Azami 4737

Nasai (2630) narrated it from Abu Dawud, who said, Abu Attab told us, Azra bin Thabit told us, from Amr bin Dinar, who said, Ibn Abbas said (and he related it). Its isnad is hasan because of Abu Attab, whose name is Sahl bin Hammad, for he is a narrator whose hadith is hasan and he is among the men of Muslim. The hadith has other daif paths, and the one I have mentioned is the best and strongest of them.On this subject there is also what was narrated from Jabir as a marfu report, "Follow Hajj with Umrah, for the two of them remove poverty and sins just as the furnace removes the impurity of iron." Bazzar narrated it, in Kashf Astar (1147), from Ibrahim bin Saeed Jawhari, who said, Bishr bin Mundhir told us, Muhammad bin Muslim told us, from Amr bin Dinar, from Jabir, and he related it. In it is Bishr bin Mundhir, about whom criticism has been made. Aqeeli said in Duafa (173), "There is confusion in his hadith," then he cited by this same isnad another hadith, namely, "The accepted Hajj has no reward but Paradise." They said, "And what is its acceptance?" He said, "Feeding people and speaking kindly." Aqeeli said, and it is not corroborated in the hadith of Amr bin Dinar, and this Bishr has narrated more than one hadith of this kind, and this is narrated from Jabir through the hadith of Muhammad bin Munkadir with a weak isnad, and it was narrated by Muhammad bin Thabit Bunani and Talha bin Amr, from Muhammad bin Munkadir, from Jabir. End of quote.In this there is a rebuttal of Bazzar's statement, "We do not know it from Jabir except by this isnad." What appears to be the case is that Bishr bin Mundhir made an error in this hadith, attributing to Jabir what belongs to the hadith of Ibn Abbas, and thereby contradicting the companions of Amr bin Dinar.On this subject there is also what was narrated from Ibn Umar as a marfu report, "Follow Hajj with Umrah, for the two of them wipe away sins just as the furnace removes the impurity of iron." Tabarani narrated it in Kabir (12/456) from Abdan bin Ahmad, who said, Muhammad bin Abdullah bin Ubayd bin Aqeel told us, Hajjaj bin Nasir told us, Warqa told us, from Amr bin Dinar, from Ibn Umar, and he related it. In it is Hajjaj bin Nasir - with the nun vowelled with damma - Qaysi, whom Ibn Main, Nasai, Ibn Saad, Daraqutni, and others declared daif. Abu Dawud said, "They abandoned his hadith." Ibn Madini said, "His hadith is gone." Haythami cited this as the fault in Majma (3/278). Despite all this, Ibn Hibban mentioned him in Thiqat (8/202) and said, "He errs and gets confused." One wonders, did Ibn Hibban not come across the statements of the earlier scholars whose word is relied upon in criticism and validation of narrators, or did he examine his hadith and its weakness did not become clear to him, so he softened his judgment of him by saying that he errs and gets confused?If it is as Ibn Hibban said, then I have found a corroborator for him, namely what Harith narrated in his Musnad, in Bughyat Bahith (368), from Hawdha, who said, Dawud bin Abdul-Rahman told us, from Amr bin Dinar, from a son of Abdullah bin Umar, that the Messenger of Allah ﷺ said (and he related something similar). Hawdha is Ibn Khalifa Thaqafi, about whom there is disagreement, though his hadith is hasan. Dawud bin Abdul-Rahman is Attar, reliable as stated in Taqrib. However, it is mursal, for the son of Abdullah bin Umar meant here is Salim, who did not meet the Prophet ﷺ, so this corroboration is of no benefit. It has other paths even weaker than this one.On this subject there is also what was narrated from Amir bin Rabia as a marfu report, "Follow Hajj with Umrah, for following one with the other removes poverty and sins just as the furnace removes the impurity of iron." Imam Ahmad narrated it (15694) from Abdul-Razzaq, and it is also in his Musannaf (8796), who said, Ibn Jurayj informed us, from Asim bin Ubaydullah, from Abdullah bin Amir bin Rabia, from his father, and he related it. In it is Asim bin Ubaydullah bin Asim bin Umar bin Khattab Adawi Madani, who is daif by the agreement of the scholars. Ibn Hibban said, "He had poor memory and much confusion."I say, he is indeed as described, for he showed severe inconsistency in this hadith. At times he narrates it from Abdullah bin Amir, from his father, as here. At other times he says, from Abdullah bin Amir, from his father, from Umar. And another time, from Abdullah bin Amir, from Umar. Daraqutni mentioned this in Ilal (2/127-128) and went into detail explaining his inconsistency, saying, "He was not one who memorized well."I say, as for his narration from Abdullah bin Amir bin Rabia, from Umar, it was narrated by Ahmad (167) and Ibn Majah (2887), both from the hadith of Sufyan bin Uyayna, from Asim bin Ubaydullah, with his isnad, similarly. And likewise his narration from Abdullah bin Amir bin Rabia, from his father, from Umar bin Khattab, was also narrated by Ibn Majah (2887) from Abu Bakr bin Abu Shayba, who said, Muhammad bin Bishr told us, who said, Ubaydullah bin Umar told us, from Asim bin Ubaydullah, and he related it.Daraqutni said, "The inconsistency comes from Asim bin Ubaydullah, not from those who narrated from him."