Azami 5697

Ibn Majah (2276) narrated it from Khalid bin Harith, Imam Ahmad (246) from Yahya bin Saeed, and Asbahani in Targheeb wal-Tarheeb (1405) from Abdul-Wahhab bin Ata, all of them from Saeed bin Abu Aruba, from Qatada, from Saeed bin Musayab, from Umar bin Khattab, who mentioned it. Its chain is hasan because of Abdul-Wahhab bin Ata Khafaf, for his hadith is hasan so long as he does not report something objected against him. Saeed bin Abu Aruba became confused in memory toward the end of his life, but Abdul-Wahhab bin Ata Khafaf heard from him before that confusion set in.On this subject there is also what was narrated from Ali bin Abu Talib, that the Prophet ﷺ cursed the one who consumes riba, the one who pays it, the one who records it, and the one who withholds charity, and he used to forbid wailing over the dead. Nasai (5103), whose wording this is, Abu Dawud (2077), Tirmidhi (1119), Ibn Majah (1935), and Ahmad (635, 660) all narrated it through various routes from Shaybi, from Harith, from Ali bin Abu Talib, some adding to what others report and some giving it in abridged form. Its chain is daif because of Harith, who is Harith al-Awar (the one-eyed). There is also disagreement over the route through Shaybi. A group narrated it from him, from Harith, from Ali bin Abu Talib, while others narrated it from him, from Harith, from the Prophet ﷺ, without mentioning Ali.Daraqutni said in Ilal (3/155), "The preserved version is from Ali." He also said, "Ashath bin Abdul-Rahman bin Zubayd narrated it and gave it a sound chain, saying, from Mujalid, from Shaybi, from Jabir, and from Harith, from Ali, both of whom said that the Messenger of Allah ﷺ cursed." He also said, "Amash narrated it from Abdullah bin Mura, differing from the narration of Shaybi, reporting it from Harith, from Abdullah bin Masud." I say, from this route it was narrated by Ahmad (3881) and Ibn Hibban (3252). The conclusion is that the chain of this hadith revolves around Harith al-Awar, who is daif according to the majority of scholars, some of whom even accused him of fabrication. It would not be surprising if this were one of the things he erred in, since he sometimes narrates it from Ali, sometimes from Ibn Masud, and sometimes as a mursal report. However, it has other chains which I mentioned in the book on zakat.On this subject there is also what was narrated from Amr bin As, who said, I heard the Messenger of Allah ﷺ say, "There is no people among whom riba becomes widespread except that they are seized by drought, and there is no people among whom bribery becomes widespread except that they are seized by fear." Ahmad (17822) narrated it from Musa bin Dawud, who said, Ibn Lahia informed us, from Abdullah bin Sulayman, from Muhammad bin Rashid Muradi, from Amr bin As, who mentioned it. In it is Ibn Lahia, whose memory was poor, and Muhammad bin Rashid Muradi, who is Kullabi, one of the men mentioned in Tajeel (933), where it is said of him, "unknown, not recognized."Hafiz said, "In the chain is Ibn Lahia, who narrated it from Abdullah bin Sulayman, who is al-Tawil, from Muhammad bin Rashid, from Amr, raising it to the Prophet, and he mentioned the hadith." He also said, "A man has dropped out between Muhammad and Amr, for Ibn Yunus mentioned, among the Egyptians, Muhammad bin Rashid Muradi, who narrated from a man, from Abdullah bin Amr. Bukhari, Ibn Abu Hatim, and Ibn Hibban mentioned in Thiqat Muhammad bin Rashid bin Abu Sakana, who narrated from his father and from Harmala bin Imran Misri. Bukhari said, his hadith is among the Egyptians. I think this is the one meant, and Allah knows best." Haythami said in Majma (4/118), "In it is someone I do not recognize."On this subject there is also what was narrated from Abu Hurairah, raised to the Prophet, "Four are such that it is a right upon Allah that He not admit them into Paradise nor let them taste its bliss, one who is addicted to wine, one who consumes riba, one who consumes the property of an orphan without right, and one who is undutiful to his parents." Hakim (2/37) narrated it through the hadith of Ibrahim bin Khuthaym bin Arak bin Malik, from his father, from his grandfather, from Abu Hurairah, who mentioned it. Hakim said, "Its chain is sahih, though the two of them did not report it, though they both agreed on Khuthaym." Dhahabi followed up on this, saying, "Ibrahim, Nasai said, is discarded (matruk)." Munziri also faulted it for this reason in Targheeb wal-Tarheeb (2871).On