Azami 6322

Ibn Majah (1852) narrated it from Ibn Abu Shayba, and it is in his Musannaf (4/206), and Ahmad (24471), all of them through the route of Affan, who said, Hammad bin Salama narrated to us, from Ali bin Zayd, from Saeed bin Musayab, from Ayesha, and she related it. The wording is that of Ibn Majah, and the wording of Ahmad is that the Messenger of Allah ﷺ was among a group of the Muhajirun and Ansar, when a camel came to him and prostrated to him. His companions said, "Messenger of Allah, the beasts and the trees prostrate to you, so we are more deserving of prostrating to you." He said, "Worship your Lord, and honor your brother. If I were to command anyone to prostrate to anyone..." and he related the hadith. Haythami said in al-Majma (4/310), "Ahmad narrated it, and in it is Ali bin Zayd, whose hadith is hasan, though it has been graded daif." He mentioned it a second time (9/9) and said, "Ahmad narrated it, its isnad is good." I say, it is as he said, for the narration of Hammad bin Salama from Ali bin Zayd is sahih.On this subject there are hadiths that are not sound. Among them is what is narrated from Abu Hurairah as well, who said, the Messenger of Allah ﷺ said, "If a woman prays her five prayers, fasts her month, guards her chastity, and obeys her husband, she will enter through whichever of the gates of Paradise she wishes." Ibn Hibban narrated it in his Sahih (4163) from the hadith of Dahir bin Nuh Ahwani, who said, Abu Hammam Muhammad bin Zubarqan narrated to us, who said, Hudhba bin Minhal narrated to us, from Abdul-Malik bin Umayr, from Abu Salama, from Abu Hurairah, who related it. In it is Dahir bin Nuh, a shaykh of the people of Ahwaz. Daraqutni said in al-Ilal (1/174), "He is not strong in hadith." Ibn Qattan said, "He is unknown." Ibn Hibban said following his narration of the hadith, "Abdul-Malik bin Umayr alone narrated this hadith from Abu Salama, and no one narrated it from Abdul-Malik except Hudhba bin Minhal, who is the shaykh of Ahwazi."Something similar has been narrated from Anas bin Malik. Bazzar narrated it in Kashf Astar (1463) through the route of Rawwad bin Jarra, who said, Sufyan Thawri narrated to us, from Zubayr bin Adi, from Anas, who related the hadith. Bazzar said, "We do not know of it being narrated from Anas with this wording as a raised hadith except through Zubayr, nor from Zubayr except through Thawri, nor from him except through Rawwad, and Rawwad's hadith is acceptable but not strong. A group of scholars narrated from him." Thus he was gentle in his assessment of Rawwad, but Nasai said he is munkar, and Daraqutni said he is discarded. Ibn Abu Hatim mentioned this hadith in al-Ilal (2/177) and said that his father said, "This hadith is baseless and has no foundation. Perhaps Rawwad was fed this wording and it was inserted upon him. He only narrated from Thawri, who said, 'It reached me as a mursal report.'"Likewise, what is not sound is what Hakim narrated (2/189) from Ali bin Hamshaz Adl, who said, Muhammad bin Mughira Sukkari of Hamdan narrated to us, who said, Qasim bin Hakam Urani narrated to us, who said, Sulayman bin Dawud Yamami narrated to us, from Yahya bin Abu Kathir, from Abu Salama, from Abu Hurairah, who said, a woman came to the Messenger of Allah ﷺ and said, "Messenger of Allah, I am so-and-so, daughter of so-and-so." He said, "I know you. What is your need?" She said, "My need concerns my cousin, so-and-so, the devout worshipper." The Messenger of Allah ﷺ said, "I know him." She said, "He is proposing to me, so tell me what right a husband has over his wife. If it is something I can bear, I will marry him, and if I cannot bear it, I will not marry him." He said, "Among the rights of the husband over the wife is that if his nostrils were flowing with blood, pus, and discharge, and she licked it with her tongue, she still would not have fulfilled his right. If it were fitting for any human being to prostrate to another human being, I would have commanded the wife to prostrate to her husband when he enters upon her, because of what Allah has given him in preference over her." She said, "By the One who sent you with the truth, I