Azami 1356

Ibn Majah narrated it (618) from Abu Bakr bin Abu Shayba, and it is also in his Musannaf (2/422), Abu Usama narrated to us, from Idris Awdi, from his father, from Abu Hurairah, and he related it.Ibn Hibban graded it sahih and reported it in his Sahih (2072) through the route of Idris bin Yazid Awdi with the same chain, and its wording is, "None of you should pray while struggling to hold back the two impurities."Busiri said in Zawaid bin Majah, "The men of its chain are trustworthy." I say, it is as he said. Abu Usama is Hammad bin Usama Qurashi, their freedman, the Kufan, well known by his kunya, trustworthy and reliable, though he might occasionally conceal a link in his transmission, as Hafiz said. Idris is Ibn Yazid bin Abdul-Rahman Awdi Zafari, whom Ibn Main and Nasai deemed trustworthy. The hadith is also in Musannaf Ibn Abu Shayba (2/422).His word "harm" means the need to urinate or defecate, as its explanation is given in Musnad Imam Ahmad (9697, 10094) through the route of Dawud, from his father, from Abu Hurairah, who related something similar, and at the end of the hadith it says it means urine and stool. However, Dawud, who is Ibn Yazid bin Abdul-Rahman Awdi, is daif, Imam Ahmad, Abu Dawud, Nasai, and others declared him daif.As for what was narrated from Abu Hurairah with the wording, "It is not lawful for a man who believes in Allah and the Last Day to pray while he needs to urinate until he relieves himself..." Abu Dawud narrated it (91), he said, Mahmud bin Khalid Sulami narrated to us, he said, Ahmad bin Ali narrated to us, he said, Nur narrated to us, from Yazid bin Shurayh Hadrami, from Abu Hayy the muezzin, from Abu Hurairah, from the Prophet ﷺ, who said, "It is not lawful for a man who believes in Allah and the Last Day to pray while he needs to urinate until he relieves himself," then he continued with something similar, that is, similar to the hadith of Thawban which Abu Dawud mentioned before it, which reads, "Nor is it lawful for a man who believes in Allah and the Last Day to lead people in prayer without their permission, nor to single himself out with a supplication excluding them, for if he does so he has betrayed them."In it is Yazid bin Shurayh Hadrami, whom Ibn Hibban mentioned in Thiqat, and Daraqutni said, "He may be relied upon as corroborating evidence." Hafiz placed him at the rank of "acceptable," meaning where he is corroborated, and he was indeed corroborated earlier, though only partially, in the first part of the hadith.It was also narrated similarly from Thawban, by Abu Dawud (90) and Tirmidhi (357), both through the route of Ismail bin Ayyash, and by Ibn Majah (619) through the route of Baqiyya, both of them from Habib bin Salih, from Yazid bin Shurayh, from Abu Hayy the muezzin, from Thawban, with the wording, "Three things it is not lawful for anyone to do, a man must not lead people in prayer and single himself out with a supplication excluding them, for if he does so he has betrayed them, nor should he look into the depths of a house before asking permission, for if he does so he has entered it, nor should he pray while he needs to relieve himself until he does so." Ismail and Baqiyya are both daif, and Yazid bin Shurayh is acceptable, though Tirmidhi graded it hasan.Tirmidhi said, "On this subject there is also a report from Abu Umama." I say, the hadith of Abu Umama was narrated by Ibn Majah (617), who said, Bishr bin Adam narrated to us, Zayd bin Hubab narrated to us, Muawiya bin Salih narrated to us, from Safr bin Nusayr, from Yazid bin Shurayh, from Abu Umama, that the Messenger of Allah ﷺ forbade a man from praying while he needed to urinate. Busiri said in his Zawaid, "Its chain is daif, due to the weakness of Safr, and likewise Bishr bin Adam."I say, these three hadiths all revolve around Yazid bin Shurayh, who is not well known for precise memory and probity, apart from what Ibn Hibban mentioned, and Ibn Hibban is lenient in deeming unknown narrators trustworthy. Moreover, he narrated it in several different ways, which indicates a lack of precision on his part and requires caution in accepting his hadith.In the first clause of its text, namely the saying, "A man must not lead people in prayer and single himself out with a supplication excluding them, for if he does so he has betrayed them," there is objectionable content, because it contradicts the guidance of the Prophet ﷺ, who used to supplicate in the singular, as in his saying, "O Allah, put a distance between me and my sins as You have put a distance between the East and the West," and so on. With this hadith, Ibn Khuzayma argued in his Sahih (3/63) for rejecting this clause of the hadith.The hadith of this chapter prohibits prayer while struggling to hold back the two impurities.