Azami 4986

Ibn Hibban narrated it in his Sahih (3823) from Husayn Muhammad bin Abu Mashar, who said, Abdul-Jabbar bin Ala narrated to us, Bishr bin Sari narrated to us, Thawri narrated to us, from Hisham bin Urwa, from Urwa bin Zubayr, from Abdul-Rahman bin Awf, and he mentioned it. Bazzar (1113) and Tabarani in his Saghir (650) both narrated it through two other routes from Hisham bin Urwa, with his chain, similarly. Except that Bazzar identified a flaw in it, saying, "We do not know it from Abdul-Rahman except through this chain, and a group narrated it without saying, from Abdul-Rahman. Thawri narrated it from Hisham, from his father, that the Prophet ﷺ said to Abdul-Rahman, except that Muhammad bin Umar bin Hayaj narrated it to us and said, Abu Naeem narrated to us, from Sufyan, from Hisham bin Urwa, from his father, from Abdul-Rahman bin Awf, from the Prophet ﷺ."I say, there is disagreement regarding Hisham about whether the chain is connected or has a break. Malik narrated it from him in Muwatta, in the chapter on Hajj (118), Abdul-Razzaq in Musannaf (8900) from Mamar, and Bayhaqi (80/5) from Jafar bin Awn, all of them from Hisham bin Urwa, from his father, that the Prophet ﷺ said to Abdul-Rahman bin Awf, "How did you manage, Abu Muhammad, when it came to touching the Black Stone?" He said, "All of that, I touched it and I left it." He said, "You got it right." Its narrators are the narrators of the sahih collections.Thawri also narrated it from him, and there is disagreement regarding him as well, sometimes he narrated it mursal, and other times connected. Among those who narrated it from him as connected was Bishr bin Sari, who is a precise hafiz, and Muhammad bin Umar bin Hayaj, as Bazzar said. Moreover, he was not alone in connecting it. Two others also connected it, Ubaydullah bin Umar, as found in Tabarani's Saghir, and Zuhayr bin Muawiya, as found in Bazzar, both from Hisham bin Urwa, from his father, from Abdul-Rahman bin Awf, who said, and he mentioned the hadith.Ibn Abdul-Barr also reported it in Tamhid (262/22) through another route, with a full chain, from Qasim bin Muhammad, from Ibn Abu Najeeh, from Abu Salama bin Abdul-Rahman, from his father, that he said to him, and he mentioned the hadith. So there is no basis for faulting the hadith as mursal, as Bazzar said, though he then corrected himself by saying, "except that Muhammad bin Umar bin Hayaj narrated it to us," mentioning it as connected, with an additional piece of information.Shafii explained the action of Abdul-Rahman bin Awf, saying, "I think the Prophet ﷺ said to Abdul-Rahman, You got it right, because he had described to him that he touched the Stone when there was no crowding, and left it when there was crowding." Umm (172/2).I say, the practice of the early generations supports this. Ata said that he heard Ibn Abbas say, "If you find crowding at the Corner, do not harm anyone, and do not be harmed, just move on." Abdul-Razzaq narrated it (8908) from Ibn Jurayj, who said, Ata informed me, and he mentioned it.And from Manbudh bin Abu Sulayman, from his mother, that she was with Ayesha, mother of the believers, when a freedwoman of hers came in and said, "O mother of the believers, I circled the House seven times and touched the Corner two or three times." Ayesha said, "May Allah not reward you, may Allah not reward you, do you push against men? Why didn't you just say the takbir and pass by?" Shafii narrated it in Umm (172/2) from Saeed bin Salim, from Umar bin Saeed bin Abu Husayn, from Manbudh bin Abu Sulayman, and he mentioned it.Bayhaqi said (81/5), "We have narrated from Saad bin Abu Waqqas that he used to say to them, If you find a gap in the crowd, then touch the Stone, otherwise say the takbir and pass on."As for what is narrated from Umar bin Khattab, that the Prophet ﷺ said to him, "Umar, you are a strong man, do not crowd around the Black Stone and harm the weak, if you find it clear, touch it, otherwise face it, say the tahlil, and say the takbir," this is daif. It has been narrated through two routes, one of them marfu and connected.This is what Bayhaqi narrated (80/5) from his teacher Abu Abdullah Hafiz, Abu Jafar Muhammad bin Salih bin Hani narrated to us, Abu Hasan Muhammad bin Ishaq bin Ibrahim Hanzali narrated to us by dictation in the masjid of Raja bin Muawiya, Ali bin Abdullah informed us, Mufaddal bin Salih narrated to us, from Muhammad bin Munkadir, from Saeed bin Musayab, from Umar bin Khattab, and he mentioned it. Mufaddal bin Salih is al-Asadi al-Nakhkhas. Bukhari said of him, "His hadith is rejected," and Abu Hatim said, "His hadith is rejected," and in Taqrib he is described as daif, in addition to disagreement over whether Saeed bin Musayab actually heard from Umar bin Khattab.The second route is what Abdul-Razzaq (8910) and Imam Ahmad (190) narrated, both from the hadith of Sufyan, that is, Thawri, and Abdul-Razzaq paired him with Ibn Uyayna, both from Abu Yafur Abdi, who said, "I heard an old man in Makkah, during the governorship of Hajjaj, narrating from Umar bin Khattab," and he mentioned it. Bayhaqi narrated it through the route of Abu Awana, from Abu Yafur, from an old man from Khuza, who said, and Hajjaj had appointed him as his deputy over Makkah. Shafii narrated it from Ibn Uyayna, from Abu Yafur, from the Khuzai, and Sufyan said, "He is Abdul-Rahman bin Harith, whom Hajjaj had appointed over it when he departed from it." Bayhaqi narrated it and said, "It serves as a corroborating witness for the narration of Ibn Musayab."I say, there is a break in this chain, because Abdul-Rahman bin Harith, who is Abdul-Rahman bin Nafi bin Harith, one of the children of the Companions, did not live to meet Umar bin Khattab. He is the one whom Hajjaj appointed as governor of Makkah, just as his father had also been a governor over it during the time of Umar bin Khattab. However, this mursal narration strengthens what Saeed bin Musayab narrated, so the hadith has a basis, though it does not meet the standard set for this book.