Azami 3750

Tabarani reported it in Al-Kabir (24/184), from Yahya bin Uthman bin Salih, who said, Abdullah bin Yusuf told us, Muhammad bin Muhajir told us, from his father, who said, Asma bint Yazid told us, and then he related it. Its chain is hasan because of Muhajir, who is Ibn Dinar Shami Ansari, the freed slave of Asma bint Yazid. A group of narrators reported from him, Ibn Hibban mentioned him among the reliable narrators, and he belongs to the generation of the Successors. There is no objectionable element in his hadith, rather he has established foundations, so a narrator like him deserves to have his hadith graded hasan, and this is one such case. Haythami said in Al-Majma (40/3), after attributing it to Tabarani, "Its narrators are reliable," relying on Ibn Hibban's endorsement of reliability.As for what has been reported from Isa bin Sadaqah bin Abbad Yashkuri, who said, I entered with my father upon Anas bin Malik, and we said to him, "Tell us a hadith by which Allah may benefit us." So I heard him say, "Whoever among you is able to die without any debt owed, let him do so, for I saw the Prophet of Allah ﷺ when a funeral was brought, a man's funeral, and he had a debt. He said, 'I will not pray over him until you guarantee his debt, for my prayer over him will benefit him.' So they did not guarantee his debt, and he did not pray over him, and he said, 'He is held back at his grave.'" This is daif.Abu Yaala reported it (4229) from Saeed bin Ashath, who said, Isa bin Sadaqah bin Abbad told me, and then he related it.Abu Walid also reported it, saying, Isa bin Sadaqah told us, from Abdul-Hameed bin Umaya, who said, I was present with Anas bin Malik, and a man said to him, "O Abu Hamza, tell us a hadith by which Allah may benefit us." He said, "Whoever among you is able to die without having any debt upon him, let him do so, for I was present when the Messenger of Allah ﷺ was brought a man's funeral to pray over. He said, 'Does he have a debt?' They said, 'Yes.' He said, 'What benefit is it to you if I pray over a man whose soul is held back at his grave, his soul not ascending to Allah? But if a man were to guarantee his debt, I would stand and pray over him, for my prayer would benefit him.'"Aqeeli reported it in Al-Duafa (1432), from Muaz bin Muthanna bin Muaz, who said, Abu Walid told us, and then he related it. He said, Adam bin Musa told me, saying, I heard Bukhari say, "Isa bin Sadaqah, also said to be Ibn Abbad bin Sadaqah. Abu Walid told me, he is daif."Dhahabi repeated his biography in Al-Mizan, saying, "Isa bin Sadaqah, also said to be Sadaqah bin Isa, Abu Mahraz, and the first is correct." He transmitted in it Abu Walid's judgment of daif regarding him, and said, "Abu Zura said, 'A shaykh,' and Daraqutni said, 'Discarded (matruk).'" Then he gave his biography again under Isa bin Sadaqah bin Abbad bin Sadaqah, and said, "He is attributed to his grandfather, so he is called Isa bin Sadaqah. They graded him daif. Abu Walid reported from him, calling him Sadaqah bin Isa, and then graded him daif. Likewise Abu Hatim graded him daif, and Ibn Hibban said, 'His hadith is objectionable (munkar).'" End of quote.Ibn Hajar criticized this in Al-Lisan (4/398), saying, "This is the same person mentioned before, he repeated it without benefit."I say, Hafiz Haythami said in Al-Majma (393), "Abu Yaala reported it, and Isa was graded reliable by Abu Hatim, while others graded him daif." This is the correct position, for Abu Hatim did not grade Isa bin Sadaqah as daif. Indeed, Abdul-Rahman bin Abu Hatim transmitted from his father in Al-Jarh wal-Tadil (6/279), saying, "A shaykh whose hadith is recorded." He also gave his biography under Sadaqah bin Isa (4/428), and did not transmit any grading of daif from his father there either, nor did Ibn Hajar draw attention to this in Al-Lisan, so take note.