Azami 926

Imam Ahmad narrated it (2742), as did Bazzar in Kashf Astar (3460) and Ibn Abu Asim in Sunnah (803), all of them through the route of Yazid bin Abu Ziyad, from Mujahid, from Ibn Abbas, and he related it, their wording being identical. Yazid bin Abu Ziyad is the Hashimi, about whom there is disagreement. Ibn Saad and Ajli deemed him reliable, while Ibn Adi said, "Despite his weakness, his hadith is recorded." Ahmad, Ibn Main, Abu Hatim, and others criticized him. The reason for weakening him is that when he grew old his memory deteriorated and changed, and he would accept whatever was fed to him, so problematic narrations crept into his reports, though he was truthful, as Ibn Hibban stated.I say, it appears that he got this hadith right and did not err in it, given the existence of a corroborating narrator for him and the abundance of sahih supporting evidence. As for the corroborating narrator, it is what Bazzar related in Kashf Astar, as mentioned earlier, through the route of Ibn Abu Yaala, from Hakam, from Mujahid, from Ibn Abbas, and he related it. Ibn Abu Layla has poor memory, but he too was corroborated in the first chain of transmission.Haythami mentioned it in Majma (8/258) and said, "Ahmad, Bazzar, and Tabarani related something similar, except that he said, 'Until the enemy fears me from a month or two months' distance away. And it was said to me, Ask and you shall be given, so I saved up my supplication as intercession for my nation.' The men of Ahmad's chain are the men of the sahih collections, apart from Yazid bin Abu Ziyad, and he is hasan al-hadith."On this subject there is also a report from Abu Musa, as a raised hadith, "I have been given five things. I was sent to the red and the black. The earth was made for me a means of purification and a masjid. The spoils of war were made lawful for me, though they were not lawful for anyone before me. I was granted victory through terror for a month's distance. I was given intercession, and there is no prophet but that he has asked for intercession, but I have saved up my intercession, then I will grant it to whoever from my nation dies without having associated anything with Allah."Imam Ahmad narrated it (19735) from Husayn bin Muhammad, who said, Israil narrated to us, from Abu Ishaq, from Abu Burda, from Abu Musa Ashari. Abu Ishaq was a mudallis and became confused in his later years, and Israil heard from him after this confusion set in, as Imam Ahmad stated. For this reason his narration wavered between being raised and being suspended, since Imam Ahmad also narrated it (19736) through another route from Israil, from Abu Ishaq, from Abu Burda, as a suspended report, without mentioning Abu Musa. This may go back to Abu Ishaq's confusion, so it could not be determined which was more sound, the raised version or the suspended one, even though the general principle is that an addition from a reliable narrator is accepted. But here, although Abu Ishaq was reliable, he became confused toward the end of his life.Likewise on this subject there is a report from Awf bin Malik, as a raised hadith, "I have been given four things that no one before us was given, and I asked my Lord for a fifth and He granted it to me. Every prophet before was sent to his own people alone and not beyond them, while I have been sent to all people without exception. Our enemy is struck with dread of us from a month's distance. The earth has been made for me a means of purification and masjids. The fifth of the spoils has been made lawful for us, though it was not lawful for anyone before us. And I asked my Lord for the fifth thing, I asked Him that no servant of my nation who affirms His oneness should meet Him without being admitted into Paradise, and He granted it to me."Ibn Hibban narrated it in his Sahih (6399) from Abu Yaala, who said, Harun bin Abdullah Hammal narrated to us, who said, Ibn Abu Fudayk narrated to us, from Ubaydullah bin Abdul-Rahman bin Mawhab, from Abbas bin Abdul-Rahman bin Mina Ashjai, from Awf bin Malik, and he related it.Abbas bin Abdul-Rahman bin Mina Ashjai was not deemed reliable by anyone, rather Ibn Hibban merely mentioned him in his book Thiqat and included a report from him in his Sahih. For this reason, Hafiz said of him, "Acceptable," meaning if corroborated, and since he was not corroborated, his hadith is weak. As for the narrator from him, Ubaydullah bin Abdul-Rahman bin Mawhab, Nasai said of him, "He is not strong."