Azami 999

Tirmidhi (2152) and Ibn Majah (4061) both narrated it from Muhammad bin Bashshar, who said, Abu Asim told us, Haywa bin Shurayh told us, Abu Sakhr informed me, Nafi told me, and he related it. Abu Dawud (4613) narrated it from Imam Ahmad, and it is in his Musnad (5639), who said, Abdullah bin Yazid told us, who said, Saeed, meaning Ibn Abu Ayub, told us, who said, Abu Sakhr informed me, from Nafi, who said, Ibn Umar had a friend from the people of Syria with whom he corresponded, and Abdullah bin Umar wrote to him, "It has reached me that you have spoken about a matter concerning divine decree, so beware of writing to me, for I heard the Messenger of Allah say, 'There will be peoples in my nation who deny divine decree.'" Tirmidhi said, "Hasan sahih gharib, and Abu Sakhr's name is Humayd bin Ziyad." Hakim narrated it (1/84) through the route of Imam Ahmad and said, "Sahih according to the criterion of Muslim, for he relied on Abu Sakhr Humayd bin Ziyad, though neither of them included it." Firyabi narrated it in Qadar (217) through another route from Humayd bin Ziyad Madani, with his chain, and its wording is, "There will be in my nation earthquakes and transformations, and that concerns the Qadariyyah and the Zindiqiyyah."I say, its chain is hasan because of the discussion regarding Abu Sakhr Humayd bin Ziyad bin Abu Makhariq. Nasai said, daif, while Daraqutni deemed him reliable, and Ahmad said, there is no harm in him, and likewise Ibn Main said, so his hadith is hasan.On this subject there is also a report from Anas, who said, the Messenger of Allah ﷺ said, "Two types from my nation will not come to me at the Basin nor enter Paradise, the Qadariyyah and the Murjiah." Tabarani narrated this in Mujam al-Awsat (Majma Bahrayn 3280) from Ali bin Abdullah Firghani, who said, Harun bin Musa Farawi told us, who said, Abu Damra Anas bin Iyad told us, from Humayd, from Anas, and he related it. Tabarani said, Harun bin Musa alone transmitted it. Haythami said in Majma (7/207), "Tabarani narrated it in Awsat, and its narrators are the narrators of the sahih works except Harun bin Musa Farawi, who is trustworthy."I say, Harun bin Musa is Ibn Abu Alqama Farawi Madini. Abu Hatim said of him, "a shaykh." Nasai said, "There is no harm in him." Daraqutni said, "trustworthy," and Ibn Hibban listed him among the trustworthy. As for Tabarani's teacher Ali bin Abdullah Firghani, he is the scribe whom Khatib recorded in his history (12/4) and said, "Trustworthy, he died in the year three hundred and twenty-two."The upshot is that its narrators are the narrators of the sahih works except Harun bin Musa, so his hadith is hasan, except that its chain contains Humayd Tawil, who practiced concealment of sources, and he heard from Anas only a few hadiths. Moreover, the text contains something objectionable, for the doctrine of Irja did not arise until after the era of the Companions, as scholars have stated, among them Hafiz Ibn Qayyim, may Allah have mercy on him, who in Tahzib Sunan (6/60–61) refuted the hadiths transmitted on this subject from Ibn Umar, Huzaifa, Ibn Abbas, Jabir bin Abdullah, Abu Hurairah, Abdullah bin Umar, Rafi bin Khadij, and others. Then he said, "The best of what exists on this subject is the hadith of Haywa bin Shurayh, Abu Sakhr informed me, Nafi told me, and he mentioned the same." He also said, "What has been established as authentic from the Prophet ﷺ regarding those whose blood is permitted among the factions of the people of innovation concerns the Kharijites, for the hadith concerning them has been established through routes that are all sahih, because their doctrine arose in the time of the Prophet, and he spoke to their leader. As for Irja, Rafd, Qadar, Tajahhum, Hulul, and other innovations, they arose after the passing of the era of the Companions, and the innovation of Qadar reached the very end of the era of the Companions, so those of them who were still alive denounced it, such as Abdullah bin Umar, Ibn Abbas, and their like. Most of what comes down condemning them is only attributed as statements of the Companions themselves." End of quotation.The commentator