Azami 8124

Narrated by Abu Dawud (2499), Hakim (2/72), Bayhaqi (9/166), and Ibn Abu Asim in Jihad (54, 235), all through the hadith of Abdul-Wahhab bin Najda, who said, Baqiya bin Walid told us, who said, Abdul-Rahman bin Thawban told us, from his father, tracing it back to Makhul, to Abdul-Rahman bin Ghanm Ashari, that Abu Malik Ashari said, and he related it. Hakim said, "This is a sahih hadith meeting the standard of Muslim, though the two of them did not include it." Dhahabi followed up on this, saying, Ibn Thawban was not relied upon by Muslim and is not of that caliber, while Baqiya is trustworthy, and Abdul-Rahman bin Ghanm was not, in my estimation, met by Makhul.I say, this Ibn Thawban is Abdul-Rahman bin Thabit bin Thawban, who is disputed but whose hadith is hasan when he does not contradict others or bring something objectionable. As for the assumption that Makhul did not meet Abdul-Rahman bin Ghanm, this deserves reconsideration, for Abdul-Rahman bin Ghanm died in the year 78 AH, and Makhul died in the year 112 AH, or as some say, 118 AH, so between their two deaths lies roughly forty years, making their meeting possible since both were from Sham, and none of the early scholars stated explicitly that he did not hear from him. In the chain is Baqiya bin Walid, but he explicitly used the word "narrated" in some sources of this citation, and because of him and because of Abdul-Rahman bin Thabit, the hadith becomes hasan. And with Allah lies success.Similar in meaning is what was narrated from Zayd bin Ali bin Husayn, from his father, from his grandfather, as a raised report, "Whoever is killed defending his wealth is a martyr," though it most likely contains a disconnection. It was narrated by Ahmad in the Musnad of Ali bin Abu Talib within the Musnad (590), and by Abu Yaala in the Musnad of Husayn bin Ali bin Abu Talib within his Musnad (6775), both of them from Yaqub bin Isa, the neighbor of Ahmad bin Hanbal, who said, Ibrahim bin Saad told us, from Abdul-Aziz bin Muttalib, from Abdul-Rahman bin Harith bin Abdullah, from Zayd bin Ali bin Husayn bin Ali, from his father, from his grandfather, and he related it. In Abu Yaala's version it reads "his right" instead of "his wealth."Ibn Hajar said in Atraf Musnad (2258), after citing the hadith and its chain from the Musnad of Ahmad, "This occurs in the Musnad of Ali bin Abu Talib, yet the context indicates that it belongs to the Musnad of Husayn, so I placed it there. Then afterward I found it in the Musnad of Ishaq bin Rahawayh, who narrated it from Abu Amir Aqadi, from Abdul-Aziz bin Muttalib, from Abdul-Rahman bin Harith, from Zayd bin Ali bin Husayn, from his father, from Ali bin Abu Talib, so it should be transferred to the Musnad of Ali, along with its being disconnected." See also Ithaf Mahra (11/579).I say, Ibn Hajar, by mentioning the disconnection, is pointing to the gap between Ali bin Husayn bin Ali bin Abu Talib Hashimi, known as Zayn Abidin, and Ali bin Abu Talib, for Zayn Abidin did not meet Ali, as stated by Abu Zura, Tirmidhi, Bayhaqi, and others.On this subject there is also a report from Uqba bin Amir that the Messenger of Allah ﷺ said, "Five kinds of death, if one is overtaken by any of them, make him a martyr, one killed in the path of Allah is a martyr, one who drowns in the path of Allah is a martyr, one who dies of an abdominal illness in the path of Allah is a martyr, one who dies of plague in the path of Allah is a martyr, and a woman who dies in childbirth in the path of Allah is a martyr." Narrated by Nasai (3163) and Abu Awana (7476), from Yunus bin Abdul-Ala, who said, Ibn Wahb told us, who said, Abdul-Rahman bin Shurayh told me, from Abdullah bin Thalaba Hadrami, that he heard Ibn Hujayra reporting from Uqba bin Amir, and he related it. It was also narrated by Abdullah bin Mubarak in Jihad (198), and through his route by Tabarani (17/326), from Abdul-Rahman bin Shurayh, in similar wording. In its chain is Abdullah bin Thalaba Hadrami, whose only known narrator is Abdul-Rahman bin Shurayh, and no one deemed him trustworthy except that Ibn Hibban mentioned him among his trustworthy narrators (7/27), which is why Ibn Hajar said in Taqrib, "acceptable," meaning when corroborated, and I found no corroborator for him, so his hadith is weak in strength. Ibn Hujayra's name is Abdul-Rahman.It was also narrated by Ahmad (17434), from Hasan, that is Ibn Musa Ashyab, who said, Ibn Lahia told us, who said, Wahb bin Abdullah told us, from Abdul-Rahman bin Sahammasa, from Uqba bin Amir, that the Messenger of Allah ﷺ said, "One who dies of pleurisy is a martyr." In its chain is Abdullah bin Lahia, about whom there is well known discussion.On this subject there is also a report from Makhariq, who said, A man came to the Prophet ﷺ and said, "A man comes to me wanting to take my wealth. What should I do?" He said, "Remind him of Allah." He said, "What if he does not heed the reminder?" He said, "Then seek help against him from whichever Muslims are around you." He said, "What if there is no Muslim around me?" He said, "Then seek help against him from the ruling authority." He said, "What if the ruling authority is far from me?" He said, "Fight to defend your wealth until you become one of the martyrs of the Hereafter, or you succeed in protecting your wealth." Narrated by Nasai (4081), Ahmad (22513, 22514), and Bayhaqi (8/336), through various routes from Simak bin Harb, from Qabus bin Makhariq, from his father, and he related it, with the wording as given by Nasai.Qabus is not problematic, and Simak bin Harb is truthful, though he became inconsistent later in life, but when Shuba, Thawri, or Abu Ahwas narrated from him, their reports from him are sound, as Sahmi related in his Questions (p. 90) from Daraqutni. This is among what Abu Ahwas and Thawri narrated from him, as found with Nasai. However, there is disagreement over whether Makhariq was a companion, and the more likely view is that he was a successor, for I have not found anything that proves his companionship to be established, so the hadith is disconnected. And Allah knows best.On this subject there is also a report from Safwan bin Umaya, who said, The Messenger of Allah ﷺ said, "Plague, dying of an abdominal illness, drowning, and dying in childbirth are all forms of martyrdom." Narrated by Nasai (2054), from Ubaydullah bin Saeed, who said, Yahya told us, that is Qattan, from Taymi, that is Sulayman bin Tarkhan, from Abu Uthman, that is Nahdi, from Amir bin Malik, from Safwan bin Umaya, and he related it, except that he did not attribute it as a raised report.It was narrated by Ahmad (15301), from Yahya bin Saeed, and (15308), from Muhammad bin Abu Adi, both of them from Sulayman, in similar wording. Sulayman Taymi said, Abu Uthman narrated to us repeatedly, and only once did he raise it back to the Prophet ﷺ. In its chain is Amir bin Malik, about whom Ibn Madini said, I do not know of anyone who narrated from him other than Abu Uthman, and no one deemed him trustworthy except that Ibn Hibban mentioned him among his trustworthy narrators (5/191), which is why the Hafiz said in Taqrib, "acceptable," meaning when corroborated, and I found no corroborator for him, so his hadith is weak in strength.On this subject there is also a report from Suwayd bin Muqarrin, who said, The Messenger of Allah ﷺ said, "Whoever is killed defending against an injustice done to him is a martyr." Narrated by Nasai (4096), from Qasim bin Zakariya bin Dinar, who said, Saeed bin Amr Ashathi told us, who said, Abthar told us, from Mutarrif, from Sawada bin Abu Jaad, from Abu Jafar, who said, I was sitting with Suwayd bin Muqarrin, and then he related the hadith. In its chain is Sawada bin Abu Jaad, also said to be Ibn Jaad, from whom no one narrated other than Mutarrif bin Tareef, and no one deemed him trustworthy except that Ibn Hibban mentioned him among his trustworthy narrators (6/429), which is why the Hafiz said in Taqrib, "acceptable," meaning when corroborated, and I found no corroborator for him, so his hadith is weak in strength.It has also been narrated through another route, both as a raised report and as a disconnected one, narrated by Nasai (4092, 4093) and others, and Nasai concluded that the correct view is that it is disconnected.