Azami 2466

Tabarani narrated it in Al-Kabir (18/22) from Abdullah bin Ahmad bin Hanbal, who said, Haytham bin Kharija narrated to us, Muhammad bin Himyar narrated to us, from Amr bin Qays Sakuni, who said, I heard Aidh bin Qurt say, then he mentioned it.Haythami said in Majma (1/363), "Tabarani narrated it in Al-Kabir, and its narrators are trustworthy." Its chain is hasan because of Haytham bin Kharija and his teacher Muhammad bin Himyar Himsi, for the two of them make the hadith hasan. Ibn Hajar graded its chain hasan in Isabah (5/545). His saying, "from his supererogatory prayers," means from his voluntary prayers.As for what was narrated from Abu Hurairah, from the Prophet, ﷺ who said, "The first of their deeds for which people will be brought to account on the Day of Resurrection is the prayer. Our Lord will say to His angels, though He knows best, 'Look at the prayer of My servant, did he complete it or fall short of it?' If it is complete, it is recorded complete for him, but if something was lacking from it, He will say, 'Look and see if My servant has any voluntary prayers.' If he has voluntary prayers, He will say, 'Complete My servant's obligatory prayer from his voluntary ones.' Then the rest of his deeds will be taken in the same manner." Its chain is inconsistent.Abu Dawud narrated it (864) from Yaqub bin Ibrahim, who said, Ismail narrated to us, Yunus narrated to us, from Hasan, from Anas bin Hakeem Dabbi, who said he feared Ziyad, or Ibn Ziyad, so he came to Madinah and met Abu Hurairah. He said, "He asked me my lineage, so I told him." Abu Hurairah said, "Young man, shall I not tell you a hadith?" He said, "I said, 'Yes, may Allah have mercy on you.'" Yunus said, "I think he attributed it to the Prophet, ﷺ," then he mentioned the hadith.Nawawi said in Khulasa (1777), "Its chain is daif." I say, it contains several defects. The first defect is doubt over whether it is attributed to the Prophet. The second defect is that Anas bin Hakeem Dabbi, the teacher of Hasan, is "unknown," as Ibn Qattan and others said. In Taqrib it is described as "obscure." Also, Hasan practiced tadlis and narrated with an ambiguous form of transmission.He is corroborated by Ali bin Zayd, from Anas bin Hakeem Dabbi. Ibn Majah narrated it (1425) from Abu Bakr bin Abu Shayba and Muhammad bin Bashshar, who both said, Yazid bin Harun narrated to us, from Sufyan bin Husayn, from Ali bin Zayd, from him. But Ali bin Zayd is Ibn Jadan, who is daif.The third defect is disagreement over Hasan's source. It was said that he narrated from Hurayth bin Qabisa. Nasai narrated it (465), and Tirmidhi (413), through the route of Hammam, from Qatada, from Hasan, from Hurayth bin Qabisa, who said, "I came to Madinah and said, 'O Allah, provide me with a righteous companion.' So I sat with Abu Hurairah and said, 'I asked Allah to provide me with a righteous companion, so tell me a hadith you heard from the Messenger of Allah, ﷺ perhaps Allah will benefit me through it.'" He said, "I heard the Messenger of Allah ﷺ say, 'The first thing for which the servant is brought to account is his prayer. If it is sound, he has succeeded and prospered, but if it is corrupt, he has failed and lost.'"Hammam said, "I do not know whether this is from Qatada's own words or part of the narration." "'If something is lacking from his obligatory prayer, He will say, "Look and see if My servant has any voluntary prayers to complete what was lacking from the obligatory prayer." Then the rest of his deeds will follow the same pattern.'" This wording is Nasai's. Tirmidhi said, "Hasan gharib from this route."I say, regarding Hurays bin Qabisa, or Qabisa bin Hurays, Ibn Hajar said about him, "Ibn Qattan considered him unknown." Nasai said, "His hadith is not sound." Abu Arab Tamimi mentioned that Abul-Hasan Ajli said, "Qabisa bin Hurays is a trustworthy Successor." Ibn Hazm went to an extreme and said, "Daif, to be discarded."Nasai said that Abu Awwam contradicted him, then he narrated through his route, from Qatada, from Hasan bin Ziyad, from Abu Rafi, from Abu Hurairah, that the Prophet ﷺ said, then he mentioned the hadith. He then narrated it through another chain from Hammad bin Salama, from Azraq bin Qays, from Yahya bin Yamar, from Abu Hurairah, from the Prophet ﷺ, then he mentioned it.Imam Ahmad narrated it (16614) in the biography of a man other than Abu Hurairah, from Hasan bin Musa, who said, Hammad bin Salama narrated to us, with a similar wording. Haythami said in Majma (1/291), "Nasai narrated from Yahya bin Yamar, from Abu Hurairah, something similar to this, so I do not know whether this is the same hadith or not. Imam Ahmad mentioned it in the biography of a man other than Abu Hurairah, and his narrators are those of Sahih."I say, it is as he said, for Ahmad's narrators are trustworthy, but Hammad bin Salama's memory changed in his later years, so perhaps this disagreement in the chain goes back to him. Abu Awwam's name is Imran bin Dawar, and there is disagreement about him. Ibn Main, Abu Dawud, and Nasai declared him daif. Daraqutni said, "He contradicts often." Ahmad, Bukhari, and Tirmidhi were lenient in their judgment of him, and the summary regarding him, as in Taqrib, is that "he is truthful but makes mistakes." So Qatada's narration is more reliable than