Azami 2386

Bukhari narrated it in the Book of Adhan (671), and Muslim in the Book of Mosques (558), both through Hisham, from his father, from Ayesha, as I have related it, the wording being Bukhari's. Muslim did not give his own wording, but instead referred to the hadith of Zuhri, from Anas.Muslim also narrated it from Muhammad bin Abbad, who said, Hatim (that is, Ibn Ismail) narrated to us, from Yaqub bin Mujahid, from Ibn Abu Atiq, who said, "Qasim and I were talking together in the presence of Ayesha." Qasim was a man prone to errors in his speech, and Ibn Abu Atiq related the story of his anger and his going off to pray while the meal had already been laid out. Ayesha then said, "I heard the Messenger of Allah say, 'There is no prayer in the presence of food, nor while one is straining to hold back urine or stool.'"Its chains of transmission were already discussed in the Book of Purification, and will be discussed again later as well.Baghawi said, "This applies when the soul is intensely craving food and there is still ample time before the prayer. But if a person is composed and not disturbed by hunger, and his appetite for food is not contending with him, then it should not hurry him away from fulfilling the due of prayer, and he should begin with the prayer instead. Indeed, the Prophet was once cutting meat from a sheep's shoulder when he was called to prayer, so he threw it down, got up, and prayed." Sharh al-Sunnah (3/356-357).I say, the hadith that Baghawi mentioned is sahih, see the discussion of its chain in the Book of Purification.As for what was narrated from Jabir, who said, "The Messenger of Allah would never delay the prayer for food, nor for anything else," this is daif. Abu Dawud narrated it (3758), Muhammad bin Hatim bin Bazigh narrated to us, Muallaa, meaning Ibn Mansur, narrated to us, from Muhammad bin Maymun, from Jafar bin Muhammad, from his father, from Jabir bin Abdullah, who related it.In its chain is Muhammad bin Maymun Zafarani Abu Nadr, of whom Bukhari, Abu Dawud, and Nasai said, "His hadith is rejected." Imam Ahmad said, "His hadith does not stand." Ibn Hibban said, "His hadith is extremely rejected, it is not permissible to rely on it as evidence." As for Ibn Main, he said, "He is trustworthy." And one who has knowledge is a proof against one who does not.