Azami 6458

Nasai narrated it, as Hafiz mentioned in Talkhis (3/169), but I did not find it in Kubra nor in Mujtaba, and Ibn Mulaqqin likewise did not mention it in Badr Munir.Daraqutni (3/271) and Bayhaqi (7/183) narrated it, all of them through Sayf bin Ubaydullah Jarmi, who said, "Sarrar bin Mujashir Abu Ubayda Anazi told us, from Ayub, from Nafi and Salim, from Ibn Umar," and he mentioned it, with the wording being Daraqutni's. Hafiz said, "Its narrators are reliable." Daraqutni said in Ilal (13/124), "Sayf bin Ubaydullah narrated it alone, from Sarrar."I say, his being the sole narrator does no harm, for he is reliable, as Bazzar said in his Musnad. Dhahabi said, "Reliable and upright." Ibn Hibban also confirmed his reliability. As for Sarrar bin Mujashir Abu Ubayda, he too is reliable, from the people of Basra.As for what Tirmidhi (1128), Ibn Majah (1953), and Imam Ahmad (4631) narrated, and what Ibn Hibban (4156) and Hakim (2/192-193) graded sahih, all of them through Mamar, from Zuhri, from Salim, from his father, that Ghaylan bin Salama Thaqafi accepted Islam while he had ten wives, and the Prophet ﷺ said to him, "Take four of them," and he mentioned the hadith, this report is defective, and the correct view is that it lacks the link to the Companion. Mamar erred in it by connecting it, because he narrated it in Iraq from memory and made a mistake in doing so, whereas when he narrated in Yemen from his written books, no such error occurred from him. This report is among what he narrated in Iraq.Tirmidhi said, "This is how Mamar narrated it, from Zuhri, from Salim, from his father. I heard Muhammad bin Ismail say, 'This hadith is not preserved.' The correct version is what Shuayb bin Abu Hamza and others narrated, from Zuhri. And Hamza said, 'I was told, on the authority of Muhammad bin Suwayd Thaqafi, that Ghaylan bin Salama accepted Islam while he had ten wives.'" Muhammad, meaning Bukhari, said, "Rather, the hadith of Zuhri, from Salim, from his father, is that a man from Thaqif divorced his wives, so Umar said to him, 'You will take back your wives, or I will stone your grave just as the grave of Abu Righal was stoned.'"Ibn Qattan rejected this in al-Wahm wal-Ihaam (3/500). After listing the various flaws attributed to Zuhri's version, he said, "In my view, it is not unlikely that he narrated it in all these different ways, and each of the narrators from him held onto whatever he managed to retain of it, so perhaps all of it came together for one of them, or most of it, or the least of it." Then he said, "What results from this is that this hadith of Zuhri, from Salim, from his father, as narrated by Mamar concerning the story of Ghaylan, is sahih, and no one who declared it daif found any flaw in it beyond the disagreement over Zuhri's version. Know that." End of quote.Hafiz said in Talkhis (3/169), commenting on Ibn Qattan's statement, "What strengthens Ibn Qattan's view is that Imam Ahmad recorded it in his Musnad from Ibn Ulaya and Muhammad bin Jafar, both together from Mamar, combining both reports, the one attributed to the Prophet and the one attributed only to Umar." Then he gave the wording of the hadith.I say, this is what Imam Ahmad recorded (4631), "Ismail and Muhammad bin Jafar told us, they said, 'Mamar told us, from Zuhri.'" Ibn Jafar said in his version, "Ibn Shihab informed us, from Salim, from his father, that Ghaylan bin Salama Thaqafi accepted Islam while he had ten wives, so the Prophet ﷺ said to him, 'Choose four of them.'" Then, when it was during Umar's time, he divorced his wives and divided his wealth among his sons. This reached Umar, who said, "I think the devil, in what he steals from what is overheard, heard of your death and cast it into your mind, and perhaps you will not live but a little while longer. By Allah, you will take back your wives, and you will reconsider your wealth, or else I will make them your heirs, and I will order that your grave be stoned just as the grave of Abu Righal was stoned."Ibn Hajar said, "The version attributed only to Umar is the one Bukhari judged sahih, from Zuhri, from Salim, from