Azami 5597

Ahmad (9679, 10156), Darimi (2633), and Bayhaqi (76/6) all narrated it through the route of Sufyan Thawri, from Saad bin Ibrahim, from Umar bin Abu Salama, from his father, from Abu Hurairah, and he related the hadith. Its chain of transmission is hasan because of Umar bin Abu Salama bin Abdul-Rahman bin Awf, for there is disagreement about him. Nasai graded him daif, while the others accepted him as reliable, and his hadith is hasan. He has been corroborated, though this particular chain is the most sahih version that has come regarding this hadith, as Daraqutni said in his Ilal (305/9). I say, it is as he said.Ibrahim bin Saad corroborated him, narrating it from his father Saad bin Ibrahim with the same chain of transmission and the same wording. Tirmidhi (1079) narrated it from the hadith of Abdul-Rahman bin Mahdi, Ibn Majah (2413) from Abu Marwan Uthmani, and Baghawi in Sharh al-Sunnah (2147) from Shafii, all of them from Ibrahim bin Saad through this route. Baghawi said, "This is a hasan hadith." Tirmidhi said, "This is a hasan hadith, and it is more sahih than the first one."By this he means what Zakariya bin Abu Zaida narrated, from Saad bin Ibrahim, from Abu Salama, from Abu Hurairah, dropping Umar bin Abu Salama from it. Salih bin Kaysan likewise narrated it from Saad bin Ibrahim. Hakim narrated it (26/2-27) and said, "It is sahih according to the criterion of the two Shaykhs (Bukhari and Muslim), though they did not include it, because of Thawri's narration in which he said, 'from Saad bin Ibrahim, from Umar bin Abu Salama, from his father, from Abu Hurairah,' and Ibrahim bin Saad, given his retentiveness and precision, is more knowledgeable about his father's hadith than anyone else." End of quote. However, he did not include the narration of Sufyan Thawri, even though it is the most sahih version that has come regarding this hadith.I say, Umar bin Abu Salama has been corroborated, in what Ibn Hibban narrated in his Sahih (3061) through the route of Ishaq bin Ibrahim, who said, Abdul-Razzaq informed us, who said, Maamar informed us, from Zuhri, from Abu Salama, from Abu Hurairah, relating something similar.The hadith has other chains of transmission which Daraqutni mentioned in his Ilal, and he favored the narration of Sufyan Thawri, as mentioned above, but he did not mention the narration of Abdul-Razzaq, which is also sahih. However, he said, there is disagreement regarding Salih bin Kaysan, for it is said that he narrated it from Zuhri, from Abu Salama, from Abu Hurairah. This was said by Muhammad bin Abdullah Raqashi, from Muslim bin Khalid, from him. But Saad bin Ibrahim is himself a Zuhri (by tribal affiliation), so if by his saying "Zuhri" he meant Saad bin Ibrahim, then fine, otherwise he has erred.The editor said, Daraqutni recorded it in Afrad, and said it is gharib from the hadith of Zuhri, narrated uniquely by Muhammad bin Abdullah Raqashi, from Muslim bin Khalid, from Salih bin Kaysan, from him. Atraf Gharaib (313/2). In this there is clear indication that he was not aware of the narration of Abdul-Razzaq.