Azami 857

Hasan. Abu Dawud (4746) narrated it from Hafs bin Umar Nimri, who said, Shuba narrated to us, from Amr bin Mura, from Abu Hamza, from Zayd bin Arqam, who mentioned something similar. Its isnad is hasan because of Abu Hamza, whose name is Talha bin Yazid Ansari. Amr bin Mura narrated from him. Ibn Hibban mentioned him in Thiqat (4/394), Bukhari narrated from him, and Tirmidhi and Hakim graded some of his hadiths sahih, as will come later. Someone like him has his hadith graded hasan.As for what the Hafiz transmitted in Tahdhib and in Taqrib, that Nasai deemed him reliable, the predominant view is that this is a mistake by the Hafiz, since he has no predecessor for it. Mizzi mentioned a hadith from Nasai in his Tahdhib and did not transmit from him any statement of his reliability, so take note.As for this hadith, it was narrated by Ahmad (19268, 19291), Ibn Abu Asim in Sunnah (733), and Hakim (1/77), all of them from the hadith of Amr bin Mura in this manner, similar to it. Hakim said, "This Abu Hamza Ansari is Talha bin Yazid, whom Bukhari relied on as evidence." He also said, "It meets the standard of the two Shaykhs, though they did not include it, but they left it out because of the disagreement in its wording regarding the number."As for what Tirmidhi (2444) and Ibn Majah (4303) narrated from the hadith of Abbas bin Salim Dimashqi, who said, "I was informed by Abu Salam, who said, Umar bin Abdul-Aziz sent for me, so I came to him by post-relay. When I arrived before him, he said, 'We have burdened you, Abu Salam, with your journey.' He said, 'Yes indeed, by Allah, Commander of the Faithful.' He said, 'By Allah, I did not intend to burden you, but a hadith reached me that you narrate from Thawban, the freedman of the Messenger of Allah ﷺ, about the Pool, and I wanted you to tell it to me directly.' He said, 'So I said, Thawban, the freedman of the Messenger of Allah ﷺ, narrated to me that the Messenger of Allah ﷺ said, "My Pool stretches from Adan to Aylah, whiter than milk and sweeter than honey, its vessels as numerous as the stars of the sky. Whoever drinks from it a single drink will never thirst again after it. The first to come to it will be the poor among the emigrants, those with dusty clothes and disheveled hair, who are not married to women of comfort, and for whom the doors are not opened."' He said, so Umar wept until his beard was soaked, then he said, 'But I have married women of comfort and doors have been opened for me. There is no doubt that I will not wash the garment on my body until it becomes soiled, nor oil my head until it becomes disheveled.'"This has a break in transmission, since Abbas bin Salim did not identify the intermediary between himself and Abu Salam. Imam Ahmad (22367), Hakim (4/184), and from him Bayhaqi in Bath (135), and Tammam in his Fawaid (1760) narrated it by this route, and it has other routes, all of them daif. This is why Tirmidhi said, "A gharib hadith by this route," meaning daif. He also said, "This hadith has also been narrated from Madan bin Abu Talha, from Thawban, from the Prophet ﷺ, and Abu Salam Habashi's name is Mamtur, and he is a reliable Syrian." End of quote.I say, the hadith of Madan bin Abu Talha from Thawban was narrated by Muslim, as already mentioned. Likewise, what was narrated from Ibn Umar as a raised report is not sound, that the Prophet ﷺ said to Abu Bakr, "You are my companion at the Pool, and my companion in the cave." Tirmidhi (3670) narrated it from Yusuf bin Musa Qattan Baghdadi, who said, Malik bin Ismail narrated to us, from Mansur bin Abu Aswad, who said, Kathir Abu Ismail narrated to me, from Jamee bin Umayr Taymi, from Ibn Umar, who mentioned it. Kathir Abu Ismail is daif. Abu Hatim, Nasai, Juzjani, and others declared him daif. Despite this, Ibn Hibban mentioned him in Thiqat (9/30), which is evidence of his leniency.His teacher Jamee bin Umayr Taymi, Abu Aswad Kufi, about whom Bukhari said, "There is something questionable in his