Azami 5164

Narrated by Nasai (3048) from Muhammad bin Abdullah bin Abdul-Hakam, from Ashhab, that Dawud bin Abdul-Rahman told them, that Amr bin Dinar told him, that Ata bin Abu Rabah told them that he heard Ibn Abbas say (and he mentioned it). Its chain of transmission is sahih. Ashhab is Ibn Abdul-Aziz bin Dawud Qaysi, "a trustworthy jurist." Ahmad also narrated it (2460) from Husayn, from Dawud, meaning Attar, with his chain, similarly.Of similar meaning is what was narrated from Ayesha, that the Messenger of Allah ordered one of his wives to depart from Jama on the night of Jama, to go to Jamra Uqba and stone it, and then spend the morning in her lodging. Nasai narrated it (3066) through the hadith of Abdullah bin Abdul-Rahman Taifi, from Ata bin Abu Rabah, who said, "Ayesha bint Talha told me, from her aunt Ayesha, mother of the believers," and he mentioned it. Ata used to do this until he died. Through this same route Bukhari also narrated it in Tarikh Saghir (1/296) and said, "The woman was Sawda, mother of the believers." In it is Abdullah bin Abdul-Rahman Taifi Thaqafi. Abu Hatim said, "He is not strong, weak in hadith." Nasai said, "He is not much regarded."As for what was also narrated from Ayesha, that she said, "The Messenger of Allah sent Umm Salama on the night of the sacrifice, so she stoned the jamra before Fajr, then went on and performed the tawaf of ifada. That was the day on which the Messenger of Allah would be with her," its outward appearance suggests soundness, but it contains a hidden defect, namely that it is anomalous (nakarah). Abu Dawud narrated it (1942) from Harun bin Abdullah, who said, Ibn Abu Fudayk told us, from Dahhak, meaning Ibn Uthman, from Hisham bin Urwa, from his father, from Ayesha, and he mentioned it. Hakim graded it sahih (1/469) according to the criteria of both Bukhari and Muslim. Bayhaqi narrated it (5/133) through another route from Ibn Abu Fudayk, with his chain, and said, "Abu Dawud narrated it from Harun bin Abdullah." He said in Marifa (4/127), "This is a sahih chain with no obscurity in it."I say, its chain is hasan because of Ibn Abu Fudayk, who is Muhammad bin Ismail bin Muslim bin Abu Fudayk, and he is "truthful (saduq)." Abu Dawud narrated it in this abridged form, and it is known from other narrations that the Prophet ordered her to arrive in time for the dawn prayer on the day of sacrifice in Makkah.Bayhaqi narrated it (5/133) through the route of Abu Muawiya Darir, from Hisham, from Urwa, from his father, from Zaynab bint Abu Salama, from Umm Salama, that the Prophet ordered her, and he mentioned it. Bayhaqi, after narrating two versions from Shafii containing this, said that Shafii said, "One whom I trust informed me," as though Shafii, may Allah have mercy on him, took it from Abu Muawiya Darir, and Abu Muawiya narrated it as a connected chain (mawsul).I say, this contradicts reality, for the Prophet on the day of sacrifice, during the dawn prayer, was at Muzdalifa, and was not in Makkah for Umm Salama to arrive in time to be with him. For this reason Imam Ahmad disapproved of it and declared it daif, as Hafiz bin Qayyim quoted from Ibn Abdul-Barr in Tahzib Sunan, for it is not possible for her to have arrived in time for the dawn prayer with him in Makkah.Because of these hadiths, Bukhari held that what was narrated by Hakam, from Miqsam, from Ibn Abbas, that the Prophet said, "Do not stone the jamra until the sun rises," is disordered (mudtarib) for the reasons we have described, and we do not know whether Hakam heard this from Miqsam or not. He mentioned this in Tarikh Saghir (1/295).In line with these hadiths, Shafii and Imam Ahmad, in one narration, held the view that stoning before sunrise is permissible for the weak and the women who set out from Muzdalifa after midnight. As for the hadith of Ibn Abbas which Bukhari judged to be disordered, it has many routes that reinforce one another, as will follow.