on Aqidah Tahawiyyah (593) said, "Many hadiths have been narrated in condemnation of the Qadariyyah. Scholars of hadith have discussed the soundness of attributing them to the Prophet, and the sahih view is that they are attributed only to Companions."I say, among these hadiths is what has been narrated from Ibn Umar, "The Qadariyyah are the Magians of this nation, so if they fall ill do not visit them, and if they die do not attend their funerals." This hadith has been narrated from Ibn Umar through several routes.Among them is what Abu Dawud narrated (4691) from Musa bin Ismail, who said, Abdul-Aziz bin Abu Hazim told us, who said, my father told me in Mina, from his father, from Ibn Umar, from the Prophet ﷺ, and he related it. Hakim narrated it (85/1) and said, "Sahih according to the criterion of the two shaykhs, if Abu Hazim's hearing from Ibn Umar is established."I say, the sahih view is that Abu Hazim, that is, Salama bin Dinar, did not hear from Ibn Umar. Mizzi said in his Tahzib, "He reported from Abdullah bin Umar but did not hear from him." In Jami Tahsil by Alai, Yahya Wahazi said, I asked Ibn Abu Hazim, "Did your father hear from Abu Hurairah?" He said, "Whoever tells you that my father heard from any of the Companions of the Prophet other than Sahl bin Saad, do not believe him."Among them is what Ajurri narrated in Sharia (381), and Firyabi in Qadar (216), and Tabarani in Awsat (Majma Bahrayn 3269), and Lalikai (1150), all of them through routes from Zakariya bin Manzur, from Abu Hazim, from Nafi, from Ibn Umar, relating the same. Haythami said in Majma (7/205), "It contains Zakariya bin Manzur, whom Ahmad bin Salih and others deemed trustworthy, while a group deemed him daif."I say, Mizzi quoted in his Tahzib the statement of Ahmad bin Salih Misri that he said, there is no harm in him, and he quoted from the majority of scholars, Imam Ahmad, Bukhari, Yahya, Abu Zura, Abu Hatim, Daraqutni, and Yaqub bin Sufyan, all of whom weakened him with various expressions, to the point that Ibn Hibban said of him in Majruhin (375), "It is reported from Abu Hazim things that have no basis from his hadith." Abbas Duri said, I heard Yahya bin Main say, "Zakariya bin Manzur is nothing." I went back to him repeatedly, and he maintained that he is nothing, and he said, "he was a scrounger."Among them is what Imam Ahmad narrated (5584) from Anas bin Iyad, who said, Umar bin Abdullah Mawla Ghufra told us, from Abdullah bin Umar as a raised report, and its wording is, "Every nation has its Magians, and the Magians of my nation are those who say, 'There is no divine decree.' If they fall ill do not visit them, and if they die do not attend their funerals." Ibn Abu Asim narrated it in Sunnah (339), and Firyabi in Qadar (237), and Lalikai in Usul Itiqad (1153), all of them from the hadith of Umar bin Abdullah Mawla Ghufra, from Ibn Umar, relating the same, except that Lalikai placed two intermediaries between Umar Mawla Ghufra and Ibn Umar, "Umar bin Muhammad bin Zayd, from Nafi," from Ibn Umar. This indicates confusion on the part of Umar bin Abdullah Mawla Ghufra. Ibn Hibban said, "He was among those who reversed reports, and he narrated from the trustworthy things that do not resemble the hadith of the reliable, so he is not to be relied upon." Ibn Main and others weakened him, and he said, he did not hear from any of the Companions of the Messenger of Allah ﷺ. He also said, according to Ahmad, most of his hadiths are disconnected reports. Moreover, he was confused in this chain, for at one point he narrated it as mentioned above, and at another he made the hadith part of the Musnad of Huzaifa, as will come.Among them is what Ibn Abu Asim narrated in Sunnah (340), and Firyabi in Qadar (220), and from him Ajurri in Sharia (382), and Ibn Adi in Kamil (2/625), all of them through routes from Hakam bin Saeed Saeedi, one of the descendants of Saeed bin As, from Juayd bin Abdul-Rahman, from Nafi, from Ibn Umar, or from his father, from the Prophet ﷺ, as it appears with Ibn Abu Asim, and its wording is, "In the latter days a people will emerge who deny divine decree. Those are the Magians of