Azami 3082

Reported by Hakim (4/509) and Tabarani in al-Awsat (6979), both from the hadith of Hafs bin Abdullah, who said, Ibrahim bin Tahman narrated to me, from Hajjaj bin Hajjaj, from Qatada, from Abu Khalil, from Abdullah bin Samit, from Abu Dharr, and he related it. Hakim said, "Sahih al-Isnad." I say, its isnad is hasan because of Hafs bin Abdullah, who is Ibn Rashid Sulami, for he is hasan al-hadith and one of the men of the Sahih. Hajjaj bin Hajjaj is al-Bahili, and Abu Khalil is Salih bin Abu Maryam, and both are among the men of the Sahih. His statement "shatan farasahu" means his rope.Tahawi also reported it in Mushkil Athar (608) and Bayhaqi in Shuab al-Iman (3/486), both by another route from Qatada, from Abdullah bin Samit, from Abu Dharr, relating something similar, except for his statement "and what an excellent place of prayer," where instead it reads, "and what an excellent place of prayer in the land of the gathering and the land of the resurrection," as it appears in Tahawi. Bayhaqi added after it, "And a time will surely come upon people when the length of a whip, or he said, a bow, by which a man could see Bayt al-Maqdis from where he stood, would be better for him and more beloved to him than the whole world." Tahawi said, "What is in this hadith indicates that prayer in the masjid of the Prophet ﷺ is equal to two hundred prayers, that is, fifty prayers in Masjid Aqsa." However, Qatada did not hear from Abdullah bin Samit, and for this reason Daraqutni said in his Ilal (6/264), "The statement of Hajjaj bin Hajjaj, from Qatada, from Abu Khalil, is closer to being correct."As for what was reported from Abu Darda as a marfu hadith, "The merit of prayer in Masjid al-Haram over any other place is a hundred thousand prayers, in my masjid a thousand prayers, and in the masjid of Bayt al-Maqdis five hundred prayers," this is daif. It was reported by Bazzar in Kashf Astar (422), Tahawi in his Mushkil (609), Ibn Adi in al-Kamil (3/1234), and Bayhaqi in Shuab al-Iman (3/485), all from the hadith of Saeed bin Salim Qaddah, who said, Saeed bin Bashir narrated to us, from Ismail bin Ubaydullah, from Umm Darda, from Abu Darda, and he related it. Saeed bin Bashir is al-Azdi, their client, Abu Abdul-Rahman al-Shami, whom Ibn Main, Abu Dawud, Nasai, and others declared daif, and for this reason Hafiz declared in "al-Taqrib" that he is "daif," and the one who narrated from him, Saeed bin Salim Qaddah, is "truthful but given to error." Moreover, this contradicts what has been established from the hadith of Abu Dharr, "two hundred and fifty prayers," whose narrators are reliable and precise, except for Hafs bin Abdullah, who is hasan al-hadith.As for Haythami's statement in al-Majma (4/7), "Tabarani reported it in al-Kabir, and its narrators are reliable, though there is some criticism of a few of them, and it is a hasan hadith," this requires scrutiny, for it contains a contradiction on the part of Saeed bin Bashir with what has been established from the hadith of Abu Dharr, even though some scholars had a favorable opinion of him. Shuba said, "He was truthful in speech," and Duhaym deemed him reliable.Likewise, what Abu Dawud (457), Ibn Majah (1407), and Ahmad (27626) reported is not sound, all of them by the route of Ziyad bin Abu Sawda, from his brother Uthman bin Abu Sawda, from Maymuna, freedwoman of the Prophet ﷺ, who said, "O Messenger of Allah, give us a ruling concerning Bayt al-Maqdis." He said, "It is the land of the gathering and the resurrection, so go there and pray in it, for a prayer there is like a thousand prayers elsewhere." I said, "What do you think if I am unable to travel to it?" He said, "Then send oil as a gift to be used for lighting lamps in it, for whoever does that is like one who has come to it himself." I say, this is munkar. Hafiz Ibn Rajab said in Fadail al-Sham (331), "Its isnad is strong because its narrators are reliable, but it has been said that its isnad is disconnected, and its wording contains oddity."I say, its isnad contains defects, among them, Ziyad bin Abu Sawda, though Hafiz said of him, "reliable," Dhahabi discussed him in "al-Mizan" and cited this very hadith for him, saying, "There is something in my mind against relying on him," and he said, "This is a very munkar hadith." He also quoted from Abdul-Haqq, "This hadith is not strong," and from Ibn Qattan, "Ziyad and Uthman are among those whose narration must be held in suspension." Among the defects also, Maymuna is unknown, no one knows who she is, and it is not established that Uthman heard from her. Among the defects also, there is disagreement in the mention of Uthman bin Abu Sawda between Ziyad and Maymuna, for Ibn Majah and Ahmad reported it as mentioned, while Abu Dawud reported it without mentioning Uthman between them. Among the defects also, the meaning of the hadith does not stand correctly, for a thousand prayers is specifically established by continuous transmission for the masjid of the Messenger of Allah ﷺ alone, and this has not been established for any other masjid.Likewise, what Bayhaqi reported in Shuab al-Iman (3/486) by the route of Ibrahim bin Abu Hayya, from Uthman bin Aswad, from Mujahid, from Jabir bin Abdullah, is not sound. He said, the Messenger of Allah ﷺ said, "A prayer in Masjid al-Haram is a hundred thousand prayers, a prayer in my masjid is a thousand prayers, and in Bayt al-Maqdis five hundred prayers." This contains Ibrahim bin Abu Hayya, who is very daif. Bukhari said, "Munkar al-hadith." Asad al-Daraqutni said, "Matruk." Ibn Hibban said in al-Majruhin (13), "The name of Abu Hayya is al-Yasa bin, from the people of Makkah. He narrates from Jafar bin Muhammad and Hisham bin Urwa munkar and unprecedented reports, and it comes to mind that he is the one deliberately fabricating them."A note, in the printed edition of Bayhaqi it appears as "Ibn Abu Yahya," which is an error.There are other hadiths on this same subject, all of them defective, and the sahih report on this matter is the hadith of Abu Dharr, as mentioned before. And Allah, the Exalted, knows best.