Azami 2198

Tahawi narrated it in his Sharh (1/269) from Ibn Abu Dawud, who said, Ayyash Raqqam narrated to us, who said, Abdul-Ala narrated to us, who said, Qurra narrated to us, who said, Budayl narrated to us, from Shahr bin Hawshab, from Abdul-Rahman bin Ghanm, who said, Abu Malik Ashari said, and then he mentioned it. Its isnad is hasan because of Shahr bin Hawshab. The takhrij of this hadith was mentioned earlier in the chapter on the position of children in the row, from the narration of Abu Dawud (677) from Isa bin Shazan, from Ayyash Raqqam with the same chain, mentioning the prayer of the Messenger of Allah briefly without mentioning the salam in it. Ayyash Raqqam is Ayyash bin Walid Basri, a reliable narrator among the men of Bukhari. Budayl is Ibn Maysara Basri, a reliable narrator among the men of Muslim.The jurisprudence of the chapter, the hadiths of this chapter indicate the obligation of the taslim, since it is what releases one from the prayer, just as the takbir is what renders it forbidden to break. This is the view of the majority of the scholars, Malik, Shafii, Ahmad, and others. Abu Hanifa said that the salam is not specifically required to exit the prayer, rather if one exits through something that contradicts the prayer, whether an action, a state of impurity, or something else, it is permissible, except that the salam is, according to him, a recommended practice and not obligatory. The correct view is what the majority stated, based on sound and decisive evidence.The hadiths of this chapter also indicate two taslims, and this is established from a group of the companions, among them Abu Bakr, Ali, Ammar, Ibn Masud, and others, as well as from a group of the followers and those after them. This is the view held by Imam Shafii, Ahmad, Abu Hanifa, and the companions of Malik. Indeed, the people of Zahir school said that both are obligatory. Malik held that one gives a single taslim, and the Malikis argued for the sufficiency of a single taslim based on the practice of the people of Madinah, a practice they inherited generation after generation.Ibn Abdul-Barr said, "My view regarding the single taslim and the two taslims is that all of this is sound, transmitted by those upon whom forgetfulness and error in such matters are not conceivable, and it has been practiced widely. In Hijaz, the single taslim was practiced, and in Iraq, the two taslims were practiced. This is something for which argument by practice is validated due to the mass transmission from generation to generation in this matter. Such a thing is not forgotten, nor is there room for delusion in it, because it is something practiced repeatedly every day, several times. So it has been established that this falls within what is permissible, allowed, and open to choice." Tamhid (16/190).I say, it has been established in the principles of jurisprudence that the practice of the people of Madinah is not a valid proof. For this reason, Hafiz bin Qayyim, may Allah have mercy on him, said, "This is an approach that all the other jurists have opposed, and the correct view is with them. The established sunnahs from the Messenger of Allah are not to be pushed aside or rejected on account of the practice of the people of any city, whoever they may be." Zad Mad (1/261).Many scholars have mentioned that the hadiths reported regarding the single taslim are not established, but the correct view is that the hadiths reported regarding the two taslims are more preponderant than those for the single taslim. For this reason, Bayhaqi classified it among the permissible differences (2/255). Some scholars held the view that the single taslim was practiced in the night prayer. As for what is obligatory, it is a single taslim, while the second is recommended. Ibn Munzir said, "Everyone whose views I have preserved among the scholars agree that the prayer of one who confines himself to a single taslim is valid." Some of the Hanbalis said that the second is also obligatory, but no text has come from Imam Ahmad establishing the obligation of the two taslims, he only said that the two taslims are more sound from the Messenger of Allah. Ibn Qudama said, "This dispute concerns the obligatory prayer, but as for the funeral prayer, voluntary prayer, and the prostration of recitation, there is no dispute that one exits from them with a single taslim."