Tafseer of The Spoils of War · Al-Anfaal · 8:9
[Remember] when you asked help of your Lord, and He answered you, "Indeed, I will reinforce you with a thousand from the angels, following one another."
Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.
The discourse on the explanation of His saying: إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلائِكَةِ مُرْدِفِينَ (9)
(When you sought help from your Lord and He answered you: I shall reinforce you with a thousand angels following one another in succession. (9))
Abū Jaʿfar said: The Exalted, whose mention is exalted, says: وَيُبْطِلَ الْبَاطِلَ (and that He might bring the false to nothing), at the moment when you sought help from your Lord — thus "when" (idh) is connected to "He brings to nothing" (yubṭil).
* * *
And the meaning of His saying: تستغيثون ربكم (you seek help from your Lord): you seek refuge with Him against your enemy, and you call upon Him for victory over them — "and He answered you", that is, He responded to your supplication (1), with: I shall reinforce you with a thousand angels, one joining behind the other, one following the other. (2)
* * *
And in accordance with what we have said about this, the people of interpretation (ahl al-taʾwīl) have spoken, and the report concerning that has come from the Companions of the Messenger of Allah ﷺ. * Mention of the reports concerning that:
15734 — Muḥammad ibn ʿUbayd al-Muḥāribī related to me, saying: ʿAbd Allāh ibn al-Mubārak related to us, on the authority of ʿIkrima ibn ʿAmmār, saying: Simāk al-Ḥanafī related to me, saying: I heard Ibn ʿAbbās say: ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, related to me, saying: When it was the day of Badr, and the Messenger of Allah ﷺ looked at the polytheists (mushrikīn) and their number, and he looked at his Companions, a little more than three hundred, he turned toward the qibla and began to supplicate, saying: "O Allah, fulfill for me what You have promised me! O Allah, if You let this band of the people of Islam perish, You will not be worshipped on earth!" He did not cease doing so until his cloak slipped off. Abū Bakr al-Ṣiddīq, may Allah be pleased with him, took it and put his cloak back over him, and then embraced him from behind (3), and then said: "It is enough for you, O Prophet of Allah, my father and my mother be your ransom — your calling upon your Lord; for He will fulfill for you what He has promised you!" Then Allah revealed: إذ تستغيثون ربكم فاستجاب لكم أني ممدكم بألف من الملائكة مردفين (When you sought help from your Lord and He answered you: I shall reinforce you with a thousand angels following one another in succession). (4)
15735 — Al-Muthannā related to me, saying: Abū Ṣāliḥ related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās, who said: When the two bands had drawn up in battle array, Abū Jahl said: "O Allah, whichever of us is most in the right, support him!" And the Messenger of Allah ﷺ raised his hand and said: "O Lord, if You let this band perish, You will never again be worshipped on earth!"
15736 — Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, who said: The Prophet ﷺ stood up and said: "O Allah, our Lord, You have revealed to me the Book, and You have commanded me to fight (qitāl), and You have promised me victory, and You do not break the promise!" Then Jibrīl, peace be upon him, came to him, and Allah revealed: أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلاثَةِ آلافٍ مِنَ الْمَلائِكَةِ مُنْـزَلِينَ * بَلَى إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلافٍ مِنَ الْمَلائِكَةِ مُسَوِّمِينَ (Is it not enough for you that your Lord reinforces you with three thousand angels sent down? Yes indeed, if you are patient and God-fearing, and they come upon you in this their rush, your Lord will reinforce you with five thousand marked angels.) (5) [Sūrat Āl ʿImrān: 124-125].
15737 — Abū al-Sāʾib related to me, saying: Abū Muʿāwiya related to us, on the authority of al-Aʿmash, on the authority of Abū Isḥāq, on the authority of Zayd ibn Yuthayʿ, who said: Abū Bakr al-Ṣiddīq, may Allah be pleased with him, was with the Messenger of Allah ﷺ in the shelter (al-ʿarīsh), and the Prophet ﷺ began to supplicate, saying: "O Allah, support this band, for if You do not do so, You will not be worshipped on earth!" He said: Then Abū Bakr said: "Restrain your calling somewhat; He will fulfill for you what He has promised you." (6)
15738 — Muḥammad ibn al-Ḥusayn related to me, saying: Aḥmad ibn al-Mufaḍḍal related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, who said: The Prophet ﷺ turned to Allah, supplicating and asking Him for help and for support, and Allah sent down the angels upon him.