this subject there is also what was narrated from Abu Hurairah, raised to the Prophet, "A time will surely come upon people when no one will remain except one who consumes riba, and if he does not consume it, its vapor will still reach him." Ibn Isa said, "its dust will reach him." Abu Dawud (3331) narrated it through two routes, from Muhammad bin Isa, who said, Hushaym related to us, Abbad bin Rashid informed us, who said, I heard Saeed bin Abu Khayra say, Hasan related to us, forty years ago, from Abu Hurairah, who mentioned it. And, another route, Wahb bin Baqiya related to us, Khalid informed us, from Dawud, meaning Ibn Abu Hind, and this is his wording, from Saeed bin Abu Khayra, from Hasan, from Abu Hurairah, who mentioned it.Imam Ahmad (10410) narrated it from Hushaym with a chain like it. Hakim (2/11) narrated it through the route of Wahb bin Baqiya, and Bayhaqi (5/276) through the route of Abu Dawud from him, likewise. Nasai (4455) and Ibn Majah (2278) both narrated it through two other routes from Dawud bin Abu Hind.There are two defects in this chain. The first is that it revolves around Saeed bin Abu Khayra, from whom three people narrated, as Mizzi mentioned. Ibn Hibban mentioned him in Thiqat (6/360) and did not mention any narrator from him except Dawud bin Abu Hind, nor did anyone else declare him trustworthy, and so Hafiz said in Taqreeb, "acceptable," meaning when corroborated, and I have found no corroboration for him.The second is Hasan, meaning Hasan Basri, the well-known imam who engaged extensively in tadlis and mursal reporting. The majority of scholars have stated explicitly that he did not hear from Abu Hurairah, so there is a disconnection in the chain. Hence Hakim said, "Our imams have disagreed over whether Hasan heard from Abu Hurairah. If his hearing from him is established, then this is a sahih hadith." Munziri faulted it in Targheeb wal-Tarheeb (2892) on the grounds that the majority hold that he did not hear from him. Abu Hayan Asbahani mentioned in Tabaqat al-Muhadditheen a long admonition by Hasan Basri, which includes this hadith as one of his own sayings.On this subject there is also, from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "On the night I was taken on the night journey, I passed by a people whose bellies were like houses, in which snakes could be seen from outside their bellies. I said, Who are these, O Gabriel? He said, These are the consumers of riba." Ibn Majah (2273) narrated it from Abu Bakr bin Abu Shayba, who said, Hasan bin Musa related to us, from Hammad bin Salama, from Ali bin Zayd, from Abu Salt, from Abu Hurairah, who mentioned it. Imam Ahmad (8640) narrated it through the hadith of Hammad bin Salama at greater length than this.Its chain is daif because of Ali bin Zayd, who is Ibn Jadan, and the unknown status of Abu Salt. Moreover, the hadith of the night journey is established in the Sahihayn, but it does not contain mention of this part of the hadith, that the Prophet ﷺ saw the consumers of riba with bellies like houses. Therefore this part of the hadith is highly objectionable (munkar).On this subject there is also what was narrated, also from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "Riba is seventy sins, the least of which is like a man marrying his own mother." Ibn Majah (2274) narrated it from Abdullah bin Saeed, who said, Abdullah bin Idris related to us, from Abu Mashar, from Saeed Maqburi, from Abu Hurairah, who mentioned it. Abu Mashar is Najeeh bin Abdul-Rahman Sindi Madani, daif by consensus of scholars, so much so that Ibn Madini said, "He was extremely daif, and he narrated munkar hadiths from Maqburi." Bayhaqi narrated it through his route in Shuab al-Iman (4/395), and said, "Abu Mashar and his son are not strong. Abdullah bin Saeed Maqburi also narrated it, from his father, from Abu Hurairah." He also said, "from his grandfather, from Abu Hurairah, and Abdullah is daif." I say, from this route it was also narrated by Asbahani in Targheeb wal-Tarheeb (1409).The hadith has another route as well, which is what Aqeeli narrated in Duafa (808), and through his route Ibn Jawzi in Mawduat (1224), through the route of Abdullah bin Ziyad, who said, Ikrima bin Ammar related to us, from Yahya bin Abu Kathir, from Abu Salama, from Abu Hurairah, raised to the Prophet, "Riba has seventy doors, the smallest of which is like the one who marries his own mother." Aqeeli said, Bukhari said, "Abdullah bin Ziyad narrating from Ikrima bin