Azami 5182

Bazzar narrated it in Kashf Astar (1140) from Ibrahim bin Saeed Jawhari, who said, Saeed bin Abdul-Hameed bin Jafar told us, Ibn Abu Zinad told us, from Musa bin Uqba, from Salih the freedman of Tawama, from Ibn Abbas, and he mentioned it. Its chain is hasan, because of Salih the freedman of Tawama, for there is disagreement about him and he became confused in his later years. Ibn Adi said, "There is no harm in him when the narrators heard from him early, such as Ibn Abu Dhib, Ibn Jurayj, Ziyad bin Saad, and others."I say, Musa bin Uqba is among those who heard from him early, as Bukhari stated in Ilal al-Kabir (p. 34, Samarrai edition).It has also been narrated from Ayesha, who said, the Messenger of Allah ﷺ said, "The tawaf around the House, and between Safa and Marwa, and the throwing of the pebbles, were only established for the remembrance of Allah." Abu Dawud (1888) and Tirmidhi (902) both narrated this, from the hadith of Isa bin Yunus, from Ubaydullah bin Abu Ziyad, from Qasim bin Muhammad, from Ayesha, and he mentioned it. The wording is that of Abu Dawud. As for Tirmidhi, he did not mention in it "the tawaf around the House," and he said, "A hasan sahih hadith."I say, in it is Ubaydullah bin Abu Ziyad, about whom there is disagreement. Ibn Main deemed him reliable in one narration and weakened him in other narrations. Ahmad said, "Sound." Most scholars lean toward weakening him, and for this reason Hafiz said in Taqrib, "He is not strong." Among the evidence of his weakness is that he was inconsistent regarding whether this hadith is a raised or a stopped narration.Isa bin Yunus narrated it from him as a raised narration, as you have seen. Ibn Khuzayma (2882) narrated it by this same route. Likewise Sufyan narrated it from him as raised, except that there was disagreement about it from him. Waki narrated it from him, from Ubaydullah, as raised, and Hakim narrated it by this route (1/459) and said, "Sahih in its chain." Abu Naeem followed him in raising it from Sufyan, from him. But Abu Qutayba narrated it from Sufyan, from him, without raising it. Likewise Yahya Qattan narrated it from Ubaydullah without raising it, and said, "I heard him raise it, but I feared to do so myself." Ibn Abu Mulayka narrated it from Qasim, from Ayesha, without raising it. Husayn Muallim narrated it from Ataa, from Ayesha, without raising it. Bayhaqi mentioned all of this (5/145). Ibn Adi mentioned it in Kamil (4/1634–1635), and Dhahabi in Mizan, among what was held against him, except that Ibn Adi said, "Reliable narrators have narrated from him, and I have not seen anything objectionable from him, so I mention him." Perhaps he means by this something other than what I have mentioned.Daraqutni mentioned this hadith in Ilal (15/122) and clarified the disagreement over whether it is raised or stopped, without giving preference to either.On this subject there is also what has been narrated from Abu Saeed, who said, we said, "O Messenger of Allah, these pebbles that are thrown every year, do we reckon that they diminish?" He said, "None of them is accepted without being lifted up, and were it not for that, you would see them like mountains." Daraqutni (2789) and Hakim (1/476), and from him Bayhaqi (5/128), all narrated it from the hadith of Saeed bin Yahya bin Saeed Umawi, who said, my father told me, from Yazid bin Sinan, from Zayd bin Abu Unaysa, from Amr bin Mura, from Abdul-Rahman bin Abu Saeed Khudri, from his father, and he mentioned it.Hakim said, "This is a hadith sahih in its chain, and the two of them did not include it. Yazid bin Sinan is not one who is abandoned." Dhahabi took issue with this and said, "They weakened Yazid." I say, it is as Dhahabi said, for this Yazid bin Sinan is Abu Farwa Rahawi, who is daif according to the majority of scholars, to the point that Nasai said, "Daif, his hadith is abandoned." Bayhaqi also weakened him. As for Hakim's statement, "Sahih in its chain, and Yazid bin Sinan is not abandoned," is it to be understood from this that Hakim only considers a hadith weak if its narrator is abandoned? This is a rejected notion, contrary to what the earlier scholars held.Bayhaqi said, "It has also been narrated by another daif route from Ibn Umar as a raised narration."