15739 — Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, concerning His saying: إذ تستغيثون ربكم (When you sought help from your Lord). He said: It is the supplication of the Prophet ﷺ.
15740 — Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Ibn Isḥāq: إذ تستغيثون ربكم (When you sought help from your Lord), that is: through your supplication, when they looked at the multitude of their enemy and the fewness of their own number — "and He answered you", through the supplication of the Messenger of Allah ﷺ and your supplication along with him. (7)
15741 — Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Abū Bakr ibn ʿAyyāsh related to us, on the authority of Abū Ḥaṣīn, on the authority of Abū Ṣāliḥ, who said: When it was the day of Badr, the Prophet ﷺ began to adjure his Lord with the most intense calling, supplicating (8). Then ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, came to him and said: "O Messenger of Allah, restrain your adjuring somewhat, for by Allah, Allah will surely fulfill for you what He has promised you!"
* * *
And as for His saying: أني ممدكم بألف من الملائكة مردفين (I shall reinforce you with a thousand angels following one another in succession) — we have already expounded the meaning of that. (9)
* * *
And in accordance with what we have said about this, the people of interpretation (ahl al-taʾwīl) have spoken.
* Mention of who said this:
15742 — Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās: أني ممدكم بألف من الملائكة مردفين (I shall reinforce you with a thousand angels following one another in succession), he says: the augmentation, as you say: "Go to the man and augment him with this and that."
15743 — Ibn Wakīʿ related to us, saying: Aḥmad ibn Bishr related to us, on the authority of Hārūn ibn ʿAntara [on the authority of his father], on the authority of his father, on the authority of Ibn ʿAbbās: مردفين (following one another), he said: successive. (10)
15744 — ... he said: my father related to me, on the authority of Sufyān, on the authority of Hārūn ibn ʿAntara, [on the authority of his father], on the authority of Ibn ʿAbbās, with the like. (11)
15745 — Sulaymān ibn ʿAbd al-Jabbār related to me, saying: Muḥammad ibn al-Ṣalt related to us, saying: Abū Kudayna related to us, on the authority of Qābūs, on the authority of his father, on the authority of Ibn ʿAbbās: ممدكم بألف من الملائكة مردفين (He shall reinforce you with a thousand angels following one another in succession), he said: behind every angel an angel. (12)
15746 — Ibn Wakīʿ related to me, saying: Abū Usāma related to us, on the authority of Abū Kudayna Yaḥyā ibn al-Muhallab, on the authority of Qābūs, on the authority of his father, on the authority of Ibn ʿAbbās: مردفين (following one another), he said: successive. (13)
15747 — ... he said: Hāniʾ ibn Saʿīd related to us, on the authority of Ḥajjāj ibn Arṭāt, on the authority of Qābūs, who said: I heard Abū Ẓabyān say: مردفين (following one another), he said: the angels, one in the track of the other. (14)
15748 — ... he said: al-Muḥāribī related to us, on the authority of Juwaybir, on the authority of al-Ḍaḥḥāk, who said: مردفين (following one another), he said: one in the track of the other.
15749 — Al-Muthannā related to me, saying: Isḥāq related to us, saying: ʿAbd Allāh related to us, on the authority of Warqāʾ, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, with the like.
15750 — Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, on the authority of Mujāhid, concerning His saying: مردفين (following one another), he said: reinforcing. Ibn Jurayj said, on the authority of ʿAbd Allāh ibn Kathīr, who said: مردفين (following one another), "the succession" (al-irdāf) means the reinforcing by means of them.
15751 — Bishr ibn Muʿādh related to me, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: بألف من الملائكة مردفين (with a thousand angels following one another in succession), that is: successive.
