Azami 2086

Abu Dawud (746) narrated it, and the wording given here is his, and Nasai (1107) also narrated it, both through the route of Imran, from Abu Majliz (Lahiq), from Bishr bin Nuhayk, from Abu Hurairah, and he related it as such. This is a sahih chain of transmission. Imran is Ibn Hudayr.Hakim (228/1) narrated it through another route, from Ubaydullah bin Abdullah bin Asam Amiri, from his uncle Yazid bin Asam, from Abu Hurairah, who said, "When the Messenger of Allah ﷺ prostrated, the whiteness of his armpits could be seen." Hakim said, "It is sahih according to the criteria of both of them, though they did not include it."I say, it is not as he claimed, for Ubaydullah bin Abdullah bin Asam Amiri is among the narrators relied upon by Muslim alone, and no one deemed him reliable except Ibn Hibban. This is why Hafiz said in al-Taqrib, "Acceptable."Shafii narrated it in al-Umm (1/115) with a suspended chain, from Salih the freed slave of Tawama, from Abu Hurairah, that the Messenger of Allah ﷺ, when he prostrated, the whiteness of his armpits could be seen, because he held his body away from the ground.I say, perhaps Shafii mentioned it with a suspended chain because the route of Salih the freed slave of Tawama, from Abu Hurairah, is not sahih. Tabarani narrated it in al-Awsat, as Haythami cited it in Majma al-Bahrayn (838), from Ahmad bin Rushdin, who said, "Rawh bin Salah narrated to us," who said, "Saeed bin Abu Ayub narrated to us," from Salih the freed slave of Tawama, from Abu Hurairah, who said, "It is as though I can see the whiteness of the armpits of the Messenger of Allah ﷺ when he prostrated." Tabarani said, "No one narrated it from Salih except Saeed, and Rawh alone transmitted it." End of quote.I say, Rawh bin Salah Misri was declared daif by Ibn Adi in al-Kamil (3/1005), and by Daraqutni and others. See his biography in al-Mizan (58/1) and al-Lisan (465/2). As for Ibn Hibban, he mentioned him in al-Thiqat (244/8).