Azami 5112

It was narrated by Ibn Hibban (1887), Bayhaqi in Dalail Nubuwwah (6/294), and Bazzar, Kashf al-Astar (1082), all of them from the hadith of Yahya bin Abdul-Rahman Arhabi, who said, Ubayda bin Aswad narrated to me, from Qasim bin Walid, from Sinan bin Harith bin Musrif, from Talha bin Musarrif, from Mujahid, from Ibn Umar, and he related a long hadith, this being a portion of it. Its chain of transmission is hasan because of Yahya bin Abdul-Rahman, for there is disagreement about him, though he is hasan al-hadith. Sinan bin Harith bin Musrif was mentioned by Ibn Hibban in al-Thiqat (6/424, 8/299), who listed among those who narrated from him Qasim bin Walid and Muhammad bin Talha. Ibn Abu Hatim gave him a biographical entry in al-Jarh wal-Tadil (4/254), and added Salih bin Huyayy, father of Hasan bin Salih, among those who narrated from him. Bayhaqi said, "Its chain of transmission is hasan." Haythami said, "The men of Bazzar are trustworthy." Bazzar said, "This hadith has been narrated through several routes, and we do not know of a better one than this route."I say, it is as he said, for Abdul-Razzaq narrated it (8830), and from him Tabarani (3566), from Ibn Mujahid, from his father, from Ibn Umar, who said, and he related the hadith at length. Abdul-Razzaq did not specify who Ibn Mujahid was. If it is Abdul-Wahhab, then Waki said, "They used to say that Abdul-Wahhab bin Mujahid did not hear from his father," meaning there is a break in the chain. Moreover, he is very daif. Sufyan called him a liar, Ibn Main said, "Daif," and Abu Hatim said, "Daif al-hadith." As for Ibn Adi's statement that most of what he narrates is not corroborated, this is not to be taken absolutely, for he was corroborated in the chain mentioned above, except that this corroboration carries no weight due to his severe weakness. So the conclusion is as Bazzar said before. He also said, "It has been narrated from Ismail bin Rafi, from Anas, something similar to the hadith of Ibn Umar."I say, Bazzar narrated it in Kashf al-Astar (1083) with his chain of transmission from Ismail bin Rafi, from Anas bin Malik, similar to the hadith of Ibn Umar. Ismail bin Rafi is daif.Also on this topic is what was narrated from Ibn Abbas, who said, "So-and-so was riding behind the Messenger of Allah on the Day of Arafah. The young man began glancing at the women and looking at them. The Messenger of Allah kept turning his face away with his hand from behind him several times. The young man kept glancing at them. So the Messenger of Allah said, 'My nephew, this is a day on which whoever controls his hearing, his sight, and his tongue will be forgiven.'"This was narrated by Imam Ahmad (3041, 3350), Abu Yaala (2441), Tabarani (12974), and Ibn Khuzayma in his Sahih (2834, 2833), all of them through the route of Sakin bin Abdul-Aziz, who said, "My father narrated to me, saying, I heard Ibn Abbas say," and he related it. In some of the narrations, the young man is identified as Fadl bin Abbas. Sakin bin Abdul-Aziz bin Qays Abdi Basri is disputed. Ibn Main said, "Trustworthy." Abu Hatim said, "There is no harm in him." Ibn Hibban mentioned him in al-Thiqat. Ajli said, "Trustworthy." Ibn Adi said, "I hope there is no harm in him." But Nasai said, "He is not strong." The conclusion is that he is hasan al-hadith, and this is why Ibn Hajar said of him, "Truthful, narrates from the daif narrators," so his weakness is not from himself.However, his father, Abdul-Aziz bin Qays, was described by Abu Hatim as "unknown," yet Ibn Hibban mentioned him in al-Thiqat. Ibn Khuzayma disavowed both him and his son, saying, "I am free of responsibility for Sakin bin Abdul-Aziz and his father." He then narrated with his chain of transmission through two routes from Sakin bin Abdul-Aziz, from his father, similarly, after mentioning the story of Fadl riding behind the Messenger of Allah and beginning to look at a beautiful woman, while the Prophet turned his face away from her, without mentioning the additions that appear in the hadith of Sakin bin Abdul-Aziz.I say, this story is sahih and is found in al-Sahih. From this it becomes clear how lenient Munziri was in his statement, after citing the hadith of Ibn Abbas from the Musnad of Imam Ahmad, "With a sahih chain of transmission."Also on this topic is what was narrated from Talha bin Ubaydullah bin Kurayz, that the Messenger of Allah said, "The devil has never been seen on any day smaller, more defeated, more despised, or more enraged than he is on the Day of Arafah. That is because of what he sees of the descent of mercy and Allah's overlooking of great sins, except for what he saw on the Day of Badr." It was said, "And what did he see on the Day of Badr, O Messenger of Allah?" He said, "He saw Jibreel driving back the angels."This was narrated by Malik in al-Hajj (260), and from him Abdul-Razzaq (8832), from Ibrahim bin Abu Abla, from Talha bin Ubaydullah, and he related it. This is a mursal narration, because Talha bin Ubaydullah is Ibn Kurayz Khuzai, Abu Mutarrif, a successor and not a companion. His word "adhar," with the letters dal and unpointed ha, means "further removed and more disgraced." Allah Most High said, "So he was cast into Hell, blamed and driven away" [Isra 17:39], meaning removed from the mercy of