Al-Tabarani narrated it in al-Awsat (1/9/2) and said: “No one narrated it from Amr except Abu Hanifah, and no one narrated it from him except Abdullah.”
I say: Both he and his shaykh are weak, but his addition is supported by the forthcoming hadith of Abu Hurayrah. The first addition is good, Allah willing, when the two routes from Amr ibn Shuayb are considered together. Al-Tahawi (1/35) also narrated a report conveying the same meaning through Habib ibn Shihab, from his father, who said: “I asked Abu Hurayrah: What makes ritual bathing obligatory? He replied: ‘When the rounded part is concealed.’”
Its chain of transmission is authentic. Habib ibn Shihab, who was al-Anbari, and his father both have biographical notices in Narrator Criticism and Accreditation (1/2/103/2/1/361).
- As for the hadith of Abu Hurayrah, Abu Rafi narrated it from him, attributing it to the Prophet with the same wording, and added: “Whether he ejaculates or not.” Al-Bayhaqi narrated it (1/163) with an authentic chain of transmission. Muslim (1/186) also narrated something similar, and it is referenced in Sahih Sunan Abi Dawud (209).
1262 — “The hijrah is of two kinds: the hijrah of the settled resident and the hijrah of the Bedouin. As for the Bedouin, he obeys when commanded and responds when called; but the settled resident undergoes the greater trial of the two and receives the greater reward.”
Ibn Hibban (1580–1581), al-Nasai in al-Kubra (2/50—Siyar), and al-Hakim (1/11) narrated it through Amr ibn Murrah, from Abdullah ibn al-Harith, from Abu Kathir, from Abdullah ibn Amr. A man said: “O Messenger of Allah, which hijrah is best?” He replied: “That you forsake what Allah dislikes. The hijrah is of two kinds ...” the hadith.
I say: This chain of transmission consists of trustworthy narrators used by Muslim, apart from Abu Kathir, who was Zuhayr ibn al-Aqmar al-Zubaydi. Al-Dhahabi said: “No one narrated from him except Abdullah ibn al-Harith al-Zubaydi. Al-Ijli and al-Nasai declared him trustworthy, and it appears that he died during the caliphate of Abd al-Malik.” In al-Taqrib, he is described as “acceptable.”
I say: Al-Hakim’s ruling, “Authentic,” is therefore unacceptable. I then found a corroborating report for the hadith from Ibn Umar, attributed to the Prophet with the same wording. Ibn Arafah narrated it in his compilation (91), and al-Bayhaqi narrated it from him in al-Shuab (2/416/1), with an authentic chain of transmission. Thus, the hadith is established; praise be to Allah.
1263 — “When the reciter says Amin, then say Amin, for the angels say Amin. Whoever’s Amin coincides with the Amin of the angels will have his previous sins forgiven.”
Al-Bukhari (4/207), al-Nasai (1/147), and Ibn Majah (851) narrated it.