Azami 7153

Tirmidhi (1506) and Ahmad narrated it from Ibn Munee, who said, Hushaym related to us, saying, Hajjaj bin Artah informed us, from Jabala bin Suhaym, and he mentioned it. Tirmidhi said, "hasan sahih." I say, rather it is hasan only, for Hajjaj bin Artah is truthful but a mudallis, and he narrated with an "an" formula here. However, Ibn Majah (3124) narrated it through another route, from Ismail bin Ayyash, who said, Hajjaj bin Artah related to us, who said, Jabala bin Suhaym related to us, saying, I asked Ibn Umar, and he mentioned the hadith, so Hajjaj here explicitly stated that he heard it directly. But this route contains Ismail bin Ayyash, who is confused in his narrations from non-Syrians, and this is one of them, since Hajjaj bin Artah is from the Kufans. However, he is corroborated in the first chain, being followed by Hushaym, who is trustworthy, and with this the hadith rises to the level of hasan.Ismail bin Ayyash also has another teacher for this hadith. Ibn Majah (3124) narrated it from Hisham bin Ammar, from him, who said, Ibn Awn related to us, from Muhammad bin Sirin, who said, I asked Ibn Umar about the udhiya, is it obligatory? He said, (and he mentioned the rest of the hadith similarly), adding, "and the sunnah has been established regarding it." Ibn Awn is also not among the Syrians, and perhaps this discrepancy goes back to the confusion of Ismail bin Ayyash himself. What is preserved is what Hushaym bin Bashir narrated, along with the corroboration of Ismail bin Ayyash. So the hadith, by the combination of these routes, does not fall below the level of hasan.There is also evidence indicating that Ibn Umar held the udhiya to be a sunnah and not obligatory. Among this is what Bayhaqi (9/265–266) narrated through the route of Shuba, and Ibn Hazm in Al-Muhalla (9/8) through the route of Hammad bin Salama, both from Aqeel bin Talha, from Ziyad bin Abdul-Rahman, who said, I asked Ibn Umar about the udhiya, and he said, "It is a sunnah and a well-known practice." The wording is Ibn Hazm's, and Bayhaqi has it with a longer account. The men in both chains are trustworthy, except for Ziyad bin Abdul-Rahman Abu Khusayb Qaysi, whom no one deemed trustworthy except Ibn Hibban, and no one narrated from him except Aqeel bin Talha. For this reason Hafiz said, "acceptable," but he poses no problem when used in corroboration. This is why, when Bukhari cited it in his Sahih from Ibn Umar in a definitive form, Hafiz said in Fath al-Bari (3/10), "Hammad bin Salama connected it in his Musannaf with a good chain up to Ibn Umar." He also narrated it in Taghliq Taliq (3/5) with his chain from Hammad bin Salama, matching Ibn Hazm's narration.Tirmidhi said, following the hadith of Jabala bin Suhaym, "This is a hasan sahih hadith, and the practice among the people of knowledge is that the udhiya is not obligatory, but it is a sunnah among the sunnahs of the Messenger of Allah ﷺ, which it is recommended to follow, and this is the view of Sufyan Thawri and Ibn Mubarak." I say, this is also the view of Shafii, Ahmad bin Hanbal, Ishaq, and Abu Yusuf, the companion of Abu Hanifa, along with a group of scholars among the companions and the followers.As for what has been narrated from Abu Hurairah, that the Messenger of Allah ﷺ said, "Whoever has the means and does not offer a sacrifice, let him not approach our place of prayer," this contains weakness. Ibn Majah (3123) narrated it from Abu Bakr bin Abu Shayba, who said, Zayd bin Hubab related to us, Abdullah bin Ayyash related to us, from Abdul-Rahman Araj, from Abu Hurairah, and he mentioned it. Ahmad (8273) and Hakim (4/231–232) also narrated it through the route of Abdullah bin Yazid Muqri, from Abdullah bin Ayyash, similarly. Hakim said, "This is a hadith with a sahih chain, which the two of them (Bukhari and Muslim) did not record." But it is not as he said, for Abdullah bin Ayyash Qatbani was declared daif by Abu Dawud and Nasai, and Abu Hatim said, "He is not strong, though truthful, his hadith is recorded." For this reason Hafiz said, "Truthful, but prone to error, Muslim cited him among corroborating witnesses." So he is daif but considered in corroboration.However, no corroborator is known for him, and in fact the chain has been reported with variation. Hakim (4/132) narrated it through the route of Wahb, who said, Abdullah bin Ayyash informed me, from Abdul-Rahman Araj, who related to him from Abu Hurairah, who said, "Whoever finds the means and does not offer a sacrifice with us, let him not approach our place of prayer," as a stopped report (mawquf). Daraqutni (4743) also narrated it through the route of Ibn Wahb, who said, Abdullah bin Ayyash related to us, from Isa bin Abdul-Rahman bin Farwa Ansari, from Ibn Shihab, from Saeed bin Musayab, from Abu Hurairah, similarly as a stopped report.The stopped version is closer to being correct. Bayhaqi said in Al-Kubra (9/260), "It has reached me from Abu Isa Tirmidhi that he said, 'The sahih version from Abu Hurairah is stopped.' He said, Jafar bin Rabia and others narrated it from Abdul-Rahman Araj, from Abu Hurairah, as a stopped report, and the hadith of Zayd bin Hubab is not preserved." Bayhaqi also said in Al-Sughra, as quoted in Minna Kubra (4/466), "The stopped version is more correct," and Daraqutni said the same, as quoted by Ibn Jawzi in Al-Tahqiq. For more, refer to Minna Kubra.Likewise, what has been narrated from Mikhnaf bin Sulaym is not sound. He said, "We were standing with the Messenger of Allah ﷺ at Arafat, and he said, 'O people, upon every household each year there is an udhiya and an atirah. Do you know what the atirah is? It is what the people call the Rajabiyyah.'" Abu Dawud (2788), Tirmidhi (1518), Nasai (4224), Ibn Majah (3125), and Imam Ahmad (17889) narrated it through several routes from Abdullah bin Awn, from Amir Abu Ramla, who said, Mikhnaf bin Sulaym informed us, and he mentioned it. Nasai added, Muaz, its narrator from Ibn Awn, said, "Ibn Awn used to perform the atirah sacrifice, I saw it with my own eyes in Rajab." Tirmidhi said, "A hasan gharib hadith, we do not know this hadith except through this route, from the hadith of Ibn Awn." This is what he said!But in its chain is Amir Abu Ramla, from whom only Ibn Awn narrated, and he was not deemed trustworthy. For this reason Dhahabi said in Al-Mizan, "There is unknown status in him," and Hafiz said in Al-Taqrib, "Unknown."However, he is corroborated. Abdul-Razzaq narrated it in his Musannaf (8159) from Ibn Jurayj, who said, Abdul-Kareem informed me, from Habib bin Mikhnaf, from his father, and he mentioned something similar. Ahmad (20730) also narrated it from Abdul-Razzaq, likewise, but did not mention "from his father." Ibn Abu Hatim quoted in Al-Jarh wal-Tadil (3/108) from Abdul-Razzaq that he said, "I do not know whether it is from his father or not."I say, whichever the case may be, the basis of the report rests on Abdul-Kareem, who is Ibn Abu Makharq, Abu Umaya Basri. Ayub Sakhtiyani accused him of lying, Ibn Main said, "He is nothing," and Nasai and Daraqutni said, "Discarded in hadith."