Azami 7385

It was narrated by Tirmidhi (1851), Ibn Majah (3319), and Hakim (4/122), all through chains from Abdul-Razzaq, from Mamar, from Zayd bin Aslam, from his father, from Umar, as mentioned. The wording given is that of Tirmidhi, while the other wording belongs to Ibn Majah and Hakim. It was also narrated from this same route by Diya Maqdisi in al-Mukhtarah (82, 83). Hakim said, "Sahih according to the criteria of the two Shaykhs (Bukhari and Muslim)." He is correct in this, but there is a hidden flaw in it, namely that Abdul-Razzaq was inconsistent in his transmission of this chain. He narrated it from Mamar in this manner as connected. But he also narrated it in his Musannaf (19568) from Mamar, from Zayd bin Aslam, from his father, that the Prophet ﷺ said, as mentioned, without saying "from Umar." At other times he narrated it from Mamar, from Zayd bin Aslam, from his father, who said, "I think it was from Umar," that the Prophet ﷺ said, as mentioned, in this manner with uncertainty.Tirmidhi pointed to this discrepancy right after the hadith, saying, "Abdul-Razzaq used to be inconsistent in his transmission of this hadith," then he mentioned these different versions. Bukhari firmly held that the mursal version of the hadith was the more correct one, as recorded in Ilal al-Kabir (2/779), and likewise Yahya bin Main in his Tarikh as transmitted by Dawri (595). The remarks of Abu Hatim Razi in al-Ilal (1520) point to the same conclusion, namely that Abdul-Razzaq narrated it as mursal for much of his life, then later in his life connected it by attributing it to Umar.I say, even though the preserved version from Abdul-Razzaq is the mursal one, as these critical scholars have stated, it has nevertheless come through another route as connected, from Zayd bin Aslam. This is what Tahawi narrated in Sharh Mushkil Athar (4448), and Tabarani in al-Awsat (9192), through the route of Abu Qurrah, from Zama bin Salih, from Ziyad bin Saad, from Zayd bin Aslam, who said, "I heard my father narrating from Umar," who said, "The Messenger of Allah ﷺ said," and he mentioned the same thing. In its chain is Zama bin Salih al-Jundi al-Yamani, who has some weakness in his memory, while the rest of its narrators are reliable. Abu Qurrah is Musa bin Tariq Zubaydi al-Yamani. So this chain is suitable for corroboration, and through it the hadith rises to the level of hasan.It has also been narrated with a similar meaning from Abu Usayd, who said, the Prophet ﷺ said, "Eat olive oil and apply it as ointment, for it comes from a blessed tree," though there is some obscurity regarding the identity of a narrator in it. It was narrated by Tirmidhi (1852), Ahmad (16054), Nasai in al-Kubra (6669), and Hakim (2/397-398), all through chains from Sufyan Thawri, from Abdullah bin Isa, from a man called Ataa from the people of Syria, from Abu Usayd, as mentioned. In Ahmad's version it appears as, "from Abu Usayd, or Abu Usayd bin Thabit, Sufyan being uncertain." Abu Usayd's name is said to be Abdullah bin Thabit al-Ansari, as stated by Daraqutni in al-Ilal (7/32-33), where he said, "Whoever calls him Abu Usayd with a damma is mistaken." Khatib Baghdadi agreed with him in Muwaddih al-Awham (2/179).Tirmidhi said, "This is a gharib hadith from this route, we only know it through the hadith of Sufyan Thawri, from Abdullah bin Isa." Hakim said, "Sahih in its chain," but this is not correct, because this Ataa is not Ibn Abu Rabah as one might initially assume, especially since he appears without further specification in Hakim's version. Rather, he is a different man from the people of Syria, as is clarified in Tirmidhi's version and elsewhere. No one narrated from him except Abdullah bin Isa, and no one has vouched for his reliability, except that Ibn Hibban mentioned him among his reliable narrators (7/252), as is his habit of vouching for the reliability of anyone in whom no criticism has been identified. For this reason, Dhahabi included him in al-Mizan (3/77) and said, "Ataa al-Shami, narrating from Abu Usayd concerning the eating of olive oil, Bukhari considered his hadith weak."Likewise, it has also been narrated with a similar meaning from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "Eat olive oil and apply it as ointment, for it is blessed." It was narrated by Ibn Majah (3320) and Hakim (2/398), through the route of Safwan bin Isa the judge, who said, Abdullah bin Saeed narrated to us, saying, "I heard my grandfather narrating from Abu Hurairah," as mentioned. Hakim cited it as corroboration for the preceding hadith of Abu Usayd and judged its chain to be sahih, but Dhahabi took issue with him, saying, "I say, Abdullah is weak," meaning Abdullah bin Saeed bin Abu Saeed Maqburi al-Madani, for he is discarded as a narrator.