Allah.Also on this topic is what was narrated from Abbas bin Mirdas Sulami, who said, the Prophet prayed for forgiveness for his nation on the evening of Arafah, and it was answered, "I have forgiven them, except for the wrongdoer, for I will take from him on behalf of the one wronged." He said, "My Lord, if You wish, You could give the wronged party something from Paradise and forgive the wrongdoer." But he was not answered that evening. When morning came at Muzdalifa, he repeated the prayer, and he was answered as he had asked. He said, the Messenger of Allah laughed, or he said, smiled. Abu Bakr and Umar said to him, "May our fathers and mothers be sacrificed for you, this is not a moment when you would normally laugh, so what made you laugh? May Allah keep you smiling." He said, "When the enemy of Allah, Iblis, realized that Allah had answered my prayer and forgiven my nation, he took dust and began throwing it on his head, crying out in woe and destruction. What I saw of his despair made me laugh."This was narrated by Ibn Majah (3013) from Ayub bin Muhammad Hashimi, who said, Abdul-Qahir bin Sari Sulami narrated to us, who said, Abdullah bin Kinana bin Abbas bin Mirdas Sulami narrated to us, that his father informed him, from his father, that the Prophet prayed, and he related it.Abu Dawud narrated it (5234) but limited himself to his statement, "The Messenger of Allah laughed, and Abu Bakr or Umar said to him, 'May Allah keep you smiling,'" and then he related the hadith in full. This is how Abu Dawud phrased it, so his statement "he related the hadith" refers to citing the full hadith.It was narrated by Imam Ahmad (16207) and Bayhaqi in Shuab al-Iman (346) in full, all of them through the route of Abdul-Qahir bin Sari with his chain of transmission, similarly, except that they said, "from Ibn Kinana bin Abbas." Ibn Kinana is Abdullah, as is explicitly stated in Ibn Majah's version.Bukhari cited it in his Tarikh (2/7-3) and said, "His hadith is not sahih." I say, it is as he said, for it contains Abdullah bin Kinana bin Abbas, from whom no one narrated except Abdul-Qahir, and this is why Ibn Hajar said of him, "Unknown." Also, his father, Kinana bin Abbas bin Mirdas, had no one narrate from him except his son Abdullah, and this is why Ibn Hajar also said of him, "Unknown."Ibn Hibban said in the biography of Kinana bin Abbas bin Mirdas Sulami in al-Majruhin (2/234), "He narrates from his father, and his son narrated from him. His hadith is very objectionable. I do not know whether the confusion in his hadith comes from him or from his son, but whichever of the two it is, his narrations cannot be used as evidence due to the severity of the objectionable material he brought regarding well-known figures." Then he mentioned him again in al-Thiqat (5/339) among the successors, thus contradicting himself.Bayhaqi said, "This hadith has many corroborating narrations, and we have mentioned them in the book al-Bath. If it is proven sahih by its corroborating narrations, then it constitutes evidence, and if it is not proven sahih, then Allah, Mighty and Majestic, has said, "Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills" [Nisa 4:48], and the wrongdoing of some people against others is less than shirk." End of quote. In this there is an indication that the hadith is daif even with its corroborating narrations.Ibn Jawzi went to an extreme and included this hadith in his book al-Mawduat (2/214), based on Ibn Hibban's statement about Kinana bin Abbas, and perhaps he did not come across Ibn Hibban's statement in al-Thiqat. The conclusion is that it is daif, not fabricated, and this is why Ibn Hajar critiqued this in al-Qawl al-Musaddad (the seventh hadith), and mentioned corroborating narrations for it, though all of them are daif, none of them being free of weakness. Then, despite its weakness, this hadith indicates the general forgiveness of sins for whoever attends the standing at Arafah, apart from the rights owed to fellow servants.It has come in al-Sahih, regarding Allah's saying, "And We will remove whatever is in their breasts of resentment, as brothers, on thrones facing each other" [Surah Hijr 15:47], "The believers will be freed from the Fire and detained on a bridge between Paradise and Hell. There, they will settle among themselves the wrongs that occurred between them in this world, and when they have been purified and cleansed, they will be permitted to enter Paradise. By the One in whose hand is the soul of Muhammad, each one of them will be better guided to his dwelling in Paradise than he was to his dwelling in this world."This was narrated by Bukhari in al-Riqaq (6535) from Salit bin Muhammad, who said, Yazid bin Zuray narrated to us, and he recited the noble verse, and said, Saeed narrated to us, from Qatada, from Abu Mutawakkil Naji, that Abu Saeed Khudri said, the Messenger of Allah said, and he related the hadith.It has also been narrated, contrary to the hadith of Abbas bin Mirdas, from Anas bin Malik, who said, the Messenger of Allah stood at Arafah on the Day of Arafah, and as the sun was about to set, he said, "O Bilal, have the people fall silent for me." Bilal stood up and said, "O people, be silent." Then the Messenger of Allah said, "Jibreel came to me just now and conveyed to me