Azami 4513

Imam Ahmad narrated it (7134), and Abu Yaala (6023). Ibn Hibban (3602) and Tahawi in his commentary (4017) graded it sahih. All of them narrated it from the hadith of Hushaym, "Umar bin Abu Salama informed us, from his father, from Abu Hurairah," and he related it. Its chain is hasan due to the discussion concerning Umar bin Abu Salama bin Abdul-Rahman bin Awf Zuhri, the judge of Madinah, for Nasai and Juzjani graded him daif. Abu Hatim said, "In my view he is sound in hadith." Bukhari said, "He is truthful."Muhammad bin Amr corroborated him, narrating from Abu Salama, from Abu Hurairah, with the wording, "The days of Mina are days of eating and drinking." Abu Bakr bin Abu Shayba narrated it (4/21), and from him Ibn Majah (1719) and Ibn Hibban (3601) narrated it. He said, "Abdul-Rahman bin Sulayman narrated to us, from Muhammad bin Amr," and he related something similar. Busiri said, "Its chain is sahih, and its narrators are trustworthy." I say, Muhammad bin Amr, who is Laythi, has some minor criticism against him that does not harm his reliability, and moreover he has been corroborated.Also on this topic is what was narrated from Ismail bin Muhammad bin Saad bin Abu Waqqas, from his father, from his grandfather, who said, "The Messenger of Allah ﷺ ordered me to proclaim during the days of Mina, 'These are days of eating and drinking, so there is no fasting in them,' meaning the days of Tashriq." Imam Ahmad narrated it (1456, 1500), and Bazzar in Kashf Astar (1067). Both narrated it from the hadith of Muhammad bin Abu Humayd, from Ismail bin Muhammad bin Saad, with his chain, similarly. Bazzar said, "We do not know it from Saad except through this chain." Haythami mentioned it in Majma al-Zawaid (3/202) and said, "Ahmad narrated it, and in a version with him, 'O Saad, get up and proclaim in Mina,' and he mentioned something similar, and Bazzar narrated it, and the narrators of all of them are the narrators of the Sahih." That is what he said, but Muhammad bin Abu Humayd, who is Madani, is not among the narrators of the Sahih, rather only Tirmidhi and Ibn Majah narrated from him, and moreover he is daif by consensus of the scholars.Also on this topic is what was narrated from Hamza Aslami, that he saw a man on a tawny-colored camel following the caravans of the people at Mina, while the Prophet of Allah ﷺ was present, and the man was saying, "Do not fast these days, for they are days of eating and drinking." Qatada said, "It was mentioned to us that the caller was Bilal." Ahmad narrated it (16038), and Tabarani in Kabir (3/173), and Daraqutni (2408), all of them through the route of Saeed bin Abu Aruba, from Qatada, from Sulayman bin Yasar, from Hamza Aslami, and he related it. Daraqutni said, "Qatada did not hear from Sulayman bin Yasar."Also on this topic is what was narrated from Abdullah bin Hudhafa, that the Prophet ﷺ ordered him to proclaim during the days of Tashriq, "They are days of eating and drinking." Imam Ahmad narrated it (15735), and Nasai in Kubra (2876), both of them from the hadith of Abdul-Rahman bin Mahdi, from Sufyan Thawri, from Abdullah bin Abu Bakr and Salim bin Nadr, from Sulayman bin Yasar, from Abdullah bin Hudhafa, and he related it. It has a break in transmission, for Sulayman bin Yasar did not meet Abdullah bin Hudhafa, as Imam Ahmad said, mentioned by Ibn Abu Hatim in Marasil (p. 81).It was also narrated from Ibn Shihab, that the Messenger of Allah ﷺ sent Abdullah bin Hudhafa during the days of Mina to go around saying, "They are only days of eating, drinking, and remembering Allah." Malik narrated it in Hajj (135) from him as mursal. And through his route Nasai narrated it in Kubra (2897), edited by Shuayb.Imam Ahmad narrated it (10664), and Nasai in Kubra (2896), both of them from the hadith of Rawh, "Salih narrated to us, he said, 'Ibn Shihab narrated to us, from Saeed bin Musayab, from Abu Hurairah, that the Messenger of Allah ﷺ sent Abdullah bin Hudhafa to go around in Mina,'" and he mentioned the hadith. Nasai said, "Salih is Ibn Abu Akhdar, and this hadith of his is a mistake. We do not know anyone who said in this chain 'Saeed bin Musayab' except Salih, and he makes many mistakes and is daif in hadith regarding Zuhri, and his counterpart