Azami 4730

Humaydi narrated it in his Musnad (1090), and Ibn Abu Umar Adani in his Musnad, as found in Ithaf Khayra Mahra (977), both from Sufyan (that is, Ibn Uyayna), who said, our teacher told us, Abu Zinad told us, from Araj, from Abu Hurairah, who said, then he mentioned it. Its chain of transmission is sahih. Busiri said, "This is a sahih chain, its narrators are the narrators of the Sahih."On this subject there is also what was narrated from Shifa bint Abdullah, who was one of the women who migrated, who said, the Messenger of Allah ﷺ was asked about the best of deeds, and he said, "Faith in Allah, striving in the path of Allah, and an accepted Hajj." Imam Ahmad narrated it (27094) from Hashim bin Qasim, our teacher told us, Masudi told us, from Abdul-Malik bin Umayr, from a man from the family of Abu Hathma, from Shifa, and he mentioned it. Masudi had mixed memory in his later years, and Hashim bin Qasim heard from him after that mixing occurred. Similarly, Shababa bin Sawwar narrated it from Masudi, from Abdul-Malik bin Umayr, from a man from the family of Abu Hathma.Then there is disagreement about the chain from Abdul-Malik bin Umayr. Tabarani narrated it in Kabir (24/315) through Zakariya bin Abu Zaida, from Abdul-Malik bin Umayr, who said, so-and-so Qurashi told me, from his grandmother, that she heard the Prophet ﷺ. Ubayda bin Humayd narrated it from Abdul-Malik bin Umayr, from Uthman bin Abu Hathma, from his grandmother Shifa, who said, then he mentioned it. Walid bin Abu Thawr narrated it from Abdul-Malik bin Umayr, from Uthman bin Abu Sulayman, from his grandmother, the mother of his father, who said, a man came to the Prophet ﷺ and said, then he mentioned it.Although Abdul-Malik bin Umayr is among the narrators found in the collective sound sources, he has been described as frequently erring. Imam Ahmad said, "His hadiths are extremely disordered despite the small quantity of his narration. I do not think he has five hundred hadiths, and he erred in many of them." He also said, "He is extremely daif." From Ibn Main, "He was a confuser." Abu Hatim said, "Abdul-Malik bin Umayr was not described as having strong memory." Therefore Daraqutni said in Ilal (15/310), "It appears that the disorder comes from Abdul-Malik."As for what was narrated from Jabir, who said, the Messenger of Allah ﷺ said, "The accepted Hajj has no reward except Paradise." They said, O Prophet of Allah, what is the righteousness of the accepted Hajj? He said, "Feeding food and spreading peace." This is daif. Imam Ahmad narrated it (14482) from Abdul-Samad bin Abdul-Warith, our teacher told us, Muhammad bin Thabit told us, our teacher told us, Muhammad bin Munkadir, from Jabir, in this way. Aqeeli narrated it in Duafa (4/40) through Bakr bin Bakkar, from Muhammad bin Thabit Banani, from Muhammad bin Munkadir, in this way, abbreviated, with the wording, "An accepted Hajj has no reward except Paradise."Muhammad bin Thabit bin Aslam Banani Basri, Yahya bin Main said of him, "He is nothing." Abu Hatim said, "His hadith is objectionable, his hadith is written down but not relied upon." Bukhari said, "There is something questionable about him." See Tahzib Kamal (6/255-256). Ibn Adi narrated it in Kamil (6/2146) and said, "He has other hadiths besides what I mentioned, and not many, and most of his hadiths are not corroborated."Abu Dawud Tayalisi narrated it in his Musnad (1824) from Talha bin Amr, from Muhammad bin Munkadir, in this way, with the wording, "The best of deeds is faith in Allah and striving in the path of Allah." He said, we said, what is the righteousness of Hajj? He said, "Feeding food and good speech." Its chain is extremely daif, containing Talha bin Amr Hadrami Makki, who is discarded as a narrator.Hakim narrated it (1/483) through Ayub bin Suwayd, our teacher told us, Uzai, from Muhammad bin Munkadir, from Jabir, who said, the Messenger of Allah ﷺ was asked, what is the righteousness of Hajj? He said, then he mentioned it similarly to the hadith of Tayalisi. Hakim said, "This is a hadith with a sahih chain which they did not include, because the two of them did not rely on Ayub bin Suwayd, but it is a hadith with many supporting witnesses." End quote.I say, rather its chain is daif, because Ayub bin Suwayd Ramli has been criticized. Ibn Main said of him, "He is nothing, he steals hadith." Bukhari said, "They speak critically of him." Nasai said, "He is not reliable." Abu Hatim said, "Weak in hadith." Ibn Adi said, "There occurs in his hadith what the reliable narrators agree with, and there occurs in it what they do not agree with, and his hadith is written down among the daif narrators." See Tahzib Kamal (1/318).I say, despite his weakness, he