Azami 7540

Ahmad (20186) and Tabarani in al-Kabir (7/215) both narrated it through Abdullah bin Mubarak, from Waqa bin Iyas, from Ali bin Rabia, from Samura bin Jundab, who said... then he mentioned it. Its isnad is hasan because of Waqa bin Iyas, since opinions differ about him. Nasai declared him daif, Abu Hatim said, "Sound," Ibn Adi said, "His hadith is not abundant, but I hope there is no harm in him," and Ibn Hibban listed him among the trustworthy narrators. Haythami said, "It includes Waqa bin Iyas, whom Abu Hatim, Ibn Hibban, and Thawri deemed trustworthy, while others declared him daif. The rest of its narrators are trustworthy."On this topic there is also a report from Abdul-Aziz bin Usayd Tahi, who said, Ibn Zubayr was asked about the steeped drink kept in a jar, and he said, "The Messenger of Allah ﷺ forbade it to us." Nasai (5618), Ahmad (16098), and Abu Yaala (6809) all narrated it through Abu Salama Saeed bin Yazid, who said, "I heard Abdul-Aziz bin Usayd Tahi," then he mentioned it. Its isnad includes Abdul-Aziz bin Usayd Tahi al-Basri, from whom Saeed bin Yazid alone narrated, as stated in Mizan (2/623). Ibn Hibban listed him among the trustworthy narrators (5/125) and added that Hammad bin Zayd also narrated from him. But Dhahabi, as mentioned earlier, affirmed that Saeed bin Yazid alone narrated from him, which is why Mizzi did not mention anyone else in Tahzib Kamal. The rest of its narrators are trustworthy.In a similar sense, it is reported from Abdul-Rahman bin Yamar, from the Prophet ﷺ, that he forbade the gourd vessel and the tar-coated vessel. Nasai (5628), Ibn Majah (3404), and Tirmidhi in Ilal al-Kabir (2/787) all narrated it through Shababa bin Sawwar, from Shuba, from Bukayr bin Ataa, from Abdul-Rahman bin Yamar, who said... then he mentioned it. Its narrators are trustworthy, but it has a defect. Tirmidhi said afterward, "I asked Muhammad, and he said, 'This is the hadith of Shababa, from Shuba. It is not known except through Shababa's report.' Muhammad said, 'This hadith is not sahih in my view.'"Tirmidhi also narrated it in his Ilal Saghir at the end of the Jami, through this same route, then said, "This is a hadith that is unusual in its isnad. We do not know of anyone who narrated it from Shuba other than Shababa. It has been reported from the Prophet ﷺ through many routes that he forbade steeping drinks in the gourd vessel and the tar-coated vessel, but Shababa's hadith is considered unusual because he alone narrated it from Shuba. Shuba and Sufyan Thawri both narrated, with this same isnad, from Bukayr bin Ataa, from Abdul-Rahman bin Yamar, from the Prophet ﷺ, that he said, 'Hajj is Arafah.' This is the hadith known to the scholars of hadith with this isnad." Abu Hatim said, "This is a rejected hadith. No one narrated it besides Shababa, and it has no known basis." Ilal (2/27).On this topic there is also a report from Ayesha, Mother of the Believers, who said, "You have been forbidden the gourd vessel, you have been forbidden the glazed jar, you have been forbidden the tar-coated vessel." Then she turned to the women and said, "Beware of the green jar, and if the water in your waterskin becomes intoxicating, do not drink it." Nasai (5681) narrated it from Suwayd bin Nasr, who said, Abdullah informed us, from Ali bin Mubarak, who said, Karima bint Hammam told us that she heard Ayesha, then she mentioned it. It includes Karima bint Hammam al-Basriyya, about whom no verification or criticism has been recorded. A number of trustworthy narrators reported from her, so Ibn Hajar said, "Acceptable," meaning when corroborated, but I have not found any corroboration for her. The rest of its narrators are trustworthy. Abdullah here is Ibn Mubarak.On this topic there is also a report from Suwayd bin Muqarrin, who said, "I brought the Messenger of Allah ﷺ a steeped drink in a jar. I asked him about it, and he forbade it to me, so I took the jar and broke it." Ahmad (15704) narrated it from Muhammad bin Jafar, who said, Shuba told us, from Abu Hamza, who said, "I heard Hilal, a man from Banu Mazin, narrate from Suwayd bin Muqarrin," then he mentioned it. Its narrators are trustworthy except for Hilal al-Mazini, whom no one deemed trustworthy except Ibn Hibban, who is known for being lenient in verifying unknown narrators. As for Haythami's statement in Majma (5/57), "Ahmad narrated it, and its narrators are the narrators of the sahih collections, except for Hilal al-Mazani, who is trustworthy," this reflects his approach of relying on Ibn Hibban's verification.As for what is reported from Ayesha, that she said, "Is it too difficult for one of you to make a waterskin each year from the hide of her sacrificial animal?" Then she said, "The Messenger of Allah ﷺ forbade steeping drinks in jars, and in such-and-such, and in such-and-such, except for vinegar." This contains an unknown narrator. Ibn Majah (3407) narrated it from Suwayd bin Saeed, who said, Mutamir bin Sulayman told us, from his father, who said, "Rumaytha told me," from Ayesha, then she mentioned it. This Rumaytha is unknown, and both Dhahabi and Ibn Hajar, the two hadith masters, considered her unknown.I say, there is disagreement about her name as reported from Sulayman bin Tarkhan, it was narrated from him in this way. Abdul-Razzaq (16964) narrated it through this same route and said, "Umaymah." Ahmad (24676) narrated it from Abdul-Wahhab Khaffaf, from Sulayman Taymi, who said, "Umayna told me," from Ayesha. Perhaps some of this has been affected by scribal distortion, but in any case, this confirms that both her identity and her person are unknown. Accordingly, Busiri's statement in Misbah Zujaja (3/108), "Its isnad is hasan," is not correct.The prohibition against these vessels was meant to close off the means to wrongdoing, because steeping drinks in these vessels leads more quickly to spoilage and fermentation until it becomes intoxicating. When they said, "We have no alternative but to steep drinks in these vessels," he permitted them to do so, while affirming to them that every intoxicant is forbidden. Thus the abrogation applied to the prohibition against steeping drinks in the aforementioned vessels, without any abrogation occurring regarding intoxication, as will follow.For more, see Minna Kubra (7/371–373).