Azami 4985

Darimi (1907), Ibn Khuzayma (2714), and Bazzar in Kashf Astar (1114) all narrated it from the hadith of Abu Asim Nabeel, and Abu Dawud Tayalisi (8), both of them from Jafar bin Abdullah bin Uthman, who related it. Except that Abu Dawud attributed this Jafar to his grandfather Uthman, and Bazzar said, Jafar bin Muhammad, and he also did not mention Ibn Abbas in it. Its chain is hasan due to the discussion concerning Jafar bin Abdullah bin Uthman, who is the Qurashi, the Humaydi, the Makki. Aqeeli said in al-Duafa (228), "In his hadith there is confusion and inconsistency." He then presented the hadith through another route from Jafar bin Abdullah, but made it part of the musnad of Ibn Abbas, then said, "Abu Asim and Abu Dawud Tayalisi narrated it from Jafar, and both of them said, from Ibn Abbas, from Umar, as a raised narration." Then he narrated it from Abdul-Razzaq, and it is in his Musannaf (8912), from Ibn Jurayj, who said, Muhammad bin Abbad bin Jafar informed me that he saw Ibn Abbas kiss the Black Stone and prostrate on it. He said, "The hadith of Ibn Jurayj is more fitting to be correct." End of quote.I say, there is disagreement regarding Jafar bin Abdullah bin Uthman. Some made it part of the musnad of Ibn Abbas, and others made it part of the musnad of Umar. What the trustworthy narrators from him settled on is that it is part of the musnad of Umar bin Khattab, as a raised narration. Whoever said otherwise has erred, for even though Aqeeli said of him that there is confusion and inconsistency in his hadith, Imam Ahmad and Abu Hatim deemed him trustworthy, so what the trustworthy narrators agree upon from his hadith should not be abandoned. The confusion may have come from someone below him, in making the hadith part of the musnad of Ibn Abbas.As for Aqeeli's preference for Ibn Jurayj's stopped narration ending at Ibn Abbas, this is a preference without a valid basis for preference, since Muhammad bin Abbad bin Jafar did not ask him why he prostrated on it, he merely related what he saw, and this does not preclude that what he did was based on a raised narration, which he would have confirmed had he been asked. This is especially so since it has come through another route, which Bayhaqi recorded (5/75) through the route of Yahya bin Sulayman Jafi, who said, Yahya bin Yaman narrated to us, Sufyan narrated to us, from Ibn Abu Husayn, from Ikrima, from Ibn Abbas, who said, I saw the Prophet ﷺ prostrate on the Stone. He said, "No one narrated it from Sufyan except Ibn Yaman, and Ibn Abu Husayn is Abdullah ibn Abdul-Rahman bin Abu Husayn."I say, Ibn Yaman is disputed. Ibn Main said, I hope he is truthful. Ibn Madini said, He suffered a stroke and his memory was affected. It appears that he did not err in this particular hadith, because others followed him in raising it. This makes clear that the hadith is a raised narration, and it does not fall below the level of hasan. One's heart is at ease that it is part of the musnad of Umar bin Khattab, and whoever said otherwise either abridged it or erred in it, just as some erred in identifying Jafar bin Abdullah bin Uthman. Hakim said in al-Mustadrak (1/455), after presenting the hadith through the route of Abu Asim, Jafar bin Abdullah is Ibn Hakam. And he said, "sahih in chain," and this is an error on his part. Likewise, the editor of Abdul-Razzaq's Musannaf inserted between Muhammad bin Abbad and Ibn Abbas a man whom he gave the kunya "Abu Jafar," and all of this is error or mistake from the copyists, just as Abu Yaala (219) erred in his transmission from Abu Dawud Tayalisi, for he did not mention "Ibn Abbas" between Muhammad bin Abbad and Umar bin Khattab, making the chain disconnected.However, Haythami said in al-Majma (241/3), from Abdullah bin Umar, who said, "I saw Umar bin Khattab kiss the Stone and prostrate on it, then he returned and kissed it again and prostrated on it, then he said, This is how I saw the Messenger of Allah ﷺ do." He said, "Abu Yaala narrated it through two chains, and in one of them is Jafar bin Muhammad Makhzumi, who is trustworthy though there is some discussion about him, and the rest of its narrators are narrators found in Sahih. Bazzar also narrated it through a good route."I say, Bazzar likewise narrated it through the route of Jafar bin Muhammad Makhzumi, as mentioned earlier. As for Abu Yaala's narration through the route of Jafar bin Muhammad, it contains a disconnection, as you have seen, or an omission, and this omission is not Ibn Umar, rather it is Ibn Abbas. As for the second narration found in Abu Yaala, it is as follows, through the route of Ibn Umar. So Haythami is the last one to confuse the hadith of Ibn Abbas with the hadith of Ibn Umar, and Allah is the one whose help is sought.As for the second narration to which Haythami referred, it is what Abu Yaala (220) narrated from Zakariya bin Yahya Zahmawayh Wasiti, who said, Umar bin Harun narrated to us, from Hanzala bin Abu Sufyan, from Salim bin Abdullah, from his father, who said, "I saw Umar bin Khattab kiss the Stone and prostrate on it, then he returned and kissed it again and prostrated on it, then he said, This is how I saw the Messenger of Allah ﷺ do it." Umar bin Harun is Balkhi, and he is discarded as a narrator. In this there is a rebuttal of Bazzar's statement, "We do not know it from Umar except through this chain." For it has also been narrated from him through this second chain, unless one says he means specifically the sahih chain.It has also been narrated from Ibn Abbas, who said, "The Messenger of Allah ﷺ used to kiss the Corner and place his cheek upon it." Abu Yaala narrated it, and in it is Abdullah bin Muslim bin Hurmuz, who is daif, as Haythami said in al-Majma.The meaning of prostrating on the Black Stone is placing the forehead upon it, as its explanation has come in some of the reports. Shafii and Ahmad recommended it after kissing, while Malik disliked it, so perhaps these reports had not reached him.