Azami 3335

Nasai (1425) narrated it from Qutayba and Muhammad bin Mansur, the wording being his, from Sufyan, from Zuhri, from Abu Salama, from Abu Hurairah, as mentioned above. Its chain of transmission is sahih. Ibn Khuzayma (1850) and Hakim (1/291) also graded it sahih, both narrating it through another route from Zuhri with his chain, in similar wording. Hakim, after narrating it through three routes, said, "All three of these chains are sahih, meeting the criteria of the two Shaykhs, though they did not include it with this wording."Something of similar meaning was narrated by Ibn Majah (1121) through another route from Zuhri, from Abu Salama and Saeed bin Musayab, from Abu Hurairah, that the Prophet ﷺ said, with the wording, "Whoever catches a rakat of Jumuah should pray, or should add another rakat to it." He narrated it from Muhammad bin Sabbah, who said, Umar bin Habib informed us, from Ibn Abu Dhib, from Zuhri, with his chain. This is daif because of Umar bin Habib, who is Adawi, the judge of Basra, the majority of scholars agreeing on judging him daif.Ibn Khuzayma narrated it in his Sahih (1851), as did Daraqutni in his Sunan (1598), and Hakim (1/291), all through the route of Ibn Abu Maryam, who said, Yahya bin Ayub informed us, from Usama bin Zayd Laythi, from Ibn Shihab Zuhri, from Abu Salama, from Abu Hurairah, from the Messenger of Allah ﷺ, who said, "Whoever catches a rakat of Jumuah should add another rakat to it." In this chain is Yahya bin Ayub Ghafiqi, about whom there is disagreement, though his hadith is hasan when he does not contradict others, and he has been described as having weak memory. Perhaps this is one of his errors, because his teacher Usama bin Zayd used to say, "I heard from the people present, Qasim bin Muhammad and Salim, saying, 'This has reached us,'" so Yahya bin Ayub made it a raised report (marfu).It has other chains that Daraqutni and others have mentioned. It has also been narrated from Ibn Umar as a raised report with the wording, "Whoever catches a rakat of the Jumuah prayer, or any other prayer, has caught the prayer." Nasai (557), Ibn Majah (1123), and Daraqutni (1606) narrated it through the route of Baqiyya, from Yunus bin Yazid Ayli, who said, Zuhri narrated to me, from Salim, from his father, as mentioned above. Baqiyya practiced tadlis, though he did explicitly state that he heard directly in the narration of Ibn Majah. However, an error occurred in it, as Abu Hatim said, "This is an error. It is actually Zuhri, from Abu Salama, from Abu Hurairah, from the Prophet ﷺ." Al-Ilal (1/210). He also said elsewhere (1/181), "This is a munkar hadith." It was then narrated as mursal and as mawquf. Daraqutni judged its mawquf status to be correct in Al-Ilal (12/347), and likewise in Al-Talkhis (2/41).So the correct position is that it is from the hadith of Abu Hurairah with the first wording, and Yahya bin Ayub erred in narrating it with the second wording. The correct position regarding that wording is that it is from the hadith of Ibn Umar, except that it is mawquf, stopping at Salim.Some scholars have said, "The confirmation of the word 'Jumuah' in the hadith of Abu Hurairah is questionable. What is sahih is what appears in the Sahihayn, 'Whoever catches a rakat of the prayer has caught the prayer,' in a general sense that includes Jumuah and other prayers." Malik narrated in the Book of Jumuah (11) from Ibn Shihab that he used to say, "Whoever catches a rakat of Jumuah should add another rakat to it." Ibn Shihab said, "This is the sunnah."What appears evident is that the word "Jumuah" in this hadith comes from the tafsir of Zuhri, and is not part of the raised report, and this is a sound interpretation. Abu Bakr bin Khuzayma, after mentioning the hadith with the wording, "Whoever catches a rakat of the Jumuah prayer has caught the prayer," said, "This is a report narrated according to its meaning, not rendered with the exact wording of the report. The wording of the report is, 'Whoever catches a rakat of the prayer,' and Jumuah is also a prayer, as Zuhri stated." End of quote.His statement, "This is the sunnah," means that whoever catches less than a rakat should pray it as Zuhr. This is the position held by the majority of scholars, including Malik, Shafii, Ahmad, Thawri, Uzai, and others, as well as a number of the Companions and the Followers.