit except Hammad, and Muammal alone transmitted it." End quote.I say, it is not as he said. Rather, Abdul-Ala bin Hammad Narsi also narrated it, from Hammad bin Salama with his chain. Khatib narrated it in his Tarikh (6428) with his chain from him, and this is a strong corroboration for Muammal bin Ismail, for he is daif, but he is taken into account when there is corroboration. Abdul-Ala bin Hammad Narsi is "reliable" as Dhahabi said in Kashif, and with him the chain became hasan.Haythami also graded it hasan in Majma (10/308) after attributing it to Bazzar and Tabarani, and this is laxity on his part, for Muammal bin Ismail's hadith cannot be graded hasan except after corroboration.But Abdul-Rahman bin Abu Hatim transmitted in Ilal (2/131) from his father, saying, I asked my father about a hadith narrated by Ibn Abu Bazza, from Muammal bin Ismail, from Hammad bin Salama, from Thabit, from Anas, who said, the Messenger of Allah ﷺ passed by a gathering of the Ansar while they were joking and laughing, and he said, "Increase your remembrance of the destroyer of pleasures," meaning death. My father said, "This hadith is baseless, it has no basis." This makes us reflect on the soundness of this hadith, for Abu Hatim did not rule it baseless except after thorough investigation and examination of all its paths of transmission, so is it truly baseless with no foundation?On this subject there is also a report from Abu Saeed as a marfu narration in a long hadith, in which it says, the Messenger of Allah ﷺ entered his place of prayer and saw people who seemed to be laughing a great deal, so he said to them, "Indeed, if you increased your remembrance of the destroyer of pleasures, it would occupy you from what I see. So increase your remembrance of the destroyer of pleasures, death..." Tirmidhi narrated it (2460) from Muhammad bin Ahmad Madawiyah, Qasim bin Hakam Urani narrated to us, Ubaydullah bin Walid Wassafi narrated to us, from Atiya, from Abu Saeed, and he mentioned it. Tirmidhi said, "This is a hasan gharib hadith, we do not know it except from this route."I say, rather it is very daif, and it contains a chain of weak narrators, Qasim bin Muhammad Urani, his teacher Ubaydullah bin Walid Wassafi, and his teacher Atiya, all of them are among the weak narrators.On this subject there is also a report from Ibn Umar as a marfu narration, its wording being, "Increase your remembrance of the destroyer of pleasures, for it never occurs amid abundance without reducing it, nor amid scarcity without increasing it." Tabarani narrated it in al-Awsat (5780) through the route of Abu Amir Asadi, from Ubaydullah bin Umar Umari, from Nafi, from Ibn Umar, and he mentioned it. Through this same route, Qudai narrated it in Musnad Shihab (671). Abu Amir is Qasim, who is unknown. Ibn Abu Hatim mentioned him in Jarh wal-Tadil and said nothing about him.Likewise, what is reported from him is not sound, that he said, I was with the Messenger of Allah ﷺ when a man from the Ansar came to him and greeted the Prophet ﷺ, then said, O Messenger of Allah, which of the believers is best? He said, "The one with the best character." He said, which of the believers is most astute? He said, "The one who remembers death most and prepares best for what comes after it, those are the astute ones." Ibn Majah narrated it (4259) through the route of Nafi bin Abdullah, from Farwa bin Qays, from Ata bin Abu Rabah, from Ibn Umar, and he mentioned it. Nafi bin Abdullah is "unknown," and likewise his teacher Farwa bin Qays, a Hijazi, is also "unknown." Dhahabi said, "This report is baseless." Busiri quoted this from him in Zawaid.As for Munziri's statement in Targhib wal-Tarhib (4/129), "with a good chain," it is not good, and the hadith has multiple routes none of which is free from weakness or an unknown narrator.On this subject there is also a report from Umar bin Khattab, extracted by Abu Naeem in Hilya (6/355), containing Abdul-Malik bin Yazid, of whom Dhahabi said, "It is not known who he is."On this subject there is also what is reported from Shaddad bin Aws as a marfu narration, "The astute one is he who holds himself accountable, and works for what comes after death, while the incapable one is he who follows his own desires, and then hopes for Allah's favor." Tirmidhi narrated it (2459), and Ibn Majah (4260), both through the route of Abu Bakr bin Abu Maryam, from Damra bin Habib, from Abu Yaala Shaddad bin Aws, and he mentioned it. Tirmidhi said, hasan.I say, it is not hasan, for it contains Abu Bakr bin Abu Maryam, who is Abu Bakr bin Abdullah bin Abu Maryam Ghassani Shami, sometimes attributed to his grandfather. The scholars of this field agreed on declaring him daif, among them Imam Ahmad, Abu Hatim, Abu Dawud, Abu Zura, Juzjani, Nasai, Daraqutni, Ibn Saad, and others. The one who narrated from him according to Ibn Majah is Baqiya bin Walid, though he was corroborated. The meaning of his statement "he holds himself accountable" is that he calls himself to account in this world before he is called to account on the Day of Resurrection.