Azami 9285

Ahmad (22967) narrated it from Yahya bin Saeed, who said Abdul-Jalil narrated to us and said, "I came to a gathering in which were Abu Majliz and the two sons of Burayda." Abdullah bin Burayda said, "My father Burayda narrated to me," and he mentioned it. Abdullah (bin Burayda) said, "By the One besides whom there is no god, there is no one between me and the Messenger of Allah ﷺ in this hadith except my father - Burayda."Its isnad is hasan because of Abdul-Jalil, who is Ibn Atiya Qaysi, Abu Salih Basri. Ibn Main deemed him trustworthy, and Bukhari said, "He errs somewhat." I say, he did not err in this hadith, because of the corroboration of Saad bin Ubayda, from Ibn Burayda, from his father, regarding the substance of the hadith.Imam Ahmad (23028) narrated it from Waki, and Hakim (2/129-130) from the hadith of Abu Awana, both of them from Amash, from Saad bin Ubayda. Hakim's wording is more complete.Abdullah bin Burayda Aslami said, "I was walking with my father when we passed by some people belittling Ali , speaking ill of him. He stood up and said, 'I used to speak ill of Ali and harbored something against him. I was with Khalid bin Walid in an army, and they gained spoils of war. Ali took a slave-girl from the fifth for himself. There was something between Ali and Khalid, so Khalid said, "This is your opportunity," for Khalid knew what I harbored against Ali. He said, So go to the Prophet ﷺ and mention that to him. I went to the Prophet ﷺ and told him. I was a man who habitually lowered his head, and whenever I narrated something I would lower my head, then raise it. I mentioned to the Prophet ﷺ the matter of the army, then I mentioned to him the matter of Ali, and I raised my head, and the veins of the neck of the Messenger of Allah ﷺ had reddened.' He said, 'The Prophet ﷺ said, "Whoever's guardian I am, Ali is his guardian." And what I harbored against him vanished.'"Hakim said, "This hadith is sahih according to the criteria of the two Shaykhs, though they did not include it with this wording. Bukhari only included it from the hadith of Ali bin Suwayd bin Manjuf, from Abdullah bin Burayda, from his father, in abridged form. There is nothing in this chapter more sahih than this hadith of Abu Awana from Amash from Saad bin Ubayda." End of quote.Similar in meaning is what was narrated from Bara, that the Prophet ﷺ sent out two armies, appointing Ali bin Abu Talib over one and Khalid bin Walid over the other, and he said, "If there is fighting, then it is Ali's command." He said, "Ali conquered a fortress and took a slave-girl from it. Khalid bin Walid wrote with me to the Prophet ﷺ, informing against him. I came to the Prophet ﷺ, and he read the letter, and his color changed. Then he said, 'What do you think of a man who loves Allah and His Messenger, and whom Allah and His Messenger love?'" He said, "I said, 'I seek refuge in Allah from the anger of Allah and the anger of His Messenger, I am only a messenger.' So he fell silent."Tirmidhi (1704, 3725) and Ibn Abu Shayba in al-Musannaf (32782) narrated it from Ahwas bin Jawwab, from Yunus bin Abu Ishaq, from Abu Ishaq, from Bara, and he mentioned it. Tirmidhi said, "This is an isolated hadith we know only through the hadith of Ahwas bin Jawwab."I say, its isnad is daif, for Abu Ishaq Subayi's memory became confused in his later years, and Yunus bin Abu Ishaq heard from him after that confusion had set in. His words "informing against him" mean tale-bearing.As for what Ajlah narrated, from Abdullah bin Burayda, from his father, in which it says, "Do not speak ill of Ali, for he is from me and I am from him, and he is your guardian after me, and he is from me and I am from him, and he is your guardian after me," this is rejected. Ahmad (23012), Nasai in Khasais Ali (90), and Bazzar - Kashf Astar (2563) all narrated it through this route. Ajlah is Ibn Abdullah bin Hujayya, a disputed narrator, though several hadiths were criticized as objectionable against him, including this one. Therefore Nasai said, "Daif, not that reliable, and he held a bad view" (meaning regarding reviling the two Shaykhs).There is also on this topic the hadith of Imran bin Husayn, narrated by Ahmad (19928) and Ibn Hibban (6929), whose wording contains something objectionable, and it has been dealt with in its place.