Azami 6881

Reported by Abu Dawud (4557), Ahmad (19550), Daraqutni (3/211), Bayhaqi (8/92), and Darimi (2414), and Ibn Hibban graded it sahih (6013), all of them from the hadith of Shuba, from Ghalib Tammar, from Masruq bin Aws, from Abu Musa, who mentioned it. Abu Dawud said, Muhammad bin Jafar reported it, from Shuba, from Ghalib, who said, "I heard Masruq bin Aws."I say, because someone other than Shuba reported it and inserted "Humayd bin Hilal" between Ghalib Tammar and Masruq bin Aws, as found with Abu Dawud (4556), Nasai (4845), Ibn Majah (2654), and Abu Asim in Diyat (152), all of them from the hadith of Saeed bin Abu Aruba from Ghalib Tammar. However, Daraqutni gave preference in al-Ilal (7/249) to the statement of Shuba, and he was followed in this by Ibn Ulaya, Khalid bin Yahya Basri, Hanzala bin Abu Safiya, and Ali bin Asim, all of them from Ghalib, from Masruq bin Aws, from Abu Musa, except that Shuba sometimes had doubt and said, "Masruq bin Aws, or Aws bin Masruq," and the correct view is the statement of the one who said "Masruq bin Aws."I say, he cited the hadiths of these narrators in his Sunan (3/211), and its chain is hasan because of Masruq bin Aws, for a group reported from him, Ibn Hibban deemed him trustworthy, and he was well known, having gone on military expeditions during the caliphate of Umar. Hafiz said in al-Tahdhib, "The author clarified in al-Atraf that the correct view is Masruq bin Aws, and that Shuba reported the hadith once with doubt, and from him Ahmad and others narrated, from the report of Shuba from Ghalib, 'I heard Aws bin Masruq, a man from among us...' and its chain is sahih."On this subject there is also what was reported from Amr bin Hazm as a marfu hadith, "For every finger of the hand and foot, ten camels." The letter of Amr bin Hazm which the Prophet ﷺ wrote to the people of Yemen, in which he mentioned the blood money, inheritance shares, sunnahs, and charities, is a well-known document. Ibn Abdul-Barr holds that its fame makes an isnad unnecessary, because its transmission resembles mass transmission (tawatur) in how it has come down, being received and known with acceptance by the people. Tamhid (17/338–339). The majority of scholars of knowledge hold that it was not reported with a sahih chain, and that Zuhri reported it only as a mursal report. Refer to its detailed sourcing and the statements of the scholars of knowledge about it in Badr Munir (8/377–387).