A man boasted with the boast of the Days of Ignorance, so Ubayy insulted him crudely without using any euphemism. The people looked at him in surprise, so he said to them, "I can see what is in your minds, but I could not do otherwise than say this. The Messenger of Allah ﷺ commanded us, 'If you hear someone boasting with the boast of the Days of Ignorance, insult him crudely and do not use euphemisms.'"In another narration, the narrator said, "I saw a man boasting in front of Ubayy with the boast of the Days of Ignorance, taking pride in his father, so Ubayy insulted him crudely by mentioning his father's private parts, without using any euphemism."In another narration, Ubayy said, "We were commanded that if a man boasts with the boast of the Days of Ignorance, we should insult him crudely by mentioning his father's private parts and not use euphemisms."
أن رجلا اعتزى بعزاء الجاهلية فأعضه، ولم يكنه. فنظر القوم إليه فقال للقوم: إني قد أرى الذي في أنفسكم، إني لم أستطع إلا أن أقول هذا إن رسول الله ﷺ أمرنا: إذا سمعتم من يعتزى بعزاء الجاهلية فأعضوه ولا تكنوا. وفي رواية: عن عني قال: رأيت رجلا تعزى عند أبي بعزاء الجاهلية، افتخر بأبيه، فأعضه بأبيه، ولم يكنه. وفي رواية: قال أبي: كنا نؤمر إذا الرجل تعزى بعزاء الجاهلية فأعضوه بهن أبيه، ولا تكنوا.
All these narrations were recorded by Imam Ahmad (21233, 21234, 21236) through various routes from Awf, from Hasan, from Utayy, from Ubayy bin Kaab, except the second narration, which came through the route of Yunus, from Hasan. Ibn Hibban graded it sahih (3153), recording it through the route of Awf with his chain of transmission in the chapter on wailing and related matters.Nasai also recorded it in Yawm wal-Laylah (976) through the route of Awf, and through other routes as well (974, 975) from Hasan with his chain of transmission. In these routes it reads, "Tell him to bite his father's private part, and do not use euphemisms."Utayy, with the first letter carrying a damma, in diminutive form, is the son of Dumrah, Tamimi, Saadi, Basri. Ajli deemed him trustworthy, and Ibn Hibban mentioned him among the trustworthy narrators. Ibn Saad said, "He was trustworthy but narrated few hadith."As for Ali bin Madini, he said, "He is unknown. He heard from Ubayy bin Kaab. We only know this through the route of Hasan. His hadith resembles the hadith of truthful people, even though he is not well known." So in most cases he would be considered truthful, though Hafiz said of him, "Trustworthy."Hasan is Imam Basri. Although he was known to practice tadlis and narrated using the ambiguous "an" formula, his hearing from Utayy is well established, as confirmed by many scholars. Awf is Arabi, Abdi, Basri, trustworthy, though accused of holding Qadari views, but he was corroborated by other narrators.This hadith has another chain of transmission, narrated by Abdullah bin Ahmad in his father's Musnad (21218), from Muhammad bin Amr bin Abbas Bahili, who said, Sufyan narrated to us, from Asim, from Abu Uthman, from Ubayy, that a man asserted tribal affiliation in the pre-Islamic manner, so Ubayy told him to bite his father's private part. They said, "You were not vulgar before!" He said, "We were commanded to do that."Its chain of transmission is hasan because of Muhammad bin Amr bin Abbas Bahili, whom Khatib gave a biographical entry for in Tarikh Baghdad (4/213, new edition). He said, Ali bin Muhammad bin Husayn Daqqaq informed us, he said, We read to Husayn bin Harun, from Abu Abbas bin Saeed, who said, Muhammad bin Amr bin Abbas Bahili said, I heard Abdul-Rahman bin Yusuf say, "He was trustworthy." End of quotation.Abu Ahmad Hakim also gave him a biographical entry in Kuna (658). I say, Abdul-Rahman bin Yusuf is Ibn Kharrash Marwazi Baghdadi (died 283). Khatib quoted Muhammad bin Ishaq Thaqafi as saying, "Muhammad bin Amr bin Abbas Bahili died in the year two hundred and forty-nine." Baghawi said, "In Basra."His saying, "A'idh-hu," means he told him, "Bite your father's penis." His saying, "al-hin," meaning "the thing," is a euphemistic expression for something whose explicit mention is considered indecent, and here it serves as a euphemism for a man's private part.The meaning of his saying, "man taazza," and in another version, "man itazaa," is whoever sought solace in the manner of pre-Islamic ignorance, rather than seeking solace in the Islamic manner, such as saying at a calamity, "Indeed we belong to Allah, and indeed to Him we will return" [Baqarah 2:156]. This is the meaning understood by Ibn Hibban and Hafiz Haythami, who both recorded the hadith in the book of funerals.The well-known meaning of seeking solace in the manner of pre-Islamic ignorance is affiliation and attribution to one's people. It is said, "azaytu the thing" or "azawtuhu," when you attribute it to someone. Al-Iza and al-Azwah are terms for the cry of one seeking aid, as when someone says, "O so-and-so!" or "O Ansar!" or "O Muhajirun!" See Nihayah (3/233).