Azami 2369

Tabarani related it in al-Kabir (8/381) from Ali bin Saeed Razi, who said, Haytham bin Yaman Razi told us, Ismail bin Zakariya told us, from Abu Malik Ashjai, from his father, who said, and he mentioned it. Its isnad is hasan because of Haytham bin Yaman Razi. Abu Hatim was asked about him and said, "Salih, sadooq." Jarh wal-Tadil (9/86–87). Ismail bin Zakariya is Ibn Murra Khalqani, whose hadith is hasan. As for Tabarani's teacher Ali bin Saeed Razi, opinions about him differ. Daraqutni said, "He narrated things that were not corroborated," and said, "I have some reservation about him, and our companions in Egypt have spoken about him," gesturing with his hand and saying, "He is like this," as though he were not trustworthy. Muslama bin Qasim, however, deemed him trustworthy, saying, "He was trustworthy and knowledgeable in hadith," and Ibn Yunus said, "He had good understanding, he grasped and memorized well, and he was among the eminent hadith scholars."I say, it seems that Daraqutni did not examine all of his narrations, and that he relied on the statements of others. The conclusion regarding him is that his hadith is hasan so long as he does not bring something objectionable, and his hadith has established foundations, and this narration is one of them.Abu Malik Ashjai's name was Saad bin Tariq Ashjai Kufi, and his father was Tariq bin Ashyam bin Masud Ashjai.In the same meaning is what was narrated from Abu Hurairah, from the Prophet ﷺ, who said, "Whoever prays the dawn prayer is under the protection of Allah, so let Allah not come after you for anything of His protection." Tirmidhi related it (2164) from Bundar, who said, Madi bin Sulayman told us, Ibn Ajlan told us, from his father, from Abu Hurairah, and he mentioned it. Ibn Majah also related it with this same isnad, as Mizzi mentioned in Tuhfat Ashraf (10/250), though I did not find it in the printed editions. Its isnad is daif because of Madi bin Sulayman, who is daif. Abu Zura and Nasai declared him daif, and Ibn Hibban said, "He narrates reversed reports from trustworthy narrators, and fabricated attachments from reliable ones, so he cannot be relied upon when he narrates alone." Tirmidhi, however, said, "This is a hasan gharib hadith by this route."In the same meaning also is what was narrated from Abu Bakr Siddiq, who said, the Messenger of Allah ﷺ said, "Whoever prays the dawn prayer is under the protection of Allah, so do not violate Allah's protection in His covenant, for whoever kills him, Allah will pursue him until He casts him into the Fire upon his face." Ibn Majah related it (3945) from Amr bin Uthman bin Saeed bin Kathir bin Dinar Himsi, who said, Ahmad bin Khalid Wahbi told us, Abdul-Aziz bin Abu Salama Majishun told us, from Abdul-Wahid bin Abu Awn, from Saad bin Ibrahim, from Habis Yamani, from Abu Bakr Siddiq, and he mentioned it. Its isnad is daif due to a break in transmission, for Saad bin Ibrahim did not meet Habis bin Saad.As for Habis Yamani, who is Habis bin Saad, also said to be Ibn Rabia bin Munzir bin Saad Tai, there is disagreement over whether he was a companion. Ibn Saad mentioned him among those who names those companions who settled in Syria. Bukhari said, "He met the Prophet ﷺ," and this is the view that Ibn Hajar favored in al-Tahdhib, after mentioning the other statements of the scholars affirming his companionship. As for Daraqutni's statement that "he is unknown and abandoned," it seems he was not aware of the statements of Ibn Saad, Bukhari, and others who preceded him.The conclusion regarding this is that this hadith is sahih from the narration of Jundab bin Abdullah and Samura bin Jundab, but not from the narration of Abu Bakr Siddiq, due to the break in the chain. In the same meaning, it was also narrated from Abdullah bin Umar, Anas bin Malik, and Tariq bin Ashyam, though there is discussion regarding their chains of transmission.