Azami 491

Imam Ahmad narrated it (22623) from Affan, who said, Hammad, meaning Ibn Salama, narrated to us, Abu Jafar Khatami informed us, from Muhammad bin Kaab Qurazi, and he mentioned it. Its isnad is hasan because of Abu Jafar Khatami, who is Umayr bin Yazid bin Umayr Ansari, Abu Jafar Khatami, for he is truthful (saduq).The hadith of Abu Qatada that is found in Sahih Muslim (1563) will come later in the Book of Sales, and it contains no mention of the Throne.As for what is reported from Abdul-Rahman bin Awf as a raised hadith, "Three things are in the shade of the Throne, the Quran, which pleads on behalf of the servants, the womb, which calls out, 'Maintain ties with whoever maintains ties with me, and cut off whoever cuts me off,' and trust," this is not sound. Aqeeli narrated it in Duafa (5/4), and Baghawi in his Sharh (3433), both through Muslim bin Ibrahim, who said, Kathir bin Abdullah Yashkuri narrated to us, who said, Hasan bin Abdul-Rahman bin Awf narrated to me, from his father, and he mentioned something similar. Aqeeli said, "Its isnad is not sound." He also said, "The narration concerning the womb and trust comes through other routes with good chains and different wordings, but as for the Quran, it is not preserved." End of quote. Dhahabi, in Mizan (209/3), quoted his weakening of it from Aqeeli.Likewise, what is reported from Salman Farsi, that he said, "Seven whom Allah will shade with the shade of His Throne on the day when there is no shade but His shade, the just leader, a man who meets another man and says, 'By Allah, I love you for the sake of Allah,' and the other says the same, a man whose heart is attached to the mosques out of love for them, a man who spends his youth and vigor on what Allah loves and is pleased with, a man whom a beautiful woman invites to herself but he refrains out of fear of Allah, a man who gives his charity with his right hand, nearly concealing it from his left, and a man whose eyes overflow when he remembers Allah, out of fear of Allah Most High." This is mawquf and daif. Abu Jafar Ibn Abu Shayba narrated it in Kitab Arsh (56), from Muhammad bin Ubayd Muharibi, who said, Ismail bin Ibrahim Taymi narrated to us, from Ibrahim, from Walid bin Utba, from Salman, as his own statement. Ismail bin Ibrahim Taymi is Ahwal, Abu Yahya Taymi. The majority hold him to be daif, except Ibn Main, who said of him, "His hadith is to be written down." And Ibn Hajar weakened him in Taqrib.His teacher Ibrahim is Ibn Muslim Abdi Hijri. Through his route, Saeed bin Mansur narrated it in his Sunan, saying, Abu Muawiya narrated to us, from him, from Walid bin Utba, from Salman. Suyuti mentioned it in Tamhid Farsh fi Khisal Mujibah li-Zill Arsh (p. 35).So if Ibrahim Hijri is in the route of Saeed bin Mansur, then Ibn Hajar's statement in Fath al-Bari (144/2), "Saeed bin Mansur narrated it with a hasan isnad," is questionable, because the majority agree on weakening Ibrahim Hijri, and Ibn Hajar himself said of him in Taqrib, "Lenient in hadith, he raises mawqufat."I say, some of these hadiths have points of criticism as you have seen, but they are strengthened by their sahih corroborating evidence. That is why Dhahabi claimed in his book Arsh, saying, "There have come regarding the shade of the Throne hadiths that reach the level of tawatur."Ibn Hajar collected the hadiths establishing the shade of the Throne in his book Marifat Khisal Musilah ila Zilal, and Suyuti summarized it and added to it in a book he named Tamhid Farsh fi Khisal Mujibah li-Zill Arsh, printed with the verification of Ustadh Mashhur Salman, published by Maktabat Manar in the year 1407 AH.