Azami 2468

Ahmad narrated it (23121) from Muhammad bin Jafar, he said, Shuba narrated to us, from Azraq bin Qays, from Abdullah bin Rabah, from a man among the companions of the Prophet ﷺ, and he mentioned it. Abu Yaala narrated it (7130) (edited by Athari) from Muhammad bin Bashshar, Muhammad (that is, Ibn Jafar) narrated to us with the same account. Its chain of transmission is sahih. Haythami said in Majma (2/234), "Ahmad and Abu Yaala narrated it, and the narrators of Ahmad's chain are the narrators of Sahih." This is as he said, except that the narrators of Abu Yaala's chain are the same, other than his teacher Muhammad bin Bashshar, who is bin Uthman Abdi, also among the narrators of the two Sahihs.As for what Abu Dawud narrated (1007) from Abdul-Wahhab bin Najda, Ashath bin Shuba narrated to us, from Minhal bin Khalifa, from Azraq bin Qays, who said, "An imam of ours known as Abu Rimtha led us in prayer and said, 'I prayed this prayer, or one like it, with the Prophet ﷺ.'" He said, "Abu Bakr and Umar were standing in the front row on his right. There was a man who had joined for the first takbir of the prayer. The Prophet of Allah prayed, then gave the salam to his right and to his left until we could see the whiteness of his cheeks, then he turned away, just as Abu Rimtha himself turned away. The man who had joined him for the first takbir of the prayer stood up to offer an additional prayer to make it a pair, so Umar jumped up to him, grabbed his shoulders and shook him, then said, 'Sit down, for the People of the Book were destroyed only because there was no gap between their prayers.' The Prophet ﷺ raised his eyes and said, 'May Allah grant you success, O son of Khattab.'"In this chain is Ashath bin Shuba, about whom Abu Hatim said, "Lenient." No one but Ibn Hibban considered him reliable, and so Hafiz said about him, "Acceptable." And Minhal bin Khalifa Ajli, Abu Qudama Kufi, is "daif." Bukhari said about him, "Acceptable, but there is something questionable about him." Nasai said, "Daif." Ibn Hibban said, "He would narrate unusual reports alone from well-known narrators, so it is not permissible to rely on him." As for Hakim (1/270), he said, "Sahih according to the criterion of Muslim," but this is an error on his part, may Allah have mercy on him, and so Dhahabi followed up on it by saying, "Minhal was deemed daif by Ibn Main, and Ashath is lenient, and the hadith is munkar."Likewise, what was narrated from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "Is it too difficult for one of you to move forward, or backward, or to his right or to his left" meaning in the voluntary prayer. Abu Dawud (1006) and Ibn Majah (1427) both narrated it through the route of Layth, from Hajjaj bin Ubayd, from Ibrahim bin Ismail, from Abu Hurairah, and he mentioned it. Its chain of transmission is daif due to the presence of weak and unknown narrators in it. Among them is Layth, who is Ibn Abu Salim, and he is daif, and his teacher Hajjaj bin Ubayd, and his teacher Ibrahim bin Ismail, who is Hijazi, are both unknown. Bukhari said in Tarikh al-Kabir (1/340), after presenting the chain through the route of Layth with it, and through another route from Layth, from Abu Hamza, who said he was told it from Abu Hurairah, "This hadith has not been established." And he said in his Sahih (2/334), in the Book of Adhan, in the chapter on the imam remaining in his place of prayer, "It is mentioned from Abu Hurairah, as a raised report, 'The imam should not perform voluntary prayer in his place,' but it is not sahih." Hafiz said in Fath al-Bari (2/335), commenting on Bukhari's statement, "That is due to the weakness and inconsistency of its chain, and Layth bin Abu Salim narrated it alone, and he is daif." I say, but there is no mention of the imam in the hadith, rather it is general, and the imam is also included in it.Likewise, what was narrated from Mughira bin Shuba, who said, the Messenger of Allah ﷺ said, "The imam should not continue praying in the place where he prayed until he moves." Abu Dawud narrated it (616), he said, Abu Tuba Rabi bin Nafi narrated to us, Abdul-Aziz bin Abdul-Malik Qurashi narrated to us, Ata Khurasani narrated to us, from Mughira bin Shuba, and he mentioned it. Abu Dawud said, "Ata Khurasani did not meet Mughira bin Shuba." I say, Mughira bin Shuba, the well-known companion, died in the year fifty according to the correct view, while Ata, who is Ibn Abu Muslim Abu Uthman Khurasani, was born in that same year, and died in the year one hundred thirty-five. He is truthful but errs frequently, and he narrates loosely and practices tadlis, so there is a disconnection in the chain of transmission. Ibn Majah narrated it (1428, 1429) through another route, from Uthman bin Ata, from his father, from Mughira, with the wording, "The imam should not pray in the place where he prayed the obligatory prayer, until he moves away from it." In it, along with the disconnection, is Uthman bin Ata bin Abu Muslim Khurasani, who is daif, deemed daif by Ibn Main and others. Hakim Abu Abdullah said, "He narrates fabricated hadiths from his father."The jurisprudence of this chapter, the hadiths of this chapter indicate that one should not connect the obligatory prayer with a voluntary prayer without a break, for fear of confusion. The Prophet ﷺ guided toward this by moving forward or speaking, and this is indicated by the hadith of Muawiya, and the hadith about moving away, even though it is not established, for in the hadith of Muawiya "that he go out" is close to it. So whoever occupies himself after the salam with the transmitted remembrances, that is sufficient, and this is the view of the majority of scholars of knowledge, based on his statement in the hadith of Muawiya, "or speak." The Hanafis said, "There is no harm in performing a voluntary prayer before the transmitted remembrance, in his place, right after the obligatory prayers, for the salam separates between them."As for the imam, the majority disliked that he perform a voluntary prayer in his place after his prayer, and this is the view of Abu Hanifa, Malik, Ahmad, and Ishaq, and this was narrated from Ali and others. As for what Bukhari narrated from Nafi, who said, "Ibn Umar used to pray in the place where he had prayed the obligatory prayer," he was a follower, not an imam. In this is an indication that Bukhari favors that the follower should pray in his place. I say, this is what the majority held, that one should separate with the transmitted remembrances, or with speech, as mentioned before. Ibn Abbas used to command this, as Ata narrated from him, that he used to command, when someone had prayed the obligatory prayer, that he should speak or move forward. And something similar was narrated from Ibn Umar, that he disliked praying the voluntary prayer in the place where he prayed the obligatory prayer, until he moved forward, or backward, or spoke.