this nation. If they fall ill do not visit them, and if they die do not attend their funerals." It contains Hakam bin Saeed Madini Umawi, of whom Bukhari said, "Munkar al-hadith." Aqeeli narrated it in Duafa (1/260) through his route and said, "This text has another route apart from this chain, through a group of narrators of comparable weakness." Dhahabi added in Mizan and said, Azdi and others said, "daif." He then said, "Among his objectionable reports is, from Juayd, from Nafi, from Ibn Umar, from the Prophet ﷺ, or he said, from his father, from the Prophet, 'The Qadariyyah are the Magians of my nation.'"Among them is what Ibn Abu Asim narrated in Sunnah (341) from Yaqub bin Humayd, who said, Ismail bin Dawud told us, from Sulayman bin Bilal, from Abu Husayn, from Nafi, from Ibn Umar, that a people who dispute about divine decree and deny it were mentioned to Ibn Umar, and he said, "Have they really done that?" They said, "Yes." He said, I heard the Messenger of Allah ﷺ say, "There will be in my nation, or in the latter days, men who deny the decrees of the Merciful. They will be liars, then they will return again, the Magians of this nation, and they are the dogs of the people of the Fire." It contains Ismail bin Dawud, that is, Ibn Makhraq. Bukhari said, munkar al-hadith. Abu Hatim said, daif al-hadith. Ibn Hibban listed him in Majruhin (49) and said, "From the people of Madinah, and he is the one called Sulayman bin Dawud bin Makhraq. He reports from Malik bin Anas and the people of Madinah, and he steals hadith and smooths it over." Dhahabi recorded him in Mizan and said, "Abu Hatim and others deemed him daif." He then mentioned Ibn Hibban's statement that he steals hadith, and said, "Ibn Hibban attributed to him two reversed hadiths."Likewise, what is reported from Huzaifa as a raised report is not sahih, "Every nation has its Magians, and the Magians of this nation are those who say, 'There is no divine decree.' Whoever among them dies, do not attend his funeral, and whoever among them falls ill, do not visit him, and they are the followers of Dajjal, and it is incumbent upon Allah to join them to Dajjal." Abu Dawud narrated it (4692) from Muhammad bin Abu Kathir, who said, Sufyan informed us, from Umar bin Muhammad, from Umar Mawla Ghufra, from a man of the Ansar, from Huzaifa, and he related it. Ibn Abu Asim narrated it in Sunnah (329) through the route of Sufyan, with his chain. Munziri said, "Umar Mawla Ghufra's hadith is not relied upon, and the man of the Ansar is unknown."Likewise, what is reported from Umar bin Khattab, from the Prophet ﷺ, is not sahih, "Do not sit with the people of Qadar, nor open discussion with them." Abu Dawud narrated it (4710) from Imam Ahmad, and it is in his Musnad (206), from Abu Abdul-Rahman (Abdullah bin Yazid Muqri), who said, Saeed bin Abu Ayub told me, who said, Ata bin Dinar told me, from Hakeem bin Sharik Hudhali, from Yahya bin Maymun Hadrami, from Rabia Jurashi, from Abu Hurairah, from Umar bin Khattab, and he related it. Through this same route, Firyabi also narrated it in Qadar (227, 228), and Bayhaqi in Qada wal-Qadar (2/706). Ibn Hibban also narrated it in his Sahih (79), and Hakim (85/1), both through the route of Abdullah bin Yazid Muqri, except that Hakim did not issue a ruling on it, but merely said, "a corroborating witness" for what came earlier in the hadith of Ibn Umar, "The Qadariyyah are the Magians of this nation." That hadith is disconnected, as will follow.As for the hadith of Umar bin Khattab , it contains Hakeem bin Sharik, who is unknown, as Abu Hatim said in Jarh wa Tadil (3/205), and Dhahabi quoted this from him in Mizan (1/586). Hafiz relied on this in Taqrib, though he did not attribute it to Abu Hatim. As for Ibn Hibban, he listed him among the trustworthy (6/215), which indicates his tendency to deem unknown narrators trustworthy and to include their hadiths in his Sahih, so caution must be exercised in judging a hadith sahih merely on the basis of its inclusion in his Sahih.Likewise, what is reported from Ibn Abbas as a raised report is not sahih, "Two types from my nation have no share in Islam, the