Azami 4782

Muslim (1183) narrated it through several routes from Muhammad bin Bakr, who said, our informant was Ibn Jurayj, who said, my informant was Abu Zubayr, with the same chain, and he mentioned it. This is how Ibn Jurayj narrated it, with doubt about the wording. Based on this, Nawawi weakened it in Al-Majmu (7/194), noting that Ibn Majah (2915) narrated it through Ibrahim bin Yazid al-Khawzi (with the dotted letter having a damma) with his chain from Jabir, as a raised hadith, without any doubt. However, al-Khawzi is daif and his narration cannot be relied upon. Imam Ahmad (6697) also narrated it from Jabir, from the Prophet , without any doubt either, but through the narration of Hajjaj bin Artah, who is daif. End of quote.Nawawi missed a third route, which is what Bayhaqi (5/27) narrated with a hasan chain through Ibn Wahb, who said, my informant was Ibn Lahia, from Abu Zubayr, from Jabir bin Abdullah, who said, I heard the Messenger of Allah say, "And the entry point for the pilgrims of Iraq is Zat Irq." The narration of Abdullah bin Wahb from Ibn Lahia is sound.Imam Ahmad (14615) also narrated it from Hasan, who said, our informant was Ibn Lahia, who said, our informant was Abu Zubayr, who said, I asked Jabir about the entry points, and he said, I heard the Messenger of Allah say, "The entry point for the people of Madinah is Zulhulayfa, the entry point for the people of the other road is Juhfah, the entry point for the people of Iraq is Zat Irq, the entry point for the people of Najd is Qarn, and the entry point for the people of Yemen is Yalamlam."Nawawi also missed a fourth route, which is the one Bayhaqi pointed to from Ibn Abu Zinad, from Musa bin Uqba, from Abu Zubayr, except that Bayhaqi said, "And the sahih narration is that of Ibn Jurayj." End of quote.Bayhaqi's preference for Ibn Jurayj's narration, which is doubtful regarding whether it is raised to the Prophet, over the narrations of those who had no doubt about its being raised, is questionable, especially the narration of Ibn Lahia, which comes through one of the Abadila from him. Many scholars have said, if one of the Abadila, namely Ibn Mubarak, Ibn Wahb, and al-Muqri, narrated from him, then it is sahih. This was mentioned by Abdul-Ghani bin Saeed al-Azdi, Saji, and others. The corroboration of Hasan bin Musa al-Ashyab for Ibn Wahb strengthens the conclusion that Ibn Lahia did not err in this and his memory had not become confused.