Azami 5669

Malik related it in al-Aqdiyah (33) from Amr bin Yahya Mazini, from his father, that the Messenger of Allah ﷺ said, then he mentioned it, in this form as a mursal narration. It has also come as a connected narration, related by Daraqutni (3079), Hakim (2/57–58), and Bayhaqi (6/69), all of them through the route of Uthman bin Muhammad bin Uthman bin Rabia, who said, Abdul-Aziz bin Muhammad Darawardi narrated to us, from Amr bin Yahya Mazini, from his father, from Abu Saeed Khudri, who said, then he mentioned it.Bayhaqi said, "Uthman bin Muhammad alone related it from Darawardi." Ibn Turkmani added a correction to this, saying that he was not alone in relating it, but rather Abdul-Malik bin Muaz Nasibi followed him, relating it likewise from Darawardi. This is how Abu Umar cited it in his two books, al-Tamhid (20/159) and al-Istidhkar (1907).This hadith is well known among the jurists, and it has many corroborating narrations. Even though these corroborating narrations are daif, when combined with one another they gain strength. For this reason Abu Dawud said, "It is one of the hadiths on which jurisprudence turns," a statement quoted from him by Ibn Rajab in Jami al-Ulum wal-Hikam (p. 304).Nawawi graded it hasan in al-Arbain (p. 63, hadith 32), and Ibn Rajab followed him in this in Jami al-Ulum wal-Hikam (p. 304). He also quoted from Ibn Salah, who said, "Daraqutni traced this hadith through several routes, and taken together they strengthen the hadith and render it hasan. The majority of the scholars accepted it and relied upon it as evidence."Alai said, "The hadith has corroborating narrations, which taken together rise to the level of sahih or of a hasan narration that can be relied upon as evidence," a statement quoted from him by Munawi in Fayd Qadir (6/431).