15752 — [Muḥammad ibn ʿAbd al-Aʿlā related to us, saying: Muḥammad ibn Thawr related to us] saying: Aḥmad ibn al-Mufaḍḍal related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: بألف من الملائكة مردفين (with a thousand angels following one another in succession), one following the other. (15)
15753 — Yūnus related to us, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His saying: مردفين (following one another), he said: "those who follow one another", one in the track of the other, one following the other.
15754 — It was related to me on the authority of al-Ḥusayn, who said: I heard Abū Muʿādh say: ʿUbayd ibn Sulaymān related to us, saying: I heard al-Ḍaḥḥāk say concerning His saying: بألف من الملائكة مردفين (with a thousand angels following one another in succession), he says: successive, on the day of Badr.
* * *
And the reciters differed in the reading of that.
Most of the reciters of the people of Medina read it: "murdafīn", with fatḥa on the dāl.
* * *
And some of the Meccans and most of the reciters of the Kūfans and the Baṣrans read it: "murdifīn" (with kasra on the dāl).
* * *
And Abū ʿAmr used to read it thus, and he said, according to what is related from him: it is derived from "ardafa baʿḍuhum baʿḍan" (one made the other follow).
* * *
And some of the scholars of Arabic rejected this saying of Abū ʿAmr and said: "al-irdāf" means only that the man takes his companion behind him on the mount. He said: and this has not been heard in the description of the angels on the day of Badr.
* * *
And the scholars of Arabic differed concerning its meaning, when it is read with fatḥa on the dāl or with kasra on it.
Some of the Baṣrans and Kūfans said: its meaning, when it is read with kasra, is: that the angels came, one following the other, according to the language of him who says: "ardaftuhu". And they said: the Arabs say "ardaftuhu" and "radiftuhu", in the meaning of "I followed him" and "I made (another) follow him", and they adduced in support of the correctness of their saying what the poet said (16):
When the Twins (al-Jawzāʾ) follow the Pleiades (al-Thurayyā), I harbor concerning the line of Fāṭima my suspicions. (17)
They said: The poet said "ardafat" (she made follow), while he meant only "radifat" (she followed), she came after her, for the Twins come after the Pleiades.
And they said: its meaning, when it is read "murdafīn" (with fatḥa), is that they are those to whom something is done, as though the meaning is: with a thousand angels whom Allah makes follow one upon the other. (18)
* * *
And others said: its meaning, when the dāl is read with kasra: the angels made one another follow — and when it is read with fatḥa: Allah made the Muslims follow by means of them (i.e. reinforced the Muslims with them).
* * *
Abū Jaʿfar said: And the correct reading of that, in my view, is the reading of him who read بِأَلْفٍ مِنَ الْمَلائِكَةِ مُرْدِفِينَ with kasra on the dāl, because of the consensus of the interpreters concerning what I have mentioned of their interpretation, that its meaning is: one following the other, and successive. For in their consensus on that interpretation lies the clear proof that the correct reading is that which we have chosen in it, namely the kasra on the dāl, in the meaning: one of the angels made the other follow. And it has been heard from the Arabs: "I came as a follower (murdifan) of so-and-so", that is: I came after him.
And as for the saying of him who said: its meaning, when it is read "murdafīn" with fatḥa on the dāl, is that Allah made the Muslims follow by means of them — that is a saying without meaning, since the pronominal reference contained in "murdafīn" refers to the angels, not to the believers. For the meaning of the statement is only: that He reinforces you with a thousand angels one of whom is followed by another. Then the mention of the agent was omitted, and the report was given without its agent being named, so that it was said: "murdafīn", in the meaning: one part of the angels is followed by another part.
And if the matter were as the one whose saying we have mentioned said, then it would be necessary that in "al-murdafīn" the reference to the Muslims be contained, not the reference to the angels. And that is contrary to what the outward meaning of the Qurʾān indicates.
And another reading concerning that has been mentioned, and that is what:
15755 — Al-Muthannā related to me, saying: Isḥāq related to us, saying: ʿAbd Allāh ibn Yazīd said: "muraddifīn" and "muriddifīn" and "muruddifīn", with doubling (19), in the meaning of: "murtadifīn" (those who follow one another).
