Azami 7311

Abu Dawud (4131) and Nasai (4266) both narrated it from Amr bin Uthman Himsi, who said, Buqayya narrated to us, from Buhayr, from Khalid (that is, Ibn Madan), and he related it. The wording given here is Nasai's, and Abu Dawud's version is longer and contains a story. Tabarani also narrated it in al-Kabir (20/269) at length, and in Musnad Shamiyin (1127) in brief, and Tahawi in Mushkil Athar (3251), through routes from Buqayya with the same chain. Its isnad is hasan because of Buqayya, since he narrated it from Buhayr bin Saad.On this subject there is also a report from Abu Husayn, meaning Haytham bin Shufayy, who said, "My companion and I, a man known by the kunya Abu Amir, from the tribe of Maafir, set out to pray at Ilya. Their storyteller was a man from the Azd called Abu Rayhana, one of the companions." Abu Husayn said, "My companion reached the masjid before me. Then I caught up with him and sat beside him. He asked me, 'Did you hear the account of Abu Rayhana?' I said, 'No.' He said, 'I heard him say that the Messenger of Allah forbade ten things, filing the teeth, tattooing, plucking the eyebrows, a man sharing a wrap with another man without an undergarment, a woman sharing a wrap with another woman without an undergarment, a man putting silk at the bottom of his garments like the foreigners do, or putting silk on his shoulders like the foreigners do, plundering, riding on leopard skins, and wearing a ring except for one in authority.'"Abu Dawud (4049), Nasai (5106), and Ahmad (17209) all narrated it through the route of Mufaddal bin Fadala, from Ayyash bin Abbas Qutbani, from Abu Husayn Haytham bin Shufayy, with the same wording throughout.Ibn Majah (3655) and Ahmad (17210) both narrated it through the route of Zayd bin Hubab, who said, Yahya bin Ayub narrated to us, who said, Ayyash bin Abbas Himyari narrated to me, with the same chain, except that he said "Amir Hajri." He related it similarly to Imam Ahmad's version, and Ibn Majah's version is abridged, mentioning only the prohibition on riding leopard skins.The chain revolves around Abu Amir Maafiri Misri, whose name was Abdullah bin Jabir, though it is also said his name was Amir. Ibn Hajar said of him, "Acceptable," meaning when corroborated, and I have not found anyone who corroborated him, so his hadith is weak in reliability.As for what is reported from Abdullah bin Umar, who said that the Messenger of Allah forbade the maythara, which is made from the skins of predatory animals, this is daif. Tahawi narrated it in Mushkil Athar (3248), and Ahmad (5751), both through the route of Hasan bin Suhayl bin Abdul-Rahman bin Awf, from Abdullah bin Umar, and he related it, the wording given here being Tahawi's. Ahmad's version is fuller, and its wording is, "The Messenger of Allah forbade the maythara, the qasiyya, gold rings, and the muqaddam." Yazid said, "The maythara is made from the skins of predatory animals..." and he went on to explain the qasiyya and the muqaddam.Its isnad is daif because of Yazid bin Abu Ziyad, and his teacher Hasan bin Sahl, from whom Yazid alone transmitted. No one confirmed his reliability except Ibn Hibban, who mentioned him in his book of reliable narrators according to his usual practice. This is why Ibn Hajar said of him, "Acceptable," meaning when corroborated, otherwise his hadith is weak in reliability, and I have not found anyone who corroborated him on this chain. Bukhari said in his Tarikh al-Kabir, "I do not know whether he heard from Ibn Umar or not."It becomes clear from Ahmad's wording that the explanation of the maythara as being made from the skins of predatory animals is Yazid bin Abu Ziyad's own statement. However, Bukhari cited it with a suspended chain in his Sahih (10/292 with Fath al-Bari), saying, "Jareer said, from Yazid, in his hadith, 'The qasiyya is a striped garment brought from Egypt, containing silk. The maythara is made from the skins of predatory animals.'" Ibn Hajar said, "This is also a fragment of a hadith whose full chain was given by Ibrahim Harbi in his Gharib Hadith, from Uthman bin Abu Shayba, from Jareer bin Abdul-Hameed, from Yazid bin Abu Ziyad, from Hasan bin Sahl, who said, 'The qasiyya is a striped garment.'" End of quote.I say, this makes clear that the explanation given in Ibn Umar's hadith is actually the statement of Hasan bin Sahl, the teacher of Yazid bin Abu Ziyad. His explanation of the maythara as being made from the skins of predatory animals is a weaker explanation that no one else agreed with. Nawawi said, as quoted in Fath al-Bari (10/293), "This is a false explanation that contradicts what the scholars of hadith have unanimously agreed upon." This is why Bukhari said right after it, "Asim's account is more numerous and more sound regarding the maythara," meaning what he cited with a suspended chain from Asim, from Abu Burda, from Ali, may Allah be pleased with him, explaining the maythara by saying, "The women used to place it for their husbands like a quilted cushion that they would decorate."Ibn Athir said, "Al-maythara, with a kasra, is a noun of the form mafala from wathara. It is said, watara, wathara, so it is wathir, meaning soft and comfortable. It is one of the mounts of the foreigners, made from silk or brocade."