Azami 4024

Tirmidhi (2325) narrated it from Muhammad bin Ismail, who said, Abu Naeem told us, Ubada bin Muslim told us, Yunus bin Khabab told us, from Saeed Tai Abu Bakhtari, who said, Abu Kabsha Anmari told me (he then narrated it). Tirmidhi said, hasan sahih. Its isnad is hasan despite the criticism directed at Yunus bin Khabab, who was criticized for his poor beliefs, since he was an extremist in his Shia leanings, though his hadith is hasan when what he narrates does not support his innovation.It has other routes, including one narrated by Waki, from Amash, from Salim bin Abu Jaad, from Abu Kabsha Anmari, in similar wording. Imam Ahmad (18024), Ibn Majah (4228), and Firyabi in Fadail Quran (105) narrated it through this route. Salim bin Abu Jaad is trustworthy, though he frequently narrates with gaps, but his having met Abu Kabsha is not denied, even though Abdul-Razzaq narrated it from Maamar, from Mansur, from Salim bin Abu Jaad, from Ibn Abu Kabsha, from his father, from the Prophet ﷺ. Ibn Majah (4228) also narrated it through this route, and both routes are preserved, though Ibn Abu Kabsha is unknown, but he has corroborating narrators.On this subject there is also what was narrated from Abdullah bin Amr as a marfu report, "Envy is only justified in two cases, a man to whom Allah has given the Quran, so he acts by it, making lawful what it makes lawful and forbidding what it forbids, and a man to whom Allah has given wealth, so he uses it to maintain ties with his relatives and kin and acts in obedience to Allah with it." Tabarani narrated it in Kabir (a fragment of part 13–14, no. 28), and in Awsat (233), from Ahmad bin Rushdin, who said, Rawh bin Salah told us, Musa bin Ali bin Rabah told us, from his father, from Abdullah bin Amr, and he narrated it.In it is Rawh bin Salah, also known as Ibn Siyaba. Ibn Adi said, "I think he is an Egyptian, daif, known by the kunya Abu Harith." He mentioned two hadiths of his and said, "These two hadiths, with their chains, are not preserved, and perhaps the fault lies with Isa (bin Salih the muezzin of Egypt, who said, Rawh bin Salah told us), for he is not well known. Rawh bin Siyaba has a small number of hadiths from Ibn Lahia, Layth, Saeed bin Abu Ayub, Yahya bin Ayub, Haywa, and others, and some of his hadith contains oddities." End of quote.Ibn Hajar said in Lisan (2/466), "Ibn Yunus mentioned him in Tarikh Ghuraba and said, he was from the people of Mosul, came to Egypt, and narrated there, and munkar reports were narrated from him. Daraqutni said, daif in hadith. Ibn Makula said, they declared him daif."I say, despite that, Ibn Hibban mentioned him in Thiqat (8/244).As for Haythami, his statements about him are contradictory. In the book of prayer in Majma al-Zawaid (2/256) he said, "Tabarani narrated it in Kabir, and in it is Rawh bin Salah, whom Ibn Adi declared daif, while Ibn Hibban deemed him trustworthy, and Hakim said, trustworthy and reliable." Then he mentioned him again in Majma (3/108) and said, "Tabarani narrated it in Awsat, and its narrators are deemed trustworthy." End of quote.I say, Abdullah bin Mubarak contradicted him, narrating it in Zuhd (1204) from Musa bin Ali bin Rabah, from his father, from Abdullah bin Amr bin As, as a mawquf report attributed to him, and this is more likely correct.On this subject there is also what was narrated from Yazid bin Akhnas, who was a companion, that the Messenger of Allah ﷺ said, "There should be no rivalry among you except in two things, a man to whom Allah has given the Quran, so he recites it through the night and day, following what is in it, so that another man says, if only Allah had given me what He gave so-and-so, I would recite it just as he does, and a man to whom Allah has given wealth, so he spends and gives charity, so that another man says the same."Imam Ahmad (16966), Tabarani in Kabir (22/239), in Awsat (2292), and in Saghir (1/48–49) all narrated it, all through the route of Haytham bin