15756 — Al-Muthannā related to us, saying: Isḥāq related to us, saying: Yaʿqūb ibn Muḥammad al-Zuhrī related to us, saying: ʿAbd al-ʿAzīz ibn ʿImrān related to me, on the authority of al-Zamʿī, on the authority of Abū al-Ḥuwayrith, on the authority of Muḥammad ibn Jubayr, on the authority of ʿAlī, may Allah be pleased with him, who said: Jibrīl descended with a thousand angels on the right flank of the Prophet ﷺ, and in it was Abū Bakr, may Allah be pleased with him, and Mīkāʾīl, peace be upon him, descended with a thousand angels on the left flank of the Prophet ﷺ, and I was in it. (20)
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The footnotes:
(1) See the explanation of "istajāba" (to answer) earlier, p. 321, note 2, and the references there.
(2) See the explanation of "al-imdād" (the reinforcement) earlier, 1: 307, 308 and 7: 181.
(3) "iltazamahu": he embraced or clasped him.
(4) The report 15734 — "ʿIkrima ibn ʿAmmār al-Yamāmī al-ʿIjlī", trustworthy, mentioned earlier under the numbers 849, 2185, 8224, 13832. And "Simāk al-Ḥanafī" is "Simāk ibn al-Walīd al-Ḥanafī", "Abū Zumayl", trustworthy. Mentioned earlier under number 13832. And this report Muslim related in his Ṣaḥīḥ, 12: 84-87, in extended form, via the way of Hannād ibn al-Sarī, on the authority of ʿAbd Allāh ibn al-Mubārak, on the authority of ʿIkrima. Aḥmad related it in his Musnad under the numbers 208, 221, via the way of Abū Nūḥ Qurād, on the authority of ʿIkrima ibn ʿAmmār, in extended form. And Abū Dāwūd related a part of it in his Sunan, 3: 82. And al-Tirmidhī related it in the Book of tafsīr, in abridged form, via the way of Muḥammad ibn Bashshār, on the authority of ʿUmar ibn Yūnus al-Yamāmī, on the authority of ʿIkrima, and he said: "This is a ḥadīth ḥasan ṣaḥīḥ gharīb, we do not know it from the narration of ʿUmar except only from the narration of ʿIkrima ibn ʿAmmār, on the authority of Abū Zumayl." And Abū Jaʿfar al-Ṭabarī related it in his History, via the same way, 2: 280.
(5) The report 15736 — This report Abū Jaʿfar did not mention in the explanation of the verse of Sūrat Āl ʿImrān, 7: 173-190.
(6) The report 15737 — "Abū Isḥāq" is al-Hamdānī al-Sabīʿī, and in the printed edition it had "Ibn Isḥāq", contrary to what is in the manuscript, and that was erroneous. And "Zayd ibn Yuthayʿ al-Hamdānī", also said "...Uthayʿ" and "Uthayl", with a lām at the end. He related on the authority of Abū Bakr al-Ṣiddīq, and ʿAlī, and Ḥudhayfa, and Abū Dharr, and on his authority alone Abū Isḥāq al-Sabīʿī. Ibn Ḥibbān mentioned him among the trustworthy; he has a biography in al-Tahdhīb, and in Ibn Saʿd: 155, and in al-Kabīr 2/1/373, and in Ibn Abī Ḥātim 1/2/573 under "Zayd ibn Nufayʿ al-Hamdānī", and that is an error, and the correct is what we have established. But the astonishing thing is that there too in the printed edition and in the manuscript it had "Zayd ibn Nufayʿ". And "Yuthayʿ", with the yāʾ and the thāʾ, in diminutive form, thus is the vocalization. And Ibn Durayd said in the book al-Ishtiqāq: 249: "Yuthayʿ" is "yafʿal" from "thāʿa, yathīʿu", when something widens and spreads out.
(7) The report 15740 — Sīrat Ibn Hishām 2: 322, 323, and it joins on to the preceding report number 15731, and in the Sīra of Ibn Hishām "with him" is not at the end of the report.
(8) "al-nishda" (with kasra then sukūn) is the verbal noun of "nashadtuka Allāh", that is: I asked you by Him and adjured you by Him.