from my Lord the greeting of peace, and said, 'Allah has forgiven the people of Arafat, except for the mutual claims owed to one another. Set off in the name of Allah.'"This was narrated by Aqeeli in the biography of Shabbuya Marwazi, from Ibn Mubarak, and he said, "His hadith is objectionable and not preserved." He said, "This meaning has been narrated with a different wording in the hadith of Abbas bin Mirdas and the hadith of Ibn Umar and others, though their chains of transmission are weak. There is also a narration from Ayesha and Jabir with two sound chains of transmission." End of quote. See al-Duafa (2/196-197).Dhahabi said in al-Mizan (2/262), "Shabbuya, from Ibn Mubarak," and he mentioned an objectionable hadith cited by Aqeeli. Once we recognize that the wording of this hadith contradicts what Abbas bin Mirdas narrated, we recognize the error of Munziri in al-Targhib wal-Tarhib (1821), where he made the hadith of Ibn Mubarak agree with the hadith of Abbas bin Mirdas, with this wording, "Allah, Mighty and Majestic, has forgiven the people of Arafat and the people of the sacred site, and has guaranteed on their behalf the mutual claims owed to one another." He added, "Umar bin Khattab stood up and said, 'O Messenger of Allah, is this for us specifically?' He said, 'This is for you, and for whoever comes after you until the Day of Resurrection.'" Umar said, "How abundant and good is the favor of Allah!" End of quote. Perhaps he erred in the wording since he was dictating from memory, as appears from his introduction.Also on this topic is what was narrated from Anas, who said, I heard the Messenger of Allah say, "Allah, exalted is He, bestows favor upon the people of Arafat, taking pride in them before the angels, saying, 'My angels, look at My servants, disheveled and dusty, who have come striving toward Me from every distant path. I call you to witness that I have answered their prayer, granted their desire, forgiven the wrongdoer among them for the sake of the righteous, and given the righteous among them everything they asked of Me, except for the mutual claims between them. When the people set off toward Jam and stood and returned to seeking and asking of Allah, He says, "My angels, My servants have stood, and returned to seeking and asking, so I call you to witness that I have answered their prayer, granted their desire, forgiven the wrongdoer among them for the sake of the righteous, given the righteous among them what they asked of Me, and taken upon Myself the mutual claims between them."'"This was narrated by Abu Yaala (1351) from Ibrahim bin Hajjaj Nayli, who said, Salih Murri narrated to us, from Yazid Raqashi, from Anas, and he related it. Haythami mentioned it in al-Majma (3/257) and declared it daif because of Salih Murri.I say, Salih Murri is Ibn Bashir bin Wadi Murri, with the mim vowelled with damma and the ra doubled, whom Ibn Main declared daif, and Bukhari said, "Munkar al-hadith." In al-Taqrib it says, "Daif." As for Ibn Hibban, he mentioned him in al-Thiqat (4/374), so it appears he did not come across the statements of the scholars about him. Haythami overlooked Yazid Raqashi, who is Ibn Yazid bin Aban, and did not declare him daif, though he is among those who have been declared daif.As for what has been narrated, "The best of days is the Day of Arafah when it coincides with Friday, and it is better than seventy pilgrimages on a day other than Friday," this has no basis. Ibn Athir cited it in Jami al-Usul (6867), edited by Ayman Salih, and attributed it to Razin. Razin is Ibn Muawiya bin Ammar Andalusi Saraqusti, who died in the year five hundred and thirty-five in Makkah. Dhahabi described him in Siyar Alam al-Nubala (20/204) as the famous scholar of hadith, author of the book Tajrid al-Sihah, and he was the imam of the Malikis in the Sacred Precinct.Ibn Athir said in the introduction to Jami al-Usul (1/48-50), "He combined the books of Bukhari, Muslim, the Muwatta of Malik, the Jami of Tirmidhi, the Sunan of Abu Dawud, and the Sunan of Abu Abdul-Rahman Nasai, may Allah's mercy be upon them." This is what Ibn Athir based his book Jami al-Usul on, but as Dhahabi the scholar of hadith says, "He included in his book weak additions, and had he refrained from them, he would have done better."I say, this hadith is of that kind. The scholars of hadith have tried to trace the chain of transmission of this hadith but have not found it. Ibn Qayyim said in his Zad (1/65), after explaining the merit of standing on Friday from ten angles, "As for what has become widespread on the tongues of common people, that it equals seventy-two pilgrimages, this is false and has no basis from the Messenger of Allah, nor from any of the companions or successors."Ibn Hajar said in al-Fath (8/271), after attributing it to Razin in his Jami, "I do not know his status, for he did not mention his companion narrator, nor who narrated it."Ibn Nasir Din Dimashqi said in his treatise "The Merit of the First Ten Days of Dhul-Hijjah and the Day of Arafah" (p. 46), "The hadith about standing on Friday equaling seventy-two pilgrimages is a false hadith that is not sahih, and likewise it is not established, what was narrated from Zirr bin Hubaysh, that it is better than seventy pilgrimages on a day other than Friday."