Azami 7969

Abu Dawud (2574), Tirmidhi (1700), Nasai (3585, 3586), and Ahmad (10138) narrated it, and Ibn Hibban (4690) and Bayhaqi (16/10) graded it sahih, through various routes from Ibn Abu Dhib, from Nafi bin Abu Nafi, from Abu Hurairah, who related it. Its chain of transmission is sahih, and Ibn Qattan also graded it sahih in Bayan Wahm (383/5, 384), as did Ibn Daqiq Eid, as quoted from him by Ibn Hajar in Talkhis (161/4).In the supplementary edition of Shaykh Ahmad Shakir's verification, Tirmidhi's statement appears, "a hasan hadith." Ishbili likewise quoted this from him in Ahkam Wusta (9/3), as did Ibn Mulaqqin in Badr Munir (418/9). However, Mizzi did not mention this statement of Tirmidhi's in Tuhfa, and Iraqi asserted in Takmila Sharh Tirmidhi that Tirmidhi remained silent about it. And Allah knows best.The hadith has other routes of transmission, but what I have mentioned is the most sahih of them. Daraqutni mentioned some of these routes in Ilal (11/230), and found fault with it for being merely a report stopping at the companion, not raised to the Prophet.As for his word "sabaq" (with a fatha on the ba), it refers to the money stipulated for whoever wins the race, whereas "sabq" (with a sakin on the ba) is the verbal noun of "sabaqtuhu sabqan" (I outran him). Khattabi said, "The correct narration in this hadith is 'sabaq,' with a fatha on the ba." As for his word "khuff," he meant the animal possessing a khuff, which is the camel, and the elephant was included with it by analogy. As for his word "hafir," he meant the horse, and mules and donkeys were included with it, because they all possess hooves, and they used to be employed in carrying and transporting the equipment of war. As for his word "nasl," what is meant is the possessor of a nasl, which is a small arrow.Baghawi said in Sharh al-Sunnah (394/10), "This shows the permissibility of taking money in an archery contest for whoever wins, and in a horse or camel race for whoever comes first. A group of scholars held this view, permitting the taking of money for archery contests and races, because these are preparation for fighting the enemy, and offering a prize for them is an encouragement toward jihad." See further, Minna Kubra (414/8–415).As for what is reported from Abu Hurairah, from the Prophet ﷺ, who said, "Whoever enters a horse between two horses while not being certain it will win, this is not gambling, but whoever enters a horse between two horses while being certain it will win, this is gambling," this is not sahih.Abu Dawud (2589), Ibn Majah (2876), Ahmad (10557), Daraqutni (111/4, 350), Hakim (2/114), and Bayhaqi (2010) narrated it through various routes from Sufyan bin Husayn, from Zuhri, from Saeed bin Musayab, from Abu Hurairah, who related it. Abu Dawud (2580), Hakim (2/114), and Bayhaqi (20/10) also narrated it through the route of Saeed bin Bashir, from Zuhri, with the same wording.Sufyan bin Husayn is daif with regard to Zuhri, and Saeed bin Bashir is daif absolutely. The trustworthy and reliable Yahya bin Saeed Ansari narrated it from Saeed bin Musayab as his own statement, his report being found in Muwatta Malik, in the chapter on jihad (46). The scholars considered it more likely to be a report stopping at Saeed bin Musayab.Abu Hatim Razi said about the narration of Sufyan bin Husayn, "This is a mistake. Sufyan bin Husayn got nothing right in it. It does not resemble something that could be from the Prophet ﷺ. The best that can be said of it is that it is Saeed bin Musayab's own statement, and Yahya bin Saeed narrated it from Yahya as his statement." Ilal Ibn Abu Hatim (2/252).Ibn Khaythama said, "I asked Ibn Main about it, and he said, 'It is void, and the attribution to Abu Hurairah should be struck out.'" Ibn Hajar quoted this from him in Talkhis Habir (163/4).Abu Dawud said, following the hadith of Abu Hurairah, "Mamar, Shuayb, and Aqeel narrated it from Zuhri, from men of knowledge, who said, 'Whoever enters a horse...,' and this is more sahih in our view."