contradicted a reliable narrator, for Bayhaqi narrated it (5/262) through Walid bin Muslim, from Uzai, from Ibn Munkadir, as a mursal report. In sum, there is nothing among the raised hadiths that supports the interpretation of the accepted Hajj. Therefore Ibn Hajar said in Fath al-Bari, after attributing the hadith of Jabir to Ahmad and Hakim, "Its chain contains weakness, but if it were established it would be the definitive interpretation over any other." Fath al-Bari (3/382).On this subject there are hadiths, but none of them are sound. Among them is what was narrated from Jabir as a raised report, "No pilgrim ever became poor." It was said to Jabir, "What is impoverishment?" He said, "That he becomes poor." This is something uniquely narrated by Muhammad bin Abu Humayd. Bazzar narrated it through him, Kashf Astar (1080), from him, from Muhammad bin Munkadir, from Jabir, and he mentioned it. Bazzar said, Muhammad bin Abu Humayd narrated it uniquely, and he has hadiths that are not corroborated, and I do not think this is intentional on his part, but rather due to his poor memory, for scholars have narrated from him.As for Haythami's statement (3/208), after attributing it to Tabarani in Awsat, and to Bazzar, "Its narrators are the narrators of the Sahih," this is not correct, for Muhammad bin Abu Humayd Ansari Zarqi is not among the narrators of the Sahih, but rather among the narrators of Tirmidhi and Ibn Majah, and moreover he is daif according to the majority of scholars.Among them is what was narrated from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "Whoever sets out to this House from unlawful earnings has gone forth in disobedience to Allah. When he assumes the pilgrim state and puts his foot in the stirrup, and his mount sets off with him, and he says, Here I am, O Allah, here I am, a caller calls out to him from the sky, No welcome and no readiness for you, your earnings are unlawful, your provisions are unlawful, and your mount is unlawful, so return burdened with sin and without reward, and receive tidings of what will grieve you. And when a man goes forth as a pilgrim with lawful wealth, and puts his foot in the stirrup, and his mount sets off with him, and he says, Here I am, O Allah, here I am, a caller calls out to him from the sky, Here I am for you and ready for you, I have answered you, your mount is lawful, your garments are lawful, and your provisions are lawful, so return without sin, and receive tidings of what will please you."Bazzar narrated it, Kashf Astar (1079), from Muhammad bin Miskin, our teacher told us, Saeed, from Sulayman bin Dawud, our teacher told us, Yahya bin Abu Kathir, from Abu Salama, from Abu Hurairah, and he mentioned it. Bazzar said, "The weakness is clear in the hadiths of Sulayman, and no one corroborates him in them, and he is not strong." Haythami criticized it on this basis in Majmu (3/209-210), saying, "Daif."As for what was narrated from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "Allah's delegation are three, the one striving in the path of Allah, the pilgrim, and the one performing umrah." This is actually a report stopped at Kaab Ahbar. Nasai (2625), Ibn Khuzayma (2511), Ibn Hibban (3692), Hakim (1/441), and Bayhaqi (5/262) all narrated it from the hadith of Makhrama bin Bukayr, from his father, who said, I heard Suhayl bin Abu Salih say, I heard my father say, I heard Abu Hurairah say, then he mentioned it. From this same route, Ibn Shahin also narrated it in Targheeb (321), and Bayhaqi said, "And it was likewise narrated from Musa bin Uqba, from Suhayl." Hakim said, "Sahih according to the criterion of Muslim."I say, Makhrama bin Bukayr did not hear directly from his father, but rather found his father's book and narrated from it without direct hearing. Therefore Ibn Hibban said in Thiqat, "His hadith is relied upon apart from his narration from his father, because he did not hear from his father." This is a contradiction, because he included his hadith in his Sahih based on the original principle that finding written material is among the recognized methods of hadith transmission, so perhaps he overlooked this when he spoke in Thiqat, which was written before the Sahih. But he was contradicted in raising it up to Abu Hurairah.Abu Hatim pointed to this disagreement, saying, "Sulayman bin Bilal narrated it from Suhayl, from his father, from Mirdas Jundai, from Kaab, as his own statement. And he said, Asim narrated it from Kaab as his own statement." Ilal Ibn Abu Hatim (1007). Daraqutni said in Ilal (10/125), after being asked about the hadith of Abu Salih, from Abu Hurairah, "Suhayl bin Abu Salih narrated it, and there is disagreement about it from him. Bukayr bin Abdullah