Ahmad 5811

Its isnad is sahih. Part of its meaning has already passed in brief form, with a disconnected isnad containing an unnamed narrator, at 4756, and we referred there to this connected isnad, from Abu Dawud, Tirmidhi, and others, with some detail, and we will add further clarification here, Allah willing.Qudama bin Musa bin Umar bin Qudama bin Mazun, his reliability was already established there, and we add here that Ibn Abu Hatim gave him a biography in Jarh wa Tadil, 3/128/2, 129, and reported his validation from Ibn Main and Abu Zura, and mentioned that he narrates from Ibn Umar. Likewise in Tahdhib, 365, 366, it states that he narrates from Ibn Umar. Hafiz commented on that, saying, "There is doubt about the soundness of his hearing from Ibn Umar, for Tirmidhi transmitted from him a hadith in which three people are placed between him and Ibn Umar." Hafiz means this very hadith.I quoted his statement in my commentary on Tirmidhi, 2:279, and responded to him that this amounts to nothing, for a narrator's position rises and falls in his narration. But I correct myself here, noting that the principle itself is sound, though its application here is questionable, as Hafiz said. In fact, Qudama's hearing from Ibn Umar is unlikely, because Ibn Umar died in the year 74, while Qudama died in the year 153, so about 80 years lie between their two deaths.Ayub bin Husayn Tamimi, his reliability was already established in the commentary on 4756, where we explained the disagreement over his name, whether it is Ayub or Muhammad. We concluded there that it is Muhammad, but we will show, by gathering the routes of this hadith, that the narration of those who called him Ayub is to be preferred.Abu Alqama, the freed slave of Abdullah bin Abbas, his reliability was also already established there, and we add here that Ajli said, "An Egyptian, a follower, trustworthy," and that Bukhari narrated from him in Kuna, number 513, a hadith he heard from Abu Hurairah.Yasar, the freed slave of Ibn Umar, his reliability was also already established. We add here that Ibn Hazm referred to this hadith in Muhalla, 3:33, through the route of Yasar, and said, "He is unknown and a concealer of defects in transmission!" This is an unwarranted boldness on his part, for no one has ever said this about him. And how could he be a concealer of defects in this hadith, even granting that describing him with concealment in general were valid, when he explicitly states in it that Ibn Umar saw him praying, threw pebbles at him, rebuked him, and told him the hadith attributed to the Prophet?This hadith has come down through sahih routes and through disconnected routes. I have gathered what I was able to find of its routes in the references, and arranged them according to the versions in which they appeared. The soundest of these is the version found in this very isnad, 5811, which is the narration of Qudama bin Musa, from Ayub bin Husayn, from Abu Alqama, from Yasar.Waheeb bin Khalid narrated it from Qudama. Ahmad narrated it from Uthman bin Muslim Saffar, from Waheeb bin Khalid, from Qudama.Likewise Bukhari narrated it in Kabir, 1/1/61, from Uthman, from Waheeb, with this wording.In this passage he indicated that he also narrated it through this version from Muslim bin Ibrahim Farahidi, from Waheeb, then he stated this explicitly and gave its isnad in the biography of Yasar, the freed slave of Ibn Umar, 4/2/421, saying, "Muslim said, Waheeb told us, he said, Qudama told us, from Ayub bin Husayn, from Abu Alqama, the freed slave of Ibn Abbas, from Yasar, the freed slave of Ibn Umar," similar to it. This is his wording, meaning similar to the two other isnads before it.We have already related his wording in the commentary on 4756. Likewise Abu Dawud narrated it, 1:494, from Muslim bin Ibrahim, from Waheeb, in brief.Daraqutni narrated it, 161, through the route of Abu Dawud, in this same version.Bukhari also narrated it in Kabir, 1/1/261, 2, saying, "Abu Jafar told me, he said, Ahmad bin Ishaq told us, he said, Waheeb told us, he said, Qudama told us, from Ayub bin Husayn Tamimi, from Abu Alqama, the freed slave of Ibn Abbas, from Yasar, the freed slave of Abdullah bin Umar, Ibn Umar saw..."Bayhaqi narrated it in Sunan al-Kubra, 2:465, and after mentioning the coming narration of Ibn Wahb, said, "The sahih version is the narration of Ibn Wahb, for Waheeb bin Khalid narrated it from Qudama, from Ayub bin Husayn Tamimi, from Alqama, the freed slave of Ibn Abbas, from Yasar, the freed slave of Ibn Umar," similar to it. Then he traced his isnad to Ala bin Abdul-Jabbar, "Waheeb told us," and related its meaning.Ala bin Abdul-Jabbar is trustworthy. Ajli and Ibn Hibban validated him, and Bukhari narrated from him and gave him a biography in Saghir, 231. Ibn Abu Hatim also gave him a biography in Jarh wa Tadil, 3/1/358, and reported from his father that he said of him, "His hadith is acceptable."Humayd bin Aswad