hadiths." Ibn Adi said, "He is as Bukhari said, there is something questionable in his hadiths, and most of what he narrates is not corroborated by anyone." Ibn Numayr said, "He was among the most deceitful of people." Despite this, Tirmidhi himself was lenient, saying, "hasan sahih gharib."Likewise, what was narrated from Abdullah bin Amr is also not sound, that he heard the Messenger of Allah ﷺ say, "My Pool is as wide as between Adan and Amman, cooler than snow, sweeter than honey, and more fragrant than musk. Its cups are like the stars of the sky. Whoever drinks from it a single drink will never thirst again after it. The first of people to come to it will be the destitute among the emigrants." Someone asked, "And who are they, Messenger of Allah?" He said, "Those whose heads are disheveled, whose faces are pale, whose clothes are dusty, for whom the doors are not opened, and who are not married to women of comfort, those who give all that is due from them, and do not take what is due to them."Imam Ahmad (6162) narrated it from Abu Mughira, who said, Amr bin Amr Abu Uthman Ahmusi narrated to us, who said, Makhariq bin Abu Makhariq narrated to me, from Abdullah bin Amr, who mentioned it. Makhariq bin Abu Makhariq had no one narrate from him except Amr bin Abu Amr, and this is why Husayni said, "Unknown." This is correct.As for Ibn Hibban's statement, "His father's name is Abdullah bin Jabir Ahmasi, if Allah wills, he narrates from Ibn Amr, and Amr bin Amr Ahmasi narrated from him," in Thiqat (5/444), this is a mistake on his part, for this is a different man, and he belongs among the men of Tahdhib, later than this one, among the men of Bukhari. Hafiz Haythami was misled by this in Majma (10/365–366), where he said, "Ahmad and Tabarani narrated it, from the narration of Amr bin Amr Ahmasi from Makhariq bin Abu Makhariq, whose father's name is Abdullah bin Jabir, and Ibn Hibban mentioned both of them in Thiqat." The Hafiz also transmitted Ibn Hibban's statement in Tajeel (1016) without commenting on it at all.Likewise, what was narrated from Ubayy bin Kaab is not sound either, that he said, the Messenger of Allah ﷺ said, "And I am at the Pool." It was asked, "And what is the Pool, Messenger of Allah?" He said, "By the One in whose hand is my soul, its drink is whiter than milk, sweeter than honey, cooler than snow, and more fragrant than musk. Its vessels are more numerous than the stars. No person drinks from it and thirsts afterward ever, and no person is turned away from it and is satisfied afterward ever."Ibn Abu Asim narrated it in Sunnah (717) from Uqba bin Mukram Dabbi, who said, Yunus bin Bukayr narrated to us, who said, Abdul-Ghaffar bin Qasim narrated to us, from Adi bin Thabit, from Zirr bin Hubaysh, from Ubayy bin Kaab, who mentioned it. In it is Abdul-Ghaffar bin Qasim Abu Maryam Ansari, about whom Abu Hatim and Nasai said, "Abandoned in hadith." Ali bin Madini said, "He used to fabricate hadith." Abu Dawud said, "I bear witness that Abu Maryam is a liar, for I met him and heard from him, and his name is Abdul-Ghaffar bin Qasim." Someone like him cannot be cited as supporting evidence for a hadith.He also added at the end of his hadith the phrase, "and no person is turned away from it and is satisfied afterward ever." This addition is not established in the sahih hadiths, although it has appeared in some daif narrations among them. Likewise, what was narrated from Ibn Masud as a raised report, which includes, "and whoever is deprived of it will not be satisfied afterward." Its isnad is daif. See its sourcing in Maqam Mahmud.Likewise, what was narrated from Anas, which includes, "and whoever does not drink from it will never be satisfied." Bazzar and Tabarani narrated it, and its narrators are reliable except for Masudi, as stated by Munziri in Targheeb wa Tarheeb (4/207). Masudi's memory became mixed up.Also within this topic is what was narrated from Jubayr bin Mutim, who said, the Messenger of Allah ﷺ said, "Am