Azami 4966

Tirmidhi (959), Hakim (1/489), and Ibn Hibban (3697) all reported it from the hadith of Jareer bin Abdul-Hameed. Ibn Abu Shayba (4/192, Al-Lahham edition) reported it through Muhammad bin Fudayl. Both of them narrated from Ata bin Saaib, from Abdullah bin Ubayd bin Umayr, from his father, from Ibn Umar, and he related the hadith. Hakim said, "It is a sahih hadith, given what I have explained about the condition of Ata bin Saaib, though the two of them (Bukhari and Muslim) did not report it."In Hakim's statement there is an allusion to what has been said about Ata bin Saaib, namely that his memory became confused later in life, and Jareer bin Abdul-Hameed was among those who heard from him after that confusion set in. Ibn Main said, "What Jareer heard from him is not among his sahih narrations." Aqeeli said, "Whoever among the senior narrators heard from him, such as Sufyan and Shuba, that is sahih, but as for Jareer and those like him, no."I say, this is as they said, but Sufyan narrated from him only part of the hadith, namely the removal of sins, while Hammad bin Zayd mentioned, along with that first part, the second part of the hadith, namely the virtue of tawaf. Jareer bin Abdul-Hameed and Muhammad bin Fudayl combined the two parts of the hadith into a single narration. So it appears that Ata bin Saaib had not yet become confused when he narrated this hadith in its two parts, since each of the two parts has a corroborating narrator among those who heard from him before his confusion set in. On this basis the isnad of the hadith is sound, for Ata bin Saaib is trustworthy, and the leading scholars have affirmed his trustworthiness.Hushaym also corroborated the two of them in combining the parts of this hadith into a single narration. Imam Ahmad (4462) reported it from him, from Ata bin Saaib, from Abdullah bin Ubayd bin Umayr, that he heard his father say to Ibn Umar, "Why is it that I never see you touch anything but these two corners, the Black Stone and the Yemeni Corner?" Ibn Umar replied, "If I do that, it is because I heard the Messenger of Allah ﷺ say, 'Touching them removes sins.' And I heard him say, 'Whoever completes a circuit of tawaf, counting it, and prays two rakahs, it will be for him like freeing a slave.' And I heard him say, 'No man raises a foot or sets it down without ten good deeds being written for him, ten bad deeds being removed from him, and ten degrees being raised for him.'"Hushaym bin Bashir is also among those who heard from Ata bin Saaib after his confusion set in. Baghawi reported it in Sharh al-Sunnah (1916) through Hushaym and said, "A hasan hadith," and it is as he said, since there are corroborating narrations for Hushaym in the parts of this hadith.As for what Ibn Majah (2956) reported from Ali bin Muhammad, who said, Muhammad bin Fudayl narrated to us, from Ala bin Musayab, from Ata, from Abdullah bin Umar, who said, the Messenger of Allah ﷺ said, "Whoever performs tawaf around the House and prays two rakahs, it is like freeing a slave," this contains a break in the chain, for Ata, who is Ibn Abu Rabah, did not hear from Ibn Umar. Imam Ahmad said, "He saw Ibn Umar but did not hear from him." Ibn Main said, "He did not hear anything from Ibn Umar, though he did see him, and no hearing from him is established for him."I say, it has also been reported as a mawquf report. Ibn Jurayj reported it from Ata, from him. Ibn Abu Shayba (4/192) reported it. Its narrators are trustworthy, but Ibn Jurayj is a mudallis and he used the ambiguous form "an" here.On this subject there is also what has been reported from Ibn Abbas as a marfu report, "Whoever performs tawaf around the House fifty times comes out from his sins as on the day his mother bore him." Tirmidhi (866) reported it from Sufyan bin Waki, who said, Yahya bin Yaman narrated to us, from Sharik, from Abu Ishaq, from Abdullah bin Saeed bin Jubayr, from his father, from Ibn Abbas, and he related it. Tirmidhi said, "It is a gharib hadith. I asked Muhammad about this hadith, and he said, this is only narrated from Ibn Abbas as his own statement." And it is as he said, for