will never marry as long as I live in this world." Hakim said, "Its isnad is sahih." Dhahabi challenged this, saying, "Rather it is munkar. Sulayman is weak, and Qasim, though truthful, has been criticized." I say, it is as Dhahabi said, for Ibn Main said of Sulayman, "He is nothing." Bukhari said, "His hadith is munkar." Ibn Hibban said, "Daif." Others said, "Discarded." Ibn Adi listed several hadiths from him, from Yahya bin Abu Kathir, from Abu Salama, from Abu Hurairah, including this hadith, then said, "Sulayman bin Dawud has other reports beyond what I have mentioned from Yahya with this same chain. Most of what is narrated from Yahya bin Abu Kathir is recognized, but most of what he narrates with this particular chain is not corroborated by anyone." Kamil (3/1126).Something similar has been narrated from Abu Saeed Khudri, who said, a man came to the Messenger of Allah ﷺ with his daughter and said, "Messenger of Allah, this is my daughter, and she has refused to marry." The Prophet ﷺ said to her, "Obey your father." She said, "By the One who sent you with the truth, I will not marry until you tell me what right the husband has over his wife." The Prophet ﷺ said to her, "The right of the husband over his wife is that if she had a wound and licked it, she still would not have fulfilled his right." She said, "By the One who sent you with the truth, I will never marry." The Prophet ﷺ said, "Do not marry them off except with the permission of their families." And in another version, "with their permission." Ibn Hibban narrated it in his Sahih (4164), Daraqutni (3/237), Hakim (2/188), and from him Bayhaqi (2917), and Bazzar in Kashf Astar (1465), all of them from the hadith of Jafar bin Awn, who said, Rabia bin Uthman narrated to us, from Muhammad bin Yahya bin Hayan, from Nahar Abdi, from Abu Saeed Khudri, who related it. Hakim said, "Its isnad is sahih." Dhahabi challenged this, saying, "Rather it is munkar." Abu Hatim said, "Rabia's hadith is munkar."Likewise, what is not sound is what is narrated from Anas bin Malik, who said, there was a household of the Ansar who had a camel they used for irrigation, but the camel became unruly with them and refused to let them work it. The Ansar came to the Messenger of Allah ﷺ and said, "We had a camel we used for irrigation, but it has become unruly with us and refuses to let us work it, and the crops and the palm trees have grown thirsty." The Messenger of Allah ﷺ said to his companions, "Get up." They got up and he entered the enclosure, with the camel off to one side. The Prophet ﷺ walked toward it, and the Ansar said, "Messenger of Allah, it has become like a rabid dog, and we fear its aggression toward you." He said, "It will do me no harm." When the camel saw the Messenger of Allah ﷺ, it came toward him until it fell down prostrating before him. The Messenger of Allah ﷺ took it by its forelock, as submissive as it had ever been, until he brought it back to work. His companions said to him, "Messenger of Allah, this is a beast that has no reason, yet it prostrates to you, while we have reason, so we are more deserving of prostrating to you." He said, "It is not fitting for a human being to prostrate to another human being. If it were fitting for a human being to prostrate to another human being, I would have commanded the wife to prostrate to her husband, because of the greatness of his right over her. By the One in whose hand is my soul, if there were a wound running from his foot to the crown of his head, oozing with pus and discharge, and she came and licked it, she still would not have fulfilled his right." Ahmad narrated it (12614) from Hasan bin Muhammad, and Bazzar in his Musnad (13/93) from Muhammad bin Muawiya Baghdadi Anmati, who is trustworthy, the wording being theirs, and Nasai in al-Kubra (9147) from Muhammad bin Muawiya in abridged form, both of them, meaning Husayn bin Muhammad and Muhammad bin Muawiya, from Khalaf bin Khalifa, from Hafs the nephew of Anas, from his uncle Anas bin Malik, who related it.Bazzar said, "We do not know of this hadith being narrated with this wording from Anas except through this chain, and as for Hafs the