Azami 8629

Reported by Hakim (3/62), and from his route Bayhaqi in Dalail (2/360–361), via Muhammad bin Kathir Sanani, who said, "Muamar bin Rashid told us, from Zuhri, from Urwa, from Ayesha," and he mentioned it. Hakim said, "sahih isnad." I say, its isnad is hasan because of what has been said about Muhammad bin Kathir Sanani. In summary, his hadith is hasan when supported by corroborating evidence. Ibn Shihab said, Abu Salama bin Abdul-Rahman mentioned the story and said, "That is why Abu Bakr Siddiq was named" . See Dalail by Bayhaqi (2/360).As for what Bayhaqi related in Dalail (2/390–396) from Abu Saeed Khudri, from the Prophet ﷺ, mentioning the hadith of the Night Journey in full, he related it via Abu Harun Abdi, from Abu Saeed Khudri. Abu Harun Abdi is Umara bin Juwayn. Nasai and Hakim said of him, "matruk (abandoned)." Juzjani said, "a fabricating liar," and others declared him daif. Ibn Kathir presented it in full in his Tafsir from Bayhaqi and said, "Ibn Abu Hatim also related it, from his father, from Ahmad bin Abdah, from Abu Abdul-Samad Abdul-Aziz bin Abdul-Samad, from Abu Harun Abdi, from Abu Saeed Khudri," mentioning something similar, in a long, hasan, elegant narration, better than what others have presented despite its strangeness and the objectionable elements it contains. He then said, "Abu Harun Abdi, whose name is Umara bin Juwayn, is considered weak by the scholars."Likewise, what Abu Jafar bin Jareer Tabari related in his Tafsir, from Ali bin Sahl, who said, "Hajjaj told us, Abu Jafar Razi told us, from Rabi bin Anas, from Abu Aliyah Riyahi, from Abu Hurairah, or someone else," Abu Jafar being uncertain, in a long hadith. Bayhaqi also related it in Dalail (2/397–403) via Abu Jafar, who is Isa bin Mahan, with his isnad. Ibn Kathir cited it in his Tafsir and said, "Abu Jafar Razi was described by Hafiz Abu Zura Razi as one who errs frequently in hadith, and others have also declared him daif, while some have deemed him trustworthy. The more apparent view is that his memory is questionable, so what he alone transmits is open to scrutiny. This hadith contains, in some of its wording, strangeness and severe objectionable content, and it includes something resembling the dream narrated by Samura bin Jundab in the long dream account found in Bukhari. It seems likely that it is a composite drawn from various hadiths, or a dream, or some other story unrelated to the Night Journey. Allah knows best." End of quote.Likewise, what was related from Abdul-Rahman bin Qurt, that the Messenger of Allah ﷺ, on the night he was taken to Masjid Aqsa, was between the Maqam and Zamzam, with Jibreel on his right and Mikail on his left, and they flew with him until he reached the seven heavens. When he returned, he said, "I heard glorification in the highest heavens along with much glorification. The highest heavens glorified the One of Awesomeness, humbled before the Most High for His loftiness. Glory be to the Most High, the Most Exalted" . Tabarani related it from Ali bin Abdul-Aziz, who said, "Saeed bin Mansur told us, Miskin bin Maymun, the caller to prayer at the masjid of Ramla, told us, from Urwa bin Ruwaym, from Abdul-Samad bin Qurt," and he mentioned it. Tabarani said, "It is not related from the Prophet ﷺ except through this isnad, Saeed alone transmitting it." See Majma Bahrayn (58). Haythami cited it in Majma (1/78) and said, "It contains Miskin bin Maymun. Dhahabi mentioned this hadith regarding him and said it is munkar," that is, in Mizan (4/101).Likewise, what was related from Ibn Masud, from the Prophet ﷺ, who said, "On the night I was taken on the Night Journey, I met Ibrahim, Musa, and Isa. They discussed the matter of the Hour among themselves, and they referred the matter to Ibrahim. He said, 'I have no knowledge of it.' They referred the matter to Musa. He said, 'I have no knowledge of it.' They referred the matter to Isa, and he said, 'As for its exact occurrence, no one knows it except Allah. That is settled. But among what my Lord has entrusted to me is that Dajjal will appear, and I will have with me two rods, and when he sees me he will melt like lead melts, and Allah will destroy him, until the very rock and tree will say, "O Muslim, beneath me is a disbeliever, come and kill him." Then Allah will destroy them. Then people will return to their lands and homelands. At that point Yajuj and Majuj will emerge, streaming down from every elevation, trampling the lands, leaving nothing without destroying it, and drinking dry any water they pass by. Then the people will come back to me and complain about them, so I will pray to Allah against them, and Allah will destroy them and kill them, until the earth becomes putrid from the stench of their bodies. Then Allah will send down rain that will wash their bodies away and cast them into the sea.'"My father said, "Something here escaped me that I did not understand, like a piece of leather (adim)." Yazid, meaning Ibn Harun, said, "The mountains will be leveled, and the earth will be stretched out like leather being stretched." Then he returned to the hadith of Hushaym, who said, "Among what my Lord has entrusted to me is that when this happens, the Hour will be like a pregnant woman whose family does not know when she will suddenly give birth, whether by night or by day."Imam Ahmad related it (3556) from Hushaym, "Awwam bin Hawshab informed us, from Jabala bin Suhaym, from Muathir bin Afaza, from Ibn Masud," and he mentioned it. It contains Muathir bin Afaza, spelled with ain, whom no one has deemed reliable except Ibn Hibban, placing him among the unknown narrators. There is also disagreement about whether