Azami 2872

Abu Dawud (1235) narrated it from Imam Ahmad, and it is in his Musnad (14139), from Abdul-Razzaq, who said, Mamar informed us, from Yahya bin Abu Kathir, from Muhammad bin Abdul-Rahman bin Thawban, from Jabir, and he related it. The hadith is in the Musannaf of Abdul-Razzaq (4335), and from that route Ibn Hibban narrated it in his Sahih (2752), as did Bayhaqi (3/152). The men of its chain are reliable, except that Abu Dawud found fault with it, saying, "No one other than Mamar narrates it as a connected hadith, they narrate it as a discontinued one." Bayhaqi said, "Mamar alone narrated it as connected, while Ali bin Mubarak and others narrated it from Yahya, from Ibn Thawban, from the Prophet ﷺ, as a discontinued hadith."I say, the hadith of Ali bin Mubarak, from Yahya bin Abu Kathir, from Muhammad bin Abdul-Rahman bin Thawban, states that the Prophet ﷺ stayed in Tabuk for twenty nights praying the traveler's prayer of two units. Ibn Abu Shayba (2/454) narrated it through that route.I say, the hadith has been reported in two ways. One as connected, narrated by Mamar as mentioned before. The other as discontinued, narrated by Ali bin Mubarak and others. According to hadith principles, the ruling in such a case goes to whoever adds something. Bukhari and others have stated that an addition from a reliable narrator is accepted. Not every case of a narrator being alone in a report causes the hadith to be faulted, for mentioning that a narrator is alone in a report may simply be a statement of fact rather than a criticism, such as pointing out a difference among narrators, as Nasai frequently does in his two books, Sunan al-Kubra and Mujtaba, and as Daraqutni does in Ilal. This is because most sunnah reports have been transmitted through many routes, and the role of the six hundred jurist-scholars of hadith is to select what is sound among them, just as Imam Bukhari did when he selected his Sahih from six hundred thousand hadiths and spent more than fifteen years on it. Not everything he chose in his Sahih is faulted because of the chains he left out.Nawawi mentioned it and said, "The hadith is sahih in its chain according to the standard of Bukhari and Muslim, and Mamar's being alone in narrating it does not harm it, for he is reliable and a hafiz, so his addition is accepted." See Khulasa (2567, 2568).I say, Zaylai confirmed this after quoting his statement. See Nasb Raya (2/186).As for what was narrated from Imran bin Husayn, who said, "I went on a military expedition with the Messenger of Allah, and I was present with him at the conquest, and he stayed in Makkah for eighteen nights praying only two units, saying, 'People of the town, pray four, for we are travelers,'" this is daif. Abu Dawud (1229) and Tirmidhi (545) both narrated it through the route of Ali bin Zayd bin Jadan, from Abu Nadra, from Imran bin Husayn, and he related it, and the wording given is that of Abu Dawud. Tirmidhi's wording is, Imran bin Husayn was asked about the traveler's prayer, and he said, "I performed Hajj with the Messenger of Allah and he prayed two units, and I performed Hajj with Abu Bakr and he prayed two units, and with Umar and he prayed two units, and with Uthman for six years of his caliphate, or eight years, and he prayed two units." Tirmidhi said, "hasan sahih."I say, rather it is daif, because it contains Ali bin Zayd bin Jadan, about whom Ahmad, Abu Zura, Abu Hatim, Nasai, Juzjani, and others have made critical remarks. Munziri said in Mukhtasar Abu Dawud, "Its chain contains Ali bin Zayd bin Jadan, about whom a group of the leading scholars have made critical remarks, and some of them said, 'This is a hadith that cannot serve as proof due to its great inconsistency.'"I say, Imam Ahmad (19865) narrated it through the same route and added in it, "except Maghrib," and its wording is longer than this, for he combined in it the military expedition, the Hajj, and the Umrah.