Azami 4358

Nasai (2164) narrated it from Suwayd bin Nasr, who said, Abdullah (that is, Ibn Mubarak) informed us, from Baqiya bin Walid, who said, Buhayr bin Saad told me, from Khalid bin Madan, from Miqdam bin Mad Yakrib, and he mentioned it. Its chain is hasan because of Baqiya bin Walid, since he practices tadlis al-taswiya, except that he explicitly stated that he heard it directly, and according to the majority his explicit statement at the first level is sufficient. Baqiya's narration from Buhayr bin Saad is sahih, as Ibn Abdul-Hadi said. Imam Ahmad (17192) narrated it by this same route.Then Nasai (2165) narrated it by another route from Sufyan, and Abdul-Razzaq (7600), both from Thawr bin Yazid, from Khalid bin Madan, who said, the Messenger of Allah said to a man, "Come to the blessed morning meal," meaning the suhur. This is a sahih mursal narration, and it strengthens the previous one since their sources differ.On this subject there is also what was narrated from Irbaz bin Sariya, who said, the Messenger of Allah called me to the suhur in Ramadan and said, "Come to the blessed morning meal." Abu Dawud (2344), Nasai (2163), and Ahmad (17143) all narrated it from the hadith of Yunus bin Sayf, from Harith bin Ziyad, from Abu Rahm, from Irbaz bin Sariya, and he mentioned it.No one narrated from this Harith bin Ziyad except Yunus bin Sayf, and no one declared him trustworthy except Ibn Hibban, who included his hadith in his Sahih (3465). Likewise his teacher Ibn Khuzayma (1938) did so. Abu Naeem erred regarding this Harith bin Ziyad, mentioning him among the Companions (2119), following Hasan bin Arafah in his juz (36), where he said of him, "A companion of the Messenger of Allah."Baghawi narrated from him in Mujam al-Sahaba (2/78) and said, "I know of no hadith from Harith bin Ziyad other than this one," meaning by that the hadith of Muawiya bin Sufyan, "O Allah, teach Muawiya the Book and the reckoning, and protect him from punishment." Hafiz bin Abdul-Barr said in al-Istiab, "This Harith bin Ziyad is unknown, not known by anything other than this hadith." Munziri said in Mukhtasar Abu Dawud, Abu Umar Namri said, "Daif, unknown, he narrates from Abu Rahm Sumai, his hadith is munkar." So he added the words "daif" and "his hadith is munkar."Then Dhahabi came and said in al-Mizan, "Unknown." Hafiz followed up on this in al-Tahdhib, saying, "His condition is that he should not use this term unless Abu Hatim Razi himself said it, and what Abu Hatim said applies, as it seems to me, to a different unknown person, not this one. Yes, Abu Umar bin Abdul-Barr said of the subject of this entry, 'Unknown, and his hadith is munkar.'" I say, perhaps he followed in that the Hafiz Munziri, in what was quoted from him earlier, regarding the phrase "his hadith is munkar," or that was in some manuscripts, and Allah knows best.Abu Rahm's name is disputed. It is said he is Ahzab bin Usayd, with the hamza having a fatha, and it is also said with a damma, as Bukhari said. It is also said, Ibn Asad Samai, and it is said, Samii. There is disagreement about whether he was a Companion, and the correct view is that he was not a Companion, as Abu Hatim and Bukhari said. Ibn Hibban mentioned him in Thiqat al-Tabiin. Ibn Qattan Fasi declared him unknown in al-Wahm wal-Iham (4/264–265), while Hafiz declared him trustworthy in al-Taqrib, perhaps on his principle that anyone whose companionship is disputed is trustworthy.The conclusion regarding this is that its chain is daif due to the unknown status of Harith bin Ziyad. As for claiming that his hadith is munkar, that is not correct, given the existence of corroborating narrations as mentioned above. Also, Baghawi's statement, "I know of no hadith from Harith bin Ziyad other than this one," applies only to the extent of his own knowledge, as he said, otherwise Harith has another hadith, which is the statement of the Prophet to Irbaz bin Sariya, "Come to the blessed morning meal." And success comes from Allah.On this subject there is also what was narrated from Abu Darda, who said, the Messenger of Allah said, "It is the blessed morning meal," meaning the suhur. Ibn Hibban narrated it in his Sahih (3464) from Yahya bin Muhammad bin Amr in Fustat, who said, Ishaq bin Ibrahim bin Ala Zubaydi narrated to us, Amr bin Harith informed us, Abdullah bin Salim told me, from Zubaydi, Rashid bin Saad narrated to us, from Abu Darda, and he mentioned it.Abu Hatim held a good opinion of Ishaq bin Ibrahim bin Ala, saying, "A shaykh, there is no harm in him, but they envy him." Ibn Hibban mentioned him in al-Thiqat and included narrations from him in his Sahih. But Nasai said, "He is not trustworthy when he narrates from Amr bin Harith," and his narration here is indeed from him. Muhammad bin Awf stated flatly that he lies, as Hafiz mentioned in al-Taqrib, and he said, "Truthful, but he errs frequently."Also in the chain is Amr bin Harith, who is Ibn Dahhak Zubaydi. Dhahabi said, "His integrity is not known." Ibn Hibban mentioned him in al-Thiqat, and for this reason Hafiz said, "Acceptable," meaning when corroborated.On this subject there is also what was narrated from Utba bin Abd and Abu Darda, who both said, the Messenger of Allah said, "Take your suhur in the last part of the night." And he used to say, "It is the blessed morning meal." Tabarani narrated it in al-Kabir (17/131) from Jafar bin Ahmad Shami Kufi, who said, Jubara bin Mughallis narrated to us, Bishr bin Umara narrated to us, from Ahwas bin Hakeem, from Rashid bin Saad, from Utba bin Abd and Abu Darda, and they mentioned the hadith. Haythami said in al-Majma (3/151), "In it is Jubara bin Mughallis, and he is daif." I say, also in it is Ahwas bin Hakeem Dimashqi, whom Ibn Main and Nasai declared daif. Abu Hatim said, "Not strong, his hadith is munkar." He is among the narrators found in al-Tahdhib, and Ibn Majah narrated from him.On this subject there is also what was narrated from Ayesha, who said, the Messenger of Allah said, "Bring the blessed morning meal closer to us," meaning the suhur, and sometimes it was nothing but two dates. Zuhri said, "Suhur is sunnah." Abu Yaala (4679) narrated it from Abu Hisham Muhammad bin Yazid bin Rifa, who said, Ishaq bin Sulayman Razi narrated to us, Muawiya narrated to us, from Zuhri, from Urwa, from Ayesha, and she mentioned it.Haythami said in al-Majma (3/151), "Abu Yaala narrated it, and its men are trustworthy." I say, it is not as he said, rather in it is Muawiya, who is Ibn Yahya Sadafi, from whom Ishaq bin Sulayman Razi narrates. Scholars unanimously declare him daif, among them Ibn Main, Abu Zura, Abu Hatim, Abu Dawud, Nasai, Ibn Hibban, Ibn Adi, and others. I think Hafiz Haythami erred in identifying him, because he was mentioned without a full lineage, so he assumed he was Muawiya bin Salam Dimashqi, who belongs to the same generation as Muawiya bin Yahya Sadafi and is among those who narrate from Zuhri, except that Ishaq bin Sulayman did not narrate from him, but rather from Muawiya bin Yahya Sadafi. Ibn Hibban mentioned him in al-Majruhin and did not mention him in al-Thiqat.