I not your patron? Am I not the best among you?" They said, "Yes indeed, Messenger of Allah." He said, "I am indeed a forerunner for you at the Pool on the Day of Resurrection, and Allah will question you about two things, about the Quran and about my progeny."Ibn Abu Asim narrated it in Sunnah by two routes (1465, 740), both from Ibrahim bin Muhammad bin Thabit, who said, Amr bin Abu Amr narrated to us, from Muttalib, from Jubayr bin Mutim, who mentioned the hadith. The wording given is from the first instance, and in the second instance it was abridged. In it is Ibrahim bin Muhammad bin Thabit Ansari, whom Ibn Adi discussed in Kamil fi Duafa (1/260–261), saying, "A Madinan, from whom Amr bin Abu Salama and others narrated questionable reports." He mentioned four hadiths by way of Amr bin Abu Salama, none of which is this hadith, and said, "This Ibrahim bin Muhammad bin Thabit has hadiths other than those I have mentioned, and his hadiths are acceptable and plausible, and perhaps the fault lies with someone who narrated from him." End of quote.But its defect is the disconnection, for Muttalib, who is Ibn Abdullah bin Hantab, about whom Abu Hatim said, "Most of his narrations are disconnected reports," and no one mentioned that he heard from Jubayr bin Mutim. Rather, Bukhari said, "I do not know of any hearing for Muttalib bin Hantab from any of the companions, except his statement, 'One who witnessed the Prophet's ﷺ sermon narrated to me.'" So I fear that this hadith too is among what Muttalib bin Hantab narrated as a disconnected report, since I have not come across its route.Also within this topic is a report from Zayd bin Thabit as a raised report, "I am leaving among you the two successors after me, the Book of Allah and my progeny, the people of my household, and the two will never separate until they come together at the Pool." Its isnad is daif. Abu Bakr bin Abu Shayba narrated it in his Musannaf (11/452), and from him Ibn Abu Asim in Sunnah (754), as Imam Ahmad (21578) and Tabarani in Kabir (4921) also narrated it, all of them by way of Sharik, from Rukayn, from Qasim bin Hassan, from Zayd bin Thabit, who mentioned something similar. Sharik is Ibn Abdullah Nakhai, daif due to his poor memory. Qasim bin Hassan is unknown.And from Abu Bakra, that the Messenger of Allah ﷺ said, "Men from among those who accompanied me and saw me will indeed come to the Pool, until when they are raised up to me and I see them, they will be snatched away before reaching me, and I will say, 'Lord, my companions, my companions!' But it will be said, 'You do not know what they introduced after you.'" Imam Ahmad (20494) and Ibn Abu Asim in Sunnah (765) narrated it, both from the hadith of Affan, who said, Hammad bin Salama narrated to us, who said, Ali bin Zayd informed us, from Hasan, from Abu Bakra, who mentioned the hadith. The wording is Ahmad's, and it has two defects. The first is that Hasan, who is Basri, is a mudallis and did not explicitly state that he heard it. The second is that Ali bin Zayd, who is Ibn Jadan, is daif.However, it has been corroborated, for Ibn Abu Asim narrated it in Sunnah (766) by another route, from Saeed, from Qatada, from Hasan, from Abu Bakra, that the Messenger of Allah ﷺ said, "Some people will indeed come to the Pool, until when they raise their heads, they will be snatched away before reaching me." Saeed here is Ibn Bashir Azdi, daif, and Qatada and Hasan are both mudallis. However, this hadith is well known from Samura bin Jundab, and we have judged it to be a disconnected report from a successor.Also within this topic is a report from Irbad bin Sariya, that the Prophet ﷺ said, "This nation will indeed crowd around the Pool as camels crowd when brought to water after five days." Tabarani narrated it in Kabir (18/253) from Amr bin Ishaq bin Ibrahim, who said, my father narrated to us. Also, Abdul-Rahman bin Muawiya Utbi narrated to us, who said, Ishaq bin Ibrahim bin Zubrayq Himsi narrated to us, who