nephew of Anas, we do not know of anyone narrating from him except Khalaf bin Khalifa." I say, if his intent was that no one narrated from Hafs except Khalaf bin Khalifa, that is not correct, for a group narrated from him. But if his intent was that this particular hadith, in this length, is not narrated from Hafs except through Khalaf bin Khalifa, then it is as he said, for a group narrated from Hafs the nephew of Anas, among them Khalaf bin Khalifa. Abu Hatim said, "His hadith is acceptable," and Daraqutni deemed him trustworthy. As for Khalaf bin Khalifa Ashjai, the successor generation figure, he became confused in his later years. Imam Ahmad said, "I saw him paralyzed in the year one hundred seventy-seven, and he could not understand things. Whoever wrote from him in his earlier years, his hearing from him is sahih." He was asked in what year he died, and he said, "I think in the year one hundred eighty." Ibn Saad said, "He was trustworthy, then paralysis struck him before he died, until he weakened, his color changed, and he became confused." They did not specify in his biography who narrated from him before the confusion and who narrated from him after it, so the possibility of error exists in some of his narrations, as Ibn Adi said.On this subject there is also what is narrated from Qays bin Saad, who said, I came to Hira and saw them prostrating to a chief of theirs, and I said, "The Messenger of Allah ﷺ is more deserving of being prostrated to than him." He said, I came to the Prophet ﷺ and said, "I came to Hira and saw them prostrating to a chief of theirs, and you, Messenger of Allah, are more deserving of being prostrated to." He said, "Tell me, if you passed by my grave, would you prostrate to it?" I said, "No." He said, "Then do not do it. If I were to command anyone to prostrate to anyone, I would command women to prostrate to their husbands, because of the right Allah has given them over their wives." Abu Dawud narrated it (2140), and Hakim (2/187), and Bayhaqi (7/291), all of them through the route of Sharik, from Husayn bin Abdul-Rahman Sulami, from Amir Shaybi, from Qays, who related it. Hakim said, "Its isnad is sahih." I say, Sharik is Ibn Abdullah Nakhai, about whom there is disagreement, most scholars holding that his memory is poor, meaning that if his narration is not corroborated it is not accepted, and this is one such case, for I have not found anyone who corroborated him in narrating from Husayn Sulami.As for what is narrated from Abdullah bin Abu Awfa, who said, when Muaz came from Syria, he prostrated to the Prophet ﷺ. He said, "What is this, Muaz?" He said, "I went to Syria and found them prostrating to their bishops and patriarchs, and I wished within myself that we might do the same for you." The Messenger of Allah ﷺ said, "Do not do that. Were I to command anyone to prostrate to other than Allah, I would command the wife to prostrate to her husband. By the One in whose hand is the soul of Muhammad, a wife does not fulfill the right of her Lord until she fulfills the right of her husband, and if he were to ask her for herself while she is on the back of a saddle, she should not refuse him." This is daif. Ibn Majah narrated it (1853), and Ibn Hibban (1/417), and Bayhaqi (7/292), all of them through routes from Hammad bin Zayd, from Ayub, from Qasim Shaybani, from Ibn Abu Awfa, who related it. Its isnad is daif because of Qasim, who is Ibn Awf Shaybani. Muslim narrated a single hadith from him, but Nasai said he is daif, and Abu Hatim said his hadith is inconsistent, and his standing with him is that he is truthful, meaning when he does not become inconsistent in his hadith he is truthful, and this hadith is among those in which Qasim bin Awf became inconsistent, as Abu Hatim himself said in al-Ilal (2/252–253).Daraqutni also mentioned in al-Ilal (6/37–40) his inconsistency in narrating this hadith, for he narrated it in various forms, and stated explicitly that the inconsistency comes from him. At one time he said as related above, and at another time that Muaz came from Yemen, though it is well known that he did not return from Yemen except after the death of the