Azami 2446

Abu Dawud (1267) reported it, "Uthman bin Abu Shayba told us, Ibn Numayr told us, from Saad bin Saeed, Muhammad bin Ibrahim told me, from Qays bin Amr," and he related it. Ibn Majah (1154) also reported it from Abu Bakr bin Abu Shayba, who said, "Ibn Numayr told us the same." Hakim reported it in Mustadrak (1/275) from Abu Bakr bin Abu Shayba with the same wording, except that he named the companion "Qays bin Qahd." Tirmidhi (422) reported it from Muhammad bin Amr Sawwaq Balkhi, who said, "Abdul-Aziz bin Muhammad told us, from Saad bin Saeed," with the wording that Qays said, "The Messenger of Allah came out and the prayer was called, so I prayed the dawn prayer with him. Then the Prophet finished and found me praying." He said, "Slow down, Qays, two prayers together?" I said, "Messenger of Allah, I had not yet performed the two units of Fajr." He said, "Then no, in that case."Tirmidhi said, "We do not know the hadith of Muhammad bin Ibrahim except through the hadith of Saad bin Saeed. Sufyan bin Uyayna said, Ata bin Abu Rabah heard this hadith from Saad bin Saeed, but this hadith is only narrated as mursal." He said, "Saad bin Saeed is the brother of Yahya bin Saeed Ansari." He said, "Qays is the grandfather of Yahya bin Saeed Ansari, and he is also said to be Qays bin Amr, and also said to be Qays bin Qahd. The chain of this hadith is not connected, since Muhammad bin Ibrahim Taymi did not hear from Qays." End of quote.Abu Dawud said, "Hamid bin Yahya Balkhi told us, he said, Sufyan said, Ata bin Abu Rabah used to narrate this hadith from Saad bin Saeed." Abu Dawud said, "Abd Rabbih and Yahya, the two sons of Saeed, narrated this hadith as mursal, that their grandfather Zayd prayed with the Prophet in this account." End of quote. His saying "Zayd" is a copyist's error, and it should actually be "Qays."Sufyan's hadith was reported by Bayhaqi (2/456) through the route of Humaydi, from him, from Saad bin Saeed bin Qays Ansari, from Muhammad bin Ibrahim Taymi, from Qays, the grandfather of Saad. Ibn Khuzayma (1116) also reported it from Abu Hasan Umar bin Hafs, "Sufyan told us the same." It contains a disconnection, since Muhammad bin Ibrahim did not hear from Qays, as mentioned before.As for the hadith of Ata bin Abu Rabah, Ibn Hazm reported it in Muhalla (3/154) through the route of Hasan bin Zakwan, from Ata, from a man among the Ansar. This is mursal, since the man among the Ansar is Saad bin Saeed, as Abu Dawud and Tirmidhi said. But Shawkani quoted from Iraqi that he graded its isnad hasan. He said, "It is possible that the man left unnamed in the hadith of Ata bin Abu Rabah is Qays bin Amr, in which case the chain would be connected." This second possibility is supported by what Tabarani reported in Kabir (18/367-368), "Ibrahim bin Fatuya Asbahani told us, Ahmad bin Walid bin Burd Antaki told us, Ayub bin Sahl told us, from Ibn Jurayj, from Ata, that Qays bin Sahl Ansari related that he entered the masjid," and he related the hadith.Ayub bin Sahl, as it appears in the printed copy, seems to be a distortion, and the correct name is Ayub bin Suwayd, who is Ramli Saybani Himyari, who narrated from Ibn Jurayj. He is disputed, and the summary is that he is truthful but makes mistakes. I say, someone like him is not problematic in supporting narrations.The hadith has another route, reported by Ibn Khuzayma (1116) from Rabi bin Sulayman Muradi and Nasr bin Marzuq, with an account described as "strange, strange," they said, "Assad bin Musa told us, Layth bin Saad told us, Yahya bin Saeed told me, from his father, from his grandfather Qays bin Amr, that he prayed the dawn prayer with the Messenger of Allah without having performed the two units of Fajr. When the Messenger of Allah finished the salutation, he stood and performed the two units of Fajr, while the Messenger of Allah was watching him, and he did not object to that."Ibn Hibban (1563) reported it from Ibn Khuzayma, except that he did not transmit from him that the report was "strange, strange." Hakim (1/274-275) also reported it through the route of Rabi bin Sulayman with the same wording, and said, "Qays bin Qahd Ansari is a companion, and the route to him is sahih according to the criteria of the two shaykhs." I say, but Assad bin Musa, though trustworthy, is not among those meeting the criteria of the two shaykhs, and Saeed, the father of Yahya, was not used as a source by the two shaykhs, nor by the compilers of the Sunan. Ibn Hibban mentioned him in Thiqat (4/281) and said, "His son Yahya narrated from him." I say, his son Saad and Abd Rabbih also narrated from him, as mentioned before, so the anonymity of his identity is lifted.And if Saeed had another son named Abdullah, he too narrated from him, as in Musnad Imam Ahmad (23761), "Abdul-Razzaq told us, Ibn Jurayj told us, he said, and I heard Abdullah bin Saeed, the brother of Yahya bin Saeed, narrating from his grandfather." Also, in Hakim's chain is Rabi bin Sulayman, who is not among those meeting the criteria of either of the two shaykhs. The summary is that, due to the abundance of its routes, the hadith rises to the level of hasan li-ghayrihi, and it has a supporting narration from the hadith of Thabit bin Qays bin Shammas, though it contains weakness.Tabarani reported in Kabir (2/69) from Thabit bin Qays bin Shammas, who said, "I came to the masjid while the Prophet was in prayer. When the Prophet finished the salutation, he turned toward me while I was praying, and he kept looking at me while I was praying. When I finished, he said, 'Did you not pray with us?' I said, 'Yes.' He said, 'Then what is this prayer?' I said, 'Messenger of Allah, the two units of Fajr, I left my house without having prayed them.'" He said, "So he did not find fault with that in me."Haythami said in Majma (2/228), "It contains two narrators who are not named, and Baqiya bin Walid, from Jarrah bin Minhal, with the anaana form of transmission, and Jarrah is a discredited narrator in hadith, as Bukhari said." End of quote.The summary, as I said in Al-Miah al-Kubra (2/323), is that the hadith of Qays bin Qahd, along with its supporting narrations and its corroborating witness, does not fall below the level of hasan. It specifies an exception to the prohibition reported concerning prayers after Fajr, and from the standpoint of reasoning, it is a prayer whose proper place is before sunrise, so it is preferable to perform it in its time. As for the prohibition against prayers after Fajr until the sun rises, it is specific to prayers performed without a particular cause, and the two units of Fajr are among the prayers for which the Lawgiver has provided emphasis, and that emphasis is itself a cause for performing them. End of quote.This is the view held by Shafii, Ahmad, and a group among the people of Makkah. This was also related from Abdullah bin Umar, though it was also related from him that he prayed it after sunrise, as though he held both views. The same has been related from Shafii as well.In summary, whoever misses the two units of Fajr has three possible cases.First, if he wishes to make them up after the dawn prayer, that is permissible, according to the most correct of the scholarly opinions.Second, if he wishes to pray them after sunrise, that is permissible, and this is the view of Abu Hanifa and Malik.Third, if he wishes to leave them altogether, that is permissible, since they are among the voluntary prayers.