Azami 1694

Abu Dawud (1/109) narrated it from Hafs bin Umar, who said, Shubah narrated to us, from Hakam and Hammad, from Ibrahim, from Abu Abdullah Jadali, from Khuzayma bin Thabit, and he related the hadith. Abu Dawud said, Mansur bin Mutamir narrated it from Ibrahim Taymi with his chain, and in it he said, "and had we asked him for more, he would have granted us more." I say, Ibrahim in the first chain is Ibn Yazid Nakhai, the well-known jurist.Tirmidhi (95) narrated it from Qutayba, who said, Abu Awana narrated to us, from Saeed bin Masruq, from Ibrahim Taymi, from Amr bin Maymun, from Abu Abdullah Jadali, from Khuzayma bin Thabit, and he related the hadith just as Ibrahim Nakhai did, without mentioning what Abu Dawud mentioned from Mansur bin Mutamir, from Ibrahim Taymi. Tirmidhi said, and it was mentioned that Yahya bin Main declared the hadith of Khuzayma about wiping to be sahih, and he said, Abu Abdullah Jadali's name is Abd bin Abd, and it is also said, Abdul-Rahman bin Abdullah, so it appears in some manuscripts. Then he said, this is a hasan sahih hadith. Ibn Hibban (1329) also declared it sahih, by way of Ibrahim Taymi through him.Ibn Majah (553) narrated it from Ali bin Muhammad, who said, Waki narrated to us, who said, Sufyan narrated to us, from his father, from Ibrahim Taymi, from Amr bin Maymun, from Khuzayma bin Thabit, who said, the Messenger of Allah ﷺ allowed the traveler three days, and had the questioner continued with his question, he would have made it five. He also said, Muhammad bin Bashshar narrated to us, who said, Muhammad bin Jafar narrated to us, who said, Shubah narrated to us, from Salama bin Kuhayl, who said, I heard Ibrahim Taymi relating from Harith bin Suwayd, from Amr bin Maymun, from Khuzayma bin Thabit, from the Prophet ﷺ, who said, "Three days, I think he said, and their nights, for the traveler in wiping over the leather socks."Given the discrepancies in both the chain and the wording, some scholars have judged this hadith to be irregular, and they said it contains three defects. The first is the discrepancy in the chain and the addition in the wording. The second is a break in the chain, Bukhari said, in my view the hadith of Khuzayma bin Thabit about wiping is not sound, because Abu Abdullah Jadali is not known to have heard directly from Khuzayma. Shubah used to say that Ibrahim Nakhai did not hear the hadith about wiping from Abu Abdullah Jadali. End of quote. The third, Ibn Hazm mentioned that Abu Abdullah Jadali's narration cannot be relied upon.Shaykh Taqi Din bin Daqiq Eid responded to these defects in detail in al-Imam, as did Hafiz bin Qayyim in Tahzib Sunan. The summary of their response is this, what some narrators added to the wording, namely "had we asked him for more, he would have granted us more," and in Ibn Majah's version, "he would have made it five," is all merely supposition and conjecture, and proof rests only on the words of the Lawgiver, not on the narrator's supposition. So this addition to the wording does not undermine what has been established as sound, because the hadith of Khuzayma bin Thabit agrees with what other companions have narrated.As for the break in the chain, as Bukhari said, it should be understood according to his own methodology, which requires establishing an actual meeting, whereas the majority hold that mere contemporaneity suffices, and that is indeed present here. As for what Ibn Hazm said, it is to be rejected, for Abu Abdullah Jadali was deemed trustworthy by the leading scholars, among them Ahmad and Yahya, and it has already been noted that Ibn Main and Tirmidhi declared the hadith sahih.As for the fact that Ibrahim Nakhai narrated once from Amr bin Maymun, from Abu Abdullah Jadali, from Khuzayma, and another time directly from Abu Abdullah Jadali, if this is indeed correct, then perhaps he first heard it from Amr bin Maymun, from Abu Abdullah Jadali, and later had the opportunity to hear it directly from Abu Abdullah Jadali himself, and so he narrated it from him directly. There are many similar examples of this in the books of hadith.