it should be attributed as a saying of the Prophet or merely a statement of Ibn Masud. Hushaym related it from Awwam bin Hawshab in this way, attributing it to the Prophet, while Yazid bin Harun related it from Awwam bin Hawshab as merely a statement of Ibn Masud. From this route, Ibn Majah related it (4081), and Hakim (4/488–489), and he said, "a hadith sahih in isnad, though neither Bukhari nor Muslim included it." This is a case of laxity on their part, as there are things in its text that are objectionable, among them his statement, "They discussed the matter of the Hour." Something even stranger than this has been related from Ibn Masud, namely what Hasan bin Arafah related in his well-known Juz (no. 69). Hafiz Ibn Kathir cited it in his Tafsir and said, "a strange isnad, which they did not include, containing among its strange elements..."On this subject there is also a report from Umm Hani in a long hadith. Abu Yaala related it in his Musnad (10) from Muhammad bin Ismail bin Ali Ansari, who said, "Damra bin Rabia told us, from Yahya bin Abu Amr Shaybani, from Abu Salih, the freed slave of Umm Hani, from Umm Hani," who said, and she mentioned the hadith. Hafiz cited it in Matalib Aliyah (17/279). Muhammad bin Ismail bin Ali is Waswasi Basri. Ahmad bin Amr Bazzar Hafiz said, "He used to fabricate hadith." Daraqutni and others said, "daif." Dhahabi in Mizan (3/481), after quoting these scholars' assessments declaring him daif, said, "He has a hadith about the Night Journey that I have presented in the biography of the Prophet," meaning in Tarikh Islam, p. 246, where he said of it, "It is a strange hadith. Waswasi is daif and he alone transmits it." I say, its text contains objectionable elements, such as the mention of the dawn prayer, when prayer was not made obligatory except during the Ascension. Hafiz Ibn Hajar mentioned it in Isabah (14/239) in the biography of Nabaa Habashiyya, the servant girl of Umm Hani, and said, "Abu Musa mentioned her in Dhayl." He mentioned, via Kalbi, from Abu Salih, the freed slave of Umm Hani, from Umm Hani bint Abu Talib, regarding the Night Journey of the Messenger of Allah ﷺ, that she used to say, "He was taken on the Night Journey only while he was in my house, sleeping beside me that night. He had prayed the last night prayer, then slept, and we slept. When it was dawn we woke him up so we could pray the dawn prayer, and we prayed with him." He said, "O Umm Hani..." and he mentioned the story of the Night Journey. Then he said, "Abu Yaala related it, and his version is more sahih than Kalbi's version, for Kalbi's version contains the objectionable claim that he prayed the last night prayer and the dawn prayer with them, when in fact the prayers were only made obligatory on the night of the Ascension. Likewise the claim that he slept that night in the house of Umm Hani, when in fact he slept in the masjid." End of quote.As for what was related from Ibn Abbas as a saying of the Prophet, "I did not pass by any gathering of angels on the night I was taken on the Night Journey without them saying, 'Take up cupping, O Muhammad,'" this is daif. It was related by Ahmad (3316), Tirmidhi (2053), Ibn Majah (3477), and Hakim (4/209, 210), all through routes from Abbad bin Mansur, from Ikrima, from Ibn Abbas, and he mentioned it. Abbad bin Mansur is daif by unanimous agreement of the scholars, and he used to practice tadlis (concealment in transmission). He practiced tadlis in this hadith along with its weakness. Ali bin Madini said, "I heard Yahya bin Saeed Qattan say, 'I said to Abbad bin Mansur Baji, "Did you hear, 'I did not pass by any gathering of angels...'?" He said, 'Ibn Abu Yahya told me, from Dawud bin Husayn, from Ikrima, from Ibn Abbas,' and he mentioned it." Aqeeli mentioned this in Duafa (3/36). Ibn Abu Yahya is Ibrahim bin Muhammad, who is matruk, and Dawud bin Husayn is trustworthy except in what he relates from Ikrima. As for Hakim, he said, "sahih isnad." A note, in Hakim's first mention, "Ikrima" is missing between Abbad bin Mansur and Ibn Abbas, but it is present in the second mention.Likewise, what was related from Anas bin Malik, who said, the Messenger of Allah ﷺ said, "I did not pass by any gathering on the night I was taken on the Night Journey without them saying, 'O Muhammad, command your nation to take up cupping,'" is not sahih. Ibn Majah related it (3479) from Jabarah bin Mughallas, who said, "Kathir bin Sulaym told us," who said, "I heard Anas bin Malik," and he mentioned it. Jabarah bin Mughallas and his teacher Kathir bin Sulaym are both daif.Likewise, what was related from Ibn Masud, who said, the Messenger of Allah ﷺ related that on the night he was taken on the Night Journey, he did not pass by any gathering of angels without them commanding him, "Command your nation to take up cupping." Tirmidhi related it (2052) from Ahmad bin Budayl bin Quraysh Yami Kufi, who said, "Muhammad bin Fudayl told us," who said, "Abdul-Rahman bin Ishaq told us, from Qasim bin Abdul-Rahman," who is the son of Abdullah bin Masud, "from his father, from Ibn Masud," and he mentioned it. Tirmidhi said, "hasan gharib from the hadith of Ibn Masud." I say, it contains Abdul-Rahman bin Ishaq bin Harith Wasiti, Abu Shayba, who is daif by unanimous agreement of the scholars. Ahmad said, "munkar al-hadith."I say, the mention of cupping in the account of the Night Journey and the Ascension has not been established in the sahih hadiths, of which there are many. So these narrators erred in inserting the command about cupping into the night the Prophet ﷺ was taken on the Night Journey. It likewise has other corroborating reports that are not sahih.