Azami 1598

Narrated by Nasai (102), and this is his wording, Tirmidhi (36), Ibn Majah (439), Ibn Khuzayma (148), and Ibn Hibban (1078), all of them from the hadith of Abdullah bin Idris, from Muhammad bin Ajlan, from Zayd bin Aslam, from Ata bin Yasar, from Ibn Abbas. Tirmidhi's wording is, "The Messenger of Allah ﷺ wiped his head and his ears, their outer and inner parts." (Sunan al-Kubra) Ibn Majah's wording is, "The Messenger of Allah ﷺ wiped the insides of his ears with his index fingers, and turned his thumbs to the outer parts of his ears, wiping their outer and inner parts." Its chain is hasan because of Muhammad bin Ajlan.Tirmidhi said, "The hadith of Ibn Abbas is a hasan sahih hadith, and the practice of most scholars is based on this, they hold that the ears should be wiped on both their outer and inner surfaces." I say, this is also indicated by the hadith of Rabia bint Muawwidh bin Afra and the hadith of Amr bin Shuayb, as mentioned earlier in the previous chapter, and this is the view of the majority of scholars, for they hold that the ears are part of the head, so they are wiped along with it, with no need for fresh water, as explained before.Abu Dawud (1387) narrated it through Sufyan, from Zayd bin Aslam, with the same chain, and in it Ibn Abbas said, "Shall I not tell you about the ablution of the Messenger of Allah ﷺ?" Then he performed ablution once each. Some people thought this was two separate hadiths, but the correct view is that it is a single hadith, narrated once in summary and once in detail.As for the hadith, "The two ears are part of the head," see its sourcing in the following chapter. It has been narrated from Abu Umama, Abdullah bin Zayd, Ibn Abbas, Ibn Umar, Abu Musa Ashari, and others.As for the hadith of Abu Umama, it was narrated by Abu Dawud (134), Tirmidhi (37), Ibn Majah (444), and Daraqutni (104/1) through various routes from Hammad bin Zayd, from Sinan bin Rabia, from Shahr bin Hawshab, from Abu Umama, mentioning it as going back to the Prophet. Tirmidhi said, "This hadith's chain is not that firmly established." End of quote. Abu Dawud said, Sulayman bin Harb said that it is Abu Umama himself who used to say it. Qutayba said, Hammad said, "I do not know whether it is from the saying of the Prophet ﷺ or from Abu Umama himself" meaning the matter of the ears. Daraqutni said, "Sulayman bin Harb said, 'The two ears are part of the head' is only the saying of Abu Umama, so whoever says otherwise has substituted it," or a similar word that Sulayman used, meaning he was mistaken. End of quote, Ilal (2695). The hadith has other routes from Abu Umama, but they too are defective. See Sunan Daraqutni.As for the hadith of Abdullah bin Zayd, it was narrated by Ibn Majah (443) from Suwayd bin Saeed, who said, "Yahya bin Zakariya bin Abu Zaida narrated to us, from Shuba, from Habib bin Zayd, from Abbad bin Tamim, from Abdullah bin Zayd," who said, the Messenger of Allah ﷺ said, "The two ears are part of the head." Ibn Hajar discussed in detail the reasoning behind its defect, and the gist of it is that Suwayd bin Saeed erred in raising it to the Prophet. Tirmidhi mentioned in Ilal al-Kabir that he asked Bukhari about this hadith, and Bukhari declared Suwayd daif, and Ibn Main and others also declared him daif. Ibn Hajar then clarified that the correct view is that "The two ears are part of the head" is a saying of Abdullah bin Zayd himself. Nukat (411/1).As for the hadith of Ibn Abbas, it was narrated by Daraqutni (98/1–99) through Abu Kamil Jahdari, who said, "Ghundar bin Jafar narrated to us, from Ibn Jurayj, from Ata, from Ibn Abbas," mentioning it as going back to the Prophet. Daraqutni then said, "Abu Kamil alone narrated it from Ghundar, and he erred regarding it. Rabi bin Badr, who is a discarded narrator, followed him in narrating it from Ibn Jurayj, but the correct view is that it comes from Ibn Jurayj, from Sulayman bin Musa, from the Prophet ﷺ, without mention of a companion in between." End of quote.As for the hadith of Ibn Umar, it was narrated by Daraqutni (97/1–98) through several routes from Ibn Umar as going back to the Prophet, and he clarified that raising it to the Prophet was an error, and that the correct view is that it stops at Ibn Umar himself. Ibn Hajar likewise favored stopping it at Ibn Umar in his Nukat on Ibn Salah (414/1).As for the hadith of Abu Musa Ashari, it was narrated by Daraqutni (102/1) through Ali bin Jafar bin Ziyad Ahmar, who said, "Abdul-Rahim bin Sulayman narrated to us, Ashath narrated to us, from Hasan, from Abu Musa," mentioning it as going back to the Prophet. Daraqutni said following it, "The correct view is that it stops [with Abu Musa], and Hasan never heard directly from Abu Musa." Ibn Abu Hatim said in Ilal (133), "My father said, 'I discussed this hadith with Abu Zura, and he said, "Ibrahim bin Musa narrated to us, from Abdul-Rahim," and he said it was from Abu Musa Ashari, stopping with him.'"It has also been narrated from other companions, including Abu Hurairah, Ayesha, Anas, and Asma bint Yazid, but none of these are sahih as going back to the Prophet.Harb said, "I said to Abu Abdullah" meaning Ahmad bin Hanbal, "'Are the two ears part of the head?' He said, 'Yes.' I said, 'Is anything sahih on this from the Prophet ﷺ?' He said, 'I do not know.'" Tanqih Tahqiq (1/205).In summary, the hadith, when its routes and supporting reports are taken together, rises to the level of hasan, and it has been graded hasan by Munziri, Ibn Daqiq Eid, Ibn Qattan, Alai, Ibn Turkmani, Zaylai, and others. Ibn Hajar said in Nukat (415/1), "If a fair-minded person looks at all these routes together, he will know that the hadith has a basis, and that it is not something to be discarded, for they have graded many hadiths as hasan on the basis of routes weaker than these."Since none of these hadiths met the criteria of Jami Kamil, I have refrained from mentioning them in detail.