8/292 – He leaves the report without further comment, which, according to his usual method, is an implicit endorsement of its strength. Such an appraisal is well-deserved, for all the transmitters in the chain are reliable except al-Ghāzī b. Rabīʿah; even so, Ibn Ḥibbān declared him trustworthy (5/294) and Ibn ʿAsākir wrote a biographical entry for him, citing three narrations. A narrator of this calibre yields a ḥasan ḥadith so long as it is not contradicted, as is the case here; accordingly, the report is ṣaḥīḥ. Its soundness is further reinforced by several corroborating chains found in the chapters on tribulations and elsewhere, among them the narration from Abū Saʿīd al-Khudrī, traced back to the Prophet with identical wording.

Al-Ṭabarānī recorded that corroboration in al-Awsat 6901 (printed edition) and in al-Ṣaghīr 1004 (al-Rawḍ). Within its chain appears Ziyād b. Abī Ziyād al-Jaṣṣāṣ, who is weak, as noted in al-Taqrīb.

Another supporting narration is the ḥadith of Abū Hurayrah, traced back to the Prophet:

“When the booty is treated as personal property …”—and in it occurs:
“songstresses and musical instruments become widespread, and wine is consumed.”

Al-Tirmidhī recorded it under 2212, and Ibn Abī al-Dunyā on folio 2/2 by a different route. I have analysed Tirmidhī’s chain in al-Rawḍ al-Naḍīr under ḥadith 1004, in al-Mishkāt 5450, and in al-Ḍaʿīfah 1727.

Yet another corroboration is the narration of ʿAlī—may Allah be pleased with him—worded:

“When my community commits fifteen traits, calamity will befall it …”—and among them:
“wine is drunk, silk is worn, and songstresses and musical instruments are embraced.”

Al-Tirmidhī recorded this under 2211, and Ibn Abī al-Dunyā 2/1. I have discussed it in al-Mishkāt 5451 and likewise in al-Rawḍ al-Naḍīr; it also possesses an additional chain of transmission.