Azami 7959

Ahmad (14791) and Tahawi in Sharh Mushkil (323) narrated it through several routes from Ibn Mubarak, from Utba bin Abu Hakeem, who said, "Husayn bin Harmala narrated to me," from Abu Musbih, from Jabir bin Abdullah, and he related it.In its chain is Husayn bin Harmala, for whom no narrator is mentioned other than Utba bin Abu Hakeem, and no one deemed him reliable except that Ibn Hibban mentioned him among his trustworthy narrators (6/213), and he is among the men of Tajil. As for Haythami's statement in Majma (5/261), "The men of Ahmad are trustworthy," this rests on his reliance upon Ibn Hibban's crediting of Husayn bin Harmala.However, it has also been narrated through another route, namely what Abu Yaala related in his Mujam (195), and Abu Shaykh in Tabaqat Muhaddithin (3/473), through the route of Sulayman bin Amr bin Khalid Aqta Abu Ayub Raqqi, who said, "Yahya bin Saeed Umawi narrated to us," from Mujalid, from Shaybi, from Jabir, from the Prophet ﷺ, who said, "Good is tied to the forelocks of horses." They said, "O Messenger of Allah, what is that good?" He said, "Reward and spoils of war."Sulayman bin Amr Raqqi was given a biographical entry by Ibn Abu Hatim in Jarh wa Tadil (4/131), where he said, "My father wrote from him at Raqqa," and Ibn Hibban mentioned him among his trustworthy narrators (8/280). Mujalid is Ibn Saeed, who is daif according to the majority of scholars, except that Bukhari held a favorable opinion of him.By combining these two routes, the hadith reaches the level of hasan, Allah willing, except that in the narration of Husayn bin Harmala there are additions not found in the two routes of Mujalid, though there is supporting evidence for them.His statement, "and its people are aided by it," has been established in similar form in the hadith of Abu Kabsha Anmari and Mughira bin Shuba, as mentioned earlier.His statement, "tie them, but do not tie them with vengeance," comes in similar form from the mursal narration of Makhul as recorded by Saeed bin Mansur (2429, 2433) and Ibn Abu Shayba (12/484), and from the statement of Abu Umama as recorded by Ibn Abu Shayba (12/484).His statement, "so wipe their forelocks," is found in Muslim from the hadith of Jareer bin Abdullah, that the Prophet ﷺ used to twist the forelock of a horse with his finger.His statement, "and pray for blessing upon it," is supported by the sahih hadith from Anas, as a statement of the Prophet, "Blessing is in the forelocks of horses." And Allah, the Most High, knows best.As for what was narrated from Abu Wahb Jushami, who had companionship with the Prophet, that he said, the Messenger of Allah ﷺ said, "Name yourselves after the names of the prophets. The names most beloved to Allah are Abdullah and Abdul-Rahman, the most truthful are Harith and Hammam, and the ugliest are Harb and Murra. Keep horses tethered, and wipe their forelocks and their hindquarters," or he said, "and their haunches," "and tie them, but do not tie them with vengeance. Keep to every reddish-brown horse with a white blaze and white feet, or a chestnut with a white blaze and white feet, or a black one with a white blaze and white feet," this is a defective narration.Nasai (3565) and Abu Dawud (4950, 2553, 2543) narrated it in scattered form, and Ahmad (19032), and through his route Bukhari in Adab al-Mufrad (814), through several routes from Hisham bin Saeed Talaqani, who said, "Muhammad bin Muhajir Ansari narrated to us," from Aqeel bin Shabib, from Abu Wahb Jushami, who had companionship with the Prophet, that he said, the Messenger of Allah ﷺ said, and he related it. The wording given is Ahmad's.Ahmad (19033) and Abu Dawud (2544) also narrated it through the route of Abu Mughira (who is Abdullah bin Hajjaj Khaulani), from Aqeel bin Shabib, from Abu Wahb, that he said, the Messenger of Allah ﷺ said, and he related it, without saying "who had companionship with the Prophet." In Ahmad's narration he is identified as Kalai.Ibn Abu Hatim, in Ilal (2/312–313), transmitted from his father, regarding the flaws of this hadith, a lengthy discussion whose gist is that the Abu Wahb mentioned in the chain is Kalai, the companion of Makhul, whose name is Ubaydullah bin Ubayd, and that he is below the rank of the followers of the companions. He then said, "I asked my father, 'Is he Aqeel bin Saeed, or Aqeel bin Shabib?' He said, He is unknown, and I do not know him." End quote.Dhahabi said, in the biographical entry of Aqeel bin Shabib in Mizan (883), "Neither he nor the companion is known except through this hadith. Muhammad bin Muhajir alone transmitted it from him." End quote.As for his statement, "tie horses, but do not tie them with vengeance," it means, tie them seeking to raise the religion and defend the Muslims, and do not tie them seeking the vengeance and grudges of the pre-Islamic era that were among you. Al-Awtar is the plural of witr, with a kasra, meaning blood and the pursuit of revenge. He means, make that binding upon them around their necks, as necklaces are binding upon necks. It has also been said that he meant by al-awtar the plural of the bowstring of a bow, meaning, do not place bowstrings around their necks lest they choke, since horses sometimes graze on trees, and the strings become caught in some of their branches and choke them. It has also been said that he forbade them from this because they used to believe that tying horses with bowstrings would ward off the evil eye and harm from them, making them like an amulet, so he forbade them and informed them that such things ward off no harm and avert no danger. This latter meaning was affirmed as sahih by Ibn Qayyim in Furusiyyah.As for his statement "kumayt," Jawhari said, "Kumayt, when describing horses, applies equally to the masculine and feminine, and its color is kumtah, which is a redness mixed with a duskiness, that is, a blackness that is not pure." He said, "The difference between kumayt and ashqar lies in the mane and tail. If both are red, it is ashqar. If both are black, it is kumayt." Sihah (1/263).As for his statement "aghar," it refers to a horse whose face has whiteness in it.As for his statement "muhajjal," it is stated in Nihaya that it refers to a horse in which the whiteness rises up its legs to the place of the fetter, going beyond the pasterns but not beyond the knees, because those are the places of the ahjal, which are anklets and fetters. And tahjil does not apply to whiteness on one foreleg or both forelegs unless accompanied by whiteness on one or both hind legs.