narrated it from Qudama. Bukhari narrated it in Kabir, 1/1/61, saying, "Ibn Abu Aswad told me, he said, Humayd bin Aswad informed us, from Qudama, from Ayub bin Husayn, from Abu Alqama, from Yasar." This is a sahih isnad.Ibn Abu Aswad is Abu Bakr Abdullah bin Muhammad bin Abu Aswad Humayd bin Aswad, and he is trustworthy, one of Bukhari's teachers. Khatib said, "He was a precise memorizer." His grandfather, Abu Aswad Humayd bin Aswad Basri, is trustworthy, validated by Abu Hatim and others, and Hakim said in Mustadrak, 1:137, "The trustworthy, dependable one." Bukhari gave him a biography in Kabir, 1/2/354.Bayhaqi referred to this narration, 2:465, after the narration of Waheeb that we mentioned, saying, "Likewise Humayd bin Aswad narrated it from Qudama."Sulayman bin Bilal narrated it from Qudama. Bayhaqi narrated it, 2:465, through the route of Rabi bin Sulayman, from Abdullah bin Wahb, from Sulayman bin Bilal, from Qudama bin Musa, from Ayub bin Husayn, from Abu Alqama, a freed slave of Ibn Abbas, who said, "Yasar, a freed slave of Abdullah bin Umar, told me, 'I stood praying after Fajr and prayed a lengthy prayer, so Abdullah bin Umar threw pebbles at me and said, "Yasar, how many did you pray?" I said, "I do not know." Abdullah said, "May you not add to it! The Messenger of Allah ﷺ came out to us while we were praying this prayer, and he grew extremely angry with us, then said, Let whoever among you is present convey it to whoever is absent, there is no prayer after the break of dawn except the two rakahs of Fajr.'"Then Bayhaqi said, "Abdullah bin Wahb established its isnad correctly, from Sulayman bin Bilal, but Abu Bakr bin Abu Uways narrated it from Sulayman bin Bilal and confused its isnad. The sahih version is the narration of Ibn Wahb, for Waheeb bin Khalid narrated it from Qudama," to the end of what we quoted from him earlier regarding Waheeb's narration.We will mention the narration of Ibn Abu Uways, which he indicated was mistaken. The isnad of Abdullah bin Wahb is a sahih isnad, for Ibn Wahb is a trustworthy, learned imam, whose reliability was already established at 5343. We add here Ahmad's statement, "How sahih and firm his hadith is," and Ibn Hibban's statement, "Wahb gathered and compiled, and he is an authority over the people of Hijaz and Egypt regarding their hadith," and the statement of Harith bin Miskin, "Ibn Wahb combined jurisprudence, transmission, and devotion, and was granted love and favor from the scholars, from Malik and others."Harith said, "I never came to him except that I gained good from him, and he used to be called the register of knowledge."Darawardi, Abdul-Aziz bin Muhammad, narrated it from Qudama, but he disagreed with them regarding the name of Ayub bin Husayn, naming him Muhammad bin Husayn instead. Marwazi narrated it in Qiyam al-Layl, page 79, "Ahmad bin Abdah told us, he said, Abdul-Aziz Darawardi told us, he said, Qudama bin Musa told me, from Muhammad bin Husayn Tamimi, from Abu Alqama, the freed slave of Ibn Abbas, from Yasar, the freed slave of Ibn Umar," and he related it fully at length, similar to Bayhaqi's earlier narration through the route of Sulayman bin Bilal. Daraqutni narrated it, 161, through the route of Ahmad bin Abdah, with this isnad, similarly, at length.Tirmidhi narrated it, 1:221 (2:278-279 of our commentary), from Ahmad bin Abdah, with this isnad, in brief, "From Ibn Umar, that the Messenger of Allah ﷺ said, 'There is no prayer after Fajr except two prostrations.'" Then Tirmidhi said, "The hadith of Ibn Umar is an isolated hadith, we do not know it except through the hadith of Qudama bin Musa, and more than one narrator transmitted it from him."Likewise Bayhaqi narrated it, 2:465, through the route of Qutayba bin Saeed, from Darawardi, in brief like Tirmidhi's narration.Bukhari referred to Darawardi's narration in Kabir, 1/1/61, with the well-known precise brevity, saying, "Darawardi said, Qudama told us, from Muhammad bin Husayn Tamimi," and it is also said Taymi.These are the sahih, connected routes that I have seen, and the only disagreement among them concerns the name of Ibn Husayn, whether it is Ayub or Muhammad.We referred, in the commentary on Tirmidhi, to the possible reconciliation that Hafiz made in Tahdhib, 9:122, 123, that his name is Muhammad, while his father is Husayn, and his kunya is Abu Ayub, so perhaps whoever called him Ayub called him by his kunya. We concluded in the commentary on 4756 that his name is Muhammad, based on Bukhari's treatment and Abu Hatim's confirmation.But we correct ourselves here, and conclude that his name is Ayub, because those who narrated that are more numerous and more precise in memory. They are, Waheeb bin Khalid, who is trustworthy, firm, and a precise memorizer, whom Ibn Mahdi preferred over Ibn Ulaya. Fadl bin Ziyad said, "I asked Ahmad about Waheeb and Ibn Ulaya when they disagreed." He said, "Abdul-Rahman," meaning Ibn Mahdi, "used