Messenger of Allah ﷺ. He prostrated to the Messenger of Allah ﷺ in the previous version, but in another version he did not prostrate, rather he said, "I saw the Christians prostrating to their patriarchs and bishops, and I thought to myself that you are more deserving of being honored." The Prophet ﷺ said, and then he related the hadith. This wording is closer to the truth, for how could it be imagined that someone like Muaz bin Jabal, one of the jurists and leading figures of Islam, would prostrate to the Prophet ﷺ, when he was among the most knowledgeable of people that prostration is not permissible to anyone other than Allah. This is another defect grading this hadith as daif, namely an objectionable element in the text itself.This hadith has other routes apart from Qasim, one of which is what Imam Ahmad narrated (21986) from Waki, who said, Amash narrated to us, from Abu Dhubyan, from Muaz bin Jabal, that when he returned from Yemen, and then he related the hadith. Abu Dhubyan, whose name is Husayn bin Jundab Janbi, did not meet Muaz. And in another version, from Amash, from Abu Dhubyan, from a man of the Ansar, from Muaz bin Jabal, who related it, and in it there is an unnamed unknown man. The conclusion is that the hadith of Ibn Abu Awfa is not sound from any angle.Likewise, what is not sound is what is narrated from Ayesha, who said, I asked the Prophet ﷺ, "Which of the people has the greatest right over a woman?" He said, "Her husband." I said, "Which of the people has the greatest right over a man?" He said, "His mother." Nasai narrated it in al-Kubra (9148), and Bazzar in Kashf Astar (1462), and Hakim (2/175), all of them through the route of Masaar, from Abu Utba, from Ayesha, who related it. Bazzar said, "We do not know of it being narrated as a raised hadith except through this chain, and as for Abu Utba, we do not know of anyone narrating from him except Masaar," meaning that he is unknown. Dhahabi said in al-Mizan, "Abu Utba, the shaykh of Masaar, has a report from Ayesha, from a man, from her, and there is a degree of obscurity in it." Ibn Hajar said in al-Taqrib, "Abu Utba, the shaykh of Masaar, is unknown." As for Busiri, he graded its isnad as hasan, which shows how lax he was in this. Ithaf Khayra Mahra (3205). I say, some narrators inserted an unnamed man between Abu Utba and Ayesha, so there is also obscurity in the intermediate link.Likewise, what is not sound is what is narrated from Umm Salama, who said, the Messenger of Allah ﷺ said, "Any woman who dies while her husband is pleased with her will enter Paradise." Tirmidhi narrated it (1161), Ibn Majah (1854), Hakim (4/174), and Ibn Abu Dunya in al-Iyal (532), all of them through the route of Musawir Humayri, from his mother, who said, I heard Umm Salama relate it. Tirmidhi said, "Hasan gharib." Hakim said, "Its isnad is sahih." I say, it is not even hasan, let alone sahih, for Musawir Humayri and his mother are both unknown.Likewise, what is not sound is what is narrated from Ibn Umar, from the Prophet ﷺ, that a woman came to him and said, "What right does the husband have over his wife?" He said, "That she not refuse herself to him even if she is on the back of a saddle, that she not give away anything from his household without his permission, for if she does that he receives the reward and she bears the sin, that she not fast voluntarily without his permission, for if she does she sins and is not rewarded, and that she not leave his house without his permission, for if she does the angels curse her, the angels of wrath and the angels of mercy, until she repents or returns." It was asked, "Even if he is being unjust?" He said, "Even if he is being unjust." Abu Dawud Tayalisi narrated it in his Musnad (2063), and from his route Bayhaqi (7/22–293), from Jareer, from Layth, from Ata, from Ibn Umar, who related it. Layth is Ibn Abu Salim, whose memory was poor, along with confusion in his later years, and he became inconsistent in narrating this hadith. At one time he narrated it thus, at another from Mujahid, from Ibn Abbas, and at a third from Ata, from Ibn Abbas. All of this points to the confusion of Layth bin Abu Salim.