Azami 1713

Bukhari collected it in the Book of Wudu (338) and Muslim in the Book of Menstruation (368), both through the route of Shuba, who said, "Hakam narrated to me, from Dhirr, from Saeed bin Abdul-Rahman bin Abza, from his father," and he mentioned the hadith. The wording given is Muslim's. Dhirr is Ibn Abdullah Marhabi, with a damma on the meem and sukun on the ra.Book of TayammumIn one narration it reads, "and he blew into them." In another narration, "he spat into them." Both are found in Bukhari. And in a narration in Muslim, "then he shook his hands, then wiped his face and palms." The point of this is that it is recommended to lighten the amount of dust.His saying, "Umar said, 'We entrust you with what you have taken upon yourself,'" means that the fact that I do not remember it does not necessitate that it is not true in reality, so I have no right to prevent you from narrating it.There is disagreement in the wording of the hadith in the Sahihayn and elsewhere, and most versions state that it is a single strike, and that one begins by wiping the face before wiping the palms. This is what Ahmad, Ishaq, and the majority of hadith scholars held, and it also agrees with the Quran, "So seek clean earth and wipe your faces and hands with it" [Maidah 5:6].As for what Abu Dawud (318, 319, 320), Nasai (315), and Ibn Majah (565, 566) narrated from Ammar bin Yasir himself, in which it states, "The Muslims struck the ground with their palms, then wiped their faces with a single wipe, then went back and struck the ground with their palms again and wiped their entire arms up to the shoulders and armpits, from the insides of their arms." The wording given is Abu Dawud's.This is either mawquf, since Ammar bin Yasir did not mention the Messenger of Allah ﷺ in it, or it is sahih and connected but confused in its text, since Nasai and Ibn Majah did not mention two strikes but mentioned only a single strike.Abu Dawud pointed out this confusion after transmitting the hadith, saying, "Ibn Ishaq also narrated it, saying in it, 'from Ibn Abbas,' and he mentioned two strikes as Yunus mentioned, and Mamar narrated it from Zuhri with two strikes, while Malik said, from Zuhri, from Ubaydullah bin Abdullah, from his father, from Ammar," meaning he did not mention two strikes, but Malik mentioned only a single strike, as in Nasai's narration.Abu Uways likewise said, from Zuhri, meaning from Ubaydullah bin Abdullah from his father, while Ibn Uyayna had doubt about it, sometimes saying, "from Ubaydullah, from his father," or "from Ubaydullah, from Ibn Abbas," and sometimes saying, "from his father," and sometimes saying, "from Ibn Abbas." Ibn Uyayna was inconsistent in this and in his hearing from Zuhri. None of them mentioned the two strikes in this hadith except those I have named. End of quote.From this it becomes clear that this hadith has been criticized for several defects. Among them is disconnection, for Yunus bin Yazid Ayli, as found in Abu Dawud and Ibn Majah, and Layth bin Saad, as found in Ibn Majah, both narrated from Ibn Shihab Zuhri without mentioning "from his father" or "from Ibn Abbas" between Ubaydullah bin Abdullah and Ammar bin Yasir, because Ubaydullah bin Abdullah never met Ammar. Meanwhile, Salih bin Kaysan, as found in Abu Dawud and Nasai, and Malik, as found in Nasai alone, inserted a name between Ubaydullah bin Abdullah and Ammar bin Yasir, Salih inserting Ibn Abbas, while Malik said, "from his father."Among these defects also is Sufyan bin Uyayna's vacillation between "Ibn Abbas" and "from his father." Among them also is the question of Ibn Uyayna's actual hearing from Zuhri, since Ibn Majah inserted Amr bin Dinar between Sufyan and Zuhri. Among them also is the confusion in the text regarding the number of strikes.Even granting its authenticity, it remains mawquf, attributed only to Ammar bin Yasir, since he did not raise it to the level of the Prophet ﷺ.Some hold that his saying "up to the armpit" is abrogated by Ammar bin Yasir's own hadith from the Prophet ﷺ mentioning only the face and palms, narrated by Muslim and others in the hadith of Shaqiq bin Salama, "It is enough for you to do like this with your hands," then he struck the ground with his hands in a single strike, then wiped his left hand over his right, and the backs of his palms and his face.Shafii said, "Ammar said, 'We performed tayammum with the Prophet ﷺ up to the shoulders,' yet it was also narrated from him, from the Prophet ﷺ, mentioning only the face and palms. His saying, 'We performed tayammum with the Prophet ﷺ up to the shoulders,' was not something done by the Prophet's ﷺ command. So if it is established from Ammar, from the Prophet ﷺ, that it was the face and palms, and it is not established from the Prophet ﷺ that it was up to the elbows, then what is established from the Prophet ﷺ takes precedence." End of quote.See Sunan al-Kubra (1/211). And see further Minna Kubra (1/310).An important note, "None of the hadiths reported regarding the manner of tayammum are sahih except the hadith of Abu Juhaym and that of Ammar. All others are either daif or disputed as to whether they are raised to the Prophet or stopped at the Companion, and the more correct view is that they are not raised. As for the hadith of Abu Juhaym, it mentions the hands in a general way, while the hadith of Ammar mentions the palms in the Sahihayn, mentions the elbows in the Sunan works, and in one narration says up to the middle of the forearm, and in another narration says up to the armpits.As for the narration mentioning the elbows, and likewise the one mentioning the middle of the forearm, there is criticism of both. As for the narration mentioning the armpits, Shafii and others said, 'If that occurred by the Prophet's command, then every tayammum established as sahih from the Prophet ﷺ after it abrogates it, and if it occurred without his command, then the proof lies in what he commanded.'What further strengthens the narration in the Sahihayn limiting it to the face and palms is that Ammar used to give fatwa to that effect after the Prophet ﷺ, and the narrator of a hadith knows better what is meant by it than others do, especially when the Companion in question is a mujtahid." So said Hafiz in Fath al-Bari (1/444–445).I say, the hadith of Abu Juhaym will come later.