Azami 4991

Abu Dawud (1899) narrated it via Isa bin Yunus, and Ibn Majah (2962) narrated it via Abdul-Razzaq, both from Muthanna bin Sabbah, who said, "Amr bin Shuayb narrated to me," and he related it, the wording given being that of Abu Dawud. In Ibn Majah's wording, he said, "I circled with Abdullah bin Amr, and when we finished the seventh circuit, we prayed two rak'ahs behind the Kaaba." Then I said, (he related it). In his version it appears as "from his father, from his grandfather," and this is the correct version, as found in Abdul-Razzaq's hadith in his Musannaf (9043), and Daraqutni also narrated it this way.This is supported by what Abdul-Razzaq also narrated from Ibn Jurayj, who said, "Amr bin Shuayb said, Muhammad, his grandfather, circled together with his father Abdullah bin Amr, and when it was the seventh circuit, Muhammad said to Abdullah at the point where they seek refuge, 'Seek refuge.' Abdullah said, 'I seek refuge with Allah from Satan.' Then when he touched the corner, he sought refuge between the corner and the door, and pressed his forehead and chest against the House, then said, I saw the Messenger of Allah ﷺ do that."Its chain is hasan, though Muthanna bin Sabbah is daif. However, it is strengthened by the second route, that of Ibn Jurayj. As for the phrase "from his father," Munziri said in Mukhtasar, "This is Shuayb bin Muhammad bin Abdullah bin Amr, who is confirmed to have heard from Abdullah bin Amr according to the correct view. In Ibn Majah's book it appears as 'from his father, from his grandfather,' meaning that Shuayb and Muhammad both circled together with Abdullah." I say, this is as he said, for Azraqi related in Akhbar Makkah (1/349), via Ibn Jurayj and Muthanna bin Sabbah, from Amr bin Shuayb, from his father, that he said, "Muhammad bin Abdullah circled together with his father Abdullah bin Amr," and he related it.On this subject there is also what was narrated from Abdul-Rahman bin Safwan, who said, "When the Messenger of Allah ﷺ conquered Makkah, I said, 'I will put on my clothes' - my house was on the road - 'and I will watch how the Messenger of Allah ﷺ does.' So I went out and saw the Prophet ﷺ emerge from the Kaaba along with his companions, and they had touched the House from the door to the Hatim, and had placed their cheeks against the House, with the Messenger of Allah ﷺ in their midst." Abu Dawud (1898) narrated it, as did Imam Ahmad (15552), and Ibn Khuzayma (3017) graded it sahih, all of them from the hadith of Jareer bin Abdul-Hameed, from Yazid bin Abu Ziyad, from Mujahid, from Abdul-Rahman bin Safwan, and he related it.Yazid bin Abu Ziyad is the Hashimi client, and the majority of scholars agree in judging him daif. Among the indications of the unsoundness of his narration is Abdul-Rahman bin Safwan's question to Umar bin Khattab, "How did the Messenger of Allah ﷺ act when he entered the Kaaba?" He said, "He prayed two rak'ahs." Ahmad (15553) narrated this from another route from Jareer with his chain. Yet it is not established in the sound narrations that Umar was among those who entered the House, so that he could be asked how the Messenger of Allah ﷺ acted.On this subject there is also what is narrated from Ibn Abbas, who said, "The Prophet ﷺ heard a man between the door and the corner saying, 'O Allah, forgive so-and-so son of so-and-so.' He said, 'What is this?' The man said, 'A man asked me to pray for him here.' The Prophet ﷺ said, 'Your companion has been forgiven.'" Fakihi narrated it in Akhbar Makkah (1/177), and it contains Harith bin Imran Jufari Madani. Ibn Hibban said, "He used to fabricate hadiths and attribute them to trustworthy narrators," and Daraqutni said, "Discarded (matruk)." He is among the men of Tahdhib, and Hafiz said in Taqrib, "Daif."Likewise, what is narrated from Muhammad bin Abdullah bin Saaib, from his father, that he used to guide Ibn Abbas and would stand him at the third section next to the corner adjoining the black stone corner near the door, and Ibn Abbas would say to