Azami 5279

Imam Ahmad (16754) and Bazzar in his Musnad (3416) both narrated it through the hadith of Yaqub bin Ibrahim, from his father, from Ibn Ishaq, who said, "Amr bin Abu Amr, the freed slave of Muttalib, narrated to me, from Abdul-Rahman bin Huwayrith, from Muhammad bin Jubayr bin Mutim, from his father," and he related it. The wording given is Ahmad's. Its chain is hasan because of the discussion surrounding Abdul-Rahman bin Huwayrith, who is the son of Muawiya bin Huwayrith, in the diminutive form, and is named after his grandfather. I say this because Malik criticized him, saying, "He is not trustworthy." Abdullah bin Ahmad said, "My father rejected this statement of Malik's," and added, "Shuba and Sufyan narrated from him." Ibn Main's assessment of him varied between endorsement and criticism, and the summary regarding him, as Ibn Hajar put it, is that he is "truthful but with a poor memory," meaning when he contradicts others or brings something objectionable in his hadith. He did not contradict anyone here, nor did he bring anything objectionable in this hadith. As for the disagreement over Muhammad bin Ishaq, it does not harm what has been established as sound from him.This is corroborated by what Darimi (233) narrated from Sulayman bin Dawud, "Ismail bin Jafar narrated to us, Amr bin Abu Amr narrated to us, from Abdul-Rahman bin Huwayrith, from Muhammad bin Jubayr bin Mutim, from his father," and he related it. However, in the narration of Ali bin Jafar Saadi (355), from Ismail bin Jafar, there is no mention of "from his father," which makes it mursal. Ibn Hajar, in Muwafaqat Khabar Khabar (1/373), criticized Daraqutni for citing it as mursal, saying that Darimi's narration refutes this. The hadith is also established as connected through a route other than Ibn Ishaq, for it was narrated as well from Malik, Salih bin Kaysan, and Yazid bin Ayyad, from Zuhri, from Muhammad bin Jubayr, from his father, as Daraqutni mentioned in his Ilal (13/419). There is more discussion on this hadith than this, and this is its summary.On this subject there is also what was narrated from Sara bint Nabhan, who was the mistress of a household in the pre-Islamic era. She said, "The Messenger of Allah delivered a sermon to us on the Day of Heads, and said, 'What day is this?' We said, 'Allah and His Messenger know best.' He said, 'Is this not the middle day of the days of Tashriq?'" Abu Dawud (1953) narrated it from Muhammad bin Bashshar, "Abu Asim narrated to us, Rabia bin Abdul-Rahman bin Husayn narrated to us, my grandmother Sara bint Nabhan narrated to me," and he related it. Rabia bin Abdul-Rahman bin Husayn (in another version, Hidn) was not endorsed by anyone except Ibn Hibban (4/231), and so Ibn Hajar said in Taqrib, "acceptable," meaning if corroborated, and he was not corroborated.Abu Dawud said, "Likewise, the uncle of Abu Hurrah Raqashi said that he delivered a sermon on the middle day of the days of Tashriq." This Abu Hurrah's name was Hanifa, though it was also said to be Hakeem. He is well known by his kunya, and there is disagreement about him. Ibn Main declared him daif, while Abu Dawud deemed him trustworthy, and his hadith follows.On this subject there is also a narration from Abu Hurrah Raqashi, from his uncle, who said, "I was holding the reins of the Messenger of Allah's she-camel on the middle day of the days of Tashriq, keeping the people away from him, and he said," and he related his lengthy sermon, which included the sanctity of the sacred land, the abolition of the usury of the pre-Islamic era, the instruction not to return to disbelief after him, the recommendation to treat women well, and other passages established separately in other sermons. Imam Ahmad (20695) narrated it from Affan, "Hammad bin Salama narrated to us, Ali bin Zayd informed us, from Abu Hurrah Raqashi," and he related it. Ali bin Zayd is Ibn Jadan, named after one of his distant ancestors. The scholars agree on declaring him daif, except that Tirmidhi held a favorable view of him and said, "Truthful." But the truth is that he is daif, as Ibn Hajar also stated in Taqrib.Abu Dawud (2145), Darimi (2534), Abu Yaala (1570), and others narrated portions of this sermon through various routes from Hammad bin Salama.On this subject there is also a narration from Amr bin Ahwas, that he witnessed the Farewell Pilgrimage with the Messenger of Allah, who praised Allah, gave exhortation, and offered counsel, then said, "Which day is sacred? Which day is sacred? Which day is sacred?" The people said, "The Day of the Greater Hajj, O Messenger of Allah." He said, "Your blood, your wealth, and your honor are sacred to you, just as this day of yours is sacred, in this land of yours, in this month of yours. No wrongdoer bears the burden of wrongdoing except against himself, no father is held liable for his child's wrongdoing, and no child is held liable for his father's wrongdoing. The Muslim is the brother of the Muslim, and nothing of a Muslim is lawful to take from his brother except what he willingly gives. Every form of usury from the pre-Islamic era is abolished for you, you retain your capital, you shall neither wrong nor be wronged, except for the usury of Abbas bin Abdul-Muttalib, for all of it is abolished. Every claim of blood from the pre-Islamic era is abolished, and the first blood I abolish from the blood of the pre-Islamic era is the blood of Harith bin Abdul-Muttalib, who was being nursed among Banu Layth when Huzayl killed him. Treat women well, for they are entrusted to your care, and you have no claim over them beyond that unless they commit a clear indecency. If they do, then avoid them in their beds and strike them without severity. But if they obey you, then seek no other way against