Azami 2533

Abu Dawud (4148) and Ibn Majah (957) both narrated it through Yazid bin Zuray, from Khalid Haddan, from Abu Qilaba, from Zaynab bint Abu Salama, from her mother, as mentioned. Its chain of transmission is sahih. Imam Ahmad (26773) and Abu Yaala (6939) narrated it through Wahib, and Tabarani in al-Kabir (23/350) through Wahb bin Baqiya, both of them from Khalid Haddan, in similar fashion. Wahib is Ibn Khalid bin Ajlan al-Bahili, their freedman, and Wahb bin Baqiya is Ibn Uthman al-Wasiti, and both are reliable narrators found among the men of the Sahih. So their additional narration is acceptable.Reconciling the hadiths from the two chapters, Tirmidhi transmitted from Imam Ahmad, after citing the hadith of Abu Dharr, saying, "Ahmad said, 'What I have no doubt about is that the black dog cuts off the prayer. As for the donkey and the woman, I have some hesitation about them.' Ishaq said, 'Nothing cuts off the prayer except the black dog'" (2/163).I say, this is because he found nothing in the case of the black dog that contradicted it, whereas he found, regarding the donkey, the coming hadith of Ibn Abbas, and regarding the woman, the hadith of Ayesha. As for the hadith of Abu Dharr, some scholars held that it was abrogated by the hadith of Abu Saeed, which is daif, narrated by Abu Dawud (719) and others, from Abu Saeed, who said, the Messenger of Allah ﷺ said, "Nothing cuts off the prayer. Ward off what you can, for it is only a devil." This hadith contains Mujalid bin Saeed al-Hamdani, who has poor memory.On this subject there are also narrations from Ibn Umar and Abu Hurairah with Daraqutni, from Jabir with Tabarani in al-Awsat, and from Abu Umama with Tabarani in al-Kabir, but all of these are daif and cannot stand as evidence.Nevertheless, Tahawi, Ibn Abdul-Barr, and others held the view of abrogation. Others considered the hadiths about cutting off the prayer to be daif, and considered what contradicts them to be stronger and more firmly established. This was the position of Imam Shafii, who strengthened this view in his book Ikhtilaf al-Hadith. This was also the view of Malik, Thawri, and the people of legal reasoning, and it is the position held by a group of companions, including Ali, Uthman, Ibn Umar, and others.Still others took the approach of interpretation, such as Khattabi, who said, "It may be that the hadith of Abu Dharr should be interpreted to mean that when these things pass in front of the person praying, they cut him off from remembrance and distract his heart from attending to the prayer. That is the meaning of their 'cutting off' the prayer, not that they invalidate it entirely such that it would need to be repeated." Maalim Sunan (1/350).