him, "I have been informed that the Messenger of Allah ﷺ used to pray here." He would say, "Yes." So he would stand and pray, is not sound. Abu Dawud (1900) and Nasai (2921) both narrated it from the hadith of Yahya bin Saeed, "Saaib bin Amr Makhzumi narrated to us, Muhammad bin Abdullah bin Saaib narrated to me," and he related it. This Muhammad is unknown (majhul), as stated by Abu Hatim.On this subject there is also what is narrated from Ibn Abbas, that the Prophet ﷺ said, "What is between the corner and the door is the Multazam. Whoever calls upon Allah there with a need, distress, or grief will have it relieved by Allah's permission." Tabarani narrated it in Al-Kabir (11/321), and Ibn Adi narrated it in Al-Kamil, the wording being his. It contains Abbad bin Kathir Thaqafi Basri, who is matruk. Ahmad said, "He narrated fabricated hadiths." Haythami criticized it on this basis in Al-Majma (3/246).It has also been narrated from Ibn Abbas through other chains, all of which are worthless. It has also been narrated from him as a stopped report (mawquf) with a sahih chain. Abdul-Razzaq (9047) narrated it from Ibn Uyayna, from Abdul-Kareem Jazari, from Mujahid, who said, "Ibn Abbas said, 'This is the Multazam, between the corner and the door.'" Abdul-Razzaq (9045) also narrated with a sahih chain from Mujahid, who said, "I came to Ibn Abbas while he was seeking refuge between the corner and the door."Bayhaqi (5/164) narrated it from the hadith of Abu Zubayr, from him, that he used to press himself against what is between the corner and the door, and would say, "What is between the corner and the door is called the Multazam. No one presses himself between them and asks Allah for anything without being granted it." Nawawi said in Al-Majmu (8/261), "Bayhaqi narrated it as a stopped report from Ibn Abbas with a daif chain," then said, "It has been mentioned several times before that the scholars agree on being lenient regarding daif hadiths concerning the merits of deeds and similar matters that do not involve rulings," end of quote.It has also been narrated from Hisham bin Urwa, from his father, that he used to press his chest, hand, and stomach against the House. Mansur said, "I asked Mujahid, 'When I want to make the farewell, what should I do?' He said, 'You circle the House seven times, pray two rak'ahs behind the standing place (Maqam), then go to Zamzam and drink from its water, then go to the Multazam, which is between the black stone and the door, and touch it, then supplicate, then ask for what you need, then touch the stone and depart.'"Shafii recommended that a pilgrim, when performing the farewell circling, go to the Multazam and press his stomach and chest against the wall of the House, spreading his hands on the wall, placing the right hand toward the door and the left toward the black stone, and supplicating for whatever he wishes concerning this world and the next.Sheikh Islam bin Taymiya, may Allah have mercy on him, said in Majmu Fatawa (26/142–143), "If he wishes to go to the Multazam, which is what is between the black stone and the door, and place upon it his chest, face, forearms, and palms, and supplicate and ask Allah, the Exalted, for his need, he may do so. He may do this before the farewell circling as well, for there is no difference between doing this Multazam during the farewell or at another time. The companions used to do this when they entered Makkah." He continued, saying, "And if he stood at the door and supplicated there without pressing against the House, that would also be good."There is disagreement regarding Ibn Umar as to whether he used to press against any part of the House. The correct view, as narrated by Abdul-Razzaq (9051) from Maamar, from Ayub, from Nafi, from him, is "that he never used to press against any part of the House." As for what Abdul-Razzaq (9050) narrated from Ibn Jurayj, who said, "I was told concerning Ibn Umar that he used to seek refuge between the corner and the door," this contains a break in the chain (inqita).