Azami 2787

Ahmad (23851) and Tabarani in Kabir (2/313) (2168) both narrated it from the hadith of Abdullah bin Mubarak, who said, Saeed bin Yazid told us, Ibn Hubayra told me, from Abu Tamim Jayshani, who related it.Ahmad added, Abu Tamim said, Abu Dharr took me by the hand and walked through the masjid to Abu Basra, and said to him, "Did you hear the Messenger of Allah ﷺ say what Amr said?" Abu Basra said, "I heard it from the Messenger of Allah ﷺ." Its chain of transmission is sahih.Ibn Hubayra is Abdullah bin Hubayra Sabai Misri, trustworthy, among the men relied upon by Muslim. Saeed bin Yazid is Humayri Qatbani, also trustworthy, among the men relied upon by Muslim.Abdullah bin Lahia corroborated him, narrating it also from Abdullah bin Hubayra, who said, I heard Abu Tamim Jayshani say, I heard Amr bin As say, A man from among the companions of the Prophet ﷺ told me, saying, "Allah has given you an additional prayer, so perform it between the prayer of Isha and the prayer of Fajr, the Witr, the Witr." Now this man was Abu Basra Ghifari.Abu Tamim said, Abu Dharr and I were sitting, then Abu Dharr took me by the hand, and we set out to Abu Basra, and we found him at the door next to the house of Amr bin As. Abu Dharr said, "O Abu Basra, did you hear the Prophet of Allah ﷺ say, 'Allah has given you an additional prayer, so perform it between the prayer of Isha and the prayer of Fajr, the Witr, the Witr'?" He said, "Yes." He said, "You heard it yourself?" He said, "Yes." He said, "You heard it yourself?" He said, "Yes."That is the end of it. Imam Ahmad narrated it (27229) from Yahya bin Ishaq, and Tabarani in Kabir from Assad bin Musa, both from Ibn Lahia with the same wording, the wording given being that of Ahmad, while Tabarani's wording is similar. Ibn Lahia became confused in his narration after his books were burned, but Yahya bin Ishaq heard from him before they were burned.Tahawi also narrated it in his Mushkil (4491) through the route of Abu Abdul-Rahman Muqri, who is Abdullah bin Yazid, who said, Abdullah bin Lahia told us, and related it. Abu Abdul-Rahman Muqri is also among those who heard from him before his books were burned.Haythami said in Majma al-Zawaid (2/239), "Ahmad and Tabarani narrated it in Kabir, and it has two chains with Ahmad, one of them having men who are the men of the sahih works, apart from Ali bin Ishaq Sulami, the teacher of Ahmad, who is trustworthy." That is the end of it.As for what was narrated from Abdullah bin Burayda, from his father, who said, I heard the Messenger of Allah ﷺ say, "Witr is a duty, so whoever does not perform Witr is not one of us. Witr is a duty, whoever does not perform Witr is not one of us. Witr is a duty, so whoever does not perform Witr is not one of us," this is daif.Abu Dawud (1419), Ahmad (1/357), Hakim (1/305), and Bayhaqi (2/470) all narrated it through routes from Ubaydullah bin Abdullah Ataki, from Abdullah bin Burayda, from his father, who related it. Hakim said, "This hadith is sahih, and Ataki, Abu Munib Marwazi, is trustworthy." Dhahabi challenged him on this, saying, "Bukhari said, he has objectionable narrations in his record." See also Tarikh al-Kabir (5/388).Aqeeli said, "His hadith is not corroborated." Bayhaqi said, "It cannot be relied upon as evidence." Nawawi included this hadith in Khulasa (1864) in the section on daif hadith.Likewise, what was narrated by Abu Hurairah as a raised hadith, "Whoever does not perform Witr is not one of us," was narrated by Ahmad (2/443) and Ibn Abu Shayba in his Musannaf (2/297), both saying, Waki told us, Khalil bin Mura told us, from Muawiya bin Qurra, from Abu Hurairah, from the Prophet ﷺ.There are two defects in the chain. The first is Khalil bin Mura Basri, of whom Abu Hatim said, "He is not strong," and Bukhari said, "His hadith is objectionable," and said elsewhere, "His hadith is not sound," and said in Tarikh al-Kabir (3/199), "There is something questionable about him." It is well known that when Bukhari says of someone "there is something