Azami 5225

Ibn Majah (3016) narrated it from Ali bin Muhammad, who said, Ubaydullah bin Musa related to us, from Uthman bin Aswad, from Muhammad bin Abdul-Rahman bin Abu Bakr, and he mentioned it. Its isnad is hasan because of Muhammad bin Abdul-Rahman bin Abu Bakr, who is Jumahi, Abu Thawrayn. Ibn Hibban mentioned him in Thiqat (5/375). Amr bin Dinar and Uthman bin Aswad narrated from him, and this man was well known among the people of knowledge. Dawri said in his Tarikh (421), "I heard Yahya bin Main say, the hadith of Abu Thawrayn is narrated by Sufyan bin Uyayna, who says 'Abu Thawrayn,' while Hammad bin Salama says, 'from Muhammad bin Abdul-Rahman Qurashi,' and Shuba says, 'Abu Sawar.' All of them narrate it from this Amr bin Dinar. Shuba erred in it, for it is actually Amr bin Dinar from Abu Thawrayn, who is Muhammad bin Abdul-Rahman Qurashi."I say, someone like this, his hadith is graded hasan. Ibn Hajar said in Taqrib, "Acceptable." I say, I have found corroborations for it mentioned by Bayhaqi. Among them is what he narrated through the route of Abdul-Wahhab Thaqafi, who said, Uthman bin Aswad related to us, saying, a companion of Ibn Abbas related to me, saying, Ibn Abbas said to me, "Where have you come from?" and he mentioned the hadith. Bayhaqi narrated it (5/147). So Uthman bin Aswad heard the hadith from Muhammad bin Abdul-Rahman, just as he also heard it from the man between whom and Ibn Abbas the conversation took place.Among them also is what Ismail bin Zakariya narrated, from Uthman bin Aswad, from Ibn Abu Mulayka, who said, "A man came to Ibn Abbas," and he mentioned the hadith. Daraqutni and Bayhaqi narrated it from his teacher Abu Abdullah Hakim, and it is in Mustadrak (1/472), but without mentioning Ibn Abu Mulayka. Hakim said, "Sahih according to the criterion of the two Shaykhs, if Uthman bin Aswad heard from Ibn Abbas." Dhahabi followed up on this, saying, "No, by Allah, he never met him. He died in the year one hundred fifty, and the oldest of his teachers was Saeed bin Jubayr." It appears that this was a slip of Hakim's pen when composing his book, for otherwise the one from whom Bayhaqi heard and narrated does mention Ibn Abu Mulayka. Bayhaqi further confirmed that Fadl bin Musa Sinani also narrated it from Uthman bin Aswad, from Abdul-Rahman bin Abu Mulayka, "A man came to Ibn Abbas..." and he mentioned it.With these corroborations, no one doubts the soundness of this hadith, and at the very least it should be graded hasan, since there is no accused narrator in it. Busiri said in Zawaid bin Majah, "This isnad is sahih, its narrators are reliable. Daraqutni narrated it in his Sunan, and Hakim in Mustadrak, through the route of Abdullah bin Abu Mulayka, from Ibn Abbas, and Bayhaqi narrated it in his Sunan Kabir from Hakim."Tadallu means drinking excessively until one's sides and ribs expand. It has been narrated from Ibn Abbas as a raised hadith, "Zamzam water is for whatever purpose it is drunk. If you drink it seeking healing, Allah will heal you. If you drink it seeking to be filled, Allah will fill you. If you drink it to quench your thirst, Allah will quench it for you. It is the spot struck by Jibreel's heel, and the provision Allah gave to Ismail." Daraqutni narrated it (2739) from Umar bin Hasan bin Ali, who said, Muhammad bin Hisham bin Ali Marwazi related to us, who said, Muhammad bin Habib Jarudi related to us, who said, Sufyan bin Uyayna related to us, from Ibn Abu Najeeh, from Mujahid, from Ibn Abbas, and he mentioned it.Umar bin Hasan is Ashnani the judge, whom Daraqutni deemed daif in Suwalat Hakim (252). Dhahabi said in Mizan, in his biographical entry, "Daraqutni has certainly sinned by staying silent about him, for this isnad is baseless. Ibn Uyayna never narrated it at all. Rather, what is known is the hadith of Abdullah bin Muammal, from Abu Zubayr, from Jabir, in abridged form."I say, but Umar bin Hasan was not alone in narrating it. Hakim (1/473) narrated it from his teacher Ali