Azami 12768

Reported by Abu Dawud (1402) and Hakim (2/390), both from the hadith of Ibn Wahb, and Tirmidhi (578) from Qutayba bin Saeed, and Ahmad (17412) from Abu Abdul-Rahman (that is, Abdullah bin Yazid Muqri), all of them (Ibn Wahb, Ibn Muqri, and Qutayba) saying, Abdullah bin Lahia narrated to us, from Musharrah bin Han, from Uqba bin Amir, and he related it.Its chain is hasan because of Ibn Lahia, for he had poor memory, except that the narration of Ibn Wahb, Ibn Muqri, and Qutayba bin Saeed from him is sound. It was also reported by Ahmad (17364) and Hakim (1/221) and others through other routes from Ibn Lahia with a similar chain.Hakim said, "This is a hadith we have not recorded with a full chain except by this route. Abdullah bin Lahia bin Uqba Hadrami was one of the leading scholars, and he was only criticized for the confusion in his memory that occurred at the end of his life. Sound narration has been established regarding this matter from the statements of Umar bin Khattab, Abdullah bin Abbas, Abdullah bin Umar, Abdullah bin Masud, Abu Musa, Abu Darda, and Ammar ."I say, the hadiths of these men were extracted by Bayhaqi in Sunan al-Kubra (2/316-317), and in the smaller collection, Minna Kubra (2/453-456), and these reports strengthen the position of Ibn Lahia, showing that his confusion did not affect this hadith.However, Tirmidhi said after citing the hadith, "The chain of this hadith is not particularly strong." Perhaps he meant by this Ibn Lahia or his teacher Musharrah bin Han. As for Ibn Lahia, we have already said that the narration of Ibn Wahb, Ibn Muqri, and Qutayba bin Saeed from him is sound, because they heard from him before the confusion set in. As for his teacher Musharrah bin Han, his hadith is hasan, Ibn Main deemed him reliable, and Ibn Adi said, "There is no harm in him."Or perhaps Tirmidhi meant by this the last part of the hadith, namely his statementﷺ, "Whoever does not perform the two prostrations should not recite them," because it is established from other hadiths that the prostration of recitation is not obligatory, so this part is to be judged as anomalous. As for the merit of Surah Hajj for containing two sajdahs, there is no difficulty in establishing that.