questionable about him," that person is in the worst category. The second defect is the disconnection, for Muawiya bin Qurra did not hear from Abu Hurairah and never met him, as Imam Ahmad and others explicitly stated.Likewise, what was narrated by Abu Ubayda from his father Abdullah bin Masud as a raised hadith, "Allah is Odd and loves the odd number, so perform Witr, O people of the Quran," and a bedouin said to him, "What does the Messenger of Allah ﷺ say?" He said, "It is not for you nor your companions," is also not sound.Abu Dawud (1417) and Ibn Majah (1170) both narrated it from Uthman bin Abu Shayba, who said, Abu Hafs Abbar told us, from Amash, from Amr bin Mura, from Abu Ubayda, from his father, who related it, the wording given being that of Ibn Majah, while Abu Dawud referred to the wording of Ali bin Abu Talib. Its chain is daif because of the disconnection, since Abu Ubayda, according to the more correct view, did not hear from his father.Likewise, what was narrated from Abdullah bin Umar, that the Messenger of Allah ﷺ said, "Allah is Odd and loves the odd number," and Nafi said, "Ibn Umar would not do anything except in odd numbers," is not sound.Imam Ahmad narrated it (5880) from Harun, who said, Ibn Wahb told us, I heard Abdullah bin Umar relate from Nafi, from Abdullah bin Umar, who related it. Abdullah bin Umar here is Umari, daif, declared daif by Nasai and others. Ibn Hibban said, "He was among those overtaken by piety, until he became careless about precision."Bazzar narrated it in Kashf Astar (743) through another route from Adi bin Fadl, who said, Ayub told us, from Nafi, with it, without mentioning Nafi's statement. Adi bin Fadl is Taymi Abu Hatim Basri, extremely daif. Abu Zura abandoned his hadith, and Nasai and others declared him daif. He has only one hadith in the six books, narrated by Ibn Majah in the prohibition of urinating while standing, which was already covered in the book of Purification. So do not be deceived by Haythami's statement in Majma al-Zawaid (2/240), "Ahmad and Bazzar narrated it, and its men are deemed trustworthy."Likewise, the hadith of Ibn Abbas, who said, The Messenger of Allah ﷺ came out to them one night, with cheerfulness and joy on his face, and said, "Allah has supported you with a prayer, and it is the Witr," is not sound.Daraqutni narrated it (2/30) and said, "It contains Nadr Abu Umar Khazzaz, daif." Tabarani also narrated it in his Mujam from Nadr Abu Umar. Zaylai said, "Daraqutni said, Nadr Abu Umar Khazzaz is daif." That is the end of it, from Nasb Raya (2/110).Haythami mentioned it from Ibn Masud and attributed it to Bazzar and Tabarani in Kabir, and said, "It contains Nadr Abu Umar, daif." See Majma al-Zawaid (2/240). Ibn Jawzi said, "Nasai said, Nadr Abu Umar is discarded, and Ahmad said, He is nothing, and it is not permissible for anyone to narrate from him." See Ilal Mutanahiya (1/452).Likewise, the hadith of Amr bin Shuayb, from his father, from his grandfather, who said, The Messenger of Allah ﷺ said, "Allah has given you an additional prayer, and it is the Witr," is not sound.Ahmad narrated it through two routes. The first, he said, Yazid bin Harun told us, Hajjaj bin Artah told us, from Amr bin Shuayb, from his father, from his grandfather. Musnad Ahmad (6693).The second, he said, Muhammad bin Sawa Abu Khattab Dawsi told us, who said, I asked Muthanna bin Sabbah about Amr bin Shuayb, from his father, from his grandfather, that the Messenger of Allah ﷺ said, "Allah has given you an additional prayer, so preserve it, and it is the Witr." Amr bin Shuayb used to hold the view that Witr should be repeated even after a month had passed. Musnad Ahmad (6919).As for the first route, it contains Hajjaj bin Artah, daif, known for tadlis (concealed transmission). Ibn Abu Khaythama said, from Yahya, Ibn Artah and Muhammad bin Ishaq are, in my view, equal, and I deliberately abandoned Hajjaj and never wrote down a single hadith from him. Abu Zura said, "Truthful, but practices tadlis." Abu Hatim