Azami 6718

Reported by Abu Dawud (2932), and this is his wording, Nasai (4204), Ahmad (24414), Ibn Hibban (4494), and Bayhaqi (10/111-112), all of them through routes from Qasim bin Muhammad, from Ayesha, as previously mentioned. Some of its routes contain slight weakness that is strengthened by its coming through other routes.It has also been reported from Ayesha that she said, I heard the Messenger of Allah say, "There will surely come upon the just judge on the Day of Resurrection a moment when he wishes he had never judged between two people even over a single date." Reported by Ahmad (24464) and Tabarani in Al-Awsat (2640), and Ibn Hibban (5055) and Bayhaqi (10/96) graded it sahih, all of them through routes from Amr bin Ala Shani, from Abdul-Qays, who said, Salih bin Sarj narrated to me, Imran bin Hittan narrated to me, saying, I went in to see Ayesha and we conversed until we mentioned the judge, and she related it. In this chain is Salih bin Sarj, who is unknown, and no one has affirmed his reliability. Ibn Hibban merely mentioned him among his reliable narrators (6/460), and Haythami relied on this in Al-Majma (4/192) and thus graded its isnad hasan.It has also been reported from Ibn Umar, who said, the Messenger of Allah said, "Whoever becomes a judge and judges with justice, it is fitting that he emerge from it unharmed." Reported by Tirmidhi (1322) from Muhammad bin Abdul-Ala Sanani, who said, Mutamir bin Sulayman narrated to us, saying, I heard Abdul-Malik relating from Abdullah bin Mawhab that Uthman said to Ibn Umar, "Go and judge between the people." He said, "Would you excuse me, O Commander of the Faithful?" Uthman said, "What do you dislike about that? Your father used to judge." Ibn Umar said, "I heard the Messenger of Allah say," and he related the hadith.Tirmidhi said, "The hadith of Ibn Umar is a rare hadith, and in my view its isnad is not connected." I say, this is because Abdullah bin Mawhab, who is the Syrian, Abu Khalid, did not hear directly from Uthman. Abu Hatim said, as recorded in Al-Ilal (1/468), "Abdul-Malik bin Abu Jamila is unknown, and Abdullah is Ibn Mawhab Ramli as I see it, and his report from Uthman is disconnected."On this subject there is also what has been reported from Anas bin Malik, who said, I heard the Messenger of Allah say, "Whoever seeks out the position of judge and seeks help to obtain it will be left to handle it alone, but whoever does not seek it and does not seek help to obtain it, Allah will send down an angel to guide him rightly." Reported by Abu Dawud (3578), Tirmidhi (1323), Ibn Majah (2309), Hakim (4/92), Bayhaqi (10/100), and Ahmad (12184), all of them through routes from Israil, from Abdul-Ala Thalabi, from Bilal bin Abu Musa, from Anas bin Malik, who related it. Its isnad is daif, for Abdul-Ala Thalabi is daif by the agreement of the scholars. As for Hakim, he graded it sahih, but this reflects a laxity on his part.Likewise, there is no real basis for what Tirmidhi says (1324), reporting it from the hadith of Abu Awana, from Abdul-Ala Thalabi, from Bilal bin Mirdas Fazari, from Khaythama, who is Basri, from Anas, from the Prophet, "Whoever seeks the position of judge and asks for intercessors on his behalf will be left to rely on himself, but whoever is compelled into it, Allah will send down upon him an angel to guide him rightly." Tirmidhi said, "This is a hasan gharib hadith, and it is more sahih than the hadith of Israil, from Abdul-Ala."This is because its whole chain turns on Abdul-Ala Thalabi, and moreover he was inconsistent in it, sometimes reporting it from Bilal bin Mirdas, who is Ibn Abu Musa Fazari, from Anas, and at other times inserting "Khaythama" between them. Mirdas Fazari himself was not affirmed as reliable by anyone except Ibn Hibban, and for this reason the Hafiz placed him at the level of "acceptable," meaning only when corroborated, yet he was not corroborated, so his hadith is weak in transmission. Likewise, Khaythama, who is Ibn Abu Khaythama, is "weak in transmission," as stated in Al-Taqrib.