Azami 422

Hakim (2/540) narrated it through multiple routes from Husayn bin Fadl, who said, Muhammad bin Sabiq narrated to us, Abu Jafar Razi narrated to us, from Rabi bin Anas, from Abu Aliyah, from Ubayy bin Kaab, and he related it.Bayhaqi also narrated it through this same route in Asma wal-Sifat (50). Its chain is hasan, on account of the criticism directed at Abu Jafar Razi. Nasai criticized him, and Imam Ahmad said, "He is not strong." Ibn Main, Abu Hatim, and Ibn Saad considered him trustworthy, while Ibn Adi said he has sound hadiths. The conclusion regarding him is what Ibn Adi said. Hakim said, "This is a hadith sahih in its chain."Through his route, Tirmidhi (3364), Imam Ahmad (21219), Ibn Abu Asim in Sunnah (662), Ibn Khuzayma in Tawhid (48), and Abu Shaykh in Azamah (88, 607) all narrated it. However, in all of their routes appears Abu Saad Sanani, whose name is Muhammad bin Maysarah as Tirmidhi said, the narrator from Abu Jafar Razi. The scholars unanimously judge Abu Saad Sanani as daif, though Abu Dawud was lenient toward him and said, "He is truthful." But he was corroborated in Hakim's chain.Tirmidhi pointed out another defect, namely disconnection (irsal), for he narrated it through another route from Ubaydullah bin Musa, from Abu Jafar, from Rabi, from Abu Aliyah, that the Prophet ﷺ mentioned their gods, and they said, "Describe your Lord to us." He said, then Jibreel came to him with this surah, "Say, He is Allah, the One" [Ikhlas 112:1], and he related it similarly, without mentioning in it "from Ubayy bin Kaab." Tirmidhi said, "This is more sahih than the hadith of Abu Saad, and Abu Saad's name is Muhammad bin Maysarah."I say, Tirmidhi's grading of the disconnected version as sahih does not prevent grading the connected version as hasan, especially since it has corroborating narrations, even though they are not free from criticism, as will follow.His statement "Ahad" means the one who has no likeness and no equal, just as "Wahid" means the one who has no partner and no peer, and this is why Allah named Himself with this name.On this topic there is also what was narrated from Jabir bin Abdullah, that a bedouin came to the Prophet ﷺ and said, "Describe Allah to us," so Allah revealed "Say, He is Allah, the One" [Ikhlas 112:1] to its end. Abu Yaala (2044), Tabarani in Awsat (5687), Abu Naeem in Hilyah (335/4), and Bayhaqi in Asma wal-Sifat (608) all narrated it through routes from Mujalid bin Saeed, from Shaybi, from Jabir bin Abdullah, relating it similarly. In it is Mujalid bin Saeed Hamdani, who is daif, though Bukhari held a favorable opinion of him and said, "He is truthful." Suyuti graded it hasan in Durr Manthur, perhaps on account of Bukhari's statement about Mujalid bin Saeed, or because of its corroborating narrations.On this topic there is also what was narrated from Abu Waail as a disconnected report. Abu Shaykh narrated it in Azamah (89), and it has also been narrated as connected, mentioning Ibn Masud, but the disconnected version is more sahih.On this topic there is also a report from Ibn Abbas, that the Jews came to the Prophet, among them Kaab bin Ashraf and Huyayy bin Akhtab, and they said, "O Muhammad, describe to us your Lord who sent you." So Allah revealed, "Say, He is Allah, the One, Allah, the Everlasting Refuge, He begets not" [Ikhlas 112:1–3], meaning nothing comes forth from Him, "nor is He begotten" [Ikhlas 112:3], meaning He did not come forth from anything, "and there is none comparable to Him" [Ikhlas 112:4], nor any likeness. He said, "This is the description of my Lord ," exalted and greatly glorified above all else.Bayhaqi narrated it in Asma wal-Sifat (606) from Ali bin Ahmad bin Abdan, who said, Ahmad bin Ubayd Saffar informed us, Makhlad bin Abu Asim narrated to us, Muhammad bin Musa (meaning Harrani) narrated to us, Abdullah bin Isa narrated to us, Dawud (meaning Ibn Abu Hind) narrated to us, from Ikrima, from Ibn Abbas, and he related it. Its chain is daif. Abdullah bin Isa, who is Ibn Khalid Khazzaz and is sometimes attributed to his grandfather, is daif. And the one who narrated from him, Muhammad bin Musa (meaning Harrani), is lenient, as stated in Taqrib. There is also an irregularity in its wording, since the Jews were not present in Makkah. Despite all this, Hafiz graded it hasan in Fath al-Bari (356/13).On this topic there is also a report from Anas, who said, the Jews of Khaybar came to the Prophet ﷺ and said, "O Abu Qasim, Allah created the angels from the light of the veil, Adam from dark clay, Iblis from the flame of fire, the sky from smoke, and the earth from the foam of water, so tell us about your Lord ." The Prophet did not answer them, so Jibreel came to him and said, "O Muhammad, "Say, He is Allah, the One" [Ikhlas 112:1], He has no arteries branching out from Him, "Allah, the Everlasting Refuge" [Ikhlas 112:2], He is not hollow, He does not eat or drink, "He begets not, nor is He begotten" [Ikhlas 112:3], He has no child and no parent to be attributed to, "and there is none comparable to Him" [Ikhlas 112:4], nothing among His creation is equal to Him, He holds the heavens and earth lest they should fall away. This surah contains no mention of Paradise or Hell that Allah attributed to Himself, for it belongs to Him exclusively."Abu Shaykh narrated it in Azamah (86) from Abu Saeed Thaqafi, from Salama bin Shabib, who said, Yahya bin Abdullah Harrani narrated to us, from Dirar, from Aban, from Anas, and he related it. In it is Yahya bin Abdullah Harrani Babalti, about whom Ibn Hibban said in Majruhin (479/2), "He made many mistakes. His hearing of hadith cannot be denied, but he would relate baffling things from trustworthy narrators, things in which he himself had erred, until its sweetness was lost from the hearts because objectionable material corrupted his hadiths. In my view, what he narrated alone is unacceptable as evidence, what does not contradict the trustworthy narrators is to be considered, and what agrees with the trustworthy narrators is acceptable as evidence." Also in it is Aban, who is Ibn Ayyash Basri, discarded, as stated in Taqrib.