said, Amr bin Harith narrated to us, who said, Abdullah bin Salim narrated to us, from Zubaydi, who said, Luqman bin Amir narrated to us, from Suwayd bin Jabala, from Irbad bin Sariya, who mentioned the hadith.Haythami said in Majma (10/365), "Tabarani narrated it by two chains, one of them hasan." I say, it is not as he said, unless he was misled by Ibn Hibban's practice, for Ibn Hibban mentioned Ishaq bin Ibrahim bin Zubrayq Himsi, who is Ishaq bin Ibrahim bin Ala bin Zubrayq Himsi, sometimes attributed to his father's grandfather. Muhammad bin Awf stated outright that he used to lie, and Nasai said, "He is not reliable." As for Ibn Hibban, he mentioned him in Thiqat (8/163), and this is what led Haythami to grade its isnad hasan.Also within this topic is what was narrated from Bara bin Azib, who said, the Prophet ﷺ said, "My Pool stretches from Aylah to Sanaa. It has two spouts, one of gold and the other of silver. Its vessels are as numerous as the stars of the sky, whiter than milk, sweeter than honey, and its fragrance more pleasant than musk. Whoever drinks from it will never thirst again."Tabarani narrated it in Awsat (3408) from Jafar, who said, Sufyan bin Waki bin Jarra narrated to us, who said, Abu Dawud Hafari narrated to us, who said, Muti Ghazzal narrated to us, from Shaybi, from Bara bin Azib, who mentioned it. Haythami said in Majma (10/367), "Tabarani narrated it in Awsat, and in it is Sufyan bin Waki, who is daif." I say, Sufyan bin Waki bin Jarra was a virtuous teacher, but he was afflicted by his scribe, who inserted into his work things that were not from his own hadith. He was advised of this but did not accept it, so his hadith fell into disrepute. Abu Dawud Hafari is Umar bin Saad bin Ubayd, and Hafari, with a fatha on the ha and the fa, is an attribution to a place in Kufa, and he is among the men of Muslim.Also within this topic, from Umar bin Khattab, though it is stopped and daif. Ibn Abu Asim narrated it in Sunnah (697) from Abu Bakr bin Abu Shayba, who said, Abdullah bin Idris narrated to us, from Ashath, from Ali bin Zayd, from Yusuf bin Mihran, from Ibn Abbas, who said, Umar bin Khattab said, "There will come a people who deny predestination, deny the Pool, deny intercession, and deny a people coming out of the Fire."Ashath is Ibn Sawwar Hujaymi Basri. Ibn Main said, "He is nothing." Nasai abandoned him. Bukhari said, "His hadith is objectionable." Ibn Hibban mentioned him in Majruheen (105) and said, "He contradicts the reliable narrators in reports, and narrates objectionable material in accounts, to the point that he fell outside the bounds of being cited as evidence." Aqeeli discussed him in Duafa Kabir (1/32).However, he has been corroborated. Imam Ahmad (156) narrated it from Hushaym, who said, Ali bin Zayd informed us, from Yusuf bin Mihran, from Ibn Abbas, who said, Umar bin Khattab delivered a sermon, and Hushaym once said, "he addressed us," and he praised Allah and glorified Him, then mentioned stoning, and said, "Do not be deceived away from it, for it is among the ordinances of Allah. Indeed, the Messenger of Allah ﷺ stoned, and we stoned after him. Were it not that people would say, 'Umar has added to the Book of Allah what is not part of it,' I would have written it on the margin of the Quran. Umar bin Khattab bore witness, and Hushaym once said, 'and Abdul-Rahman bin Awf, and so-and-so, and so-and-so,' that the Messenger of Allah ﷺ stoned and we stoned after him. Take heed, for there will come after you a people who deny stoning, and deny Dajjal, and deny intercession, and deny the punishment of the grave, and deny a people coming out of the Fire after they have been charred."Thus the defect is confined to Ali bin Zayd, who is Ibn Jadan and is daif, and Yusuf bin Mihran, from whom no one narrated except Ali bin Zayd, and he is weak in hadith as the Hafiz said in Taqrib. However, for some of its passages there are sahih isnads which I will mention in their proper places, Allah willing.