with the wording: “Baqbah,” with a bā’ in place of the yā’. However, the first reading is probably correct; it is likewise found in the main text of the commentary Fayd al-Qadir.
Part of the hadith is corroborated by the hadith of Abu Dharr, attributed to the Prophet: “It is blessed; it is nourishing food and a cure for illness.” It was narrated by al-Tayalisi (457), Ahmad (5/175), and Muslim (7/154), though the words “and a cure for illness” do not appear in their versions—contrary to what one of the distinguished scholars mistakenly supposed!
1057 — “Scheming and deception are in the Fire.”
It has been reported on the authority of Qays ibn Sa‘d, Anas ibn Malik, Abu Hurayrah, ‘Abdullah ibn Mas‘ud, Mujahid, and al-Hasan.
- As for the hadith of Qays, Ibn ‘Adi narrated it in al-Kamil (58/2) through Hisham ibn ‘Ammar: Jarrah ibn Malih narrated to us; Abu Rafi‘ narrated to us from Qays ibn Sa‘d, who said: Had I not heard the Messenger of Allah, peace and blessings be upon him, say this, I would have been among the most cunning of people. Ibn ‘Adi cited it in this Jarrah’s biographical notice and said: “There is no problem with him or with his narrations, and he has sound, excellent hadiths.”
Al-Hafiz said in al-Fath (4/298), after attributing it to Ibn ‘Adi: “Its chain is acceptable.” Al-Haytham ibn Kharijah corroborated him, narrating it from Jarrah ibn Malih al-Bahrani. Al-Bayhaqi narrated it in al-Shu‘ab (2/105/2), through Ahmad ibn ‘Ubayd, with his chain from him.
As for al-Manawi’s statement: “It says in al-Mizan: ‘There is some weakness in its chain, because it includes Ahmad ibn ‘Ubayd. Ibn Ma‘in said: “He is truthful, but has objectionable narrations.” Regarding Jarrah ibn Malih, al-Daraqutni said: “He is of no consequence,” though others declared him trustworthy.’ Al-Dhahabi, however, took a different view, saying in al-Kaba’ir: ‘Its chain is strong. Al-Bazzar and al-Daylami narrated it from Abu Hurayrah, and al-Quda‘i from Ibn Mas‘ud.’”