Azami 4962

Ibn Khuzayma (2731), Hakim (1/456), and Bayhaqi (5/75) all narrated it from the hadith of Ayub bin Suwayd, from Yunus, from Zuhri, from Masafi bin Shayba Hajabi, from Abdullah bin Amr, and he mentioned it. Hakim said, "This is a hadith that Ayub bin Suwayd narrated alone from Yunus, and Ayub is among those whose narrations Bukhari and Muslim did not rely on, though he is one of the eminent scholars of Syria." Ibn Khuzayma said, "This report was not given a connected chain, as far as I know, by anyone narrating from Zuhri except Ayub bin Suwayd, if indeed he preserved it accurately from him."I say, it is not as he said. Rather, Ahmad bin Shabib also gave it a connected chain, from his father, from Yunus, from Zuhri, and he added to it, "Nothing touches them of affliction or illness except that it is healed." Bayhaqi narrated it. Ahmad's father is Shabib bin Saeed, and there is no harm in his hadith when narrated through his son Ahmad from him. This is a strong corroboration for Ayub bin Suwayd, whom most scholars have graded as daif, except for his statement, "Nothing touches them of affliction or illness except that it is healed," for this addition is objectionable, with no one else corroborating it.This hadith has also been narrated through two other routes apart from Zuhri. Tirmidhi (878) narrated it from Qutayba bin Saeed, who said, Yazid bin Zuray narrated to us. Imam Ahmad (700) narrated it from Affan, both of them, meaning Yazid and Affan, from Raja Abu Yahya, from Masafi bin Shayba, who said, I heard Abdullah bin Amr say, I heard the Messenger of Allah ﷺ say (and he mentioned the hadith). In the Musnad of Imam Ahmad, "I adjure you by Allah" three times, placing his finger in his ears, "I indeed heard the Messenger of Allah ﷺ say" (and he mentioned it).This serves as a supporting witness for the hadith of Zuhri, as Hakim said, that is, it corroborates it. Nawawi graded it sahih in Majmu (8/36) and said, "Bayhaqi narrated it with a sahih chain meeting the standard of Muslim." Tirmidhi said, "It has also been narrated from Abdullah bin Amr as a stopped report."I say, Abu Hatim likewise said this in Ilal (899), but through the narration of Zuhri and Shuba, both from Masafi bin Shayba, and he said, "This is more likely correct, and Raja is a narrator who is not strong." I say, Ibn Khuzayma (2732) also recorded it through the route of Abu Yahya, and he said, "I do not know this Abu Raja to be of established reliability or blame, and I do not rely on a report from someone like him." Perhaps he had not come across the statement of Abu Hatim, nor the statement of Ibn Main, who said of him, "Daif."As for Abu Hatim's statement, "Zuhri and Shuba both narrated it from Masafi bin Shayba, from Abdullah bin Amr, as a stopped report, and this is more likely correct," he perhaps meant what Abdul-Razzaq (8921) narrated from Ibn Jurayj, from Ibn Shihab, who said, Masafi Hajabi informed me that he heard a man narrating from Abdullah bin Amr that he said (and he mentioned the hadith). Ibn Jurayj is a mudallis and he narrated this with an unspecified chain (anana).Abdul-Razzaq (8915) also narrated it from Ibn Jurayj, who said, Ataa narrated to me, from Abdullah bin Amr and Kaab Ahbar, that they both said, "Were it not for what those with impurities from the pre-Islamic era wipe upon it, there would be no afflicted person except that he would be healed by it, and there is nothing in Paradise found on earth except it." This chain is sahih, because Ibn Jurayj stated explicitly that he heard it directly.It has also come as a raised report (marfu) in Bayhaqi (5/75) through the route of Musaddad, who said, Hammad bin Zayd narrated to us, from Ibn Jurayj, from Ataa, from Abdullah bin Amr, raising it to the Prophet in abbreviated form. And Allah, the Exalted, knows best what is correct.