(9) See what has gone earlier, p. 409.
(10) The report 15743 — "Aḥmad ibn Bishr al-Kūfī", mentioned earlier under the numbers 7819, 11084. And "Hārūn ibn ʿAntara ibn ʿAbd al-Raḥmān", mentioned earlier many times, the last: 11084. And his father "ʿAntara ibn ʿAbd al-Raḥmān", likewise earlier, see number 11084.
(11) The report 15744. The addition "on the authority of his father" between brackets is what I deem most likely to be correct, and that its omission is from the copyist. See the preceding isnād.
(12) The report 15745 — "Sulaymān ibn ʿAbd al-Jabbār ibn Zurayq al-Khayyāṭ", the teacher of al-Ṭabarī, mentioned earlier under the numbers 5994, 9745. And "Muḥammad ibn al-Ṣalt ibn al-Ḥajjāj al-Asadī", mentioned earlier under the numbers 3002, 5994, 9745. And "Abū Kudayna", "Yaḥyā ibn al-Muhallab al-Bajalī", mentioned earlier under the numbers 4193, 5994, 9745. And "Qābūs ibn Abī Ẓabyān al-Janbī", mentioned earlier under the numbers 9745, 10683. And his father "Abū Ẓabyān" is "Ḥuṣayn ibn Jundub al-Janbī", mentioned earlier under the numbers 9745, 10683.
(13) The report 15746 — See the narrators of the preceding report.
(14) The report 15747 — "Hāniʾ ibn Saʿīd al-Nakhaʿī", the teacher of Ibn Wakīʿ, earlier under the numbers 13159, 13965, 14836.
(15) The report 15752 — The beginning of this isnād is without doubt erroneous. And it is as I have placed it between brackets, as it is in the printed edition. As for the manuscript, in it it stands thus: "Muḥammad ibn ʿAbd Allāh related to us, saying: Muḥammad ibn Thawr related to us, saying: Ibn ʿAbd al-Aʿlā related to us, saying: Aḥmad ibn al-Mufaḍḍal related to us...", and that is without doubt a confusion, and they are two isnāds. The first isnād is: "Muḥammad ibn ʿAbd al-Aʿlā related to us, saying: Muḥammad ibn Thawr related to us, on the authority of Maʿmar...", and that is an isnād current in the tafsīr. And the second isnād, and this is as it ought to be: "Muḥammad ibn al-Ḥusayn related to us, saying: Aḥmad ibn al-Mufaḍḍal related to us...", and that is an isnād current in the tafsīr, the closest is number 15738. And it is clear that the complete part of the isnād of "Muḥammad ibn ʿAbd al-Aʿlā" has fallen away.
(16) He is: Ḥuzayma ibn Nahd ibn Zayd ibn Layth ibn Sawd ibn Aslam ibn al-Ḥāf ibn Quḍāʿa, one of the ancient poets in the jāhiliyya. And "Ḥuzayma", with the unstressed fatḥa-marked ḥāʾ and kasra on the zāy, thus he vocalized it in Tāj al-ʿArūs, and he said: "wa-Ḥuzayma ibn Nahd" in Quḍāʿa. And it occurs in many books as "Khuzayma ibn Nahd", or "Khuzayma ibn Mālik ibn Nahd" (al-Lisān: radf). And I have read in Jamharat al-Ansāb of Ibn Ḥazm: 418 that "Nahd ibn Zayd" begot both "Khuzayma" and "Ḥuzayma", and that requires caution and further investigation in vocalizing it, and which of the two was the owner of the story and the poem. Although the most likely is the first.
(17) Al-Aghānī 13: 78, Muʿjam mā istaʿjam: 19, Simṭ al-laʾāliʾ: 100, the commentary on the dīwān of Abū Dhuʾayb: 145, al-Maʿārif of Ibn Qutayba: 302, al-Azmina wa-l-amkina 2: 130, Jamharat al-amthāl: 31, al-Amthāl of al-Maydānī 1: 65, al-Lisān (radf), (qaraẓ).
