Azami 9664

Muslim narrated it in the chapter on the description of the Resurrection (2801) without giving its wording, and Tirmidhi (2182), and the wording is his, both of them through the route of Shubah, from Amash, from Mujahid, from Ibn Umar, who mentioned it.On this subject, there is also what was narrated from Jubayr bin Mutim, who said, "The moon split in the time of the Prophet ﷺ until it became two halves, one over this mountain and one over that mountain, and they said, 'Muhammad has bewitched us.' Some of them said, 'If he has bewitched us, he cannot bewitch all the people.'"Tabarani narrated it in Al-Kabir (2/138), and Hakim (2/472), and Bayhaqi in Dalail (2/268), all of them through routes from Husayn bin Abdul-Rahman (who is Sulami), from Jubayr bin Muhammad bin Jubayr bin Mutim, from his father, from his grandfather, who mentioned it. Hakim said, "Sahih according to the conditions of the two Shaykhs, though they did not report it." I say, in its chain is Jubayr bin Muhammad bin Jubayr bin Mutim, whom no one declared reliable except Ibn Hibban, who mentioned him among his reliable narrators, and he is known for being lenient in declaring unknown narrators reliable.Tirmidhi (3289), Ahmad (16750), and Ibn Hibban (6497) all narrated it through routes from Husayn bin Abdul-Rahman, from Muhammad bin Jubayr bin Mutim, from his father, who mentioned it. This chain is disconnected, for Husayn bin Abdul-Rahman did not hear this hadith from Muhammad bin Jubayr bin Mutim, there being between them "Jubayr bin Muhammad bin Jubayr bin Mutim," as mentioned before. Daraqutni and Bayhaqi judged the addition in the chain to be the more sound, for Daraqutni said in Ilal (3315), "The statement of the one who said, 'from Jubayr bin Muhammad, from his father, from his grandfather,' is more likely."A note of caution, Tabarani narrated it in Al-Kabir (2/138) from Abbas bin Hamdan Hanafi, who said, "Ali bin Mundhir Tariqi narrated to us, Muhammad bin Fudayl narrated to us, from Husayn, from Salim bin Abu Jaad, from Muhammad bin Jubayr, from his father," who mentioned it. This is a connected chain, but it has a flaw, which is that Ali bin Mundhir Tariqi alone added "Salim bin Abu Jaad," while the reliable companions of Muhammad bin Fudayl differed with him and did not mention him. Ibn Hajar pointed to this, saying, "Were it not for this disagreement, the hadith would meet the conditions of sahih." Nukat Ziraf (2/415).