Azami 15293

Ahmad narrated it (19789), Bayhaqi in Shuab al-Iman (3600), and this wording is his, Ibn Khuzayma graded it sahih (1179), and Hakim (1/312), all of them through the route of Uyayna bin Abdul-Rahman, from his father, from Burayda, and he related it. Its isnad is hasan because of Uyayna bin Abdul-Rahman bin Jawshan Ghatafani, about whom Ahmad and Ibn Main said, "There is no harm in him," and Nasai deemed him trustworthy. Yazid bin Harun, the teacher of Ahmad, used to narrate from Uyayna bin Abdul-Rahman, from his father, from Abu Barza Aslami, in Baghdad, but what is preserved as correct is that it belongs to the musnad of Burayda Aslami .As for what is reported from Ibn Adraa, who said, "I was guarding the Prophet ﷺ one night, when he went out for some need of his. He saw me, took my hand, and we set off together. We passed by a man praying and reciting the Quran aloud, and the Prophet ﷺ said, 'Perhaps he is showing off.' I said, 'O Messenger of Allah, he is praying and reciting the Quran aloud.' He let go of my hand, then said, 'You will never attain this matter through overexertion.'" This is daif. Ahmad narrated it (18971) from Waki, from Hisham bin Saad, from Zayd bin Aslam, from Ibn Adraa, who related it within a longer hadith. Hisham bin Saad was deemed daif by the majority of scholars, but Abu Hatim said, "His hadith is written down," meaning when corroborated. Excessiveness in something is evidence of showing off, and that is why it was prohibited.It is reported in a tradition from Mutarrif, who said to his son Abdullah, "Knowledge is better than action, the good lies between the two evils, the best of matters is the middle course, and the worst kind of travel is the exhausting pace." Abu Ubayd mentioned it in Gharib al-Hadith (4/388), and Bayhaqi narrated it through his route in Shuab al-Iman (3605). Abu Ubayd said, regarding the statement "the good lies between the two evils," that excess in action is one evil, and falling short of it is another evil, and the good lies between them, which is moderation. As for the exhausting pace, it is the wearying manner of travel, and it is also said to mean driving the mount beyond what it can bear. This is an allusion to gentleness in worship and avoiding excess in it.Bayhaqi also narrated it in Shuab al-Iman through another route as a marfu report, but it is not sound.