Azami 3026

Bayhaqi (2/369) narrated it through several chains from Abu Ubayda bin Abu Safar, who said, I heard Ibrahim bin Yusuf bin Abu Ishaq, from his father, from Abu Ishaq, from Bara, and he related it. Bayhaqi said, Bukhari related the beginning of this hadith from Ahmad bin Uthman, from Shurayh bin Maslama, from Ibrahim bin Yusuf, but did not relate it in full, and the sujud of gratitude in the complete hadith is sahih according to his standard. End of quote.I say, this is as he said, for Bukhari related this hadith in the Book of Campaigns (4349), and in it Bara says, The Messenger of Allah ﷺ sent us with Khalid bin Walid to Yemen. Then he said, he sent Ali after that in his place, and said, "Tell Khalid's companions that whoever among them wishes to stay on with you may stay on, and whoever wishes may return." So I was among those who stayed on with him. He said, Then I gained a number of ounces of gold as spoils. End of quote.This is something Bukhari related uniquely in this manner, and it contains no mention of the sujud of gratitude. It is well known that Bukhari's habit is to divide a long hadith across various places in his book according to the chapter headings, but he did not relate this hadith in full anywhere else except in this portion I have mentioned.Munziri graded Bara's hadith sahih, saying, "The hadith about the sajdah of gratitude has come through Bara's report with a sahih chain, and also through Kaab bin Malik's report and others."Similar in meaning is what was reported from Anas, that the Prophet ﷺ, when given good news of something he needed, would fall down in sujud. Ibn Majah (1392) related it through Ibn Lahia, from Yazid bin Abu Habib, from Amr bin Walid bin Abda Sahmi, from Anas, and he related it. This chain contains Ibn Lahia, who is daif, and Busiri weakened it on this basis in Zawaid. I have not come across the report of this hadith from him through Abadila and Qutayba bin Saeed.Also similar in meaning is what was reported from Saad bin Abu Waqqas, who said, We set out with the Messenger of Allah ﷺ from Makkah heading toward Madinah. When we were near Uzur, he dismounted, then raised his hands and supplicated to Allah for a while, then fell down in sujud and remained so for a long time. Then he stood and raised his hands for a while, then fell down in sujud again. He said, "I asked my Lord, and I interceded for my nation, and He gave me a third of my nation, so I fell down in sujud in gratitude to my Lord. Then I raised my head and asked my Lord for my nation, and He gave me a third of my nation, so I fell down in sujud to my Lord in gratitude. Then I raised my head and asked for my nation, and He gave me the other third, so I fell down in sujud to my Lord."Abu Dawud (2775) related it from Ahmad bin Salih, who said, Ibn Abu Fudayk narrated to us, who said, Musa bin Yaqub narrated to me, from Ibn Uthman, Abu Dawud said, he is Yahya bin Hasan, from Ashath bin Ishaq bin Saad, from Amir bin Saad, from his father, and he related it. Abu Dawud said, Ahmad bin Salih dropped Ashath bin Ishaq when he narrated it to us, so Musa bin Sahl Ramli narrated it to me from him with it included.Ibn Uthman is Yahya bin Hasan bin Uthman, as Abu Dawud said, and he is "unknown," no one narrated from him except Musa bin Yaqub Zami, and no one deemed him reliable except Ibn Hibban, who mentioned him in Thiqat. His teacher, Ashath bin Ishaq bin Saad, was not deemed reliable by anyone, and Ibn Hibban only mentioned him in Thiqat.Also similar in meaning is what was reported from Abdul-Rahman bin Awf, who said, The Messenger of Allah ﷺ went out heading toward his charitable property. He entered, faced the qibla, and fell down in sujud, prolonging the sujud until I thought that Allah had taken his soul during it. So I drew near him, then sat down. He raised his head and said, "Who is this?" I said, Abdul-Rahman. He said, "What is the matter with you?" I said, O Messenger of Allah, you performed a sajdah that made me fear Allah had taken your soul during it. He said, "Jibreel came to me and gave me good news, saying, Allah, Mighty and Majestic, says, whoever sends blessings upon you, I will send blessings upon him, and whoever sends greetings of peace upon you, I will send greetings of peace upon him. So I fell down in sujud to Allah in gratitude."Imam Ahmad (1664) related it from Abu Saeed, the freed slave of Banu Hashim, who said, Sulayman bin Bilal narrated to us, who said, Amr bin Abu Amr narrated to us, from Abdul-Wahid bin Muhammad bin Abdul-Rahman bin Awf, from Abdul-Rahman bin Awf, and he related it.Hakim (1/550) also related it through Sulayman bin Bilal, and said, "sahih in chain," except that he added between Amr bin Abu Amr and Abdul-Wahid the name "Asim bin Umar bin Qatada." Bayhaqi (2/371) likewise related it from Hakim.The correct view is that its chain is daif, for Abdul-Wahid bin Muhammad bin Abdul-Rahman bin Awf was deemed reliable by no one except Ibn Hibban. Ibn Abu Hatim mentioned him in Jarh wal-Tadil, and likewise Bukhari in Tarikh al-Kabir, and neither of them said anything about him. So he is counted among the unknown narrators. Moreover, it has not been established that he heard from his grandfather Abdul-Rahman bin Awf.As for Amr bin Abu Amr, whose name was Maysara, the freed slave of Muttalib, although he is among the narrators accepted by the wider community of scholars, there is disagreement about him. Ibn Main said, "There is weakness in his hadith, he is not strong." Nasai said, "He is not strong." Ibn Hibban said, "He sometimes erred, his hadith is considered acceptable when narrated by reliable narrators from him." Saji said, "He is truthful, but he made mistakes," and Azdi said likewise. Ahmad and Abu Hatim treated him as acceptable, while Abu Zura said, "He is reliable."I say, perhaps he erred in the chain of this hadith, for at one time he narrated from Abdul-Wahid, at another time from Asim bin Umar bin Qatada from him, and at a third time from Abdul-Rahman bin Huwayrith, from Muhammad bin Jubayr, from Abdul-Rahman bin Awf. A narrator like this cannot be trusted to be free of error and confusion.Also similar in meaning is what was reported from Abu Jafar, that the Prophet ﷺ saw a man among the naghashin and fell down in sujud. Daraqutni related it from Jabir Jafi, from Abu Jafar, and it is mursal, and there is well-known criticism of Jabir Jafi. Bayhaqi (2/371) related it and added that the man's name was "Zunaym."As for his saying "the naghashin," naghash, with a damma on the nun and with ghayn and shin, means a short person, one who is deficient in bodily form and weak in movement.Bayhaqi said, "On this subject there are also reports from Jabir bin Abdullah, Jareer bin Abdullah bin Umar, and Abu Hujayfa, from the Prophet ﷺ, and what we have mentioned is sufficient without relating the reports of the weak narrators."The performance of the sajdah of gratitude has indeed been established from some of the Prophet's companions, among them.