Azami 7694

Reported by Hakim (4/501) and Bayhaqi (8/144), both from the hadith of Saq bin Hazn, who said, Ali bin Hakam Banani narrated to us, from Anas bin Malik , who said, then he related it. This is the wording of Hakim, while in the wording of Bayhaqi it reads, "The commanders are from Quraysh, the commanders are from Quraysh, the commanders are from Quraysh, they have a right over you and you have a right over them as long as they do three things for you," then he related the hadith. Hakim said, Sahih according to the standard of the two Shaykhs. Its chain is hasan because of Saq bin Hazn Bakri, then Ayshi, for there is disagreement about him. Daraqutni graded him daif, while others accepted him, and he is hasan in his hadith.The hadith of Anas has other paths as well. Among them is what Abu Dawud Tayalisi (2247), Abu Yaala (3644), Bazzar (Kashf Astar 1578), and Bayhaqi (8/144) reported, all through routes from Ibrahim bin Saad, from his father, from Anas, that the Prophet ﷺ said, "The leaders are from Quraysh. When they judge, they act justly, when they make a covenant, they fulfill it, and when mercy is sought from them, they show mercy. Whoever among them does not do that, upon him is the curse of Allah, the angels, and all people, no ransom or excuse will be accepted from them." This has a break in the chain, for Ibrahim's father, who is Saad bin Ibrahim bin Abdul-Rahman bin Awf Zuhri, never met Anas. Ibn Madini said, Saad bin Ibrahim never met any of the companions of the Messenger of Allah ﷺ. Bazzar said, We do not know of Saad narrating from Anas except this one hadith.Among them also is what Bukayr bin Wahb Jazari reported, saying, Anas bin Malik said to me, "I will tell you a hadith that not everyone has told. The Messenger of Allah ﷺ stood at the door of the house while we were inside, and said, 'The leaders are from Quraysh. They have a right over you, and you have a like right over them. If mercy is sought from them, they show mercy, if they make a covenant, they fulfill it, and if they judge, they act justly. Whoever among them does not do that, upon him is the curse of Allah, the angels, and all people.'" This was reported by Ahmad (12307), from Muhammad bin Jafar, who said, Shuba narrated to us, from Sahl Abu Asad, who said, Bukayr bin Wahb Jazari narrated to me, then he related it. This is how Shuba said it, "Sahl Abu Asad," while Amash and Masaar said, "Sahl Abu Saad." Bayhaqi (8/144) said, "What is sahih is what Amash and Masaar reported, and he is Sahl Qarari, from Banu Qarar, whose kunya is Abu Asad." In the chain is Bukayr bin Wahb Jazari, of whom Azdi said, He is not strong. Ibn Hibban listed him among the reliable narrators, but the correct view is that he is unknown.There are other chains for this hadith, and I have mentioned the soundest of them. In summary, it is a hasan hadith because it comes through multiple paths, none of which contains an accused narrator.On this subject there is also what was reported from Ali, who said, the Messenger of Allah ﷺ said, "The leaders are from Quraysh. Their righteous ones are commanders of their righteous ones, and their wicked ones are commanders of their wicked ones. Everyone has a right, so give every rightful person his due. If a mutilated Abyssinian slave is placed in authority over you, listen to him and obey, as long as none of you is given the choice between his own submission to Islam and having his neck struck. But if he is given that choice between his submission to Islam and having his neck struck, then let him offer his neck, for after his submission to Islam he has neither this world nor the next." This was reported by Hakim (4/75-76), and the wording is his, by Tabarani in Saghir (425), and by Bayhaqi (8/143) in abridged form with the words, "The leaders are from Quraysh." All of them reported it through the route of Fayd bin Fadl Bajali, who said, Masaar bin Kidam narrated to us, from Salama bin Kuhayl, from Abu Sadiq, from Rabia bin Najid, from Ali bin Abu Talib, who said, then he related it. Tabarani said, "No one reported it from Masaar except Fayd." Daraqutni was asked about it and said, "Masaar narrates it, but there is disagreement over him. Fayd bin Fadl raised it to the Prophet, narrating it from Masaar, from Salama bin Kuhayl, from Abu Sadiq, from Rabia bin Najid, from Ali, from the Prophet ﷺ. But Dawud bin Abdul-Jabbar contradicted him, narrating it from Masaar, from Uthman bin Mughira, from Abu Sadiq, and he also raised it to the Prophet. Others narrate it from Masaar as a saying stopped at the companion level. Likewise, Abu Awana narrated it from Uthman bin Mughira as stopped. The stopped version is closer to being