Azami 4894

Reported by Khatib in his Tarikh (14/215) from Abu Umar bin Mahdi, who said, Ibn Mukhlid told us, Yahya bin Muhammad bin Aayin told us, Nadr bin Shumayl told us, Hisham bin Hassan told us, from Muhammad bin Sirin, from his brother Yahya bin Sirin, from Anas bin Malik, and he related it.This chain is sahih. Bazzar reported it in Kashf Astar (1090) from one of his companions, narrating it from Nadr bin Shumayl with his chain, except that he did not name his teacher. However, Daraqutni said, as Khatib quoted it following the hadith, "Yahya bin Muhammad bin Aayin alone transmitted this from Nadr bin Shumayl with this chain, and we have heard it only from Ibn Mukhlid."Khatib then followed this by saying, "I say, Hidyah bin Abdul-Wahhab Marwazi also reported it from Nadr bin Shumayl in the same way as Ibn Aayin's report from him." He then cited this report.Yahya bin Muhammad bin Aayin bin Abu Wazir is trustworthy, as Khatib stated, so it would not be harmful even if he had transmitted it alone, given that he has in fact been corroborated.As for what Bazzar reported (1091) through the route of Hammad bin Zayd, from Hisham bin Hassan, with his chain, as a stopped report (mawquf) attributed to Anas, and Bazzar's statement, "Hammad did not make it a connected report (musnad), while Nadr bin Shumayl did make it connected, and Yahya bin Sirin narrated nothing from Anas except this," this does not constitute a flaw against the one who made it connected, because he is more reliable than Hammad bin Zayd. And the claim that Yahya bin Sirin narrated nothing from Anas except this is likewise refuted, because Yahya bin Sirin Ansari is among the trustworthy narrators of the following generation.Haythami mentioned it in al-Majma (3/223) and did not regard this defect as damaging, and so he was content to say, "Bazzar reported it both as connected and as stopped, and he did not name his teacher in the connected version."On this subject there is also what was reported from Amr bin Madikarib Zubaydi, "Indeed we have seen ourselves in earlier times, and when we performed the hajj we used to say, 'At Your service, in reverence to You, in apology, these are the tribe of Zubayd who have come to You swiftly, cutting across low plains and mountains and rugged terrain, having left behind the idols, leaving them empty.' And indeed we have seen ourselves standing at the bottom of Muhassir, fearing that the jinn would snatch us away." The Messenger of Allah ﷺ said to us, "Move up from the bottom of Uranah, for they are your brothers now that they have embraced Islam." And he taught us the talbiyah, "At Your service, O Allah, at Your service. At Your service, You have no partner, at Your service. Indeed all praise and all blessing belong to You, and all sovereignty, You have no partner."Reported by Tabarani in al-Awsat (2303) and al-Saghir (157), from Ahmad bin Muhammad bin Abbad Jawhari Baghdadi, who said, Muhammad bin Ziyad Kalbi told us, Sharqi bin Qatami told us, he said, I heard Abu Talq Aaidhi narrating from Sharahil bin Qaqa, from Amr bin Madikarib Zubaydi, and he related it.This is how it appears in al-Awsat and al-Saghir, and in both of them Tabarani said, "No one reported this hadith from Sharqi bin Qatami except Muhammad bin Ziyad bin Zubar Kalbi."Bazzar reported it in Kashf Astar (1093) through another route from Muhammad bin Ziyad bin Zubar, with his chain, but he cited the verse differently, "These are the tribe of Zubayd who have come to You by compulsion, riding lean swift mounts sideways, cutting across low plains and mountains and rugged terrain, having abandoned the idols, leaving them empty." And he said, "Its chain is not firmly established, it is only to be considered acceptable when we do not know of anything else, and Amr embraced Islam during the time of the Prophet, but he did not narrate this hadith himself."Haythami found fault with it in al-Majma (3/222), after attributing it to Bazzar and to the three works of Tabarani, saying, "In it is Sharqi bin Qatami, and he is daif."All of this indicates that Tabarani also reported it in Mujam al-Kabir through this same route, but in Mujam al-Kabir (17/46-47) he reported it through the route of Amr bin Shimr, from Abu Tawq, from Sharahil bin Qaqa, with his chain, in a similar wording. The two versions meet only at Sharahil bin Qaqa.His statement in the two "Mujams" gives the impression that this hadith is reported only through the narration of Muhammad bin Ziyad Kalbi, from Sharqi bin Qatami, so take note of this. It also appears in al-Marifa wal-Tarikh (1/332-333) through this same route, in an abridged form.This Amr bin Shimr is Jufi Kufi, whose biography Ibn Hibban wrote in al-Majruhin (617), where he said, "He was a Rafidi who used to curse the companions of the Messenger of Allah ﷺ, and he was among those who used to relate fabricated reports from trustworthy narrators concerning the virtues of the People of the House and other matters, and it is not permissible to record his hadith except for the purpose of noting its strangeness." He also quoted Yahya bin Main as saying, "He is not trustworthy," and in another report, "His hadith should not be recorded."This hadith was also extracted by Khatib in the biography of Ahmad bin Muhammad bin Abbad Jawhari Baghdadi (5/55). It also contains Muhammad bin Ziyad, who is Ibn Zubar Kalbi, about whom Ibn Main said, "He is nothing," and Salih Jazarah said, "He is not up to much," as stated in al-Mizan by Dhahabi (3/581).Ibn Hibban said, in the biography of Sharahil bin Qaqa in al-Thiqat (4/365), "I do not consider this report to be preserved as coming from him."