Azami 5165

Tirmidhi (893) narrated it from the hadith of Waki, from Masudi, from Hakam, from Miqsam, from Ibn Abbas, mentioning it. Tirmidhi said, "Hasan sahih." I say, it contains Masudi, who is Abdul-Rahman bin Abdullah bin Utba, and he was one whose memory became confused. Waki's hearing from him was in Kufa in his earlier years, as Imam Ahmad said. He said, "He became confused in Baghdad, and the hearing of anyone who heard from him there is worthless. As for anyone who heard from him in Kufa, his hearing is good." Amash followed him, narrating from Hakam with his chain. Imam Ahmad narrated it through his route (2507) at length, and (3513) in shortened form.However, Tirmidhi (880) transmitted from Shuba, who said, "Hakam heard only five hadiths from Miqsam," and this hadith is not among them, because Qattan counted them. See Tuhfat Tahsil (80–81). I say, but there are other routes for it.Among them is what Abu Dawud (1941) and Nasai (3065) narrated, both from the hadith of Habib, from Ata, from Ibn Abbas, who said, "The Messenger of Allah ﷺ would send ahead the weaker members of his family, and instruct them" meaning that they should not throw the pebbles until the sun had risen. Habib is Ibn Abu Thabit, a mudallis narrator who narrated with ambiguous transmission phrasing, and there is an error in his hadith from Ata. Aqeeli transmitted from Qattan, who said, "His hadith from Ata is not preserved reliably."Among them is what Fudayl bin Sulayman narrated, from Musa bin Uqba, who said, "Kurayb informed me, from Ibn Abbas, that the Prophet ﷺ used to instruct his wives and his baggage-bearers, on the morning after the gathering, to set off with the first light of dawn, in the dark, and not to throw the pebbles except after the morning had come." Bayhaqi narrated it (5/132) from Muhammad bin Abu Bakr, from him. It contains Fudayl bin Sulayman, who is Numayri, about whom there is disagreement, but weakness predominates in his hadith, especially in his narration from Musa bin Uqba, the authority on the military campaigns. Salih bin Muhammad Jazara said, "His hadith is objectionable, he narrated objectionable things from Musa bin Uqba." Ibn Main said, "He is not reliable," and said, "He is nothing, and his hadith should not be recorded."Among them is what Abu Dawud (1940), Nasai (3064), Ibn Majah (3025), and Ahmad (2082) narrated, all from the hadith of Sufyan, from Salama bin Kuhayl, from Hasan Arni, from Ibn Abbas, who said what he mentioned. Ibn Hibban graded it sahih (3869), narrating it through this route. It contains a break in the chain, for Arni did not hear from Ibn Abbas, indeed he never met him, and he transmits from him with ambiguous phrasing, as Imam Ahmad, Ibn Main, Abu Hatim, and others said.Among them is what Imam Ahmad narrated (2459) through the route of Sharik, from Layth, from Tawus, from Ibn Abbas, who said, "The Prophet ﷺ sent us ahead early, or Umm Salama sent us ahead early, and I was with them, from Muzdalifa to Jamra Uqba, and he instructed us not to throw it until the sun had risen." It contains Sharik and Layth, and there is well-known discussion about both of them. It has other routes that strengthen one another, as Ibn Hajar said in Fath al-Bari (3/617).However, Ibn Khuzayma, in his Sahih (4/280), expressed doubt about the soundness of the reports from Ibn Abbas, saying, "I do not know of a firmly established chain among these reports in terms of transmission. If a single one of them is established, its meaning would be that the Prophet ﷺ forbade the specific person he had sent ahead that night from throwing the pebbles before sunrise, not the listener mentioned, because the report of Ibn Umar, which follows, indicates that the Prophet ﷺ permitted weak women to throw the pebbles before sunrise. So the report of Ibn Umar would not contradict the report of Ibn Abbas, if the report of Ibn Abbas is established in terms of transmission, especially since throwing the pebbles by weak women at night before the dawn is also, in my view, permissible, based on the report I shall mention." End of quote.Malik and Abu Hanifa held this view, that throwing is not permissible before sunrise even if one departed after midnight. But this contradicts the very purpose for which the Prophet ﷺ permitted the weak ones to depart from Muzdalifa to Mina. So this hadith, if authentic, should be understood as expressing dislike of throwing before sunrise, since the preferred time, about which there is no disagreement, is the time of Duha.As for what was reported from Shuba, the freed slave of Ibn Abbas, from Ibn Abbas, who said, "The Prophet ﷺ sent him with his family to Mina on the day of sacrifice, and they threw the pebbles at Fajr," it contains weakness. Ahmad narrated it through two routes (2935, 2936) from Ibn Abu Dhib, from Shuba, from Ibn Abbas. Abu Dawud Tayalisi also narrated it through this route in his Musnad (2852). Its chain is daif because of Shuba, the freed slave of Ibn Abbas, who is Ibn Dinar Hashimi. Nasai said of him, "He is not strong," as stated in Al-Mizan. But Ibn Main said, "There is no harm in him." In Al-Taqrib it is stated, "Truthful, but weak in memory." Someone like him cannot be accepted when he contradicts the reliable narrators, as in the previous narrations. So his statement, "they threw the pebbles at Fajr," contains objectionable irregularity.