said, "Truthful, but practices tadlis from the weak narrators, his hadith is written down, but when he says 'he told us,' then it is sound, there is no doubt about his truthfulness and memory, but when he does not clarify direct hearing, his hadith cannot be relied upon as evidence." See Tahzib (2/196).As for the second route, it contains Muthanna bin Sabbah, daif. Haythami pointed to this route and declared it daif. See Majma al-Zawaid (2/240).Ahmad also has another narration with the wording, "Allah has forbidden wine and gambling for my nation, and He has given me the additional prayer of Witr." It contains Ibrahim bin Abdul-Rahman bin Rafi, who is unknown, as Haythami stated.Daraqutni narrated it (2/13) with another chain from Muhammad bin Ubaydullah Arzami, from Amr bin Shuayb, from his father, from his grandfather, who said, "We remained for a time not adding to the five prayers, then the Messenger of Allah ﷺ commanded us, so we gathered, and he praised Allah and extolled Him, then said, 'Allah has given you an additional prayer,' and he commanded us to perform the Witr." Daraqutni said, "Muhammad bin Ubaydullah is daif." That is the end of it. Ibn Jawzi quoted from Nasai, Ahmad, and Fallas that he is discarded in his hadith. See Ilal Mutanahiya (1/252).Likewise, the hadith of Kharija bin Hudhafa Adawi as a raised hadith, "Allah has commanded you with a prayer that is better for you than red camels, and it is the Witr, and He has placed it for you between Isha and the rise of Fajr," is not sound.Abu Dawud (1418), Tirmidhi (452), and Ibn Majah (1168) all narrated it through routes from Yazid bin Abu Habib, from Abdullah bin Rashid Zawfi, from Abdullah bin Abu Mura Zawfi, from Kharija bin Hudhafa, who related the hadith.It contains the two Zawfis, unknown, Abdullah bin Mura, also called Abdullah bin Abu Mura. Bukhari indicated that his narration from Kharija is disconnected. Dhahabi said in Duafa (2306), "An unknown successor." But Ibn Hajar placed him in Taqrib at the rank of "truthful." Perhaps this is due to Ajli's declaration of trustworthiness, and Ibn Hibban's mention of him among the trustworthy, though the correct thing would have been to place him at the rank of "acceptable." This is what the editor of Tahzib Kamal noted in the footnote, except that the five copies of Taqrib that I have all agree on saying "truthful." Perhaps this is a slip of the pen from the editor, may Allah preserve him. And Allah knows best.Tirmidhi said, "This is a rare hadith, we do not know it except from the hadith of Yazid bin Abu Habib." Hakim said, "Sahih in chain."Dhahabi said in the biography of Abdullah bin Rashid, "Yazid bin Abu Habib and Khalid bin Yazid narrated from him, it is said his hearing from Ibn Abu Mura is not known, and he said, nor is he well known, and Ibn Hibban mentioned him among the trustworthy." That is the end of it. See Mizan al-Itidal (2/420). Then he said in the biography of Abdullah bin Abu Mura, "He has a hadith from Kharija concerning Witr that is not sound." See Mizan (2/501).Ibn Jawzi said, "Bukhari said, the hearing of Abdullah bin Rashid from Ibn Abu Mura is not known." Ilal Mutanahiya (1/453). Bayhaqi, after quoting the hadith, said, "Bukhari said, it is not known whether some of them heard from others." Ibn Hajar said in Talkhis (1/16), "Bukhari declared it daif, and Ibn Hibban said, the chain is disconnected and the text is void."He said in Thiqat (7/35), in the biography of Abdullah bin Rashid, "He narrates from Abdullah bin Abu Mura, if indeed he heard from him, Yazid bin Abu Habib narrated from him, 'Allah has given you an additional prayer, and it is the Witr,' whoever relies on it has relied on a confused chain." That is the end of it.As for Kharija bin Hudhafa, he is Qurashi Adawi, and he has only this one hadith on Witr. Scholars mentioned it in the books of isolated and paired narrations, such as Ibn Abu Asim. See Istiab (2/71).There are other hadiths on this subject that are not sound. See more of them in Minna Kubra (2/326–340).