Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

Ismāʿīl ibn Jaʿfar. In his biographical notice, al-Bukhārī cited this hadith but did not mention any criticism or accreditation of him. Ibn Abī Ḥātim did likewise (4/2/134), though he did not cite the hadith; he stated that Ismāʿīl ibn Jaʿfar narrated from him, though this may be an error. Ibn Ḥibbān listed him among the trustworthy narrators (7/596).

Al-Bukhārī then mentioned that Ḥātim ibn Ismāʿīl narrated from Yaḥyā ibn Muḥammad ibn ʿAbd al-Raḥmān ibn Abī Labībah, from his grandfather, from the Prophet, peace and blessings be upon him, something similar. As for Yaḥyā ibn Muḥammad ibn ʿAbd al-Raḥmān …, I have not been able to identify him. It is possible that this is a typographical error, and that the correct wording is: from Yaḥyā, from Muḥammad ibn ʿAbd al-Raḥmān … Yaḥyā is in fact Yaḥyā ibn Jaʿfar ibn Abī Kathīr himself, mentioned in the first route.

Al-Bukhārī’s purpose was to show that Ḥātim ibn Ismāʿīl differed from Sharīk ibn Abī Namir in its chain of transmission. He said: from Yaḥyā, from Muḥammad ibn ʿAbd al-Raḥmān ibn Abī Labībah, from his grandfather. Sharīk, however, said: from Yaḥyā, from Muḥammad ibn ʿAbd al-Raḥmān ibn Abī Labībah, from al-Qāsim, from ʿĀʾishah. And Allah knows best.

The hadith also has a supporting report narrated by Muḥammad ibn Zayd ibn al-Muhājir ibn Qunfudh, from his father, from Umm Salamah, attributing it to the Prophet, peace and blessings be upon him. Al-Ṭabarānī narrated it in al-Awsaṭ (1/24/1) and said: “It is not narrated from Umm Salamah except through this chain of transmission.”

I say: Al-Mundhirī said in al-Targhīb (1/135): “Its chain of transmission is good.” This is what he said, but it is countered by al-Haythamī’s statement (2/34): “Al-Ṭabarānī narrated it in al-Awsaṭ, and its narrators are those of the Ṣaḥīḥ, except for Zayd ibn al-Muhājir; Ibn Abī Ḥātim mentioned no one as having narrated from him other than his son, Muḥammad ibn Zayd.”

I say: Nevertheless, it is an unobjectionable supporting report for the hadith of ʿĀʾishah; thus, the hadith is good when the two are considered together.

إسماعيل بن جعفر وفي ترجمته ساق البخاري هذا الحديث، ولم يذكر فيه جرحا ولا تعديلا وكذلك صنع ابن أبي حاتم (٤ / ٢ / ١٣٤) ولكنه لم يسق الحديث وذكر أنه روى عنه إسماعيل بن جعفر ولعله وهم وذكره ابن حبان في " الثقات " (٧ / ٥٩٦) . ثم ذكر البخاري أن حاتم بن إسماعيل روى عن يحيى بن محمد بن عبد الرحمن بن أبي لبيبة عن جده عن النبي ﷺ نحوه. ويحيى بن محمد بن عبد الرحمن ... لم أعرفه ويحتمل أنه خطأ مطبعي وأن الصواب عن يحيى عن محمد بن عبد الرحمن ... ويحيى هو ابن جعفر بن أبي كثير نفسه المذكور في الطريق الأولى، وغرض البخاري أن يبين أن حاتم بن إسماعيل خالف شريك بن أبي نمر في إسناده فقال: عن يحيى عن محمد بن عبد الرحمن بن أبي لبيبة عن جده. وقال شريك عن يحيى عن محمد بن عبد الرحمن بن أبي لبيبة عن القاسم عن عائشة. والله أعلم. وللحديث شاهد يرويه محمد بن زيد بن المهاجر بن قنفذ عن أبيه عن أم سلمة مرفوعا. أخرجه الطبراني في " الأوسط " (١ / ٢٤ / ١) وقال: " لا يروى عن أم سلمة إلا بهذا الإسناد ". قلت: وقال المنذري في " الترغيب " (١ / ١٣٥) : " إسناده جيد ". كذا قال، ويرده قول الهيثمي (٢ / ٣٤) : " رواه الطبراني في " الأوسط "، ورجاله رجال الصحيح خلا زيد بن المهاجر، فإن ابن أبي حاتم لم يذكر عنه راويا غير ابنه محمد ابن زيد ". قلت: ولكنه شاهد لا بأس به لحديث عائشة، فالحديث حسن بمجموعهما .

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