Azami 4585

Imam Ahmad (23963) narrated it from Yaqub, who said, our father narrated to us, from Ibn Ishaq, who said, Yazid bin Abu Habib narrated to me, from Abu Marzuq, the freedman of Tujib, from Hanash, from Fadala bin Ubayd, who related it.Its chain is hasan because of Muhammad bin Ishaq, for he practiced tadlis, but here he stated his source explicitly, and he was also corroborated. Ahmad also narrated it (23948) via the route of Ibn Lahia, from Yazid bin Abu Habib, with the same wording, similarly. Daraqutni narrated it (2259) via the route of Mufaddal bin Fadala and another, and Bayhaqi (4/220) narrated it from him and from Abdullah bin Lahia, both of them from Yazid bin Abu Habib, with his chain, similarly but in abbreviated form. Bayhaqi said, Yahya bin Ayub likewise narrated it from Yazid bin Abu Habib. This too is to be understood as referring to a deliberate act.If this is established as sound, then it is not harmed by what Ibn Majah narrated (1675) from the hadith of Muhammad bin Ishaq, from Yazid bin Abu Habib, from Abu Marzuq, who said, I heard Fadala bin Ubayd Ansari, and he related the hadith. This is the version that Busiri criticized, saying, "This chain is daif. Abu Marzuq Tujibi's name is not known, and he did not hear from Fadala bin Ubayd, for Hanash stands between them, and Muhammad bin Ishaq practiced tadlis and narrated this using an ambiguous form."I say, the tadlis of Ibn Ishaq has no effect here, as you have seen, since he made his source explicit elsewhere, and since he was corroborated. As for Abu Marzuq, his name was Habib bin Shaheed Tujibi Misri. In some copies of Ibn Majah his name appears as "Abu Rawq," which is a scribal error. As for Abu Marzuq's hearing directly from Fadala, as appears in Ibn Majah, this is not established, because Hanash bin Abdullah appears between them in the other narrations. Therefore what has been established as sound is not undermined by what has not been established as sound.This is confirmed by Abu Hatim in "Al-Ilal" (1/238), where Abdul-Rahman said, I heard my father, and he mentioned a hadith narrated by Hammad bin Salama, from Muhammad bin Ishaq, from Yazid bin Abu Habib, from Abu Marzuq, from Fadala bin Ubayd, and he related the hadith. He said, my father said, "Between Abu Marzuq and Fadala stands Hanash Sanani, apart from the narration of Ibn Ishaq."I say, it may be as Abu Hatim said, or it may be that Muhammad bin Ishaq narrated it through two routes, in one of which he did not mention Hanash Sanani, as in the narration of Hammad bin Salama from him, and in the narration of Muhammad bin Ubayd, which Imam Ahmad (23935) narrated from Muhammad bin Ishaq. In the second route he mentioned the intermediary, as stated earlier. And Allah grants success.On this subject there is also what has been narrated from Thawban, who said, the Messenger of Allah ﷺ was fasting on a day other than in Ramadan, and he was afflicted by distress that troubled him, so he tried to vomit and did vomit, then he called for water for wudu and performed wudu, then broke his fast. I said, "Messenger of Allah, is wudu obligatory because of vomiting?" He said, "If it were obligatory, you would find it in the Quran." He said, the Messenger of Allah ﷺ then fasted the next day, and I heard him say, "This makes up for the fast I broke yesterday."Daraqutni narrated this (2272) from the hadith of Utba bin Sakan Himsi, who said, Uzai narrated to us, saying, Ubada bin Nusai and Hubayra bin Abdul-Rahman narrated to us, both saying, Abu Asma Rahbi narrated to us, saying, Thawban narrated to us, and he related it. Daraqutni said, "Utba bin Sakan is a discarded narrator in hadith."Imam Ahmad narrated it (22372), as did Abu Bakr bin Abu Shayba (2/455), and Bukhari in "Tarikh al-Kabir" (2/148), and Bayhaqi (4/220), all of them from the hadith of Shuba, from Abu Judi, from Balj, from Abu Shayba Mahri, who said, and the people were at Constantinople, he said, it was said to Thawban, "Tell us from the Messenger of Allah." He said, "I saw the Messenger of Allah ﷺ vomit, so he broke his fast."In this chain are Balj and his teacher Abu Shayba Mahri, both of whom are unknown narrators. Bukhari said, "Its chain is not up to standard." Dhahabi mentioned this in "Mizan al-Itidal" (1/352) in the biographical entry of "Balj."