Ibn Abu Shayba (4/192, Al-Lahham edition) reported it through Mutarrif, from Abu Ishaq, with his chain, except that in it, it occurs as from Saeed bin Jubayr, from Ibn Abbas, without mentioning Abdullah bin Saeed in it. Has some distortion occurred in it, or is it truly transmitted this way? Furthermore, Sharik also narrated it as a mawquf report. Abdul-Razzaq (9809) reported it from Ibn Mubarak, from Sharik, with his chain, as mawquf.Sharik is Ibn Abdullah Nakhai Kufi, weak in memory, and Abu Ishaq is Subayi, a mudallis who used the ambiguous form "an" here, and moreover his memory became confused toward the end of his life. Ahmad bin Muhammad bin Umar bin Yunus Yamami reported it from Abdul-Razzaq, with his chain, as marfu, with this wording, "Whoever performs tawaf around this House fifty circuits will be forgiven." Ibn Shahin reported it in Targheeb fi Fadail Amal (333) from Muhammad bin Yaqub Khadib, who said, Ahmad bin Muhammad bin Umar Yamami narrated to us, and he related it. This Yamami is very daif, and he narrated manuscripts from trustworthy narrators containing strange material. Ibn Adi said, "The strange narrations of this Yamami are numerous, and he is muqarib al-hadith, closer to weakness than to truthfulness."On this subject there is also what has been reported from Abdullah bin Amr, from the Prophet ﷺ, "Whoever performs tawaf seven times and prays two rakahs behind the Station is like one who frees a slave." Ibn Shahin reported it in Targheeb fi Fadail Amal (331) from Abdullah bin Muhammad, who said, Hudba bin Khalid narrated to us, who said, Hammad bin Jad narrated to us, who said, Qatada narrated to us, who said, Ata bin Abu Rabah narrated to us, that a freedman of Abdullah bin Amr told him from Abdullah bin Amr, and he related it. It contains Hammad bin Jad, who is Huthali Basri, whom Ibn Main, Nasai, and Abu Dawud declared daif, and Abu Zura found weak, and it also contains the unidentified freedman of Abdullah bin Amr bin As.It has also been reported as a mawquf report attributed to Abdullah bin Amr. Abdul-Razzaq (8825) reported it from Mamar, from Hawshab, from Ata bin Abu Rabah, narrating from Abdullah bin Amr, who said, "Whoever performs tawaf around the House and prays two rakahs, saying nothing but good, it is like freeing a slave."On this subject there is also what has been reported from Ayesha as a marfu report, "Allah takes pride before the angels in those who perform tawaf." Abu Yaala (4609) reported it, and Khatib in Tarikh Baghdad (916) in the biography of Muhammad bin Sabih Ibn Sammak, and Ibn Adi in Kamil (5/1992) in the biography of Aiz bin Nusayr, to show his objectionable narrations, all of them through Aiz bin Nusayr, from Ata, from Ayesha, and he related it. Aiz bin Nusayr is a narrator of objectionable hadiths. Yahya said, "There is no harm in him, but he narrated objectionable hadiths." And in a narration from Uthman bin Saeed, he said, I said to Yahya bin Saeed, Aiz bin Nusayr, how is his hadith? He said, "Daif."Dhahabi mentioned this hadith in Mizan in the biography of Aiz bin Nusayr to show his objectionable narrations. Ibn Adi said, "All these hadiths are unpreserved." A caution, in some sources "Ibn Nusayr" has been distorted into "Ibn Bashir."On this subject there is also what has been reported from Dawud bin Ajlan, who said, "We performed tawaf with Abu Iqal in the rain, and when we finished our tawaf we came behind the Station, and he said, I performed tawaf with Anas bin Malik in the rain, and when we finished the tawaf we came to the Station and prayed two rakahs, and Anas said to us, 'Begin your deeds anew, for you have been forgiven. This is what the Messenger of Allah ﷺ said to us, and we performed tawaf with him in the rain.'" Ibn Majah (3118) reported it from Muhammad bin Abu Umar Adani, who said, Dawud bin Ajlan narrated to us, and he related it.Dawud bin Ajlan is Balkhi, who settled in Makkah. Ibn Hibban said, "He narrates from Abu Iqal, from Anas, many objectionable narrations and fabricated things," and then he mentioned this hadith. Ibn Main, Abu Dawud, Bayhaqi, Hakim, and others also declared him daif.