correct." End of quote, from Ilal Daraqutni (3/199).Know that the hadith "The leaders are from Quraysh" is a widely transmitted hadith. Ibn Hajar says in Fath al-Bari (7/32), "I have gathered its paths from about forty companions, after it reached me that one of the excellent scholars of this era claimed it was reported only from Abu Bakr Siddiq." I say, he means by that what has been reported in its meaning, as found in the hadiths of the Sahihayn which do not state it explicitly but allude to it. That is why neither of the two Shaykhs recorded it with the wording "The leaders are from Quraysh," because it does not meet their standard.As for what was reported from Abdullah bin Abu Huzayl, who said, some people from Rabia were with Amr bin As, and a man from Bakr bin Waail said, "Quraysh will surely come to an end, or Allah will place this matter among a large group of the Arabs other than them." Amr bin As said, "You have lied. I heard the Messenger of Allah ﷺ say, 'Quraysh are the rulers of the people in good and evil until the Day of Resurrection.'" Its chain is strong, except that the phrase "until the Day of Resurrection" is not preserved. This was reported by Tirmidhi (2227) and Ahmad (17808), both through the route of Shuba, from Habib bin Zubayr, who said, I heard Abdullah bin Abu Huzayl say, then he related it. Tirmidhi said, "Hasan sahih gharib."Likewise, what was reported from Utba bin Abd, that the Prophet ﷺ said, "The caliphate is among Quraysh, judgment is among the Ansar, the call to prayer is among the Abyssinians, and migration is among the Muslims and the migrants after them," is not sound. This was reported by Ahmad (17654), Ibn Abu Asim in Sunnah (1148), and Tabarani in Kabir (17/121), all through routes from Ismail bin Ayyash, who said, Damdam bin Zura, who is Himsi, narrated to us, from Shurayh bin Ubayd, from Kathir bin Mura, from Utba bin Abd, who said, then he related it. In it is Ismail bin Ayyash, whose narrations from the people of his own region are sound, and this is one of them, but he alone reported this particular wording of the text without any corroboration. Also in the chain is his teacher Damdam bin Zura, about whom there is disagreement, Abu Hatim and others graded him daif, and perhaps this narration is one of his errors. Allah knows best.In similar meaning, it was also reported from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "Kingship is among Quraysh, judgeship is among the Ansar, the call to prayer is among the Abyssinians, and trustworthiness is among the Azd," meaning Yemen. However, this version is stopped at the companion level. It was reported by Tirmidhi (3936), Ibn Abu Shayba (33062), and Ahmad (8761), all from the hadith of Zayd bin Hubab, who said, Muawiya bin Salih narrated to us, who said, Abu Maryam Ansari narrated to us, from Abu Hurairah, then he related it as raised to the Prophet. This is the wording of Tirmidhi. In the version of Ibn Abu Shayba it reads, "and speed is among Yemen," instead of "and trustworthiness is among the Azd." In Ahmad's version, both are combined, "the call to prayer is among the Abyssinians, and speed is among Yemen." Zayd said, "Sometimes I recall it as 'and trustworthiness is among the Azd.'" This hadith was narrated in this way by Zayd bin Hubab as raised to the Prophet from the reports of Abu Hurairah. But Abdul-Rahman bin Mahdi contradicted him, narrating it from Muawiya bin Salih, from Abu Maryam Ansari, from Abu Hurairah, in similar wording but without raising it to the Prophet. His version was recorded by Tirmidhi (3936/m), who said, "This is more sahih than the hadith of Zayd bin Hubab." I say, that is indeed the case, for Abdul-Rahman bin Mahdi is more precise and reliable than Zayd bin Hubab, so his version is preferred. Allah knows best.On this subject there is also what was reported from Masruq, who said, we were sitting with Abdullah bin Masud while he was teaching us the Quran, and a man said to him, "O Abu Abdul-Rahman, did you ever ask the Messenger of Allah ﷺ how many caliphs this nation will have?" Abdullah bin Masud said, "No one has asked me about that since I arrived in Iraq before you." Then he said, "Yes, we did ask the Messenger of Allah ﷺ, and he said, 'Twelve, equal to the number of the chiefs of Banu Israil.'" This was reported by Ahmad (3781), Bazzar (Kashf Astar 1857), and Hakim (4/501), through the route of Hammad bin Zayd, from Mujalid, from Shaybi, from Masruq, then he related it. In its chain is Mujalid, who is Ibn Saeed Hamdani, and he is daif by the agreement of the scholars. Bazzar said, "We do not know of a chain from Abdullah better than this one, even though the scholars have criticized Mujalid."