bin Ashaj narrated it from Suhayl, from his father, from Abu Hurairah. His son Makhrama bin Bukayr narrated it uniquely from him. He was contradicted by Rawh bin Qasim, Sulayman bin Bilal, Abdul-Aziz bin Mukhtar, Darawardi, Ibn Abu Hazim, and Waheeb bin Khalid, who narrated it from Suhayl, from his father, from Mirdas Jundai, from Kaab Ahbar, as his own statement. And this is the sahih version."Then he traced the narration of Rawh bin Qasim, Waheeb bin Khalid, and Sulayman bin Bilal, all from Suhayl bin Abu Salih, from his father, from Mirdas, from Kaab, who said, "Allah's delegation are three, the one striving in the path of Allah is a delegate to Allah, the pilgrim to the House of Allah is a delegate to Allah, and the one performing umrah is a delegate to Allah." End quote.Bayhaqi also recorded it in Sunan al-Kubra (5/262) from the hadith of Waheeb, adding to it, "No one assumes the pilgrim state and no one recites the takbir but it is said, receive good tidings." Mirdas said, of what? He said, "Of Paradise." He narrated it also in Shuab al-Iman (3807) from the hadith of Waheeb bin Khalid and said, "The hadith of Waheeb is more sahih." Likewise Abu Naeem criticized it in Hilya (8/328), saying, "It is a rare hadith, narrated uniquely by Makhrama, from his father, from Suhayl."One might say, perhaps Suhayl narrated this hadith through two routes, one raised, from the hadith of Abu Hurairah, narrated from him by two people, Bukayr bin Abdullah bin Ashaj, and from him his son Makhrama, and Musa bin Uqba from Suhayl, as Bayhaqi said. And it was narrated by Rawh bin Qasim, Sulayman bin Bilal, Abdul-Aziz bin Mukhtar and others whom Daraqutni mentioned, all from Suhayl, from his father, from Mirdas, from Kaab, as his own statement.The answer to this is that the ruling goes to the majority, and the statements of the scholars support that. Or it may be that Makhrama bin Bukayr used to narrate from his father through finding written material from a book without hearing from him directly, so perhaps his eye shifted from this text to another chain, and he narrated it accordingly. As for the compilers of the sahih collections among them, Ibn Khuzayma, Ibn Hibban, and Hakim, they followed the well-trodden path that whoever raises a report has additional knowledge, and did not look at the disagreement of the narrators in terms of fewer or greater numbers.Tabarani narrated it in Awsat (5451) also with another chain, saying, Muhammad bin Uthman bin Abu Shayba told us, who said, Hasan bin Ali Hulwani told us, who said, Sulayman bin Harb told us, who said, Hammad bin Zayd told us, from Ayub, from Ubaydullah bin Umar, from Sumayy, from Abu Salih, from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "No pilgrim recites the tasbih, nor recites the takbir, but he is given good tidings for it." Muhammad bin Uthman bin Abu Shayba (died 290 AH) was accused of lying by a group of scholars, and his statement, "No pilgrim recites the tasbih," is narrated uniquely by him.Musaddad narrated it, as found in Matalib Aliyah (1164), from Yahya, from Muhammad bin Amr, my teacher told me, Mirdas bin Abdul-Rahman said, I entered upon Abdullah bin Amr, and he told us, saying, "There is no one, or no man, who assumes the pilgrim state, but Allah the Exalted says, Receive good tidings." The uncle of Mirdas said, O Abu Muhammad, by Allah, Allah only gives good tidings of Paradise. He said, who are you, O son of my brother? He said, I am Mirdas bin Shaddad. He said, O son of my brother, our best among us used to bargain over that. End quote.So he made it from the statement of Abdullah bin Amr bin As. Perhaps the error came from Muhammad bin Amr bin Alqama Laythi, for he used to err, though he was truthful in himself.Tabarani narrated it in Awsat (7775) with his chain from Mutamir bin Sulayman, who said, our teacher told us, Zayd bin Amr bin Asim, from Suhayl bin Abu Salih, from his father, from Abu Hurairah, from the Prophet ﷺ, who said, "No one assumes the pilgrim state but he is given good tidings, and no one recites the takbir at all but he is given good tidings." It was said, O Messenger of Allah, of Paradise? He said, "Yes." Tabarani said, "This hadith was not narrated from Zayd bin Amr bin Asim except by Mutamir."I say, Mutamir bin Sulayman is Taymi, reliable, and the defect is Zayd bin Amr bin Asim, for he is unknown, and he has nothing but this hadith. Therefore Dhahabi said in Mizan, "Zayd bin Amr bin Asim narrated from Suhayl bin Abu Salih an objectionable report." And this is it.Likewise what Ibn Majah narrated (2892) is not sound, from Abu Hurairah, from the Messenger of Allah ﷺ, who said, "The pilgrims and those performing umrah are Allah's delegation, if they call upon