Azami 7255

Muslim narrated it in the chapter on virtues (2315) through several routes from Sulayman bin Mughira, who said, Thabit Bunani related to us, from Anas bin Malik, who mentioned it in a longer context. The hadith of Abu Musa and the hadith of Anas have already been mentioned recently, in his statement, "I took Abdullah bin Abu Talha to the Messenger of Allah ﷺ, and he did tahnik for him and named him Abdullah."It is permissible to delay it until the day of the aqiqah, which is the seventh day, as mentioned in the hadith of Samura bin Jundab. This is also indicated by the hadith of Amr bin Shuayb, from his father, from his grandfather, that the Prophet ﷺ commanded that the newborn be named on the seventh day, that the harmful matter be removed from him, and that the aqiqah be performed.Tirmidhi narrated it (2832) from Ubaydullah bin Saad bin Ibrahim bin Saad bin Ibrahim bin Abdullah bin Awf, who said, my uncle Yaqub bin Ibrahim bin Saad related to me, who said, Sharik related to us, from Muhammad bin Ishaq, from Amr bin Shuayb, from his father, from his grandfather, and he mentioned it. Tirmidhi said, "Hasan gharib."I say, however, it contains Sharik, who is Ibn Abdullah Nakhai, a man of poor memory, and his teacher Muhammad bin Ishaq is a mudallis who narrated here using anaan. So the matter regarding it is flexible.Bukhari pointed to a reconciliation between these hadiths with a subtle indication, in his statement, "Chapter on naming the newborn on the morning he is born, for one who does not perform aqiqah for him, and on doing tahnik for him." That is, whoever does not intend to perform aqiqah for the child should not delay his naming until the seventh day, while whoever intends to perform aqiqah for him may delay the naming until the seventh day. Hafiz pointed to this in Fath al-Bari (9/588) and said, "This is a subtle reconciliation which I have not seen from anyone other than Bukhari."