Azami 5574

Tirmidhi (1379) narrated it from Muhammad bin Bashshar, who said, Abdul-Wahhab narrated to us, who said, Ayub narrated to us, from Hisham bin Urwa, from Wahb bin Kaysan, from Jabir, and he related it. Tirmidhi said, "hasan sahih." Ibn Hibban (5205) graded it sahih, and narrated it through another route from Abdul-Wahhab Thaqafi with his chain, adding at the end, "Whatever the seekers of sustenance eat from it is an act of charity credited to him." Ahmad (14271) narrated it through another route from Hisham bin Urwa with his chain, in similar wording.Hisham bin Urwa had another teacher for this hadith, namely Abdullah bin Abdul-Rahman bin Rafi bin Khadij, who said, I heard Jabir bin Abdullah say, and he related the hadith. Darimi (2649) and Ibn Hibban (5203) narrated it through his route.It appears from this that Hisham bin Urwa heard this hadith from two teachers, one of them Wahb bin Kaysan and the other Abdullah bin Abdul-Rahman bin Rafi, both of them from Jabir bin Abdullah. As for Abdullah bin Abdul-Rahman bin Rafi, it is said his name was Abdullah bin Abdul-Rahman, and it is also said Ubaydullah bin Abdullah bin Rafi, and other names have been given as well.The hadith has another route, which is what Ahmad (14839) and Ibn Hibban (2504) narrated, both from the hadith of Hammad bin Salama, from Abu Zubayr, from Jabir, and he related it. This chain is sahih according to the standard of Muslim.Daraqutni said in "Ilal" (13/387), after presenting the narrations from Hisham and the disagreement surrounding him, "It seems likely that the hadith of Hisham bin Urwa from Abdullah bin Abdul-Rahman bin Rafi is preserved, and that the hadith of Hisham from Wahb bin Kaysan is preserved as well."Al-awafi is the plural of aafiyah, and it is used for anyone seeking sustenance among the birds and other creatures.As for what is narrated from Saeed bin Zayd, from the Prophet ﷺ, who said, "Whoever revives dead land, it belongs to him, and there is no right for an unjust root," this is a mursal report. Malik narrated it in the Muwatta (2/743) from Hisham bin Urwa, from his father, from the Prophet ﷺ, and he related it. He was followed by Yahya bin Saeed Ansari, Abdullah bin Idris, and Yahya bin Saeed Umawi, all of them narrating from Hisham, from his father, as mursal, as Daraqutni mentioned in "Ilal" (4/415). Sufyan bin Uyayna likewise narrated it from Hisham, and Muhammad bin Ishaq likewise narrated it, from Yahya bin Urwa bin Zubayr, from his father. Bayhaqi included the narrations of these transmitters in "Sunan al-Kubra" (6/112).Ayub Sakhtiyani differed from all of them, narrating it from Hisham bin Urwa, from his father, from Saeed bin Zayd, adding "Saeed bin Zayd" into the chain. The mistake in it comes from someone below him, namely Abdul-Wahhab bin Abdul-Majid Thaqafi, and through his route Abu Dawud (3073), Tirmidhi (1378), and Bayhaqi (6/99) narrated it. Tirmidhi said, "A hasan gharib hadith. Some have narrated it from Hisham bin Urwa, from his father, from the Prophet ﷺ, as mursal." Daraqutni said, "The mursal version from Urwa is more sahih." And he said elsewhere in "Ilal" (14/113), "Thaqafi's narration from Ayub is a mistake, and the sahih version is from Hisham, from his father, as mursal."I say, Abdul-Wahhab bin Abdul-Majid Thaqafi is trustworthy, thoroughly trustworthy, as Yahya bin Main said, except that his memory became confused near the end, three years before his death. Dhahabi said in Mizan (2/681), "But this confusion did not harm his hadith, for he did not narrate any hadith during the period of his confusion," relying on the statement of Abu Dawud, "Jareer bin Hazim and Abdul-Wahhab Thaqafi both became confused in their later years, so people avoided narrating from them." Yet a trustworthy narrator may still err, as Abdul-Wahhab bin Abdul-Majid Thaqafi erred here.Ibn Abdul-Barr said in Tamhid (22/280), "There is disagreement over this hadith regarding Hisham. A group narrated it from him, from his father, as mursal, and this is the most sahih of what has been said about it, Allah willing. Another group narrated it from Hisham, from Wahb bin Kaysan, from Jabir. Another group narrated it from Hisham, from Ubaydullah bin Abdul-Rahman bin Rafi, from Jabir. And some say in it, from Hisham, from Ubaydullah bin Abu Rafi, from Jabir. There is a great deal of disagreement in it."The meaning of his statement, "There is no right for an unjust root," is that if someone seizes another person's land and plants or cultivates it, he has no right to it, and his planting and cultivation are to be removed.As for the jurisprudential discussion of this hadith, see it in "Minna Kubra" (5/436-438).