Murjiah and the Qadariyyah." Tirmidhi narrated it (2149) from Wasil bin Abdul-Ala, who said, Muhammad bin Fudayl told us, from Qasim bin Habib, and Ali bin Nazar, from Nazar, from Ikrima, from Ibn Abbas, and he related it. Tirmidhi said, "Hasan sahih hadith." He also said, Muhammad bin Rafi told us, who said, Muhammad bin Bishr told us, who said, Sallam bin Abu Amra told us, from Ikrima, from Ibn Abbas, from the Prophet ﷺ, similarly.I say, Tirmidhi's statement, "hasan sahih," is not correct, for the first chain contains Ali bin Nazar, who is daif, and although Qasim bin Habib, who is Tammar Kufi, corroborated him, he too is daif. Ibn Main said of him, "nothing." Hafiz said in Taqrib, "weak." Their teacher Nazar, who is Ibn Hayan, is also daif. Ibn Hibban said of him in Majruhin (1118), "Sparse in narration, extremely munkar al-hadith, he brings from Ikrima things that are not from his hadith, to the point that one is led to believe he did this deliberately. It is not permissible to rely on him under any circumstances." He also said, "He reported from Ikrima, from Ibn Abbas, from the Prophet ﷺ, who said, 'Beware of speaking about divine decree, for it is a branch of Christianity.'" Ibn Abbas said, "Beware of this Irja, for it is a branch of Christianity." End of quotation.I say, Lalikai narrated it in Itiqad Ahl Sunnah (4/697) through the route of Qasim bin Habib the trustworthy, from Nazar. In the second chain there is Sallam bin Abu Amra Khurasani, of whom Ibn Hibban said in Majruhin (426), "He reports from Ikrima, and Muhammad bin Bishr reported from him. He reports reversed reports, and it is not permissible to rely on his report." He then said, "He is the one who reported from Ikrima, from Ibn Abbas, who said, the Messenger of Allah ﷺ said, 'Two types from my nation...'" and he related the hadith. He said, Muhammad bin Abdul-Rahman Shami told us this, who said, Salama bin Shabib told us, who said, Muhammad bin Bishr Abdi told us, with his chain.So I fear that Tirmidhi's statement, "hasan sahih," may be an error of the copyists, for in some copies it appears merely as "gharib." Shaykh Albani, may Allah have mercy on him, pointed to this in his commentary on Mishkat (105), where he said, "The addition 'hasan sahih' did not appear in any of the manuscripts of the book that we have examined." For this reason the Shaykh, in Daif Tirmidhi, was content with the statement, "This is a hasan gharib hadith."Likewise, this is not sahih from him, "The destruction of my nation lies in tribalism, in Qadariyyah, and in narration without verification." Ibn Abu Asim narrated it in Sunnah (326) from Muhammad bin Marzuq, who said, Umar bin Yunus told us, from Saeed Himsi, from Harun bin Harun, from Mujahid, from Ibn Abbas, relating the same as a raised report. Harun bin Harun is Ibn Abdullah bin Muhriz bin Hudayr Taymi Qurashi, from the people of Madinah. Ibn Hibban said, "He was among those who narrated fabricated reports from the reliable narrators. It is not permissible to rely on him, nor to report from him except by way of examination for those skilled in the craft." Majruhin (1162). This hadith was counted by Ibn Jawzi among the fabrications (539), and he narrated it through another route from Harun bin Harun with his chain, and it contains, "The destruction of my nation lies in three things," then he related the rest of the hadith similarly. Ibn Jawzi said, "This is a fabricated hadith attributed to the Messenger of Allah ﷺ. Harun made it a disconnected report from Mujahid in this narration, but it is actually from Ibn Saman, from Mujahid, and Ibn Saman is disregarded because he was a liar." End of quotation. The hadith has other routes, all of them daif.Likewise, what is reported from Abu Hurairah as a raised report is not sahih, "Every nation has its Magians, and the Magians of this nation are the Qadariyyah, so do not visit them when they fall ill, nor perform funeral prayer over them when they die." Ibn Abu Asim narrated it in Sunnah (342), and Firyabi in Qadar (235), and from him Ajurri in Sharia (385), from Abdul-Ala bin Hammad, who said, Mutamir bin Sulayman told us, who said, I heard Ziyad