Azami 6350

Reported by Hakim (4/287) from the hadith of Abdul-Rahman bin Abu Zinad, from Musa bin Uqba, from Abu Zubayr, from Jabir, as mentioned. Its chain is hasan on account of Abdul-Rahman bin Abu Zinad, for his hadith is hasan when supported by other narrations. He also reported it with another chain, from Ahmad bin Yunus, who said, Abu Shihab narrated to us, from Ibn Abu Layla, from Abu Zubayr, from Jabir, with the same account. He said, and Ibn Abu Layla said, "I hold the view that discretionary punishment applies in this case, and Muhammad bin Abdul-Rahman bin Abu Layla, coming from a household of companions among the Ansar, and being a mufti and jurist in Kufa, when he held the view that discretionary punishment applies here, there is an example to be followed in that."On this subject there is also what was reported from Abu Husayn, Haytham bin Shufayy, that he heard him say, my companion and I, a man called Abu Amir, a man from the Maafir, set out to pray in Ilya. Their preacher was a man from the Azd called Abu Rayhana, one of the companions. Abu Husayn said, my companion reached the masjid before me, and I then caught up with him and sat beside him. He asked me whether I had caught the preaching of Abu Rayhana. I said, No. He said, I heard him say, "The Messenger of Allah ﷺ forbade ten things, filing the teeth, tattooing, plucking hairs, a man lying with another man under one covering with no undergarment, a woman lying with another woman under one covering with no undergarment, a man putting silk in the lower part of his garment like decorative bands, putting something on his shoulders in the manner of foreigners, plundering, riding on leopard skins, and wearing a ring except for one in authority."Reported by Abu Dawud (4049), Nasai (5091), Ahmad (17209), and Tahawi in his Mushkil (3255), all of them from the hadith of Mufaddal bin Fadala, who said, Ayyash bin Abbas narrated to me, from Abu Husayn, as mentioned. Tahawi also reported it in his Mushkil (3253) through another route, from Abdullah bin Lahia, from Ayyash bin Abbas, with the same wording.Abu Amir Hajri Misri is "acceptable," as stated in Taqrib, meaning when corroborated, otherwise his hadith is weak in transmission, and this is indeed the case, since we found no corroboration for him, although some of his statements have sahih supporting narrations. It has also been reported through another route from Abu Husayn, from Abu Rayhana. Reported by Ahmad (17208) and Nasai (5111) in shortened form, but it contains a break in the chain, for Abu Husayn did not hear directly from Abu Rayhana, but rather heard it from his companion Abu Amir, who heard it from him, as in the first narration.Some of its statements contain irregularities, such as the phrase "putting something on his shoulders in the manner of foreigners," and the phrase "wearing a ring except for one in authority." As for the phrase "with no undergarment," it means without a garment covering the body, because that stirs desire and leads a person into forbidden acts such as sexual deviance and the like.As for Abu Rayhana, he is Shamun bin Zayd bin Khunafa Azdi, though some say Ansari, others say Qurashi, and others say he was of Quraiza, and he had an alliance with the Ansar. Ibn Sakan said, he settled in Sham, and his hadith is found among the narrators of Egypt. Ibn Yunus said, Shamun Azdi, whose kunya is Abu Rayhana, is mentioned among the companions who came to Egypt, though we do not know the time of his arrival. Among the people of Egypt who narrated from him were Kurayb bin Abraha, Amr bin Malik, and Abu Amir Hajri. Bukhari said, he settled in Sham, and he had companionship with the Prophet. Ibn Barqi said, he has five hadiths.As for the phrase "a man lying with another man," Abu Ubayd explained it as meaning that a man lies down with another man under one garment, taken from the word "kami," meaning bedfellow. Abu Ubayd said, this hadith has also been reported from the hadith of Layth, from Ayyash bin Abbas, raised to the level of the Prophet ﷺ, that he forbade "mukaama." He said, "mukaama" means for a man to press his lips against his companion's, taken from the muzzling of a camel, which is tying its mouth shut when it becomes agitated. It is said, "I muzzled it, I muzzle it, a muzzling," so it is muzzled. Likewise, anything whose mouth is bound is described as muzzled. For more, see Gharib al-Hadith (171/1-172).As for the word "wasr," with a fatha on the waw and a sakin on the shin, it refers to filing the teeth with something that sharpens them and thins their edges, something an older woman would do to imitate young girls.