Azami 1596

Ibn Hibban (1089) reported it. He said, Ibn Qutayba told us, he said, Harmala bin Yahya narrated to us, he said, Ibn Wahb narrated to us, he said, Muawiya bin Salih narrated to me, from Abdul-Rahman bin Jubayr bin Nufayr, from his father, that Abu Jubayr, and he mentioned the hadith. Bayhaqi (1/46) also reported it, through the route of Layth bin Saad, from Muawiya bin Salih, with the same wording. Its chain is hasan because of Muawiya bin Salih, who is Ibn Hudayr, with a diminutive form, the Hadrami, one of the narrators of Muslim, except that his memory has been criticized, though his hadith is hasan.As for wiping the neck and nape, nothing has been established regarding it. That is why Sheikh Islam bin Taymiya said, "It has not been authentically established from the Prophet ﷺ that he wiped his neck during wudu. Indeed, nothing to that effect has been narrated from him in any sahih hadith. Rather, the sahih hadiths describing the Prophet's wudu do not mention him wiping his neck. This is why the majority of scholars, such as Malik, Shafii, and Ahmad, according to the apparent position of their schools, did not consider it recommended. Those who considered it recommended relied on a report attributed to Abu Hurairah ﷺ, or on a hadith with a weak chain of transmission, stating that he wiped his head until he reached the qadhal. Such a report is not fit to serve as a foundation, nor does it contradict what the sahih hadiths indicate. Whoever omits wiping the neck, his wudu is valid by the agreement of the scholars. And Allah knows best." Majmu Fatawa (21/127-128).The hadith about the qadhal is what Imam Ahmad (15951), Abu Dawud (132), and Bayhaqi (1/60) all reported, from Layth, from Talha bin Musarrif, from his father, from his grandfather, who said, "I saw the Messenger of Allah ﷺ wipe his head once, reaching the qadhal, which is the beginning of the back of the neck." Abu Dawud said, Musaddad said, "He wiped his head from its front to its back, until he brought his hands out from beneath his ears." This is the wording of Abu Dawud. The wording of Ahmad is that he saw the Messenger of Allah ﷺ wipe his head until he reached the qadhal and what adjoins it of the front of the neck, in a single pass. He said, the qadhal is the side of the neck.Abu Dawud said, Musaddad said, "So I narrated it to Yahya, and he denied it." Abu Dawud said, I heard Ahmad bin Hanbal say, "They claim that Ibn Uyayna used to deny it, saying, 'What is this?'" meaning Talha from his father from his grandfather. End of quote.In this chain there is Layth, who is Ibn Abu Salim, of poor memory, because he became confused later in life and his hadith could not be distinguished, so it was abandoned. For this reason the majority of the people of knowledge graded him daif. Ahmad said, "His hadith is disordered." Abu Hatim said, "His hadith is daif." Abu Zura said, "His hadith is weak, no argument can be established from it according to the people of knowledge in hadith."Also in this chain is Musarrif Abu Talha the Yaami, from whom no one narrated except his son, and no one has authenticated him, so he is "unknown." As for the grandfather of Talha, there is disagreement about whether he was a companion. Ali bin Abdullah Madini said, I said to Sufyan, "Layth narrated from Talha bin Musarrif, from his father, from his grandfather, that he saw the Prophet ﷺ perform wudu." Sufyan, meaning Ibn Uyayna, denied this and was astonished that Talha's grandfather could have met the Prophet ﷺ. Ali said, I also asked Abdul-Rahman, meaning Ibn Mahdi, about the lineage of Talha's grandfather, and he said, "Amr bin Kaab, or Kaab bin Amr, and he was a companion." Someone else said, "Amr bin Kaab, without doubt."From Abbas bin Muhammad Dawri, who said, I said to Yahya bin Main, "Talha bin Musarrif, from his father, from his grandfather, did his grandfather see the Prophet ﷺ?" Yahya said, "The hadith scholars say that he did see him, while the family of Talha say that he was not a companion." Bayhaqi (1/50) mentioned all of this, while others held that Amr bin Kaab, or Kaab bin Amr, was indeed a companion.From this it is known that this hadith is daif. Nawawi graded it daif in Al-Majmu (1/360), as did Ibn Hajar in Talkhis (1/433), and others. Nawawi also said (1/464-465), "As for the hadith narrated from Talha bin Musarrif, from his father, from his grandfather... it is daif by unanimous agreement."There is another hadith with a similar meaning, which is what Bazzar (4488) reported from Ibrahim bin Saeed, who said, Muhammad bin Hujr narrated to us, from his father, from his mother, from Waail bin Hajar, who said, "I witnessed the Prophet ﷺ, and a vessel of water was brought to him, and he poured it over his right hand three times..." and he mentioned the hadith at length, and in it appears, "and he wiped the outside of his neck and the inside of his beard three times."Tabarani also reported this through the same route in Al-Kabir (22/49-50), with the wording, "then he wiped his neck and the inside of his beard with the leftover water used for his face." Haythami said in Al-Majma (232/1), "In it is Saeed bin Abdul-Jabbar, of whom Nasai said, 'He is not strong,' though Ibn Hibban mentioned him among the trustworthy narrators, and Muhammad bin Hujr, who is daif." He also said (2/134-135), "In it is Muhammad bin Hujr, of whom Bukhari said, 'There is something questionable about him,' and Dhahabi said, 'He has objectionable narrations.'" End of quote. Bukhari said in Tarikh al-Kabir (1/69), "There is something questionable about him."There is another hadith with a similar meaning, mentioned by Ghazali in Al-Wasit (1/287-288) as a marfu narration, "Wiping the neck is protection from shackles." Nawawi said in Sharh Muhazzab (1651), "This is fabricated, and is not the speech of the Prophet."