his father, unlike the opening of the story. Umar's disapproval of Ghaylan was a reversion on his part to the pre-Islamic practice of depriving women of inheritance."A note. Regarding the statement "Ghaylan bin Salama," there are three views concerning the name of this man. The first is that he is the aforementioned Ghaylan bin Salama. The second is Urwa bin Masud, whose account is in Bayhaqi (7/184), though its chain includes Muhammad bin Abdullah Thaqafi, who did not meet Urwa. The third is Masud bin Abd Yalil bin Amr bin Amr bin Ubayd. This is mentioned by Khatib in al-Asma al-Mubhama (5/363) and by Ibn Mulaqqin in Badr Munir (7/610-611).He quoted Athram, who said, "I mentioned this hadith to Abu Abdullah, and he said, 'It is not sahih, this is Mamar's hadith from Basra, which he connected for them, and he narrated things in Basra in which he erred, and people do make mistakes.'" He said, "I asked Imam Ahmad about this hadith, and he said, 'It is not sahih, though the practice follows it.'" End of quote.Tirmidhi said, following his recording of the hadith, "The practice, according to our companions including Shafii, Ahmad, and Ishaq, is based on the hadith of Ghaylan bin Salama."Abu Righal, with a kasra on the ra, was from Thamud. He was in the sanctuary when the Cry struck his people, so when he left the sanctuary, the same destruction that struck his people struck him, and he was buried there. The spot lies between Makkah and Taif. He had been a tax collector in ancient times, so people used to stone his grave.Jareer said, "When Farazdaq dies, stone him as you stone the grave of Abu Righal."As for what is narrated from Abdullah bin Amr, who said, "I heard the Messenger of Allah ﷺ say, when we went out with him to Taif, we passed by a grave, and the Messenger of Allah ﷺ said, 'This is the grave of Abu Righal. He used to be protected within this sanctuary, but when he left it, the same punishment that struck his people struck him at this spot, so he was buried here. The sign of that is that a branch of gold was buried with him, if you were to dig it up you would find it with him,'" this is daif.Abu Dawud narrated it (3088), from Yahya bin Main, "Wahb bin Jareer told us, my father told me, he said, 'I heard Muhammad bin Ishaq narrating from Ismail bin Umaya, from Bujayr bin Abu Bujayr, who said, I heard Abdullah bin Amr,'" and he mentioned it. It includes Muhammad bin Ishaq, who is known for concealing weak links in his chains, and he did not state explicitly that he heard it directly, but he has been corroborated.Tahawi narrated it in his Mushkil (3753), and Bayhaqi in Dalail (6/296) and in his Sunan (4/156), both through Rawh bin Qasim, from Ismail bin Umaya, with his chain, and he mentioned it.It has another corroborator, namely Mamar, from Ismail bin Umaya, who said, "The Prophet ﷺ passed by his grave," and he mentioned it. Abdul-Razzaq narrated it from him (20989), except that its chain has two or more consecutive links missing.Its axis rests on Bujayr bin Abu Bujayr, and no one deemed him reliable except Ibn Hibban (4/82). Ibn Main preceded him in saying, "I have not heard anyone narrate from him except Ismail bin Umaya." And he said on another occasion, "I do not know who he is. I do not know him." That is why Ibn Hajar described him as "unknown." As for Mizzi, he said in his biographical entry, "It is a hasan and rare hadith," perhaps relying on Ibn Hibban's endorsement. More discussion of this will follow in the accounts of the prophets.The Prophet's statement ﷺ, "Choose four of them," was used by the majority as evidence for the prohibition of exceeding four wives, which is derived from His saying, "Two, three, or four" [Nisa 4:23], and exceeding four was a special privilege of the Prophet ﷺ.Shafii, may Allah have mercy on him, said, "The sunnah of the Messenger of Allah ﷺ, which clarifies what comes from Allah, indicates that his stopping at four was a prohibition on his part, and no one other than the Prophet ﷺ may combine more than four wives." Bayhaqi mentioned this (7/139). There are other hadiths on this subject, but they are all defective.