Azami 5600

Ahmad (17320, 17407), Tabarani in Kabir (17/328), Abu Yaala (1739), Hakim (2/26), Bayhaqi (5/355), and Yaqub bin Sufyan in Marifah wa Tarikh (2/509) all narrated it through various routes from Bakr bin Amr Maafiri, from Shuayb bin Zaraa Maafiri, that he heard Uqba bin Amir say what follows. Hakim said, "This is a hadith sahih in isnad." Its isnad is hasan because of Shuayb bin Zaraa Maafiri, from whom a group of narrators transmitted, and Ibn Hibban mentioned him in Thiqat (4/356). I found no one who criticized him, and he is among the men of Tajil.On this subject there is also what was narrated from Abu Musa Ashari, from the Messenger of Allah ﷺ, that he said, "The gravest of sins before Allah, that a servant may meet Him with, after the major sins that Allah has forbidden, is that a man dies while owing a debt he has left nothing to settle." Abu Dawud (3342) narrated it from Sulayman bin Dawud Mahri, who said, Ibn Wahb informed us, Saeed bin Abu Ayub related to me, that he heard Abu Abdullah Qurashi say, I heard Abu Burda bin Abu Musa Ashari say, from his father, and he mentioned it. Imam Ahmad (19495) also narrated it through another route from Saeed bin Abu Ayub, who said, I heard a man from Quraysh called Abu Abdullah, who used to sit with Jafar bin Rabia, say, I heard Abu Burda Ashari relate from his father, and he mentioned it. Abu Abdullah Qurashi, also said with the diminutive form, was an Egyptian who is "acceptable," that is, when corroborated.On this subject there is also what was narrated from Ibn Abbas, who said, A caravan came to Madinah, and the Prophet ﷺ bought from it, then made a profit of some ounces, which he distributed among the widows of Banu Abdul-Muttalib, and he said, "I will not buy anything unless I have its price with me." Abu Dawud (3344), Ahmad (2093), Hakim (2/24), and Bayhaqi (5/356) all narrated it through various routes from Sharik, from Simak, from Ikrima, from Ibn Abbas, and he mentioned it. The wording given is Ahmad's. Abu Dawud's wording is, He bought a young camel from a caravan without having its price with him, then made a profit on it, sold it, and gave the profit in charity to the widows of Banu Abdul-Muttalib, and he said, "I will never again buy anything unless I have its price with me."Its isnad is daif because of Sharik, who is Ibn Abdullah the judge, weak in memory. Simak's narration from Ikrima is also unstable. As for Hakim, he said, "Bukhari relied on Ikrima as evidence, and Muslim relied on Simak and Sharik as evidence. The hadith is sahih, and the two of them did not include it." The correct position is that Bukhari did not rely on Ikrima in Simak's narration from him as evidence, just as Muslim did not rely on Simak's narration from Ikrima, nor on Sharik, and only included him among corroborating narrations. Bukhari headed a chapter with the words, "Chapter on one who buys on credit without having the price present, or without it being at hand," which hints at weakening the hadith of Ibn Abbas. Hafiz said in Fath al-Bari, "This is permissible, and it seems he is hinting at the weakness of what has come from Ibn Abbas as a raised report, and he said, Sharik alone transmitted it, from Simak, and there is disagreement over whether it is connected or disconnected."His words, "the caravan" (al-ir), with a kasrah on the ain and a sakin on the ya, means the camels that carry goods. And his words, "young camel" (tabee), means one that follows its mother in the pasture.It was also narrated from Samura, who said, The Messenger of Allah ﷺ addressed us, and said, "Is anyone here from the tribe of so-and-so?" No one answered him. Then he said again, "Is anyone here from the tribe of so-and-so?" No one answered him. Then he said a third time, "Is anyone here from the tribe of so-and-so?" A man stood up and said, "I am, Messenger of Allah." He said, "What kept you from answering me the first two times? I only meant good by mentioning you. Your companion is held captive by his debt." I saw him afterward paying it off on his behalf until no one remained who sought anything from him. However, it is disconnected.Abu Dawud (3341), Nasai (4685), Ahmad (20231), and Hakim (2/26) all narrated it through the route of Saeed bin Masruq, from Shaybi, from Saman (Ibn Mushannaj), from Samura, and he mentioned it. Abu Dawud Tayalisi (932) narrated it from Shuba, who said, Firas informed me, who said, I heard Shaybi say, I heard Samura bin Jundab say, and he mentioned it. Ahmad (20124), Hakim, and others likewise narrated it without mentioning Saman between them.Bukhari said in Tarikh al-Kabir, "We do not know of Saman having heard directly from Samura, nor of Shaybi having heard directly from Saman." I say, likewise, Shaybi's statement in Abu Dawud Tayalisi's narration, "I heard Samura," is a mistake.Abu Hatim said in Jarh wa Tadil (6/323), "Shuba's hadith from Firas, from Shaybi, saying I heard Samura, is a mistake. Between them is Saman bin Mushannaj." And in Ilal (550), Ibn Abu Hatim said, "I heard my father say, this is how Abu Dawud Tayalisi and Amr bin Marzuq narrated it, from Shuba, from Firas, from Shaybi, who said, I heard Samura. But Shaybi never heard directly from Samura." I say, the error in this comes from Firas, who is Ibn Yahya Hamdani, for he used to make mistakes.