Azami 3856

Ibn Hibban narrated it in his Sahih (3112), from Umar bin Muhammad Hamdani, who said, our teacher Bundar narrated to us, from Abdul-Malik bin Sabbah, who said, Shubah narrated to us, from Saad bin Ibrahim, from Nafi, from Safiyyah, from Ayesha, and he mentioned it. Its chain of transmission is sahih. Bundar is Muhammad bin Bashshar. Nafi is the freed slave of Ibn Umar. Safiyyah is the daughter of Abu Ubayd Thaqafiyyah, the wife of Ibn Umar, and she is the sister of Mukhtar bin Abu Ubayd. Ajli and Ibn Hibban both affirmed her reliability, and Hafiz relied on Ajli's affirmation in Taqrib. She is among the narrators of Muslim and the Sunan works, apart from Tirmidhi.Bayhaqi likewise narrated it in Ithbat Azab Qabr, by way of Abdul-Malik bin Sabbah (120) and by way of Adam bin Abu Iyas (119), and Tahawi in his Mushkil, by way of Abdul-Rahman bin Ziyad (274), all of them from the hadith of Shubah, from Saad bin Ibrahim, from Nafi, from Safiyyah, from Ayesha, or from the wife of Ibn Umar, from Ayesha.Muhammad bin Jafar, who is Ghundar, left unnamed the narrator from Ayesha, saying, from a person, from Ayesha. Imam Ahmad (24663) narrated it from him, from Shubah, with his chain of transmission. This vagueness does no harm once we have identified who is meant, and that is why Hafiz Haythami said in Majma (3/46), "Ahmad narrated it from Nafi, from Ayesha, and also from Nafi, from a person, from Ayesha, and the men of both chains are the men of the Sahih." Iraqi said in Mughni (4/487), "Ahmad narrated it with a sound chain of transmission."Likewise, no harm comes from what Yahya bin Saeed narrated, from Shubah, from Saad bin Ibrahim, from Nafi, from Ayesha, this being how Imam Ahmad (24283) narrated it from him, and his son Abdullah in Sunnah (1412) from his father, from him, and Tahawi in his Mushkil (273), from Ibrahim bin Marzuq, who said, Wahb bin Jareer narrated to us, who said, Shubah narrated to us, with his chain of transmission. Tahawi said, "This is how Ibn Marzuq narrated it to us, without inserting anyone between Nafi and the Mother of the Believers," because whoever names an intermediary is authoritative over whoever does not.Likewise, no harm comes from what Abu Huzaifa narrated, from Sufyan, from Saad, from Nafi, from Ibn Umar, who said, the Messenger of Allah ﷺ said, "If anyone were ever to be saved from the punishment of the grave, Saad would have been saved from it," then he brought together his three fingers as if he were making light of it, then he said, "He was indeed squeezed, then he recovered." Tahawi narrated it in his Mushkil (276), and Bayhaqi in Ithbat Azab Qabr (121), and Abu Naeem in Hilyah (3/173–174), all of them by various routes from Abu Huzaifa with his chain of transmission.Abu Naeem said, "This is how Abu Huzaifa narrated it, from Thawri, from Saad, while Ghundar, who is Muhammad bin Jafar, and others narrated it from Shubah, from Saad, from Nafi, from a person, from Ayesha, in similar fashion." End of quote. Tahawi said, "Sufyan bin Saeed differed from Shubah in the chain of transmission of this hadith from Saad," and he then set out the chain.I say, perhaps the error originated from Abu Huzaifa, who is Musa bin Masud Nahdi. Hakim Abu Abdullah described him as prone to much error and of poor memory, and Hafiz said in Taqrib, "Truthful but of poor memory, and he used to make textual errors." So perhaps he mistakenly substituted Ibn Umar in the place of Ayesha, and that is why Bayhaqi introduced it by saying, "And it is also said, from Nafi, from Ibn Umar."