Azami 3080

Ahmad (1605) narrated it from Sulayman bin Dawud, who said, Abdul-Rahman, meaning Ibn Abu Zinad, informed us, from Musa bin Uqba, from Abu Abdullah Qaraz, from Saad, and he mentioned something similar.Perhaps this hadith fell out of the printed Musnad of Abu Dawud, otherwise Busiri also mentioned it in Ithaf Mahra (1392) and attributed it to Imam Ahmad, and Abu Yaala (774) also narrated it from Zuhayr, from Sulayman bin Dawud Hashimi, with the same wording. His description as "Hashimi" is an error, since he was originally Persian.Its chain of transmission is hasan due to the discussion surrounding Abdul-Rahman bin Abu Zinad, for Ibn Main, Ahmad, and Ibn Mahdi criticized him, while Malik praised him. Musa bin Salama said, "I came to Madinah and went to Malik bin Anas, and I said to him, 'I have come to you to learn knowledge, and I will hear from whoever you direct me to.' He said, 'Go to Ibn Abu Zinad.'" This is Malik's testimony, and he was the most knowledgeable person about the people of Madinah. But when Ibn Abu Zinad went to Baghdad, the Baghdadis corrupted him. Sulayman bin Dawud Hashimi, who narrated from him, was one of the Baghdadis, though his narration from him is close to accurate, as Ali bin Madini said. The summary regarding him is that there is no harm in using him as a corroborating witness.This hadith was also narrated through another chain that includes Musa bin Ubayda Zubaydi, whom scholars weakened, though he was not accused of lying. Rather, Ibn Saad said of him, "He was trustworthy, narrated many hadiths, but is not to be relied upon as proof." Bazzar narrated this through his route in Kashf Astar (426), saying, Muhammad bin Muthanna told us, Abu Dawud told us, Shuba told us, from Musa bin Ubayda Abu Abdul-Aziz Rabazi, from Umar bin Hakam, from Saad, and he mentioned something similar.Haythami failed, in Majma (5/4), to comment on Bazzar's chain despite attributing the hadith to him, saying, "Ahmad, Abu Yaala, and Bazzar narrated it, and it contains Abdul-Rahman bin Abu Zinad, who is daif." But Bazzar's chain does not contain Abdul-Rahman bin Abu Zinad at all. So take note.Commentary on the hadithTahawi, may Allah have mercy on him, holds that the superiority of prayer in these two masjids applies only to obligatory prayers, not to voluntary ones, Sharh Maani (3/128). The Shafiis and many of the Malikis held that it applies to both obligatory and voluntary prayers equally, based on the unqualified mention of prayer in the sahih hadiths. But does this weighting combine with the multiplication of prayer in congregation by twenty-seven degrees, or not? Ibn Hajar says this is a matter for further study, Fath al-Bari (3/68).On this subject there is also a report from Jubayr bin Mutim, narrated by Imam Ahmad (16731), Bazzar in Kashf Astar (423), and Tabarani in Al-Kabir (1606), all of them through the route of Hushaym, from Husayn bin Abdul-Rahman Sulami, from Muhammad bin Talha bin Yazid bin Rukana, from Jubayr bin Mutim, with the wording, "A prayer in this masjid of mine is better than a thousand prayers elsewhere, except for Masjid al-Haram." It contains a break in transmission between Jubayr bin Mutim and Muhammad bin Talha bin Yazid bin Rukana. Abu Hatim Razi said that Muhammad bin Talha narrated from Jubayr bin Mutim in a disconnected manner, Jarh wa Tadil (2917). This is also what Daraqutni favored, and he identified as an error the version of whoever inserted between them the words "from his father."On this subject there is also a report from Ayesha, who said, the Messenger of Allah ﷺ said, "I am the seal of the prophets, and my masjid is the seal of the masjids of the prophets. The two masjids most deserving to be visited, and to which mounts should be saddled for travel, are Masjid al-Haram and my masjid. A prayer in my masjid is better than a thousand prayers elsewhere among the masjids, except for Masjid al-Haram." Bazzar narrated it in Kashf Astar (1193), and it contains Musa bin Ubayda, who is daif, as Haythami said in Majma (4/4). I say, it has other routes, all of them daif as well.Likewise the hadith of Arqam, that he came to the Messenger of Allah ﷺ and greeted him, and the Messenger said, "Where do you intend to go?" He said, "O Messenger of Allah, I intended to go there," gesturing with his hand toward Bayt al-Maqdis. The Messenger said, "What is taking you there? Is it for trade?" He said, "No, but I intended to pray there." The Messenger said, "Then pray here," gesturing with his hand toward Makkah, "it is better than a thousand prayers," gesturing with his hand toward the Levant. Its chain of transmission is daif, with inconsistency in its wording. Imam Ahmad (24009) narrated it from Isam bin Khalid, who said, Ataf bin Khalid told us, Yahya bin Imran told us, from Abdullah bin Uthman bin Arqam, from his grandfather Arqam, and he mentioned something similar. It contains Yahya bin Imran, who is the son of Uthman bin Arqam Makhzumi, and his uncle Abdullah bin Uthman bin Arqam, both of whom are unknown, and Ataf bin Khalid Makhzumi was inconsistent in the chain of transmission.Likewise what was narrated from Abu Saeed, that the Messenger of Allah ﷺ bid farewell to a man and said to him, "Where do you intend to go?" He said, "I intend to go to Bayt al-Maqdis." The Messenger of Allah ﷺ said, "A prayer in my masjid is better than a hundred prayers elsewhere, except for Masjid al-Haram." This is daif. Imam Ahmad (11733), Abu Yaala (1165, edited by Husayn), and Bazzar in Kashf Astar (429) narrated it from Ibrahim, from Sahm bin Minjab, from Qazaa, from Abu Saeed, and he mentioned something similar, with the wording belonging to Abu Yaala. Bazzar did not mention the story itself.Imam Ahmad mentioned it within a longer hadith which includes, "There is no fasting on the day of a festival, and a woman should not travel three days except with a mahram, and mounts should not be saddled for travel except to three masjids, Masjid al-Haram, the masjid of Madinah, and Masjid Aqsa." Then Abu Saeed said, "The Messenger of Allah ﷺ bid farewell to a man," and he mentioned something similar, except that in this version it says, "better than a thousand prayers." Its chain of transmission is daif because of Mughira, who is Ibn Miqsam Dabbi, about whom Imam Ahmad and others made critical remarks. Imam Ahmad said, "The hadith of Mughira bin Miqsam is defective. Most of what he narrated from Ibrahim, he actually heard from Hammad, or from Yazid bin Walid, or from Harith Kalbi, or from Ubayda, and others," and he went on to weaken his narration from Ibrahim specifically, Jarh wa Tadil (8/229).I say, Mughira bin Miqsam is among those who practiced tadlis at the third level according to Ibn Hajar, and moreover there is something objectionable in the actual wording of the hadith.