Azami 2777

Bukhari narrated it in Tahajjud (1150), and Muslim in the Prayer of Travelers (784), both from the hadith of Abdul-Warith, from Abdul-Aziz bin Suhayb, from Anas, as mentioned, and the wording given is Bukhari's. Muslim's wording is close to it, except that he said, "If I grew lazy or slackened, I held onto it," so he said, "Untie it, let each of you pray while energetic, and when he grows lazy or slackens, let him sit," and in one version, "let him sit down."Zaynab is bint Jahsh, Mother of the Believers, as most of the commentators have claimed. But it has been narrated through other channels that she was Hamna bint Jahsh. Among these is what Abu Dawud narrated (1312) from Ziyad bin Ayub and Harun bin Abbad Azdi, that Ismail bin Ibrahim told them, Abdul-Aziz told us, from Anas, who said, the Messenger of Allah ﷺ entered the masjid, and there was a rope stretched between two pillars, so he said, "What is this rope?" It was said, "O Messenger of Allah, this is Hamna bint Jahsh, she is praying, and when she grows tired she holds onto it." The Messenger of Allah ﷺ said, "Let her pray as much as she is able, and when she grows tired let her sit."Ziyad said, he said, "What is this?" They said, "It belongs to Zaynab, she is praying, and when she grows lazy or slackens she holds onto it," so he said, "Untie it," and said, "Let each of you pray while energetic, and when he grows lazy or slackens let him sit."Harun bin Abbad Azdi, Abu Muhammad Antaki, is "acceptable" (maqbul), as the Hafiz said, except that he was not corroborated in this, so his hadith is weak in reliability (layyin al-hadith). Ismail bin Ibrahim is Ibn Muqsim, known as Ibn Ulaya. He is corroborated in this by a mursal narration and a musnad narration through another route from Anas.Among these too is what Imam Ahmad narrated (13690, 12915) and Abu Yaala (3831), as mursal, both from Hammad bin Salama, from Thabit, from Abdul-Rahman bin Abu Layla, who said, the Messenger of Allah ﷺ saw a rope stretched between two pillars, and he said, "Whose is this?" They said, "It belongs to Hamna bint Jahsh, she is praying," and he mentioned the rest. Its chain is sahih, except that it is mursal, since Abdul-Rahman bin Abu Layla is a Tabii.Among these also is what Ahmad narrated (12916, 13692) as musnad, following the mursal narration from Abdul-Rahman, Hammad told us, from Humayd, from Anas, from the Prophet ﷺ, with the same wording, that is, the same as the mursal narration of Abdul-Rahman bin Abu Layla. This chain is sahih, except that Humayd, that is, Humayd Tawil, was known for frequent tadlis when narrating from Anas, and the Hafiz placed him in the third rank, and the mursal narration strengthens the musnad one.The wording of Ziyad bin Ayub has the incident happening to Zaynab, and she is, as most of the commentators say, "Zaynab bint Jahsh, Mother of the Believers," and he is corroborated in this by a group of the memorizers of hadith in Muslim's version. So what appears more likely is that the incident happened to Zaynab, as in the Sahihayn, but this does not preclude something similar happening to Hamna bint Jahsh as well. The Hafiz combined the two accounts in a curious manner, so look at it if you wish in Fath al-Bari.As for what Ibn Khuzayma narrated (1181) from the hadith of Abu Habib Muslim bin Yahya, the muezzin of the masjid of Bani Rifaa, Shuba told us, from Abdul-Aziz bin Suhayb, from Anas bin Malik, that this incident happened to Maymuna bint Harith, the Hafiz has ruled it shaadh (anomalous).