Ahmad 7934

Its isnad is daif, though the hadith is sahih by another isnad, as will come later.Ataa is Ibn Abu Rabah. Asal bin Sufyan Tamimi Basri is daif, even though Shuba narrated from him, and Shuba narrates only from a reliable source, but he is not extremely daif. Bukhari said in al-Kabir 4/1/93, "There is something questionable about him." He said in al-Saghir, p. 152, "He has munkar narrations." Ibn Saad said in 7/7/22, "There is weakness in him." Ibn Abu Hatim gave his biography at 3/2/42-43, and reported from Ahmad that he said, "In my view he is not strong in hadith." He reported from Ibn Main that he said, "Daif." Abu Hatim went to an extreme, saying, "Munkar al-hadith." The fair judgment about him is what we have stated. Ibn Hibban said in al-Thiqat, "He makes mistakes, and contradicts others despite the scarcity of his narrations."Asal is spelled with a kasra on the ain and a sakin on the (unpointed) sin. Al-Hafiz claimed in al-Taqrib that it was also said with two fathas, and the author of al-Khulasa claimed the same. This is a mistake. Dhahabi, in al-Mushtabih, p. 315, restricted it to the first form, and mentioned the vocalization with two fathas for the name of another man, distinguishing between the two. Al-Hafiz followed him in Tabsir al-Muntabih. This is correct, Allah willing.The hadith will come at 8477, through the narration of Wahib and Hammad, from Asal bin Sufyan. Tirmidhi narrated it at 1:295 [number 378 in our commentary], through Hammad bin Salama, from Asal, and Tirmidhi said, "We do not know the hadith of Abu Hurairah, from the hadith of Ataa from Abu Hurairah as a marfu report, except through the hadith of Asal bin Sufyan." Bayhaqi narrated it at 2:242, through Shuba and Saeed bin Abu Aruba, from Asal. Then he narrated it with a second isnad through Saeed bin Abu Aruba, from Asal.Though Tirmidhi did not know it as marfu except through the hadith of Asal, others knew it through another sahih route. Abu Dawud narrated it at 643, through Abdullah bin Mubarak, from Hasan bin Zakwan, from Sulayman Ahwal, from Ataa, from Abu Hurairah, that the Messenger of Allah ﷺ forbade sadl during prayer, and forbade a man from covering his mouth. Abu Dawud said, "Asal narrated it from Ataa, from Abu Hurairah, that the Prophet ﷺ forbade sadl during prayer." This is a sahih isnad.As for Hasan bin Zakwan Basri, we previously determined that his reliability is the preferable view, at 1246. Al-Hakim narrated it in al-Mustadrak at 1:253, through Abdullah bin Mubarak, from Hasan bin Zakwan, from Sulayman Ahwal, from Ataa, from Abu Hurairah, similarly to the narration of Abu Dawud, and al-Hakim said, "This is a hadith that is sahih according to the criterion of the two sheikhs, though they did not record in it the covering of the man's mouth during prayer." Dhahabi agreed with him.Thus it occurs in al-Mustadrak as "Husayn bin Zakwan," who is different from "Hasan bin Zakwan" in the narration of Abu Dawud. Husayn bin Zakwan is Husayn Muallim, the one from whom the two sheikhs recorded narrations. Dhahabi added further clarification in his abridgment, explicitly stating that he is Husayn Muallim, both in the printed edition alongside al-Mustadrak and in the manuscript copy I have, p. 75. So it is a confirmed narration that he is "Husayn," not "Hasan," especially since Bukhari narrated from Hasan bin Zakwan while Muslim did not narrate from him. For this reason al-Hakim graded the hadith sahih according to the criterion of the two sheikhs, because to him it was "Husayn."But Bayhaqi narrated it at 2:242, from al-Hakim himself, with the isnad of al-Mustadrak up to Abdullah bin Mubarak, then added to it another isnad up to Ibn Mubarak, thus combining the two isnads as being from "Hasan bin Zakwan." So I do not know, did Bayhaqi err in attributing al-Hakim's narration to "Hasan," or was it recorded this way in his copy of al-Mustadrak? I am inclined to think that Bayhaqi was mistaken, because he did not comment on al-Hakim's grading it sahih according to the criterion of the two sheikhs.Then Bayhaqi narrated the two narrations we mentioned above through the route of Asal bin Sufyan. Then he said, "Hasan bin Zakwan connected it from Sulayman from Ataa, and Asal from Ataa, while Amir Ahwal related it as mursal from Ataa." Then he narrated it through the route of Amir Ahwal from Ataa, as marfu and mursal. Then he said, "This isnad, although disconnected, provides support for the connected ones before it." It is as he said.Sadl, with a fatha on the sin and a sakin on the (unpointed) dal, Ibn Athir said, "It is when a man wraps himself in his garment and puts his hands inside it, then bows and prostrates while in that state." The Jews used to do this, so it was forbidden. This applies consistently to the shirt and other garments. And it was said, "It is when a man places the middle of his waist-wrap on his head and lets its two ends hang down on his right and left, without putting them on his shoulders."