to prefer Waheeb." I said, "In his memory?" He said, "In everything."Muawiya bin Salih said, "I said to Ibn Main, 'Who is the most reliable of the teachers of the Basrans?'" He said, "Waheeb," and mentioned a group of others. Abu Hatim said, "He is the fourth among the memorizers of Basra, and he is trustworthy." It is said that after Shuba there was none more knowledgeable of men than him. Ibn Saad said, "He is more precise in memory than Abu Awana," and Humayd bin Aswad, whose reliability we established shortly before, and Sulayman bin Bilal, whose reliability was already established at 5403, and we add here the statement of Uthman Darimi, "I said to Ibn Main, 'Do you prefer Sulayman or Darawardi?'" He said, "Sulayman, though both are trustworthy."So the agreement of these three that his name is Ayub is stronger and more reliable than Darawardi's naming, which no one followed except Umar bin Ali Muqaddami, in one of the disconnected narrations that we will mention.As for the narration of Ibn Abu Uways from Sulayman bin Bilal, in which he confused matters, as Bayhaqi said, Bukhari narrated it in Kabir, 1/1/71, saying, "Abu Bakr bin Abu Uways said, from Sulayman, from Abdul-Malik bin Qudama, from Qudama bin Musa, from Abdullah bin Dinar, from Abu Alqama, the freed slave of Ibn Abbas, who was a judge in Africa, who said, 'A freed slave of Abdullah told me, he said, I prayed after Fajr, and Ibn Umar said, "Yasar, how many did you pray?"'" The Prophet ﷺ said the like of it.This is a reference by Bukhari to the hadith, as is his habit in his references. Abu Bakr bin Abu Uways is Abdul-Hameed bin Abdullah bin Uways, and he is trustworthy, validated by Ibn Main and others, but he is not at the level of Ibn Wahb in memory and precision. He alone narrated this version from Sulayman bin Bilal, and no one followed him in it from Sulayman, nor did anyone follow him in the sequence of the isnad that he presented, so Bayhaqi judged him to have confused it.As for the disconnected narrations, Bukhari narrated it in Kabir, 4/2/421, saying, "Abdul-Salam bin Mutahhar said, Umar bin Ali told us, from Qudama, from Muhammad bin Husayn, from Abu Alqama, the freed slave of Ibn Abbas, who said, Ibn Umar saw Yasar, the freed slave of Ibn Umar."This is a reference by him to the same hadith, and he referred to it at the beginning of the biography of Muhammad bin Husayn, 1/1/71, more briefly than this, saying, "Muhammad bin Husayn, from Abu Alqama, the freed slave of Ibn Abbas," as stated by Umar bin Ali, from Qudama bin Musa. This isnad appears disconnected, since it does not mention that Abu Alqama narrated it from Yasar, and it also has Muhammad bin Husayn instead of Ayub bin Husayn, and we have already shown why the preference goes to whoever named him Ayub.Bukhari also narrated it, 4/2/421, saying, "Abu Asim said, from Qudama bin Musa, from Abu Alqama, from Yasar, the freed slave of Ibn Umar, who said, Ibn Umar said, 'The Prophet ﷺ saw me praying after Fajr, and he was harsh with me.'"He also narrated it, 1/1/72, saying, "Abu Asim, from Qudama bin Musa, from Abu Alqama, from Yasar, the freed slave of Umar, Ibn Umar saw," with this same account. This isnad is disconnected between Qudama and Abu Alqama, with Ayub bin Husayn omitted from it.Bayhaqi narrated it, 2:465, with his isnad to Hasan bin Mukarram, from Uthman bin Umar bin Faris, "Qudama bin Musa informed us, a man from Banu Hanzala informed me, from Abu Alqama, the freed slave of Ibn Abbas," and he related it with the meaning of Ibn Wahb's hadith. Bukhari mentioned it through this same version with a variation, saying, Uthman bin Umar, "Qudama informed us, a man from Banu Hanzala informed me, from Yasar." This is a disconnected isnad due to the man from Banu Hanzala being unnamed, and due to the omission of Abu Alqama in Bukhari's narration, or the omission of Yasar in Bayhaqi's narration.Ahmad narrated it previously at 4756, from Waki, from Qudama, from a shaykh, from Ibn Umar, and likewise Bukhari, in Kabir, as a suspended narration from Waki, 1/1/62 and 4/2/421. So the soundness of the hadith has been established, even with these last disconnected routes.I said, regarding declaring it sahih, in what I wrote on Muhalla, 3:24, "If a hadith is narrated through two routes each containing slight daif, and the daif comes from poor memory or an error in transmission, then one of the two narrations supports the other. But if the daif comes from lack of trust in the narrator, due to suspicion regarding his integrity, then no, certainly not, rather that only increases its daif."This is a sound and precise principle, by which I qualified the unrestricted approach of some later scholars, who declare many hadiths sahih that have come through multiple daif routes, without distinguishing between the causes of their weakness.His statement at the end of the hadith, "two prostrations," in one manuscript in the margin of M, reads "two rakahs."