is Muhammad bin Abu Hafsa, and both of them are daif. And Rawh bin Ubada is not strong in our view." He said, "Yahya bin Saeed narrated this hadith, from Yusuf bin Masud bin Hakam, from his grandmother, that she said, "While we were at Mina, a rider approached, and I heard him proclaiming, 'These are days of eating and drinking,' in the time of the Messenger of Allah ﷺ. I said, 'Who is this?' He said, 'Ali bin Abu Talib.'""I say, its sourcing has already preceded, and it is sahih.Also on this topic is what was narrated from a man among the companions of the Prophet ﷺ, who said, "The Messenger of Allah ﷺ ordered Abdullah bin Hudhafa Sahmi to ride his mount during the days of Mina and call out among the people, 'Let no one fast, for they are days of eating and drinking.' I saw him on his mount proclaiming that." Ahmad narrated it (21950), and Nasai in Kubra (2880), and Tahawi in his commentary (4032), all of them from the hadith of Abdul-Razzaq, who said, "Mamar informed us, from Zuhri, from Masud bin Hakam Ansari, from a man," and he related it.Daraqutni narrated it (2290) from another route, from Sulayman bin Abu Dawud Harrani, "Zuhri narrated to us," and he added in it, "except one who is prevented or one performing tamattu who did not find a sacrificial animal, and whoever does not fast them during the days of Tashriq should fast them later." Daraqutni said, "Sulayman bin Abu Dawud is daif." Nasai said, "Zuhri did not hear from Masud bin Hakam."Then he narrated it through the route of Zubaydi, from Zuhri, that it reached him that Masud bin Hakam used to inform some of their scholars among the companions of the Prophet ﷺ, "Abdullah bin Hudhafa was sent to go around among the people of Mina on a red she-camel, saying" (and he mentioned the hadith). Daraqutni said, "Zubaydi narrated it from Zuhri, that it reached him from Masud bin Hakam, from some of the companions of the Messenger of Allah ﷺ, with this, and he did not say in it, 'except one who is prevented or one performing tamattu.'" The hadith, along with the break in it, has severe inconsistency, and some of it has already been mentioned.Also on this topic is what was also narrated from Yunus bin Shaddad, that the Messenger of Allah ﷺ forbade fasting during the days of Tashriq. Abdullah bin Ahmad narrated it in his father's Musnad (16706), and Bazzar in Kashf Astar (1068), both of them from the hadith of Abu Musa Anazi (who is Muhammad bin Muthanna), who said, "Muhammad bin Khalid bin Uthma narrated to us, who said, 'Saeed bin Bashir narrated to us, from Qatada, from Abu Qilaba, from Abu Shatha, from Yunus bin Shaddad,'" and he related it. This chain was faulted with several flaws, among them what Abu Hatim said, "This is an inconsistent chain. Abu Qilaba from Abu Shatha does not fit, for the one known as Abu Shatha is Jabir bin Zayd, and Abu Qilaba narrating from Jabir bin Zayd is impossible, and we do not know Yunus bin Shaddad," Ilal (1/283). Bazzar said, "We do not know Yunus bin Shaddad to have narrated anything except this, and we do not know any chain for him except this, and Muhammad bin Khalid was not corroborated in it." Haythami mentioned it in Majma al-Zawaid (3/203) and said, "In it is Saeed bin Bashir, who is trustworthy, but he became confused in his later years." I say, in it also is Qatada, who is Ibn Dama Sadusi, a mudallis, and he narrated without specifying direct hearing, and he did not hear from Abu Qilaba, as Ibn Main and Ahmad said.Also on this topic is what was narrated from Anas, who said, "The Messenger of Allah ﷺ forbade fasting on six days of the year, three days of Tashriq, the day of Eid al-Fitr, the day of Eid al-Adha, and the day of Friday specifically among the days." Abu Dawud Tayalisi narrated it (2219), and Abu Yaala in his Musnad (4000), both of them from the hadith of Rabi, from Yazid Raqashi, from Anas, and the wording is Abu Dawud's, while Abu Yaala restricted it to the days of Tashriq. Its chain is daif because of Yazid Raqashi, who is Yazid bin Aban, the storyteller, daif according to the majority of scholars. Abu Yaala narrated it (2913) from another route, from Muhammad bin Khalid Tahhan, from his father, from Saeed, from Qatada, from Anas, and he related it. Ibn Tahhan is also daif.