Azami 729

Hakim narrated it (2/595) from Abu Tayyib Muhammad bin Ahmad Hairi, who said, Muhammad bin Abdul-Wahhab narrated to us, Yaala bin Ubayd narrated to us, Muhammad bin Ishaq narrated to us, from Saeed bin Abu Saeed Maqburi, from Ataa the freedman of Umm Sabiyya (which was corrupted in the text to Umm Habiba), who said, I heard Abu Hurairah, and he related it. Hakim said, "Its isnad is sahih, though the two of them did not narrate it in this wording."I say, it is not as he said, for it contains Ataa the freedman of Umm Sabiyya, who is unknown. Dhahabi said in Al-Mizan, "He is not known, Maqburi alone narrated from him." As for Ibn Hibban, he mentioned him in Al-Thiqat (5/202). The isnad also has another flaw, which is the use of "an" (from) by Muhammad bin Ishaq without specifying direct hearing, since he is a mudallis.Abdul-Malik bin Habib Andalusi also narrated it in Ashrat al-Saah (39) from Ibn Majishun and others, from Darawardi, from Mughira, from Abu Hurairah, as a raised hadith, "Isa bin Maryam will certainly pass through Madinah as a pilgrim or one performing umrah, and he will stop at my grave, and he will say, 'O Muhammad!' and I will answer him, and he will greet me with peace, and I will return his greeting."This isnad contains Darawardi, who is Abdul-Aziz bin Muhammad bin Ubayd. There is disagreement about him, though his hadith is hasan when he does not contradict others and nothing objectionable appears in his narration. As for Mughira, it appears he is Ibn Abdul-Rahman bin Harith bin Abdullah bin Ayyash Qurashi Makhzumi, except that he never met Abu Hurairah, since he was born in the year 124 or 125 and died in the year 186, as his son Ayyash stated.Abdul-Malik bin Habib Andalusi also narrated it in Ashrat al-Saah, saying, Asbagh bin Faraj narrated to me, from Ibn Wahb, from Abu Sakhr, from Maqburi, from Abu Hurairah, and he related something similar.I say, Abu Sakhr is Humayd bin Ziyad Madani, the companion of woolen cloaks, who settled in Egypt. There is disagreement about him. Nasai said he is daif, while Ibn Main gave two different rulings, once saying daif and another time saying there is no harm in him.The hadith, through these routes and given the corroborating evidence supporting it, rises to the level of hasan, except for his statement "he will certainly come to my grave," for as far as I know this has not been transmitted through any sahih routes.