Azami 2199

Imam Ahmad narrated it (25987). He said, "Bahz bin Hakeem told us" - and he once said "informed us" - "I heard Zurara bin Awfa say, Ayesha was asked..." and he then related the hadith. Abu Dawud also narrated it (1346) via Ibn Adi, from Bahz bin Hakeem, and in it, "He would give one forceful salutation, so vigorous that it would almost wake the household from the intensity of his salutation."Zurara bin Awfa did not hear directly from Ayesha, even though he did hear from Imran, Abu Hurairah, and Ibn Abbas, despite the fact that their ages were close to hers. Between him and her stands Saad bin Hisham, as found with Imam Ahmad (25988), and Qatada followed him in this, narrating from Zurara bin Awfa, from Saad bin Hisham, from Ayesha. This is how Nasai (1719) and Ibn Hibban (2442) narrated it, and this is a sahih isnad.The origin of the hadith is in Sahih Muslim (746), within a long context, from Qatada, from Zurara bin Awfa, from Saad bin Hisham, from her, in which she said, "The Prophet ﷺ used to pray nine rakats, sitting only during the eighth, remembering Allah, praising Him, and supplicating to Him, then rising without giving the salutation. Then he would stand and pray the ninth, then sit and remember Allah, praise Him, and supplicate to Him, then give a salutation loud enough for us to hear, then pray two rakats after the salutation while sitting. That makes eleven rakats in total." The hadith with its full long wording will come later in the book of Witr.Muslim's wording, "then he gives the salutation" (yusallimu tasliman), is not explicit proof of a single salutation, because the verbal noun here is used for emphasis, while what actually indicates the number is the noun denoting a single instance, meaning "one salutation," as it appears in the other narrations.Hafiz said in Talkhis (1/270), "Ibn Hibban narrated in his Sahih, and Abu Abbas Sarraj in his Musnad, from Ayesha - both of them narrated it via Zurara bin Awfa, from Saad bin Hisham, from Ayesha, that the Prophet ﷺ, when he prayed Witr with nine rakats, would not sit except in the eighth, praising Allah and remembering Him, then supplicating, then rising without giving the salutation. Then he would pray the ninth and sit, remembering Allah and supplicating, then give a single salutation." He said, "Its isnad meets the criterion of Muslim, though Hakim did not include it in his supplementary work."Yet Hakim did include the hadith of Zuhayr bin Muhammad, as will follow, and what is sahih is not undermined by what is not sahih. This is what Tirmidhi (296), Ibn Khuzayma (729), Ibn Hibban (1995), and Hakim (1/230-231), and from him Bayhaqi, all narrated via Amr bin Abu Salama Abu Hafs Tinnisi, who said, "Zuhayr bin Muhammad Makki told us," from Hisham bin Urwa, from his father, from Ayesha, "The Prophet ﷺ used to give a single salutation in prayer facing forward, inclining slightly to the right side."Ibn Majah (919) also narrated it via Abdul-Malik bin Muhammad Sanaani, from Zuhayr bin Muhammad, with the same wording. Hakim said, "This is a hadith that is sahih by the criterion of the two sheikhs, though they did not include it." Bayhaqi said, "Zuhayr bin Muhammad narrated it alone, and it has also been narrated through another route from Ayesha as a report stopping at her without being attributed to the Prophet." Tirmidhi said, "We do not know it traced back to the Prophet except through this route. Muhammad bin Ismail said, 'The people of Syria narrate objectionable reports from Zuhayr bin Muhammad, while the narration of the people of Iraq from him is more fitting and more sound.'"I say, Amr bin Abu Salama was from the people of Syria, and Abdul-Malik bin Muhammad Sanaani was also from the people of Syria, and his designation "Sanaani" does not refer to Sanaa in Yemen, but rather to the people of Sanaa in Damascus. This hadith was mentioned to Ibn Main, and he said, "Amr bin Abu Salama and Zuhayr are both daif, and there is no reliance on either of them." Abu Hatim was asked about this hadith which Amr bin Abu Salama narrated from Zuhayr bin Muhammad, and he said, "This is an objectionable hadith, and it is a report stopping at Ayesha without reaching the Prophet." Ilal by Ibn Abu Hatim (1/148).I say, the summary of the scholars' verdicts on this isnad is that it is daif according to Ibn Main, Bukhari, Abu Hatim, Daraqutni, and others, and sahih according to Ibn Khuzayma, Ibn Hibban, Hakim, Ibn Mulaqqin, and others. What strengthens the view of the latter group is what has already been mentioned, along with Ayesha's own practice.This is what Ibn Khuzayma, Hakim, and others narrated, from Waheeb bin Khalid, from Ubaydullah bin Umar, from Qasim, from Ayesha, that she used to give a single salutation. Yahya bin Saeed followed him in this, as found with Ibn Khuzayma (732), and Abdul-Wahhab bin Abdul-Majid also, as found with him and with Bayhaqi (2/179), both of them from Ubaydullah, from Qasim, who said, "I saw Ayesha give a single salutation." This is Yahya's wording. Abdul-Wahhab bin Abdul-Majid added in his narration, "and she would not turn to her right or to her left."Ibn Khuzayma also narrated it via Wahib, from Hisham bin Urwa, from his father, that he used to give a single salutation, "Peace be upon you."This stopped report from Ayesha does not contradict the raised report attributed to the Prophet, but rather strengthens it, given the difference in its sources. Ayesha would not have contradicted the Messenger of Allah ﷺ, since she witnessed every day how the Messenger of Allah ﷺ prayed in her house. But if what she said is sahih, then it should be understood as referring to the night prayer.As for the obligatory prayers and the regular sunnah prayers, the second salutation is required in them, as Ahmad said, because those who narrated the two salutations from the Prophet ﷺ narrated what they witnessed in the obligatory prayer in the masjid, and they are the greater number. As for the majority, including the three imams, they said that the second salutation is a sunnah, and it is permissible to limit oneself to a single one.Ibn Khuzayma said (1/360), "Chapter on the permissibility of limiting oneself to a single salutation in prayer. The evidence that a single salutation suffices - this falls among the permissible differences, for the one praying has the choice between giving a single salutation or giving two salutations, as in the view of the people of Hijaz." He then cited the hadith of Ayesha via Zuhayr bin Muhammad Makki, from Hisham bin Urwa, from his father, from her.Bayhaqi said (2/180), "It has been narrated from a group of companions that they gave a single salutation, and this falls among the permissible differences, and limiting oneself to what is permitted is allowed. Success comes from Allah."I say, among these companions are Anas bin Malik and Abdullah bin Umar. Ibn Abu Shayba narrated it from both of them.