Abu Hasan say, Jafar bin Harith told me, from Yazid bin Maysara, from Ata Khurasani, from Makhul, from Abu Hurairah, and he related it. It contains a disconnection, for Makhul never met Abu Hurairah, as Abu Zura said, and as Ibn Abu Hatim recorded it in his Marasil, and Daraqutni in Ilal (8/289). Jafar bin Harith is Wasiti Abu Ashhab. Nasai weakened him, and Aqeeli said, "Munkar al-hadith, there is something in his memory that requires his hadith to be recorded cautiously." As for Abu Hatim, Abu Zura, and Ibn Hibban, they praised him. In Taqrib it says, "Truthful," but frequently in error.Firyabi has other chains, all of which revolve around Makhul, who is Shami. As for what he narrated (231) from Uthman bin Abu Shayba, who said, Abu Usama and Muhammad bin Bishr told us, both saying, Ibn Nazar, Ali or Muhammad, told us, from his father, from Ikrima, from Abu Hurairah as a raised report, "Two types from my nation have no share in Islam, the Murjiah and the Qadariyyah." Ajurri narrated it likewise from him in Sharia (309, 392), and Allah knows best, this chain is known from Ibn Abbas as mentioned earlier, and it contains Nazar and his father, both of whom are daif.Likewise, what is reported from Jabir bin Abdullah as a raised report is not sahih, "The Magians of this nation are those who deny the decrees of Allah. If they fall ill do not visit them, and if they die do not attend their funerals, and if you meet them do not greet them with peace." Ibn Majah narrated it (92) from Muhammad bin Musaffa Himsi, who said, Baqiya bin Walid told us, from Uzai, from Ibn Jurayj, from Abu Zubayr, from Jabir, and he related it. Ibn Abu Asim narrated it in Sunnah (328), and Firyabi in Qadar (219), and from him Ajurri in Sharia (384), all of them from Muhammad bin Musaffa Abu Abdullah with his chain, similarly, except that they all said, Baqiya bin Walid told us, from Uzai, as with Ibn Majah, whereas Ibn Abu Asim explicitly stated the mode of transmission as hearing directly. I do not know whether this discrepancy in the chain arose because they were not careful about the exact wording of transmission, assuming both forms to be equivalent modes of transmission, or whether Ibn Abu Asim preserved the explicit hearing from his teacher Muhammad bin Musaffa while Firyabi did not preserve it. In any case, it still contains the concealment practice of Ibn Jurayj, and his teacher Abu Zubayr, so whoever looks at the abundance of its corroborating reports has deemed it acceptable. This is pointed to by Busiri's statement in Zawaid, "This is a daif chain, containing Baqiya bin Walid, who practices concealment, and here he has used the ambiguous form of transmission." He then said, "But Ibn Majah is not alone in narrating this text..." and he mentioned among its corroborating reports the hadith of Umar bin Khattab, the hadith of Huzaifa, and the hadith of Ibn Umar and others.I say, they are all defective as mentioned earlier.Likewise, what is reported from Sahl bin Saad Saadi as a raised report is not sahih, "Every nation has its Magians, and every nation has its Christians, and every nation has its Jews, and the Magians of my nation are the Qadariyyah, and their Christians are the Khashabiyyah, and their Jews are the Murjiah." Tabarani narrated it in Awsat (Majma Bahrayn 3282) from Nasr bin Hakam Marwazi, who said, Ali bin Hajar told us, who said, Yahya bin Sabiq told us, who said, Abu Hazim told us, from Sahl bin Saad, and he related it. Lalikai narrated it in Usul Itiqad (1152) through another route from Yahya bin Sabiq Madini, from Abu Hazim with his chain, and its wording is, "Every nation has its Magians, and the Magians of my nation are the Qadariyyah. If they fall ill do not visit them, and if they die do not attend their funerals." Haythami said in Majma (7/207), "It contains Yahya bin Sabiq, who is daif."I say, it is as he said. Abu Hatim said, "Not strong." Ibn Hibban said, "He reports fabrications from the trustworthy narrators." Dhahabi recorded this in Mizan (4/377) likewise, but I did not find his biography in Majruhin.Likewise, what is reported from Abdullah bin Amr as a raised report is not