Ammar is munkar al-hadith." Bayhaqi narrated it in Shuab al-Iman (4/394) through the route of Afif bin Salim, who said, Ikrima bin Ammar related to us with his chain, and said, "gharib" with this chain, and it is only known through Abdullah bin Ziyad, from Ikrima, and Abdullah bin Ziyad is munkar al-hadith.Similar in meaning is what was narrated from Kaab, "That I commit adultery thirty-three times is dearer to me than that I consume a single dirham of riba while knowing, at the time I consume it, that it is riba." Ahmad (21958) narrated it from Waki, Daraqutni (2844) from Firyabi, and Bayhaqi in Shuab al-Iman (4/393) from Hammad bin Usama, all of them from Sufyan Thawri, from Abdul-Aziz bin Rafi, from Ibn Abu Mulayka, from Ibn Hanzala, from Kaab, who mentioned it. Daraqutni said, "This is more sahih than the marfu version."By the marfu version he means what he himself narrated (2843), and Imam Ahmad (21957), both through the hadith of Husayn bin Muhammad, who said, Jareer, meaning Ibn Hazim, related to us, from Ayub, from Ibn Abu Mulayka, from Abdullah bin Hanzala, the one washed by the angels, who said, the Messenger of Allah ﷺ said, and he mentioned something similar. Ibn Jawzi included this hadith in his book Mawduat (1229), and faulted it because of Husayn bin Muhammad, saying, he is Marwazi. Abu Hatim Razi said, "I saw him but did not hear from him." Abu Hatim was asked about a hadith narrated by Husayn, and he said, "It is a mistake." He was asked, "Whose is the error?" He said, "It ought to be Husayn's."Ibn Hajar followed up on this in Qawl al-Musaddad (the twelfth hadith), saying, this Husayn is the one used as evidence by the two Shaykhs (Bukhari and Muslim). Ahmad said, "Write from him," and Ajli, Ibn Saad, Nasai, Ibn Qani, Muhammad bin Masud Lakhmi, and others declared him trustworthy. Moreover, he was not alone in narrating it, but was corroborated. Daraqutni (2845) narrated it from Baghawi, from Hashim bin Harith, from Ubaydullah bin Amr Raqqi, from Layth bin Abu Salim, from Ibn Abu Mulayka, with the same content. He said, "Layth, though daif, was only weakened because of his memory, so he serves as a strong corroborating witness." End of quote. He also mentioned a supporting witness for it from the hadith of Ibn Abbas, which follows.Similar in meaning is what was narrated from Ibn Abbas, raised to the Prophet, "Whoever consumes a dirham of riba, it is like thirty-six acts of adultery, and whoever's flesh grows from unlawful earnings, the Fire is more fitting for him." Ibn Jawzi narrated it in Mawduat (1226) from Daraqutni, from Abu Hatim bin Hibban, with his chain, from Muhammad bin Himyar, who said, Ismail related to us, from Hanash, from Ikrima, from Ibn Abbas, who said, he mentioned it. Bayhaqi narrated it in Shuab al-Iman (4/393–394) through another route, from Fadl bin Jabir, who said, Yahya bin Ismail bin Abbas related to us, from Husayn bin Qays Rahbi, from Ikrima, from Ibn Abbas, similarly, and said, "This is narrated concerning riba through another route from Ibn Abbas, and Husayn bin Qays Rahbi, nicknamed Hanash, is discarded (matruk)."Ibn Hajar mentioned it in Qawl al-Musaddad, through Ibn Adi, through the route of Ali bin Hasan bin Shaqiq, who said, Layth informed me, from Mujahid, from Ibn Abbas, similarly. He said, "Tabarani reported it through another route from Ibn Abbas, in the course of a hadith." He also said, "Tabarani also reported it through the route of Ata Khurasani, from Abdullah bin Salam, though Ata did not hear from Ibn Salam, yet it is a strong supporting witness."Similar in meaning is also what was narrated from Anas bin Malik, who said, the Messenger of Allah ﷺ gave us a sermon, in which he mentioned riba and emphasized its gravity, and said, "The dirham a man gains from riba is graver before Allah in sin than thirty-six acts of adultery a man might commit, and the worst form of riba is violating the honor of a Muslim man." Ibn Adi narrated it in Kamil (4/1548), and through his route Ibn Jawzi in Mawduat (1227), and Asbahani in Targheeb wal-Tarheeb (1410), all of them from Abdullah bin Kaysan Abu Mujahid, from Thabit, from Anas, who mentioned it. Ibn Adi related from Bukhari that he said, "Abdullah bin Kaysan Abu Mujahid is munkar al-hadith." He also said, "Abdullah bin Kaysan's narrations from Ikrima, from Ibn Abbas, other than what I have dictated, are not preserved, and likewise his narrations from Thabit, from Anas."Ibn Jawzi then narrated it (1228) through another