Azami 4670

Abu Yaala (165) narrated it, and Bazzar - Kashf Astar (1027) - both from the hadith of Asim bin Kulayb, from his father, from Ibn Abbas, who mentioned it. Its isnad is hasan because of Asim bin Kulayb, for his hadith is hasan. Bayhaqi (4/313) also narrated it through his route.There is also a report on this topic from Marthad. He said, "I asked Abu Dharr, 'Did you ask the Messenger of Allah ﷺ about Laylat al-Qadr?' He said, 'I used to ask people about it myself!' I said, 'O Messenger of Allah, tell me about Laylat al-Qadr, is it in Ramadan or in another month?' He said, 'Rather it is in Ramadan.' I said, 'Does it remain with the prophets as long as they live, and get lifted when they die, or does it continue until the Day of Resurrection?' He said, 'Rather it continues until the Day of Resurrection.' I said, 'In which part of Ramadan is it?' He said, 'Seek it in the first ten days, or the last ten days.' Then the Messenger of Allah ﷺ went on speaking of other matters, and when I caught him off guard, I said, 'In which of the two ten-day periods is it?' He said, 'Seek it in the last ten days, and do not ask me anything else after this.' Then the Messenger of Allah ﷺ went on speaking of other matters again, and when I again caught him off guard, I said, 'O Messenger of Allah, I implore you by the right I have over you, tell me in which of the ten it is.' He became angry with me with an anger like none he had shown since I had been his companion, or words to that effect. He said, 'Seek it in the last seven nights, and do not ask me anything else after this.'"Imam Ahmad (21499), Bazzar in his Musnad (4068), Ibn Khuzayma (2170), Hakim (1371, 2/130-531), and Bayhaqi (4/307) all narrated it, all through the route of Ikrima bin Ammar, who said, "Abu Zumayl Simak Hanafi told me, Malik bin Marthad bin Abdullah Zamani told me, my father Marthad told me," and he mentioned the hadith.Hakim said, "It is sahih according to the criterion of Muslim."I say, Malik bin Marthad and his father Marthad are not among the narrators of Muslim. Rather, Bukhari included them in Adab al-Mufrad, though Malik bin Marthad bin Abdullah is trustworthy. As for his father, Dhahabi said in Al-Mizan (4/87), "There is obscurity about him. Aqeeli mentioned him and said, 'His hadith is not corroborated.' This is how I found it in my own handwriting, though I do not know where I took it from, except that he is not well known. Our teacher Abu Hajjaj distinguished him from Marthad bin Abdullah Yazani, from whom no one narrated except his son Malik. As for Yazani, his kunya is Abu Khayr, one of the senior Successors in Egypt."As for Ajli and Ibn Hibban judging him trustworthy, that is due to their well known leniency, especially since there is something objectionable in its text, given its contradiction of what is well known of the Prophet's guidance.It also has another defect, namely inconsistency in the isnad. Uzai narrated it from Malik bin Marthad, from his father. This is how Ibn Hibban narrated it, as in Mawarid (926), from Ibn Salm, who said, "Abdul-Rahman bin Ibrahim told us, Walid bin Muslim told us, from Uzai," with his isnad.In the printed Sahih Ibn Hibban (3683), with the same isnad from Uzai, he said, "Marthad bin Abu Marthad told me, from his father," without mentioning "Malik."Ibn Khuzayma (2169) narrated it from Muhammad bin Rafi, who said, "Abu Asim told us, from Uzai, from Marthad or Abu Marthad, Abu Asim being uncertain, from his father," and he mentioned the hadith.Abu Asim is Dahhak bin Makhlad. He did not retain the narrator's name, following his teacher Uzai, who was uncertain between Marthad or Abu Marthad. The correct view is that it is Ibn Marthad, namely Malik bin Marthad.Thus Uzai corroborates Simak Hanafi, both of them narrating from Malik bin Marthad, from his father.