Azami 998

Ibn Abu Asim narrated it in Sunnah (350) from Hasan bin Ali, who said, Abu Asim narrated to us, from Anbasah, from Ibn Shihab, from Saeed bin Musayab, from Abu Hurairah, and he related it.In the chain is Anbasah, who is Anbasah bin Amr, though it is said he is Anbasah bin Mihran the blacksmith. Aqeeli gave his biography in Duafa (1403), and reported from Bukhari that his hadith is not corroborated. Ibn Hajar reported this from Aqeeli in Lisan (4/384). Through his route it was narrated by Bazzar - Kashf Astar (2178) -, Tabarani in Awsat (5909), Hakim (2/473), and Bayhaqi in Qadaa wal-Qadar (2/716). Hakim said, "Sahih according to the criterion of Bukhari, though the two of them did not include it." Dhahabi commented on this, saying, "Anbasah is trustworthy, but the two of them did not narrate from him."I say, Anbasah is not among Bukhari's narrators, nor is he trustworthy. Rather, Abu Hatim said of him, "His hadith is objectionable," and Aqeeli said, "From Zuhri, he errs in his hadith." Bazzar said, "We do not know of anyone who narrated it from Zuhri except Anbasah, and he is lenient in hadith, and he alone narrated it from Zuhri."But it has another route, narrated by Bazzar - Kashf (2179) -, Aqeeli in Duafa (1143), and Tabarani in Awsat (6233), all of them through the route of Umar bin Abu Khalifa, who said, Hisham - meaning Ibn Hassan - narrated to us, from Muhammad - meaning Ibn Sirin - from Abu Hurairah, similarly. Bazzar said, "We do not know of a sahih route for it other than this one, and no one narrated it from Hisham except Umar." Aqeeli said, "This hadith is objectionable," and also said, "It has a narration from another angle as well, which is also weak."I say, its axis rests on Umar bin Abu Khalifa, of whom Abu Hatim said, "His hadith is acceptable." Jarh wat-Tadil (6/106). Amr bin Ali said, "Umar bin Abu Khalifa narrated to us, one of the trustworthy narrators." Mizzi mentioned this in his Tahdhib. Ibn Hajar's statement in Taqrib is "acceptable." Rather, the correct thing to say would be "truthful." Haythami said in Majma (7/202), "The narrators of Bazzar in one of the two chains are the narrators of the sahih collections, except for Umar bin Abu Khalifa, who is trustworthy."It has another route as well. Aqeeli recorded it in Duafa (1403) from Ibrahim bin Yusuf, who said, Suwayd bin Saeed narrated to us, who said, Aghlab bin Tamim narrated to us, from Abu Khalid Khuzai, from Zuhri, who said, Umar bin Abdul-Aziz said to me, "Relate to me the hadith of the Prophet ﷺ concerning destiny." So he said, "I heard so-and-so the Ansari say, 'I heard the Messenger of Allah ﷺ say, "Discussion of destiny will be left to the worst of this nation, at the end of time."'" Aqeeli said, "This is more fitting." Dhahabi mentioned it in Mizan (3/302) through the route of Suwayd bin Saeed, with similar wording, and said, "This is more likely correct."I say, if this is joined to what came before, the hadith gains strength and a basis, even though more than one scholar has criticized Aghlab bin Tamim.As for what was narrated from Abu Hurairah, who said, The Messenger of Allah ﷺ came out to us while we were disputing about destiny, and he became angry until his face turned red, as if pomegranate seeds had been crushed on his cheeks, and he said, "Is this what you have been commanded to do? Is this why I was sent to you? Those before you were destroyed only when they disputed about this matter. I command you not to dispute about it." This is daif. Tirmidhi narrated it (2133) from Abdullah bin Muawiya Jumahi Basri, who said, Salih Murri narrated to us, from Hisham bin Hassan, from Muhammad bin Sirin, from Abu Hurairah, and he related something similar.Tirmidhi said, "This is a rare hadith, we do not know it except through this route, from the report of Salih Murri, and Salih Murri has unusual narrations that he alone transmits, and he is not corroborated in them."I say, it is as he said, for Salih Murri is Ibn Bashir