Azami 3089

Abu Dawud (455) and Ibn Majah (759) both narrated it through the route of Zaida bin Qudama, from Hisham bin Urwa, from his father, from Ayesha, as I have mentioned it. This isnad is sahih. Ibn Majah (758) also narrated it through another route, from Malik bin Suayr, who said, "Hisham bin Urwa informed us of it," in similar wording.This is not weakened by what Tirmidhi (594) narrated through the route of Amir bin Salih Zubayri, from Hisham bin Urwa, attributing it directly to the Prophet with similar wording, after which he narrated it through the route of Abda and Waki, from Hisham, without mentioning the companion, and said, "This is more accurate than the first hadith." Sufyan bin Uyayna followed him in narrating it the same way, without mentioning the companion.If Tirmidhi's intent was to give precedence to the narration of Abda, Waki, and Sufyan over that of Amir bin Salih, then this is correct, because Amir bin Salih Zubayri is a discarded narrator, as stated in Taqrib. But if his intent was to give precedence to the version omitting the companion in every case, then this is not correct, for Zaida bin Qudama and Malik bin Suayr are both reliable narrators, and Amir bin Salih also followed them in his narration, so their addition must be accepted. It is well known that a narrator may sometimes omit a link in the chain and sometimes include it in full, and each narrator reports what he heard, and one who has knowledge is a proof against one who lacks it. For this reason Ibn Khuzayma relied on it and included it through the route of Malik bin Suayr (1294), and Ibn Hibban included it through the route of Zaida (1634), both in their Sahih collections.Imam Ahmad (23146) narrated it through another route, from Yaqub (that is, Ibn Ibrahim bin Saad bin Ibrahim bin Abdul-Rahman bin Awf), from his father, from Ibn Ishaq, who said, "Umar bin Abdullah bin Urwa related to me, from his grandfather Urwa, from someone who told him among the companions of the Messenger of Allah ﷺ," who said, "The Messenger of Allah ﷺ used to command us to build masjids in our neighborhoods, and to maintain their construction and keep them clean."Its isnad is hasan because of Ibn Ishaq, who explicitly stated that he heard it directly. As for Umar bin Abdullah bin Urwa bin Zubayr bin Awwam Asadi, Hafiz said of him, "Acceptable," meaning this applies where he is corroborated, and he has indeed been corroborated in the earlier isnad. Perhaps the unnamed companion is Ayesha , as in the first isnad, and if it is someone else, then it serves as a supporting witness for her report.On this subject there is also the hadith of Samura bin Jundab, that he wrote to his son, "Now then, the Messenger of Allah ﷺ used to command us regarding masjids, that we build them in our neighborhoods, maintain their construction, and keep them clean." Abu Dawud (456) and Ahmad (20184) narrated it, but its isnad contains weak and unknown narrators along with a break in the chain, and whoever attributed it to Tirmidhi was mistaken.As for his saying "in the neighborhoods (dur)," Baghawi said in Sharh al-Sunnah (2/397), "He means the localities that contain the houses (dur), as in the words of Allah Most High, "I will show you the home of the wicked" [Araf 7:145]. They say, 'the people of the dar heard about it,' meaning the people of the locality. It is likewise reported, 'The best of the dur of the Ansar are the Banu Najjar.'" Sufyan said, "The masjids are built within the dur," meaning the tribal quarters. End of quotation, with slight modification.Some scholars have interpreted this to mean that what is meant by "masjid" here is a place designated for performing voluntary prayers within the houses, since there is a prohibition against making houses like graves, while obligatory prayers are to be performed in the congregational masjid.