sahih, "No nation has ever perished except through shirk against Allah, and the beginning of their shirk was nothing but denial of divine decree." Tabarani narrated it in Saghir (2/104) from Muhammad bin Zakariya Baalbaki Abu Abdullah, who said, Abbas bin Walid bin Mazyad Bayruti told us, who said, Muhammad bin Shuayb bin Shabur told us, from Umar bin Yazid Nasri, from Amr bin Muhajir, from Umar bin Abdul-Aziz, from Yahya bin Qasim bin Abdullah bin Amr, from his father, from his grandfather, and he related it. Ibn Abu Asim narrated it in Sunnah (322), and Lalikai in Usul Itiqad (1113, 1114), and Firyabi in Qadar (241), and from him Ajurri in Sharia (387), all of them from Muhammad bin Shuayb bin Shabur, with his chain, similarly, except that Firyabi narrated it from Uthman bin Abu Shayba, who said, Ismail bin Ayyash told us, from Amr bin Muhajir, with his chain, similarly. But Ajurri also narrated it from him through another route from Muhammad bin Shuayb, who said, Umar bin Yazid Dimashqi informed us, similar to the others, so I do not know who erred in the chain of this hadith with him. Tabarani said, "No one narrated it from Umar bin Abdul-Aziz except Amr bin Muhajir, and no one narrated it from Amr except Umar bin Yazid, and Muhammad bin Shuayb transmitted it alone." End of quotation.Given this, it appears that an error occurred in Firyabi's book, since Tabarani says, "Muhammad bin Shuayb bin Shabur transmitted it alone, from Umar bin Yazid Nasri." Its chain is daif, for Yahya bin Qasim and his father are unknown, although Ibn Hibban included them among the trustworthy. The chain also contains Umar bin Yazid Nasri, from the people of Syria. Ibn Hibban said in Majruhin (644), "He was among those who reversed chains and raised disconnected reports to the level of connected ones. It is not permissible to rely on him at all, though there is no harm in citing him where he agrees with the trustworthy narrators." End of quotation. Haythami mentioned this hadith in Majma (7/204) and said, "Tabarani narrated it in Kabir and Saghir, and it contains Umar bin Yazid Nasri, of the Banu Nasr, whom Ibn Hibban weakened, saying, 'He may be cited for corroboration.'" Hafiz Ibn Qayyim, may Allah have mercy on him, said in Tahzib Sunan Abu Dawud (7/61), "This chain is not to be relied upon."Likewise, what is reported from Abu Hurairah as a raised report is not sahih, "Allah has cursed the people of Qadar who believe in some parts of divine decree and deny others." Firyabi narrated it in Qadar (257) from Ishaq bin Rahawayh, who said, Bashir bin Umar Zahrani told us, who said, Ibn Lahia told us, from Musa bin Wardan, that he heard Abu Hurairah, and he related it. Through this same route Ajurri narrated it in Sharia (384). Tabarani narrated it in Awsat (Majma Bahrayn 3270) through another route from Ibn Lahia, with his chain, similarly. Haythami said in Majma (7/205), "It contains Ibn Lahia, whose hadith is weak."Likewise, what is reported from Ayesha as a raised report is not sahih, "Six categories have been cursed, cursed by Allah and every prophet who ever lived, the one who adds to the Book of Allah, the one who denies the divine decree of Allah, the one who tyrannizes with oppressive power to honor thereby whom Allah has humbled and to humble whom Allah has honored, the one who violates the sanctity that Allah has made sacred, the one who violates my own sanctity by permitting what Allah has forbidden, and the one who abandons my sunnah." Tirmidhi narrated it (2154) from Qutayba, who said, Abdul-Rahman bin Zayd bin Abu Mawali Muzani told us, from Ubaydullah bin Abdul-Rahman bin Mawhab, from Amra, from Ayesha, and she related it.There is disagreement regarding Ubaydullah bin Abdul-Rahman bin Mawhab. It was also narrated in this same way by Ibn Hibban in his Sahih (5749), from Qutayba bin Saeed, and by Hakim (1/36), except that he inserted between Ubaydullah bin Mawhab and Amra the name "Abu Bakr bin Muhammad bin Amr bin Hazm." He said, "Bukhari relied on Abdul-Rahman bin Abu Mawali, and this is a hadith of sahih chain, and I know of no defect in it, though neither of the two included it." Hakim then