Azami 2538

Malik narrated it in "Shortening the Prayer" (38) from Ibn Shihab, from Ubaydullah bin Abdullah bin Utba bin Masud, from Abdullah bin Abbas, mentioning the same.Bukhari narrated it in "Knowledge" (76) from Ismail bin Abu Uways, and in "Prayer" (493) from Abdullah bin Yusuf, and Muslim narrated it in "Prayer" (504) from Yahya bin Yahya. All three of them narrated it from Malik bin Anas with the same wording, except that Bukhari added, after his words "leading the people in prayer at Mina," the phrase "without a wall."Bayhaqi, may Allah have mercy on him, said, "Malik bin Anas mentioned this phrase in this hadith in the book on the rites of pilgrimage, and he narrated it elsewhere without this phrase. Shafii narrated it in his earlier work as he narrated it in the rites of pilgrimage, and in his later work as he narrated it in the prayer." Sunan al-Kubra (2/273).Bayhaqi placed it under the chapter heading, "One who prays without a barrier."Abu Dawud mentioned (716) the hadith of Ibn Abbas refuting the claim that a donkey invalidates the prayer, from Abu Sahba, who said, "We were discussing what invalidates the prayer according to Ibn Abbas, and he said, 'I came, along with a boy from Banu Abdul-Muttalib, riding a donkey while the Messenger of Allah ﷺ was praying. The boy got down and I got down, and we left the donkey in front of the row, but he paid no attention to it. Then two young girls from Banu Abdul-Muttalib came and passed between the rows, and he paid no attention to that either.'"He narrated it from Musaddad, who said, Abu Awana told us, from Mansur, from Hakam, from Yahya Jazzar, from Abu Sahba, mentioning the same. Its chain of transmission is acceptable. Abu Sahba is disputed, though his hadith is good.In another version (717), from Uthman bin Abu Shayba and Dawud bin Mikhraq Firyabi, both said, Jareer told us, from Mansur, with this same hadith and chain, he said, "Two young girls from Banu Abdul-Muttalib were fighting, so he took hold of them." Uthman said, "He separated between them." Dawud said, "He pulled one of them away from the other," and he paid no attention to that.Nasai also narrated (755) some of these wordings through another route from Hakam.Dawud bin Mikhraq is trustworthy, and he is corroborated. Ibn Khuzayma graded it sahih (837), narrating it through another route from Yusuf bin Musa, Jareer told us, from Mansur, with wording similar to that of Dawud bin Mikhraq.Bukhari's chapter heading, may Allah have mercy on him, for the hadith of Ubaydullah bin Abdullah from Ibn Abbas, "Chapter, the barrier of the imam is a barrier for those behind him," suggests that the donkey did not pass in front of the Prophet ﷺ himself, but rather in front of some of the rows, and that the Prophet ﷺ never prayed except toward a barrier. So his barrier also served as a barrier for those behind him, since he never once commanded those following him in prayer to set up a barrier for themselves.This is also what Ibn Khuzayma understood, for after narrating the hadith of Abu Sahba (835) he said, "The apparent meaning of this report is like that of the report of Ubaydullah bin Abdullah from Ibn Abbas, that the donkey only passed in front of the companions of the Prophet ﷺ, not in front of the Messenger of Allah ﷺ himself, and there is nothing in it to indicate that the Prophet ﷺ knew of this. But if the report does indicate that the Prophet ﷺ knew that the donkey had passed in front of some of those behind him, then it is possible that the Prophet's ﷺ barrier served as a barrier for those behind him as well, since the Prophet ﷺ used to shield himself with a spear when he prayed at the place of prayer. Had his barrier not served as a barrier for those behind him, every follower would have needed to shield himself with a spear just as the Prophet ﷺ shielded himself with one. So the fact that the spear was carried for the Prophet ﷺ to shield himself with, without his commanding those following him to shield themselves behind him, stands as evidence that the barrier of the imam serves as a barrier for those behind him." (2/25).This is also what Nawawi understood in his commentary on Muslim, where he mentioned among the benefits of the hadith that the barrier of the imam is a barrier for those behind him. He also related from the judge that the scholars agreed it serves as a barrier for those behind him.As for what was narrated from Anas as a raised hadith, "The barrier of the imam is a barrier for those behind him," it is daif. Tabarani narrated it in Awsat (287/1), and in its chain of transmission is Suwayd bin Abdul-Aziz, who is daif. Majma al-Zawaid (62/2).I say, Suwayd bin Abdul-Aziz bin Nuayr Sulami, their freedman, Dimashqi, of him Ahmad said, "His hadith is abandoned." Ibn Main, Abu Hatim, and Nasai also criticized him.Abdul-Razzaq narrated it (18/1) from Abdullah bin Umar, with similar wording, as a stopped narration attributed to him. This chain also contains Abdullah bin Umar, who is the elder Umari, and he is daif.