bin Hamshaz Adl, Abu Abdullah, from Muhammad bin Hisham, with a similar isnad, though he did not mention "the spot struck by Jibreel's heel, and the provision Allah gave to Ismail." He added to it, "Whenever Ibn Abbas drank Zamzam water, he would say, O Allah, I ask You for beneficial knowledge, abundant provision, and healing from every illness." Hakim said, "Sound isnad, if it is free of any fault from Jarudi." Munziri said in Targhib wal-Tarhib (1841), "It is free of that, for he is truthful, as Khatib Baghdadi and others have said, but the one who narrated from him, Muhammad bin Hisham Marwazi, I do not know him. And Daraqutni narrated Ibn Abbas's supplication separately, through the narration of Hafs bin Umar Adani."Ibn Qattan said in Bayan Wahm wal-Ihyam (3/479), "This Muhammad, meaning Jarudi, came to Baghdad and narrated there. He was truthful, but the one who narrated from him, whose condition is unknown, is Muhammad bin Hisham bin Ali Marwazi." However, it appears from Hakim's words that he does know his condition, since he only withheld judgment concerning Jarudi alone, as Ibn Mulaqqin stated in Badr Munir (6/302).As for Dhahabi's statement charging Daraqutni with sin, Ibn Hajar said in Lisan (4/291), "What seems most likely is that it is the author himself, meaning Dhahabi, who has sinned by accusing Daraqutni of sin. For Ashnani was not alone in narrating this. He was corroborated in it within Hakim's Mustadrak. I am astonished at the author's statement, meaning Dhahabi's, that Ibn Uyayna never narrated it at all, when in fact Humaydi, Ibn Abu Umar, Saeed bin Mansur, and others among the reliable memorizers of his companions did narrate it from him, except that they made it stop at Mujahid, not mentioning Ibn Abbas in it. So at most, Muhammad bin Habib may have erred in making it a raised hadith." End of quote.I say, likewise Abdul-Razzaq narrated it in Musannaf (9124) from Ibn Uyayna with his isnad, as a stopped report from Mujahid. This is Ibn Hajar's preference, that it is a report stopped at Mujahid, and this is closer to the truth. There is disagreement among the people of knowledge as to whether the statement of a successor, on a matter that leaves no room for personal opinion, carries the ruling of a raised hadith or not. It has been said of Malik that he treats the statement of a successor, on matters not open to independent judgment, as equivalent to the statement of a companion, and perhaps for this reason he relies heavily on the reports of the successors in his book Muwatta as a basis for argument. In any case, it is a report stopped at Mujahid, with additions that have not come through any other sahih route.On this subject there is also what has been reported from Muawiya as a stopped report. Muhammad bin Ishaq Fakihi narrated it in Akhbar Makkah (2/37) from Muhammad bin Ishaq Sini (as written, though it may be Sabi), who said, Yaqub bin Ibrahim bin Saad related to us, who said, my father related to me, from Ibn Ishaq, who said, Yahya bin Abbad bin Abdullah bin Zubayr related to me, from his father, who said, "When Muawiya performed the pilgrimage, we performed it with him. When he circled the House and prayed two units of prayer at the station, he then passed by Zamzam on his way out to Safa and said, 'Draw me a bucket from it, boy.' So a bucket was drawn for him and brought to him. He drank from it and poured some over his face and head, saying, 'Zamzam is healing, and it is for whatever purpose it is drunk.'"Its isnad is hasan, because Muhammad bin Ishaq is a mudallis, but he has explicitly stated that he heard it directly, and those above him are reliable, regardless of who is below him. Sakhawi quoted his teacher Ibn Hajar in Maqasid Hasana (928) as saying, "It is hasan even though it is a stopped report, and he devoted a separate treatise to it." However, I have not come across this treatise.On this subject there are other hadiths from Huzaifa bin Yaman, Safiya, and others, but they are all daif.