Azami 7247

Imam Ahmad (27196), Tabarani (917, 918), and Bayhaqi (9/304) all narrated it through various routes from Abdullah bin Muhammad bin Aqeel, from Ali bin Husayn, from Abu Rafi, who related it. Its isnad is hasan because of Abdullah bin Muhammad bin Aqeel, for he is disputed, though his hadith is hasan when he does not contradict others. Haythami said in Majma (4/57), "Ahmad and Tabarani narrated it in Kabir, and it is a hasan hadith."The apparent meaning of his ﷺ statement, "Do not perform the newborn sacrifice for him," contradicts what has been proven sahih from the Prophet ﷺ, that he himself performed the newborn sacrifice for Hasan and Husayn. But upon reflection, it becomes clear there is no contradiction between his ﷺ forbidding Fatimah from performing the sacrifice for him, and his undertaking the sacrifice for him himself. It seems he felt the sacrifice would be a burden on her given their straitened circumstances at the time, especially since she had wanted to sacrifice a huge ram for it, as mentioned in some reports. So he ﷺ guided her to something lighter and easier for her, namely giving in charity the weight of his hair in silver. As for the sacrifice itself, that is something he ﷺ undertook himself.Bayhaqi pointed to a similar reconciliation, saying after the hadith, "Ibn Aqeel narrated it alone, and if it is sahih, it seems he intended to undertake the sacrifice for the two of them himself, as we have related, so he instructed her to do something else, namely to give in charity the weight of their hair in silver."I say, Ibn Aqeel's being the sole narrator of this hadith does not harm it, for his hadith is hasan as I said, and nothing objectionable has come in his narration. Indeed, reports have multiplied about giving in charity the weight of the hair in silver, especially within the household of prophethood, and that was by the Prophet's ﷺ command, or with his knowledge, which constitutes tacit approval.Malik narrated it in Aqiqah (2), from Jafar bin Muhammad, from his father, who said, "Fatimah, daughter of the Messenger of Allah ﷺ, weighed the hair of Hasan and Husayn, Zaynab, and Umm Kulthum, and gave its weight in silver as charity." And through the route of Malik, Abu Dawud narrated it in Marasil (371), and Bayhaqi (9/403).Malik also narrated it from Rabia bin Abu Abdul-Rahman, from Muhammad bin Ali bin Husayn, who said, "Fatimah, daughter of the Messenger of Allah ﷺ, weighed the hair of Hasan and Husayn, and gave its weight in silver as charity." And through the route of Malik, Bayhaqi narrated it (9/299).Abdul-Razzaq narrated it (4/333) from the hadith of Sufyan, from Amr bin Dinar, from Abu Jafar, that Fatimah, whenever she gave birth, would shave the child's hair and give its weight in silver as charity.But Muhammad bin Ali bin Husayn bin Ali bin Abu Talib, known as Abu Jafar Baqir, did not meet Fatimah, daughter of the Messenger of Allah ﷺ, just as Fatimah's account was not traced back to the Prophet ﷺ. However, this action of Fatimah carries the status of being traced back to him, since it is unlikely that Fatimah would do something within the household of prophethood without the Prophet's ﷺ command or without his knowledge. This constitutes a tacit approval from the Prophet ﷺ, which is one of the categories of hadith.Ibn Aqeel is from the Prophet's family, so his tracing it back to the Prophet ﷺ contains nothing objectionable or strange, for it has also come as a traced-back report through another route, namely what Tirmidhi (1519) and Ibn Abu Shayba (24716) narrated, through Abdul-Ala bin Abdul-Ala, from Muhammad bin Ishaq, from Abdullah bin Abu Bakr, from Muhammad bin Ali bin Husayn, from Ali bin Abu Talib, who related it.Its isnad is daif, containing two flaws. The first is disconnection, since Muhammad bin Ali, Abu Jafar, titled Baqir, did not meet his grandfather Ali ﷺ. The second is that it contains Muhammad bin Ishaq, who was a mudallis and narrated it using "an" without specifying direct transmission. Tirmidhi pointed to the first flaw, saying after the hadith, "This is a hasan gharib hadith, and its isnad is not connected, for Abu Jafar Muhammad bin Ali bin Husayn did not meet Ali bin Abu Talib." Bayhaqi likewise faulted it for disconnection (9/304).As for what was narrated from Anas bin Malik, that the Messenger of Allah ﷺ commanded that Hasan or Husayn's hair be shaved on his seventh day, and that its weight be given in silver as charity, this is a mistake. Bazzar (6199), Tabarani in Kabir (2575) and in Awsat (127), and Bayhaqi (9/299) narrated it through the route of Ibn Lahia, who said, Umara bin Ghaziya told me, from Rabia bin Abu Abdul-Rahman, from Anas, who related it. The wording is Bazzar's, and others added, "and he did not find an animal to sacrifice."Its isnad is daif because of Abdullah bin Lahia, for he had poor memory, so perhaps he erred in it and connected it by mentioning Anas, while the correct version is what Malik narrated from Rabia, from Muhammad bin Ali, as a mursal report, as mentioned previously. Ibn Abdul-Barr and others have pointed to this error.As for Haythami's statement in Majma (4/57), "Tabarani narrated it in Kabir, and in Awsat, and Bazzar, and in the isnad of Kabir is Ibn Lahia, and its isnad is hasan, and the rest of its narrators are the narrators of Sahih," this contains laxity. His statement, "in the isnad of Kabir is Ibn Lahia," has no basis, since Ibn Lahia is present with all of them. Indeed, he appears in Tabarani's Kabir and Awsat with a single isnad, so there is no reason to single out Kabir alone for mention.The summary of the matter is that Ibn Aqeel's being the sole narrator does not harm the mention of this noble sunnah, given the continued practice of this hadith within the household of prophethood. It is unlikely that Fatimah would undertake this action without the Prophet's ﷺ command and permission, just as Fatimah bint Husayn also did after her. The practice then continued, and the scholars considered it recommended, among them Sufyan Thawri, Ahmad, Shafii, and others.And success comes from Allah.