they would enter the Fire, and they had no good deeds to surpass with, so they would be among the kings of Paradise? The Prophet (ṣallá Allāhu ʿalayhi wa-sallam) said: they are the servants of the people of Paradise." The last part of this was also narrated by Abū Yaʿlá in his "Musnad" (1011 - 1012) and al-Kalābādhī in "Miftāḥ al-Maʿānī" (276/1) through the route of al-Aʿmash from Yazīd al-Raqāshī. They were followed by Mubārak ibn Faḍālah from ʿAlī ibn Zayd from Anas in it. It was narrated by al-Bazzār (232). It is also supported by what al-Bazzār narrated in his "Musnad" (232 - Zawāʾid) through the route of ʿAbbād ibn Manṣūr from Abū Rajāʾ from Samurah ibn Jundub as a marfūʿ ḥadīth, and he said: "ʿAbbād is unique in narrating it with this wording." I said: ʿAbbād ibn Manṣūr is weak, and al-Haythamī said (7/219): "It was narrated by al-Ṭabarānī in 'al-Kabīr' and 'al-Awsaṭ' and al-Bazzār, and in it is ʿAbbād ibn Manṣūr, who was deemed reliable by Yaḥyá al-Qaṭṭān, but he is weak, and the rest of its narrators are trustworthy." In summary, the ḥadīth is authentic to me when considering all these routes and supporting evidences.
بها فيدخلون النار، ولم تكن حسنة يجاوزون بها فيكونون من ملوك الجنة؟ فقال النبي ﷺ: هم خدم أهل الجنة ". وأخرج الجملة الأخيرة منه أبو يعلى في " مسنده " (١٠١١ - ١٠١٢) والكلاباذي في " مفتاح المعاني " (٢٧٦ / ١) من طريق الأعمش عن يزيد الرقاشي به. وتابعهم مبارك بن فضالة عن علي بن زيد عن أنس به. أخرجه البزار (٢٣٢) . ويشهد له أيضا ما أخرجه البزار في " مسنده " (٢٣٢ - زوائده) من طريق عباد بن منصور عن أبي رجاء عن سمرة بن جندب مرفوعا به وقال: " تفرد به عباد بهذا اللفظ ". قلت: وعباد بن منصور ضعيف، وقال الهيثمي (٧ / ٢١٩) : " رواه الطبراني في " الكبير " و " الأوسط " والبزار، وفيه عباد بن منصور، وثقه يحيى القطان وفيه ضعف وبقية رجاله ثقات ". وجملة القول أن الحديث صحيح عندي بمجموع هذه الطرق والشواهد.
"Seek the response to supplication at the meeting of armies, the establishment of prayer, and the descent of rain." It was narrated by al-Shāfiʿī in "al-Umm" (1/223 - 224): He informed me from someone I do not suspect, who said: ʿAbd al-ʿAzīz ibn ʿAmr narrated to me from Makhūl from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), and he mentioned it. I said: This isnād is weak, for in addition to being mursal, there is an unknown narrator in al-Shāfiʿī's chain, as he is not named, and it is not necessary that he be trustworthy, for among his teachers is one who was accused, namely Ibrāhīm ibn Muḥammad ibn Abī Yaḥyá al-Aslamī. How can it not be, when it is established in the science of terminology that the statement of a trustworthy person, "a trustworthy person narrated to me," is not used as evidence until this person who was deemed trustworthy is known! And ʿAbd al-ʿAzīz ibn ʿAmr, who is Abū Muḥammad al-Umawī, is truthful but makes mistakes
" اطلبوا إجابة الدعاء عند التقاء الجيوش، وإقامة الصلاة ونزول المطر ". أخرجه الشافعي في " الأم " (١ / ٢٢٣ - ٢٢٤) : أخبرني من لا أتهم قال: حدثني عبد العزيز بن عمرو عن مكحول عن النبي ﷺ قال: فذكره. قلت: وهذا إسناد ضعيف، فإنه مع إرساله، فيه جهالة شيخ الشافعي، فإنه لم يسم، وليس يلزم أن يكون ثقة، فإن في شيوخه من اتهم، وهو إبراهيم بن محمد ابن أبي يحيى الأسلمي، كيف لا وقد تقرر في علم المصطلح أن قول الثقة حدثني الثقة. لا يحتج به حتى يعرف هذا الذي وثق! وعبد العزيز بن عمرو وهو أبو محمد الأموي صدوق يخطىء.