route, from Talha bin Zayd, from Uzai, from Yahya bin Abu Kathir, from Anas, raised to the Prophet, "Riba has seventy doors, the least of which is that of a man who has relations with his mother while aware of it, in Islam, and the worst form of riba is a man violating the honor of his fellow Muslim, and violating his honor means saying about him what he dislikes among his faults, while slander (buhtan) is saying about him what is not even true of him." He said, "Talha bin Zayd narrated this alone. Bukhari said, munkar al-hadith. Nasai said, discarded (matruk). Ibn Madini also accused him of fabrication. Ahmad and Abu Dawud said, munkar al-hadith."Similar in meaning is what was narrated from Ayesha, raised to the Prophet, "Riba has seventy-odd doors, the smallest of which is like one who commits adultery with his mother, and a single dirham of riba is graver before Allah than thirty-six acts of adultery." Abu Naeem narrated it in Hilya (5/74), and through his route Ibn Jawzi in Mawduat (1231), through the route of Sawar bin Musab, from Layth, and Khalaf bin Hawshab, from Mujahid, from Ayesha, who mentioned it. Abu Naeem said, "Gharib from the hadith of Khalaf, we have not recorded it except through this route."I say, in it is Sawar bin Musab, who is Hamdani. Ahmad, Abu Hatim, and Nasai said, "discarded (matruk al-hadith)." Bukhari said, "munkar al-hadith." It has another route, which Aqeeli reported in Duafa (1302), in the biography of Imran bin Anas Abu Anas, from Ibn Abu Mulayka, from Ayesha, raised to the Prophet, "A dirham of riba is graver before Allah than thirty-seven acts of adultery." Through his route Ibn Jawzi reported it in Mawduat (1232). Aqeeli said, "From Ibn Abu Mulayka, and it is not corroborated in his hadith." He also said, "This is narrated from a route other than this one as mursal, and the chain here comes through a weak route."On this subject there is also what was narrated from Abdullah bin Masud, from the Prophet ﷺ, who said, "Riba has seventy-three doors," and in another narration, "Riba has seventy-odd doors, the least serious of which is like one who has relations with his mother in Islam." Ibn Majah (2275) and Hakim (2/37) both narrated it from Amr bin Ali Sayrafi Abu Hafs, who said, Ibn Abu Adi related to us, from Shuba, from Zubayd, from Ibrahim, from Masruq, from Abdullah, who mentioned it, and the wording is Ibn Majah's. Hakim added, "and the worst form of riba is violating the honor of a Muslim man." He also narrated it from Muhammad bin Ghalib, from Amr bin Ali Sayrafi Falas, and said, "Sahih according to the criterion of the two Shaykhs."This is as he said, and Zubayd, with a diminutive form, is Ibn Harith Yamami, and Ibrahim is Ibn Yazid Nakhai. However, there is disagreement over Zubayd bin Harith, for Ibn Abu Adi narrated it from Shuba, from Zubayd, marfu, while Nadr bin Shumayl narrated it from Shuba, from him, mawquf (stopped at the Companion). See Sunnah by Muhammad bin Nasr (page 59). Likewise Thawri narrated it from Zubayd, mawquf, stopped at Ibn Masud. Abdul-Razzaq narrated it in his Musannaf (3158), and Abdul-Rahman bin Mahdi, both from Thawri, from Zubayd, mawquf, as the saying of Ibn Masud.This is closer to being correct. Bayhaqi likewise said in Shuab al-Iman (4/394), after narrating it from Hakim with his chain and text, "This chain is sahih, but the text is munkar with this chain, and I do not know it except as an error, as though it had entered into the chain of one of its narrators by mistake." This is as he said, for Muhammad bin Ghalib, known as Tamtam, erred in a number of hadiths, as Daraqutni said, so perhaps he erred in the text, adding to it what no one else mentioned, and made the hadith part of the musnad of Ibn Masud, whereas the sahih version is that it is part of the musnad of Abu Hurairah, and the correct version from Ibn Masud is mawquf, stopped at him.The conclusion is that nothing in this meaning has been established, and the only sahih version is the saying of Ibn Masud. Ibn Jawzi said, "There is nothing sahih among these hadiths." He also said, "Know that what argues against the soundness of these hadiths is that the gravity of sins is known through their effects, and adultery corrupts lineages and diverts inheritance to those who have no right to it, and produces evils that eating a single mouthful, an act which does not go beyond the mere violation of a prohibition, does not produce. So there is no basis for the soundness of this." End of quote.