Azami 5220

Ibn Majah (3062), Ahmad (14849), and Bayhaqi (5/148) all narrated it, all from the hadith of Abdullah bin Muammal, who heard Abu Zubayr say, "I heard Jabir bin Abdullah," and he related it. Bayhaqi said, "Abdullah bin Muammal narrated it alone." I say, Abdullah bin Muammal is Ibn Hibah Makhzumi, about whom there is disagreement. Ahmad said, "His hadiths are objectionable narrations." Abu Hatim said, "He is not strong." But Ibn Main said, "His hadith is acceptable." Moreover, he was not alone in narrating it, for Ibrahim bin Tahman followed him in narrating it, saying, "Abu Zubayr told us, saying, 'We were with Jabir bin Abdullah and were talking, and the time for Asr prayer came. He stood and led us in prayer wearing a single garment which he had wrapped around himself while his cloak lay set aside. Then water from Zamzam was brought to him and he drank. They said, "What is this?" He said, "This is Zamzam water. The Messenger of Allah ﷺ said about it, 'Zamzam water is for whatever purpose it is drunk.'"'" He said, "Then the Prophet ﷺ, while he was in Madinah before the conquest of Makkah, sent word to Suhayl bin Amr, 'Send us a gift of Zamzam water, and let none be withheld.'" He said, "So he sent him two waterskins full." Bayhaqi narrated this (5/202).Ibn Mulaqqin, in Badr Munir (6/300), quoted from Munziri that he said, in his discussion of the hadiths of al-Muhazzab, "It is a hasan hadith."The hadith has another chain of transmission. Bayhaqi narrated it in Shuab al-Iman (4128) (3/481-482), and Khatib narrated it in his Tarikh (11/405) in the biographical entry on Abdullah bin Mubarak, both of them through the route of Suwayd bin Saeed, who said, "I saw Ibn Mubarak come to Zamzam and fill a vessel, then he faced the Kaaba and said, 'O Allah, Ibn Abu Muwal told us, from Ibn Munkadir, from Jabir, that the Prophet ﷺ said, "Zamzam water is for whatever purpose it is drunk," and here I am drinking this against the thirst of the Day of Resurrection,' then he drank it."Bayhaqi said, "This is a gharib hadith from the narration of Ibn Abu Muwal, from Ibn Munkadir. Suwayd narrated it alone from Ibn Mubarak by this route." I say, Ibn Abu Muwal is Abdul-Rahman bin Abu Muwal, one of the narrators found in Bukhari, and he was deemed trustworthy by Nasai, Ibn Main, Ajli, and others. Abu Hatim said, "There is no harm in him." As for Suwayd bin Saeed, originally from Herat and later settled in Hadithah, there is disagreement about him. Nasai declared him daif, while Ajli deemed him trustworthy, and Muslim included his narrations. For this reason, Shaykh Sharaf al-Din Dimyati said, "This hadith follows the pattern of the sahih, for Abdul-Rahman bin Abu Muwal was narrated from solely by Bukhari, and Suwayd bin Saeed was narrated from solely by Muslim." Badr Munir (6/301).Munziri, in Targhib wal-Tarhib (1842), attributed it to Ahmad and said, "With a sahih chain." Then he said, "The version with a raised chain to the Prophet was narrated by Abdullah bin Muammal, who heard Abu Zubayr say, 'I heard Jabir bin Abdullah say,' and he related it. This chain is hasan." End of quote.I say, his attribution of the hadith of Suwayd bin Saeed to Ahmad is a mistake on his part, just as the Hafiz, in al-Talkhis, criticized Dimyati, saying, "He overlooked the fact that Muslim only narrated from Suwayd what he was corroborated on, not what he narrated alone, let alone what he was contradicted in."In summary, regarding the hadith of Jabir, it is hasan by the combination of these various routes.