Azami 2042

Abu Dawud (883) narrated it from Zuhayr bin Harb, who said, "Waki narrated to us," from Israil, from Abu Ishaq, from Muslim Al-Batin, from Saeed bin Jubayr, from Ibn Abbas, and he mentioned it. Imam Ahmad (2066) and Hakim (1/263) both narrated it from the hadith of Waki. Hakim said, "Sahih according to the criterion of the two sheikhs."I say, but Abu Dawud found fault with it, saying, "Waki was contradicted in this hadith. Abu Waki and Shuba narrated it from Abu Ishaq, from Saeed bin Jubayr, from Ibn Abbas, as a stopped report."I say, Abu Waki is Jarra bin Mulayh bin Adi. It is said of him in Taqrib, "Truthful, but makes mistakes." But Shuba's corroboration strengthens him, especially since Shuba was among those who heard from Abu Ishaq before his confusion set in. So the stopped version seems more likely, though it carries the same ruling as a report raised to the Prophet. Perhaps Abu Ishaq, who is Subayi, narrated it in two different ways.Hakim (2/521) narrated it via another route from Saeed bin Jubayr, from Ibn Umar, that when he recited "Glorify the name of your Lord, the Most High" [Ala 87:1], he would say, "Glory be to my Lord, the Most High, who created and proportioned." He said, "And this is the recitation of Ubayy bin Kaab." Hakim said, "Sahih according to the criterion of the two sheikhs."On this topic there is also what was narrated from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "Whoever among you recites "By the fig and the olive" [Tin 95:1] and reaches its end, "Is not Allah the most just of judges?" [Tin 95:8], let him say, 'Yes, and I bear witness to that.' And whoever recites "I swear by the Day of Resurrection" [Qiyamah 75:1] and reaches, "Is He not able to give life to the dead?" [Qiyamah 75:40], let him say, 'Yes.' And whoever recites "By those sent forth" [Mursalat 77:1] and reaches, "Then in what statement after this will they believe?" [Mursalat 77:50], let him say, 'We believe in Allah.'"Ismail said, "I went back to the Bedouin man to repeat it to him and see whether he might have erred." So he said, "O my nephew, do you think I did not memorize it? I have performed the pilgrimage sixty times, and there was not one of those pilgrimages but that I knew the camel I rode for it."Abu Dawud (887), and this is his wording, along with Ahmad (7391) and Tirmidhi (3347) in an abridged form, all narrated it from the hadith of Sufyan, who said, "Ismail bin Umaya narrated to me," who said, "I heard a Bedouin man say, 'I heard Abu Hurairah say...'" and he mentioned it. Tirmidhi said, "It is only narrated with this chain from the Bedouin, who is not named."I say, the defect of this hadith is the unknown identity of the Bedouin who is not named. Even though Ibn Kathir said in his commentary, "Shuba narrated it from Ismail bin Umaya, who said, 'I said to him, Who told you this?' He said, 'A truthful man, from Abu Hurairah,'" he is, in any case, unknown.Hakim (2/510) narrated it via another route from Ismail bin Umaya, from Abu Yasa, from Abu Hurairah, that the Prophet ﷺ, when he recited "Is He not able to give life to the dead?" [Qiyamah 75:40], would say, "Yes." And when he recited, "Is not Allah the most just of judges?" [Tin 95:8], he would say, "Yes." He said, "The isnad is sahih." Dhahabi said about Abu Yasa in Mizan, "Unknown." Perhaps he is the same Bedouin mentioned in the first chain.What can be drawn from this topic is that it is recommended for the imam and the one following him in prayer to ask when passing by a verse mentioning mercy and paradise, to seek refuge when passing by a verse mentioning punishment and the fire, and to glorify Allah when reciting a verse containing exaltation and glorification of Him. This is the view of the Shafiis, as reported by Nawawi in Sharh Muslim.Some scholars, namely the Hanbalis, restricted this to voluntary prayer, and said that it is not recommended in obligatory prayer, because it was not reported from the Prophet ﷺ doing so in obligatory prayer, despite the many who described his recitation in it.See Mughni (1/632).