Him He answers them, and if they ask His forgiveness He forgives them." He narrated it through Salih bin Abdullah bin Salih, freedman of Banu Amir, my teacher told me, Yaqub bin Yahya bin Abbad bin Abdullah bin Zubayr, from Abu Salih Samman, from Abu Hurairah, then he mentioned it. Bayhaqi also narrated it through this same route (5/262) and said, "Salih bin Abdullah has objectionable hadith."I say, it is as he said, and Bukhari and Ibn Adi said the same, and in Taqrib it says, "Unknown." Hafiz Munziri erred in attributing it in Targheeb wal Tarheeb (1723) also to Nasai. The correct version is the hadith of Nasai as mentioned previously, and this wording is narrated uniquely by Ibn Majah, and therefore Busiri mentioned it in Zawaid bin Majah.Likewise what was narrated from Ibn Umar as a raised report is not sound, "The one striving in the path of Allah, the pilgrim, and the one performing umrah, are Allah's delegation, He called upon them and they answered Him, and they asked Him and He gave them." Ibn Majah narrated it (2893), and Ibn Hibban graded it sahih (4613), both from the hadith of Imran bin Uyayna, our teacher told us, Ata bin Saaib, from Mujahid, from Ibn Umar, then he mentioned it.Imran bin Uyayna, brother of Sufyan bin Uyayna, is disputed, though his hadith is hasan when not contradicted. But the defect lies in his teacher Ata bin Saaib, for he had mixed memory in his later years, and Imran narrated from him after that mixing occurred, and he was also contradicted in it. As for Busiri, he graded its chain hasan and said, "Imran is disputed. And he said, Bayhaqi narrated it through this same route and stopped it, not raising it up." He did not point to the mixed memory of Ata and his instability between raising and stopping the report, so take note.Likewise what was narrated from Jabir as a raised report is not sound, "The pilgrims and those performing umrah are Allah's delegation, He called upon them and they answered Him, and they asked Him and He gave them." Bazzar narrated it, Kashf Astar (1153), from Walid bin Amr, our teacher told us, Abu Asim, our teacher told us, Muhammad bin Abu Humayd, from Muhammad bin Munkadir, from Jabir, then he mentioned it. Bazzar said, "We do not know it from Jabir except from Ibn Munkadir, and it was narrated from him by Ibn Abu Humayd and Talha bin Amr."Muhammad bin Abu Humayd is Ibrahim Ansari Zarqi, upon whom the scholars agreed that he is daif with objectionable hadith. As for Talha bin Amr, he is the son of Uthman Hadrami Makki, weaker than Muhammad bin Abu Humayd, of whom the Hafiz said, "Discarded." So his corroboration does not help, especially since Bayhaqi narrated it from him in Shuab al-Iman (3/476) stopped at Jabir, and added to it, "And the one striving."Then I saw that Muhammad bin Abu Humayd Ansari was inconsistent in this hadith. Once he narrated it from Muhammad bin Munkadir, from Jabir, as mentioned before. Another time, from Muhammad bin Munkadir, from Amr bin Shuayb, from his father, from Abdullah bin Amr, as a raised report, more complete than it, with the wording, "The pilgrim and the one performing umrah are Allah's delegation, if they ask they are given, and if they call upon Him they are answered, and if they spend, it is replaced for them, and by Him in whose hand is the soul of Abu Qasim, no one assumes the pilgrim state, and no one recites the takbir on a height of the earth, but that which is before him also assumes the pilgrim state and recites the takbir along with his takbir, until the sound ceases from it."Ibn Wahb narrated it, from Muhammad bin Abu Humayd. Ibn Abu Hatim said, I heard my father say, "This is an objectionable hadith." Ilal (1/298).And a third time, what Bakr bin Bakkar narrated, from Muhammad bin Abu Humayd Ansari, from Amr bin Shuayb, from his father, from his grandfather, then he mentioned it in full. Bayhaqi recorded it from this same route in Shuab al-Iman (3/475) and said, "Yunus bin Bukayr corroborated him from Muhammad bin Abu Humayd at the beginning of the report." So he did not mention "Muhammad bin Munkadir" between him and Amr bin Shuayb.On this subject there is also what was narrated from Anas as a raised report, "The pilgrims and those performing umrah are Allah's delegation , He gives them what they ask, He answers for them what they call upon Him for, and He replaces for them what they spend, the dirham a thousand thousandfold." Bayhaqi narrated it in Shuab al-Iman (3/476) through Thumama Basri, our teacher told us, Thabit Banani, from Anas bin Malik, then he mentioned it. Bayhaqi said, "Thumama is not strong."I say, and at the end of the hadith there is objectionable content. Also, this Thumama Basri, I was unable to determine who he is.