bin Wadi, Abu Bishr Basri, the storyteller and ascetic. Ibn Main said, "Daif," or he said, "He is worthless." Ahmad said, "He is a storyteller who narrates stories to people. He is not a man of hadith nor of isnad, and he does not know hadith." Bukhari said, "His hadith is objectionable," and Nasai said, "He is to be discarded." Ibn Adi said in Kamil, "Salih is not accepted regarding Hisham bin Hassan, because he narrates from him false hadiths."Ibn Hibban included him in Majruhin (488), and recorded the aforementioned hadith through his route. He said, "He was among the worshippers and Quran-reciters of the people of Basra, and he is the one called 'Salih the Storyteller.' He had one of the most moving voices among the people of Basra, and one of the most tender recitations. Goodness and righteousness so overcame him that he grew careless about precision in memorization, so he would narrate something he had heard from Thabit and Hasan and others like them based on his own supposition, and then attribute it to Anas, from the Messenger of Allah ﷺ. Thus fabricated reports appeared in his narration, ones he related as though from reliable narrators, and he deserved to be discarded when used as evidence, even though in religion he inclined toward the straight path rather than deviation. Yahya bin Main was severe in his criticism of him." End of quotation.I say, someone like him cannot serve as a corroborating witness for the hadith of Amr bin Shuayb.Likewise, what was narrated from Abu Dharr is not sound. He said, The Messenger of Allah ﷺ came out to his companions while they were discussing something about destiny, and he came out angry, as if pomegranate seeds had been crushed on his face, and he said, "Is this what you have been commanded to do, or were you not forbidden from this? The nations before you were destroyed only through this. When destiny is mentioned, restrain yourselves. When my companions are mentioned, restrain yourselves. And when the stars are mentioned, restrain yourselves."Ibn Batta narrated it in Ibana (1275) from Abu Ubayd Mahamili, who said, Abu Ghassan Malik bin Khalid bin Asad Wasiti narrated to us, [who said] Uthman bin Saeed Khayyat Wasiti narrated to us, who said, Hakeem bin Sinan narrated to us, from Dawud bin Abu Hind, from Hasan, from Abu Dharr, and he related it.Hasan here is Hasan Basri, who conceals gaps in his chains of transmission, and here he has narrated using "from" without specifying direct hearing. There are also narrators in it whom I do not recognize.Something similar has also been narrated through the hadith of Ibn Masud, Thawban, Ibn Umar, and Tawus as a mursal report, and all of their chains are daif. Ibn Rajab said, "It has been narrated through various routes, all of whose chains contain criticism."Likewise, what was narrated from Ayesha is not sound. She said, I heard the Messenger of Allah ﷺ say, "Whoever speaks about something concerning destiny will be asked about it on the Day of Judgment, and whoever does not speak about it will not be asked about it."Ibn Majah narrated it (84) from Abu Bakr bin Abu Shayba, who said, Malik bin Ismail narrated to us, who said, Yahya bin Uthman, the freedman of Abu Bakr, narrated to us, who said, Yahya bin Abdullah bin Abu Mulayka narrated to us, from his father, that he entered upon Ayesha and mentioned something about destiny to her, and she said, "I heard the Messenger of Allah ﷺ..." and so on with the hadith.Busiri said in Zawaid, "This is a daif chain, due to their agreement on the weakness of Yahya bin Uthman. Ibn Main, Bukhari, and Ibn Hibban said of him, 'His hadith is objectionable.' Ibn Hibban added, 'It is not permissible to use him as evidence.' As for Yahya bin Abu Mulayka, Ibn Hibban said of him, 'His hadith is to be considered when narrated by someone other than Yahya bin Uthman.'" End of quotation.I say, Bayhaqi also narrated it through this route in Qadaa wal-Qadar (2/716) and said, "This chain contains weakness."