Azami 2092

Narrated by Abu Dawud (734), Tirmidhi (270), Tahawi (1492), and Bayhaqi (2/112), and Ibn Khuzayma graded it sahih (640). All of them narrate it from the hadith of Fulayh bin Sulayman, who said, Abbas bin Sahl told me, from Abu Humayd Saadi, and then he related it. Tirmidhi said, "Hasan sahih." I say, rather it is only hasan because of Fulayh bin Sulayman Khuzai, for although he is among the narrators found in the six major collections, there is disagreement about him, and the conclusion is that his narrations are graded hasan when supported by corroborating reports.It has also been narrated from Waail bin Hajar, who said, "I saw the Messenger of Allah ﷺ prostrate on the ground, placing his forehead and his nose in his sujud." This was narrated by Imam Ahmad (18864), and from him Tabarani in al-Kabir (29/22), from Abdul-Samad, who said, Abdul-Aziz bin Muslim told us, Amash told us, from Abdul-Jabbar bin Waail, from his father, and he related it. But Abdul-Jabbar did not hear directly from his father.Tirmidhi said, following his citation of the hadith of Abu Humayd, "The practice among the people of knowledge is that a man should prostrate on his forehead and his nose. If he prostrates on his forehead without his nose, some people of knowledge have said that it suffices him, while others have said that it does not suffice him unless he prostrates on both the forehead and the nose." I say, this is also the view of Ahmad and Ishaq, and it is likewise the view of Shafii.This is the sahih position regarding what the Prophet ﷺ did, placing the nose together with the forehead on the ground. As for what has been narrated, "whoever does not press his nose to the ground when prostrating, his prayer is not valid," all such reports are daif. Among them is the hadith of Ibn Abbas in al-Kabir (11917) and al-Awsat (4111) of Tabarani, which contains Dahhak bin Hamra. Bukhari said of him, "His hadith is munkar, and he is unknown," and more than one scholar has weakened him. In Taqrib it says, "Daif." Hamra is spelled with a dammah on the h and with an r.Among them also is the hadith of Umm Atiya, "Indeed Allah does not accept the prayer of one whose nose does not touch the ground," narrated by Tabarani in al-Kabir (55/25) and al-Awsat (4758), which contains Sulayman bin Muhammad Qafilani, who is discarded (matruk), as Haythami stated in Majma al-Zawaid (2763).Among them also is what Ibn Abu Shayba narrated (1/262), from Ibn Fudayl, from Asim, from Ikrima, who said, "The Messenger of Allah ﷺ passed by a person prostrating who was not placing his nose on the ground, and he said, 'Whoever performs a prayer in which the nose does not reach what the forehead reaches, his prayer is not accepted.'" This is mursal (with a broken chain at the end).It was also narrated by Daraqutni (1319), and from him Bayhaqi (2/104) and Hakim (1/270), all of them through the route of Jarrah bin Makhlad, who said, Abu Qutayba told us, Sufyan Thawri told us, Asim Ahwal told us, from Ikrima, from Ibn Abbas, and then he related it. Daraqutni said, "Abu Bakr said to us, 'No one made this a connected report from Sufyan except Abu Qutayba, and the correct version is from Asim from Ikrima as a mursal report.'" Hakim said, "It is sahih according to the criterion of Bukhari, though the two of them (Bukhari and Muslim) did not include it. Shuba has, however, reported it from Asim as a stopped report (mawquf)."Hakim then narrated it through the aforementioned route from Shuba, from Asim Ahwal, from Ikrima, from Ibn Abbas, as his own statement, and that is where it ends. However, Bayhaqi, in the place referred to above, coupled Shuba together with Thawri in raising it to the Prophet.So this hadith fluctuates between being mursal, mawquf, and raised to the Prophet (marfu). Bayhaqi said in al-Marifa (3/23), "It was only Abu Qutayba who made it a connected report mentioning Ibn Abbas, from Sufyan and Shuba, from Asim, from Ikrima, and he erred in doing so. Simak bin Harb narrated it from Ikrima, from Ibn Abbas, as a stopped report. Tirmidhi said, in what I have read from his book, 'The hadith of Ikrima is more sahih,' and other scholars of hadith have likewise said this." This means that the mursal version is the more sahih one.However, this is opposed by the view of those who say that Abu Qutayba is Salm bin Qutayba Shuayri Khurasani, who is trustworthy. He was deemed trustworthy by Abu Dawud, Abu Zura, Hakim, Ibn Hibban, and others, and Bukhari narrated from him. Ibn Jawzi said in al-Tahqiq (2/257), "He is trustworthy, and Bukhari narrated from him. The raising of the hadith to the Prophet is an addition, and an addition from a trustworthy narrator is accepted."The conclusion is that this hadith is strengthened by the practice of the Prophet, in that he used to place his nose together with his forehead when prostrating. It has already been mentioned that Tirmidhi reported the view of those among the people of knowledge who held that placing the nose together with the forehead in sujud is obligatory, and this is the view of the majority.