3099 — “There are three whom Allah will not look upon on the Day of Resurrection: one who is undutiful to his parents, one addicted to wine, and one who reminds others of what he has given them.

“And there are three who will not enter Paradise: one who is undutiful to his parents, the dayyūth, and a woman who behaves like a man.”

Al-Bazzār recorded it in his Musnad (2/372, Kashf al-Astār): “Al-Hasan ibn Yahya al-Azdī [sic] narrated to us: Muhammad ibn Bilāl narrated to us: ʿImrān al-Qaṭṭān narrated to us, from Muhammad ibn ʿAmr, from Sālim, from his father, from the Messenger of Allah (peace and blessings be upon him) …” He then cited it.

I say: This is a good chain of transmission. Its narrators are known and are among those found in al-Tahdhīb, and criticism concerning some of them is not detrimental—except for al-Hasan ibn Yahya al-Azdī. This is how his name appears here, as “al-Azdī,” but it is a corruption of “al-Uruzzī.” Under this latter attribution, Amīr Ibn Mākūlā mentioned this al-Hasan ibn Yahya in al-Ikmāl (1/151). It is an attribution to rice, and he is also called al-Ruzzī, as stated in Ansāb al-Samʿānī. Under this second attribution, al-Tahdhīb and al-Taqrīb give his biography, and al-Taqrīb specifies its pronunciation, with the rāʾ vowelled with ḍammah and the zāy doubled, saying:

“Truthful; a scholar of hadith.”

Al-Tahdhīb further states that Ibn Ḥibbān included him in al-Thiqāt and said: “Sound in hadith; he was a scholar of hadith.”

I say: Ibn Ḥibbān listed him among those who narrated from the successors of the Successors—that is, in his fourth generation (8/180). The statement, “Sound in hadith,” does not occur there, nor in al-Haythamī’s arrangement of it. Rather, it gives his attribution as “al-Azdī,” just as it appears in Kashf al-Astār, as mentioned above. In the arrangement, however, it correctly appears as “al-Uruzzī.”

Moreover, Ibn Ḥibbān did not trace his lineage beyond his father, Yahya, whereas in al-Tahdhīb he is given a lineage extending—