them. You have a right over your wives, and your wives have a right over you. Your right over your wives is that they must not let into your beds anyone you dislike, nor allow into your homes anyone you dislike. Their right over you is that you treat them well in providing their clothing and food."Tirmidhi narrated it in several places, in the tafsir (3088) with this wording, in the section on breastfeeding (1163), and in the section on tribulations (2159). Likewise Ibn Majah in two places (1851) and (3055), and Abu Dawud (3334) in a very abridged form, all of them narrating through the hadith of Husayn bin Ali, from Zaida, from Shabib bin Gharqada Bariqi, from Sulayman bin Amr bin Ahwas, who said, "My father narrated to me that he witnessed the Farewell Pilgrimage," and he related it. This is Tirmidhi's narration in the first place, and Ibn Majah's in the first place. As for Tirmidhi in the second and third places, and Ibn Majah in the second place, and Abu Dawud, and Ahmad (15507), they all narrated it through the hadith of Abu Ahwas, from Shabib bin Gharqada Bariqi. Tirmidhi referred to this in the first place, so I have mentioned it separately. Tirmidhi said, "Hasan sahih." I say, however, that Sulayman bin Amr was narrated from only by Shabib bin Gharqada and Yazid bin Abu Ziyad, and no one deemed him trustworthy. Ibn Hibban merely listed him among the trustworthy according to his own methodology, and so Ibn Hajar said in Taqrib, "acceptable," if corroborated, and I found no corroboration for him. Indeed, Ibn Hajar, in Tahdhib, quoted Ibn Qattan as saying, "acceptable." Perhaps Tirmidhi graded it sahih or hasan on account of its corroborating evidence, or due to his leniency.On this subject there is also a narration from Ammar bin Yasir, who said, "The Messenger of Allah delivered a sermon to us and said, 'What day is this?' We said, 'The Day of Sacrifice.' He said, 'What month is this?' We said, 'Dhul-Hijjah, the sacred month.' He said, 'What land is this?' We said, 'The sacred land.' He said, 'Your blood, your wealth, and your honor are sacred, just as this day of yours is sacred, in this month of yours, in this land of yours. Will the one who is present convey this to the one who is absent?'" Abu Yaala (1622) narrated it from Muhammad, from Abdul-Rahman bin Jabala, "Amr bin Numan narrated to us, from Kathir Abu Fadl, from Mutarrif bin Abdullah Shakhir, who said, 'I heard Ammar bin Yasir say,'" and he related it. This includes Abdul-Rahman bin Jabala, who is the son of Amr bin Jabala, whom Dhahabi mentioned in Mizan, saying, "Abu Hatim said, 'He used to lie, so his hadith was struck out,' and added, 'He is discarded, and fabricates hadiths.'"On this subject there is also what was narrated from Ibn Abbas, that the Messenger of Allah, on that day, distributed sheep among his companions, and Saad bin Abu Waqqas received a male goat and slaughtered it. When the Messenger of Allah stood at Arafah, he instructed Rabia bin Umaya bin Khalaf, who stood beneath the udder of his she-camel, being a man with a loud voice, and he said to him, "Cry out, O people, do you know what month this is?" He cried out, and the people said, "The sacred month." He said, "Cry out, do you know what land this is?" They said, "The sacred land." He said, "Cry out, do you know what day this is?" They said, "The Greater Hajj." He said, "Cry out, and say, 'The Messenger of Allah has declared your blood and your wealth sacred to you, just as this month of yours is sacred, just as this land of yours is sacred, just as this day of yours is sacred.'" Then the Messenger of Allah completed his Hajj, and when he stood at Arafah, he said, "This is the standing place, and all of Arafah is a standing place." And when he stood at Quzah, he said, "This is the standing place, and all of Muzdalifa is a standing place."Tabarani (11/172) narrated it from Muhammad bin Ali bin Ahmar Naqid Basri, "Muhammad bin Yahya Qutayi narrated to us, Wahib bin Jareer narrated to us, my father narrated to us, saying, 'I heard Muhammad bin Ishaq, Abdullah bin Abu Najeeh narrated to us, saying, Ataa said, Ibn Abbas said,'" and he related it. Ibn Hajar says in Isaba, in the biographical entry of Rabia bin Umaya bin Khalaf, "Those who did not scrutinize his case carefully include Baghawi and his followers, Ibn Shahin, Ibn Sakan, Bawardi, and Tabarani, followed in this by Ibn Manda and Abu Naeem." He then said, "Had nothing else come but this, it would have been correct to count him among the Companions, but it has been reported that he apostatized during the time of Umar..."On this subject there is also what was narrated from Miswar bin Makhrama, who said, "The Messenger of Allah delivered a sermon to us at Arafat. He praised Allah and extolled Him, then said, 'To proceed, the people of shirk and idol-worship used to depart from this place when the sun was over the mountaintops, as if it were like men's turbans upon their faces, while we depart only after it has set. They also used to depart from the Sacred Site when the sun was still fully spread out.'" Tabarani narrated it in Kabir (20/24-25) from Abbas bin Fadl Asfati, "Abdul-Rahman bin Mubarak Ayshi narrated to us, Abdul-Warith bin Saeed narrated to us, from Ibn Jurayj, from Muhammad bin Qays, from Miswar bin Makhrama," and he related it. Hakim narrated it (3/523-524) through this same route, except that he inserted "Shuba" between Abdul-Warith bin Saeed and Ibn Jurayj. He said, "Sahih according to the criteria of the two Shaykhs." He also said, "It has been proven and established, by what I have mentioned, that Miswar bin Makhrama heard directly from the Messenger of Allah, contrary to what our unrefined companions imagine, namely that he is among those who narrated without direct hearing."