Azami 866

Tabarani narrated it in Kabir (6/168) from Abdan bin Ahmad, who said, Hakeem narrated to us, who said, Ibn Abu Fudayk narrated to us, from Musa bin Yaqub, from Abu Hazim, from Sahl bin Saad, and he related it. Its chain of transmission is hasan because of what has been said about Musa bin Yaqub. Nasai and Ibn Madini declared him daif, while Ibn Main affirmed his reliability. Abu Dawud said, "Salih." Ibn Hibban mentioned him among the reliable narrators (7/578), and Ibn Qattan affirmed his reliability. Ibn Adi mentioned him in Kamil (6/2341), citing several hadiths from him, none of which is the hadith mentioned here, and said, "Musa bin Yaqub has hasan hadiths besides those I have mentioned. Ibn Abu Fudayk and Khalid bin Mukhlad narrated from him, and in my view there is no harm in him or in his narrations." That is, Ibn Adi did not find any munkar hadith from him, rather he judged the hadiths he mentioned, and those he did not mention, to be hasan. I hope that the hadith mentioned here is likewise among the hasan hadiths, except for his statement, "and whoever does not commit wrong will enter Paradise," for which I have not found a corroborating witness.It has also been narrated from Samura, who said, the Messenger of Allah ﷺ said, "Every prophet has a basin, and they will compete over who has the most people coming to drink from it, and I hope that I will have the most people coming to drink from mine." Tirmidhi narrated it (2443) from Ahmad bin Muhammad bin Ali bin Nayzak, who said, Muhammad bin Bakkar Dimashqi narrated to us, who said, Saeed bin Bashir narrated to us, from Qatada, from Hasan, from Samura, and he related it. Tirmidhi said, "This is a gharib hadith. Ashath bin Abdul-Malik narrated this hadith from Hasan, from the Prophet ﷺ, as a mursal report, without mentioning 'from Samura,' and that is more sahih."I say, it is as he said. It contains among its flaws, first, the mursal transmission, which is the sahih version. Second, the use of "an" by Hasan Basri in narrating, and he is a mudallis, and there is disagreement about whether he heard from Samura. In my view, the stronger opinion is that he heard from him without qualification. Third, it contains Saeed bin Bashir, who is Azdi, considered daif by the majority of scholars.It has also been narrated from Samura through another route that is weaker than this one, which is what Tabarani narrated in Kabir (7/312) from Musa bin Harun, who said, Marwan bin Jafar Samari narrated to us, who said, Muhammad bin Ibrahim narrated to us, who said, Jafar bin Saad narrated to us, from Khubayb bin Sulayman, from his father, from Samura bin Jundab, that the Messenger of Allah ﷺ said, "The prophets will compete over which of them has the most followers from his nation, and I hope that on that day I will have the most of all of them coming to drink. For on that day, every one of them will be standing over a full basin, holding a staff, calling out to whoever he recognizes from his nation, and every nation has a sign by which its prophet recognizes them."This chain contains a series of daif narrators. Jafar bin Saad is daif, Habib bin Sulayman is unknown, and his father, Sulayman bin Samura, was affirmed as reliable only by Ibn Hibban, so he is "acceptable" if corroborated, otherwise his hadith is weak.For this reason, Ibn Hajar said, after quoting Tirmidhi's statement, "The mursal version was narrated by Ibn Abu Dunya with a sahih chain from Hasan, who said, the Messenger of Allah ﷺ said, 'Every prophet has a basin, and he stands over his basin holding a staff, calling out to whoever he recognizes from his nation. Indeed, they compete over which of them has the most followers, and I hope that I will have the most followers among them.' Tabarani also narrated it through another route from Samura, connected and attributed to the Prophet, similarly, though its chain contains some weakness." See Fath al-Bari (11/467).As for Haythami's statement in Majma (10/363), "Tabarani narrated it, and it contains Marwan bin Jafar Samari, whom Ibn Abu Hatim affirmed as reliable, though Azdi said, 'They speak critically of him,' and the rest of its narrators are reliable," this is not accurate. Rather, the chain contains narrators weaker than Samari, and criticizing the hadith on their account is more appropriate.There are also reports on this subject from Abu Saeed, Ibn Abbas, and others, and their chains contain narrators who are not commended, except that collectively they support the hadith of Sahl bin Saad. This establishes that our Prophet ﷺ is uniquely distinguished by Kawthar, which is poured into the basin, and this is exclusive to the Prophet ﷺ, with no one else sharing in it. Allah bestowed this favor upon him when He said, "Indeed, We have given you Kawthar" [Kawthar 108:1].As for what Abu Muhammad Barbahari mentioned in Sharh al-Sunnah (19), "Every prophet has a basin except the prophet Salih, for his basin is the udder of his she-camel," this is a fabricated report. Aqeeli narrated it in Duafa Kabir (643), and from him Ibn Jawzi in Mawduat (3/564), through the route of Abdul-Kareem bin Kaysan, from Suwayd bin Umayr, who said, the Messenger of Allah ﷺ said, "My basin, I will drink from it on the Day of Resurrection, and so will those of the prophets who followed me. Allah will send forth the she-camel of Thamud for Salih, and he will milk her and drink from her, along with those who believed with him, until they arrive together at the standing place, and she will be bellowing." He then related the hadith in full.Aqeeli said, "Abdul-Kareem bin Kaysan is unknown in transmission, and his hadith is not preserved." Ibn Jawzi said, "This is a fabricated hadith with no basis." Dhahabi said in Mizan (2/645), after citing the hadith, "It is fabricated."I say, the hadith has other routes as well, none of which is free from a daif, or vague, or unknown narrator. As for Suwayd bin Umayr, whose father's name was also given as Aamir, there is disagreement about whether he was a companion. Ibn Hajar mentioned him in Isabah, in the fourth section, noting that he was a minor successor with no companionship, and that his hadith is mursal.