Azami 2783

Bazzar related it in Kashf Astar (722) from Muhammad bin Musa Harshi, who said, "Ziyad bin Abdullah narrated to us, from Amash, from Abu Salih, from Jabir," and he mentioned it. He also related it (721) from Yusuf bin Musa, who said, "Jareer bin Abdul-Hameed narrated to us, from Amash, from Abu Salih," who said, "I think it is from Jabir," and he mentioned it. Bazzar said, "This has been disputed, as you can see."I say, there is no dispute regarding the first chain of transmission. Ziyad bin Abdullah is Tufayl Bakkai Amiri, one of the narrators relied upon by both Bukhari and Muslim, and Amash had no doubt that this hadith belongs to the musnad of Jabir. Likewise, Qays bin Rabi related it, from Amash, from Abu Sufyan, from Jabir, without any doubt.Ibn Abu Dunya related it in tahajjud (382) from Ali bin Jaad, who said, "Qays bin Rabi informed us," with this wording. But Qays bin Rabi's memory changed when he grew old, and his son introduced into his narrations things that were not originally his, which he then narrated. Perhaps the discrepancy that occurred regarding the identity of Amash's teacher goes back to this. But, on the whole, he agrees that the hadith belongs to the musnad of Jabir without doubt. It is not unlikely that Amash had two teachers for it, just as it is not unlikely that Abu Salih had two companions as sources for it, namely Abu Hurairah and Jabir. And Allah knows best.As for his saying, "What he says will restrain him," Ibn Hibban said, "The Arabs attribute the verb to itself just as they attribute it to the doer. The Prophet ﷺ meant that were it not for the fact that prayer, when truly correct in both its beginning and its end, keeps the one who prays away from forbidden things while engaged in it, as Allah Most High says, "Indeed, prayer prevents immorality and wrongdoing" [Ankabut 29:45]." End of quote.