his, except that it contains Qatada's and Hasan's ambiguous transmission, both of whom practiced tadlis, along with disagreement over the identity of Hasan's teacher.Ibn Hajar said, in the biography of Anas bin Hakeem Dabbi in Tahdhib, "This is an inconsistent hadith, disputed regarding Hasan's source. It was said he narrated it as above, it was said he narrated it from Hurays bin Qabisa, it was said he narrated it from Sasaa, the paternal uncle of Ahnaf, it was said he narrated it from a man of Banu Sulayt, and other versions were also said."I say, the hadith of a man from Banu Sulayt was reported by Abu Dawud (865), from Musa bin Ismail, who said, Hammad narrated to us, from Humayd, from Hasan, from a man of Banu Sulayt, from Abu Hurairah, from the Prophet ﷺ, with similar wording.The hadith of Sasaa bin Muawiya was narrated by Marwazi in Tazim Qadr Salah (183), from Hasan bin Isa, who said, Ibn Mubarak narrated to us, Ismail Makki informed us, from Hasan, from Sasaa bin Muawiya, who said, "I met Abu Hurairah, and he asked, 'Where are you from?' I said, 'From the people of Iraq.' He said, 'Shall I not tell you a hadith that will benefit those who come after you?'" Then he mentioned something similar.As for Ibn Hajar's statement, "and other versions were also said," he perhaps means that this hadith was also narrated from Abu Hurairah as his own statement rather than attributed to the Prophet. Abdul-Warith bin Saeed narrated it from Yunus bin Ubayd, from Hasan, who heard Anas bin Hakeem, who heard Abu Hurairah, without attributing it to the Prophet. Abu Naeem narrated it from Ali bin Ali Rifai, from Hasan, from Abu Hurairah, as his own statement. Mubarak bin Fadala narrated it from a man from the people of Basra, who used to sit with Abu Hurairah, from Abu Hurairah, as his own statement. Mizzi mentioned this in the additions to Tuhfat Ashraf (9/299).A hadith like this cannot be judged hasan, let alone sahih, and the hadith of Tamim Dari renders it unnecessary. So do not be deceived by Hakim's grading it sahih in Al-Mustadrak (1/262), even though some scholars accept narrations like this as corroborating evidence.The same applies to what was narrated from Anas with the wording, "The first thing for which the servant will be brought to account on the Day of Resurrection is the prayer. If it is sound, the rest of his deeds are sound, and if it is corrupt, the rest of his deeds are corrupt." Tabarani narrated it in Al-Awsat, in Majma Bahrayn (532), through the route of Ismail bin Isa Wasiti, who said, Ishaq bin Yusuf Azraq narrated to us, Qasim bin Uthman narrated to us, from Anas, attributed to the Prophet. It contains Qasim bin Uthman, whom Bukhari, Daraqutni, and others declared daif.He also narrated it through the route of Rawh bin Abdul-Wahid Qurashi, who said, Khulayd bin Dala narrated to us, from Qatada, from Anas, attributed to the Prophet, with the wording, "The first thing the servant will be asked about on the Day of Resurrection is his prayer will be examined. If it is sound, he has succeeded, and if it is corrupt, he has failed and lost." It contains Rawh bin Abdul-Wahid, who is daif, criticized by Ibn Adi, and Aqeeli said, "He is not corroborated in this." Khulayd bin Dala Sadusi Basri is also daif, declared so by Ibn Main, Ahmad, Abu Dawud, and others.The same applies to what was narrated from Abu Saeed Khudri, attributed to the Prophet, "The first thing the servant will be asked about and brought to account for is his prayer. If it is accepted from him, the rest of his deeds are accepted, and if it is rejected from him, the rest of his deeds are rejected." Silafi reported it in Quburiyyat, as Shaykh Albani, may Allah have mercy on him, said, and it contains Atiya Awfi, who is daif.The meaning of the hadith, Ibn Arabi said in Aridat Ahwadhi, "It is possible that what is meant is that what was lacking from the obligation of the prayer and its numbers is completed by the merit of the voluntary prayers, and it is possible that what is meant is what was lacking in humility and attentiveness. The first, in my view, is more apparent, because of his saying, 'Then zakat is likewise, and the rest of the deeds,' and there is nothing in zakat except obligation or merit. Just as the obligation of zakat is completed by its merit, so too is the prayer, and Allah's grace is more vast, His promise more effective, and His determination more comprehensive and complete."Iraqi said, "It is possible that what is meant is what was lacking from the sunnahs and the prescribed forms within it, such as humility, remembrances, and supplications, and that he attains the reward of that within the obligatory prayer, even though he did not perform it there but rather performed it in the voluntary prayer. It is also possible that what is meant is what was lacking from its obligations and conditions as well. It is also possible that what is meant is an obligatory prayer left entirely unperformed, so it is compensated for from the voluntary prayers, and Allah accepts sound voluntary deeds as compensation for the obligatory prayers." This is from Tuhfat Ahwadhi (2/463-464).As for what was narrated, "The voluntary prayer of the one praying is not accepted until he performs the obligatory prayer," this is from the statement of Abu Bakr Siddiq.