And the occasion of this poem: that Ḥuzayma ibn Nahd was inauspicious, depraved, and chasing after women, and he fell in love with Fāṭima bint Yadhkur ibn ʿAnaza ibn Asad ibn Rabīʿa ibn Nizār (and he is one of the two qāriẓ-men with whom the proverb is cited). His people and her people gathered in a spring pasture, and when the spring was over, she departed to her dwelling places. It was said to him: "O Ḥuzayma, Fāṭima has departed!" He said: "But as long as she is alive, I harbor desire for her!" Then he said concerning that:
When the Twins follow the Pleiades, I harbor concerning the line of Fāṭima the suspicions.
I harbored suspicion concerning her — and the suspicion of the man is a misstep — even though she was sincere, and even though she dwelt in al-Ḥajūn.
And in between, my cares arose, cares that bring up the hidden grief.
I see the daughter of Yadhkur departed and she has descended to the south of al-Ḥazn — oh, what a clear estrangement!
That reached Rabīʿa, and they lay in wait for him until they seized him and beat him. He remained for a time, and then Ḥuzayma said to Yadhkur ibn ʿAnaza: "I would like you to go out so that we may fetch qaraẓ (tanning leaves)." They came upon a well and drew water, and the bucket fell, and Yadhkur descended to bring it out. When he was at the well, Ḥuzayma held back the rope from him and said: "Marry Fāṭima to me!" He said: "In this condition, under coercion?! Bring me out, and I will do it!" He said: "I will not bring you out!" And he left him until he died therein. When he returned without the other being with him, his kinsmen asked him about him, and he said: "He went away from me, I do not know where he has gone!" Rabīʿa suspected him, and there was between them and his people Quḍāʿa over that bad blood, but no matter was established for which he could be seized, until Ḥuzayma said:
A girl, as though the spittle of perfumery is in her mouth, with which the ginger is mingled.
I killed her father out of love for her, and she is niggardly, whether she refuses or yields.
Then war broke out between Quḍāʿa and Rabīʿa.
Abū Bakr ibn al-Sarrāj said concerning the meaning of the verse-example: "The Twins follow the Pleiades in the most intense of the heat, and it ascends to the zenith of the sky at the end of the night, and then the waters dry up and are exhausted, and the people scatter in search of water, so that his beloved becomes hidden from him and he does not know where she has gone, nor where she has descended." See also its explanation in al-Azmina wa-l-amkina 2: 130, 131.
(18) See Maʿānī al-Qurʾān of al-Farrāʾ 1: 404, and Majāz al-Qurʾān of Abū ʿUbayda 1: 241.
(19) Al-Qurṭubī vocalized it in his tafsīr 7: 371.
(20) Al-Ṭabarī: 15756 — "ʿAbd al-ʿAzīz ibn ʿImrān ibn ʿAbd al-ʿAzīz ibn ʿUmar ibn ʿAbd al-Raḥmān ibn ʿAwf al-Zuhrī", the lame one, known as "Ibn Abī Thābit", was a scholar of genealogy and poetry, but not a scholar of ḥadīth, and he used to revile people and cast doubt on their descent. Al-Bukhārī said: "munkar al-ḥadīth (weak in narration), his ḥadīth is not written down", and Ibn Abī Ḥātim said: "extremely munkar al-ḥadīth". Mentioned earlier under number 8012. And "al-Zamʿī" is "Mūsā ibn Yaʿqūb al-Zamʿī al-Qurashī", trustworthy but spoken of, mentioned earlier under number 9923, and in the printed edition it had there "al-Rabʿī", and it is undotted in the manuscript, and this (al-Zamʿī) is the correct one, and he is the one who relates on the authority of Abū al-Ḥuwayrith. And "Abū al-Ḥuwayrith" is: "ʿAbd al-Raḥmān ibn Muʿāwiya ibn al-Ḥuwayrith al-Anṣārī al-Zuraqī", trustworthy but spoken of, until they said: "his ḥadīth is not adduced as evidence", with a biography in al-Tahdhīb and in Ibn Abī Ḥātim 2/2/284. And "Muḥammad ibn Jubayr ibn Muṭʿim", trustworthy, a tābiʿī, mentioned earlier under number 9269. And it is an extremely weak isnād.