Humayd, from Zayd bin Waqid, from Sulayman bin Musa, from Kathir bin Mura, from Yazid bin Akhnas, and he narrated it. Ahmad added, a man said, "O Messenger of Allah, what do you think of courage found in a man?" ... (the rest of the hadith is missing).Haythami also pointed out this gap, and we found the completion of the hadith with Firyabi in Fadail Quran (107), which is the Prophet's ﷺ answer, he said, "The two are not equal, for even the dog growls to defend its household."I believe the cause of the gap in Musnad is that Abdullah bin Ahmad found it in his father's book, in his own handwriting. Abdullah said, "I found in my father's book, in his own handwriting, he said, Abu Tuba Rabi bin Nafi wrote to me, and it was in his book, Haytham bin Humayd told us, and he narrated it."Tabarani said in Saghir, "It is not narrated from Yazid bin Akhnas, who is Abu Maen bin Yazid, and he and his son were both companions of the Messenger of Allah ﷺ, except through this isnad, Haytham narrated it alone." And he said in Awsat, "Yazid bin Akhnas did not narrate a hadith from the Messenger of Allah ﷺ with a full chain other than this one, Ibn Zayd bin Waqid narrated it alone."Haythami cited it in two places in Majma, in the book of prayer (2/256), attributing it to Kabir alone, and said, "Its narrators are trustworthy." He mentioned it in the book of zakat (3/108), and after pointing out the gap that occurred in Musnad Ahmad, said, "Ahmad narrated it in writing, and Tabarani in Kabir and Awsat, and in it is Sulayman bin Musa, about whom there is some discussion, though a group of scholars deemed him trustworthy."He did not refer to Saghir, nor did he point out the flaw in the isnad, namely the disconnection, since Musa bin Sulayman did not meet Kathir bin Mura, as Abu Mishar said, quoted by Mizzi in Tahzib Kamal. Sulayman bin Musa, who is the Qurashi, Umawi, Ashdaq, was the jurist of the people of Syria. Bukhari and Nasai criticized him, while Ibn Main deemed him trustworthy. Abu Hatim said, "His standing is truthful, though there is some inconsistency in his hadith." Nevertheless, his hadith is hasan.As for his saying, "the dog growls to defend its household," it is said, a dog "harra, yahurru" (on the pattern of "daraba"), "harir," meaning it makes a sound, which is less than barking. The meaning is that courage is an instinct in man, so he faces wars and fights by nature and zeal, not out of religious merit-seeking. The dog was given as an example, since it is its nature to growl to protect its family and defend them. The point is that jihad and courage are not equivalent to reciting the Quran and giving charity. This is as stated in Nihaya by Ibn Athir.On this subject there is also what was narrated from Samura bin Jundab, that the Prophet ﷺ said, "There is no envy in this world except in two cases, a man envies another man because Allah has given him abundant wealth, which he spends, giving generously, so the other says, if I had the like of this I would spend as he spends, and better, and so he envies him. And a man recites the Quran and stands in prayer with it at night, while beside him is a man who does not know the Quran, so he envies him for his standing in prayer and for what Allah taught him of the Quran, saying, if Allah had taught me the like of this, I would stand in prayer just as he does."Tabarani narrated it in Kabir (7064), from Musa bin Harun, who said, Marwan bin Jafar told us, Muhammad bin Ibrahim bin Habib bin Sulayman bin Samura told us, Jafar bin Saad bin Samura told us, from Habib bin Sulayman bin Samura, from his father, from Samura bin Jundab, that the Prophet ﷺ said (he then narrated it). In it is a chain of daif narrators, namely Muhammad bin Ibrahim bin Habib, his teacher Jafar bin Saad bin Samura, and his teacher Habib bin Sulayman bin Samura.For this reason Haythami said in Majma (1/256), "Tabarani narrated it in Kabir, and its isnad has some weakness, and Bazzar narrated it with a daif isnad."