narrated it (4/90) through another route from Ishaq bin Muhammad Farawi, who said, Abdul-Rahman Abu Mawali told us, from Ubaydullah bin Mawhab, from Abu Bakr bin Muhammad bin Amr bin Hazm, from Amra, from Ayesha, relating the same. Hakim said, "Sahih according to the criterion of Bukhari."Dhahabi took issue with this and said, "Ishaq, though one of Bukhari's teachers, brings serious errors. Nasai said of him, 'not trustworthy,' Abu Dawud said, 'weak,' and Daraqutni abandoned him. As for Abu Hatim, he said, 'truthful.' As for Ubaydullah, no one relied on him, and the hadith is thoroughly munkar."I say, Ubaydullah bin Abdul-Rahman bin Abdullah bin Mawhab Taymi, of whom Nasai said, "not strong," a judgment Hafiz relied upon in Taqrib. There was then disagreement concerning him, for Sufyan, Hafs bin Ghiyath, and others narrated it from him, from Ali bin Husayn, from the Prophet ﷺ, as a disconnected report, as Tirmidhi stated, saying, "This is more sound," meaning the disconnected version. Through the route of Sufyan, Hakim narrated it (2/525), but he added in the chain after Ali bin Husayn, saying, reporting from his father, from his grandfather, from the Messenger of Allah ﷺ. He then transmitted it through the route of Ishaq bin Muhammad Farawi, who said, Abdul-Rahman bin Abu Mawali told us, from Ubaydullah bin Mawhab, from Amra, from Ayesha. He said, "This is more likely to be correct than the first chain."The upshot is that this hadith is not sahih as a raised report, and the correct view is that it is a disconnected report, and whoever declared the raised version sahih failed to notice the hidden defect, and Allah knows best.In summary, this hadith has been narrated through many chains, some of which are hasan in themselves, while others are strengthened by the abundance of their corroborating reports, as Shaykh Mulla Ali Qari said in his book Mawduat Kubra (p. 213), "The hadith is daif, but through the multiplicity of its routes it rises to the level of hasan."As for the meaning of the hadith, Abu Sulayman Khattabi said, "He called them Magians only because their doctrine resembles the doctrines of the Magians in their belief in the two fundamental principles, namely light and darkness. They claim that good comes from the act of light, and evil from the act of darkness, thus affirming a kind of dualism. Likewise, the people of Qadar attribute good to Allah and evil to something other than Him, whereas Allah is the creator of both good and evil." End, in abridged form. See Qada wal-Qadar by Bayhaqi (2/681).As for what is reported from Abu Raja Attaradi, who said, I heard Ibn Abbas saying on the pulpit, the Messenger of Allah ﷺ said, "The affairs of this nation will remain in balance or close to it, so long as they do not speak about children and about divine decree." The correct view is that this is a stopped report attributed only to the Companion. Bazzar narrated it, in Kashf Astar (2180), and Ibn Hibban (6724), and Hakim (1/33), and Bayhaqi in Qada wal-Qadar (379), all of them through routes from Jareer bin Hazim, who said, I heard Abu Raja Attaradi say, I heard Ibn Abbas say, and he related it. Ibn Hibban said, By "children" he meant the children of the polytheists. Bazzar said, "A group has narrated it, and they stopped it at Ibn Abbas." Bayhaqi said, "It was narrated to him this way as a raised report, but this is not preserved," then he narrated it as a stopped report and said, "This is the sahih version." Ibn Qayyim said, "As for the hadith of Abu Raja from Ibn Abbas forbidding discussion of them, there is something in my heart regarding raising it to the Prophet, and people have narrated it only as a stopped report attributed to him, and that is more likely."I say, those who narrated it as stopped include, Waki bin Jarra, as in Sunnah by Abdullah bin Imam Ahmad, and Yazid bin Harun, and Asim bin Ali bin Asim, and Abu Usama, and Abdul-Rahman bin Amr Harrani, and others, and they are more numerous and more precise in memory. The matter of divine decree became widely discussed in the time of Ibn Abbas, and that is why he addressed them from the pulpit and warned them against it.