Azami 383

Abu Dawud (2536) narrated it from Musa bin Ismail, who said, Hammad related to us, Ata bin Saaib informed us, from Mura Hamdani, from Abdullah bin Masud, and he mentioned something similar. Hakim (2/112) also reported it by this route and said, "sahih in isnad." The second narration was reported by Imam Ahmad (3949) and Ibn Abu Asim in as-Sunnah (569), and Ibn Hibban graded it sahih (2557, 2558). All of them transmitted it through various routes from Hammad bin Salama, with his isnad, in similar wording. Its isnad is sahih. Ata bin Saaib is trustworthy, and the leading scholars affirmed his reliability, though he became confused in his memory near the end of his life. However, Hammad bin Salama heard from him before this confusion set in.As for what Daraqutni mentioned in Al-Ilal (5/266–267), that "Hammad bin Salama raised it to the Prophet from Ata bin Saaib, while Khalid bin Abdullah reported it from Ata as stopped at the companion," this does not harm the ruling, because Hammad bin Salama is among those who heard from Ata bin Saaib before his confusion began. His narration therefore takes precedence over that of Khalid bin Abdullah.Abu Ishaq also corroborated the raised version, narrating from Mura, from Abdullah. This was related by Qays bin Rabi, from Abu Ishaq, as Daraqutni stated, except that he added, "Yahya Himani alone transmitted it from Qays." I say, Yahya Himani is Ibn Abdul-Hameed bin Abdul-Rahman Himani, with the ha pronounced with a kasrah and the mim doubled. Abu Dawud said of him that he had a strong memory, while Nasai weakened him, and some accused him of stealing hadith. He is among the narrators found in Sahih Muslim, so it is possible that this is among what he preserved from his teacher Qays bin Rabi. This strengthens the case for the raised version, even though Daraqutni considered the stopped version to be sahih.There are other hadiths on this subject that are not sound. Among them is what was reported from Abdullah bin Umar, who said, "I heard the Messenger of Allah ﷺ say, 'Allah marvels at prayer performed in congregation.'" This was reported by Imam Ahmad (5112) from Yunus bin Muhammad, who said, Marthad, that is, Ibn Amir Hinai, related to us, saying, Abu Amr Nadabi told me, Abdullah bin Umar told me, and he mentioned it.In this chain is Marthad bin Amir Hinai, one of the narrators found in At-Tajil. A number of narrators transmitted from him, including Yunus bin Muhammad, Musaddad, Qutayba, and others. Ibn Hibban mentioned him in Ath-Thiqat (7/500), but Imam Ahmad said, "I do not know him," meaning he did not know his condition. His teacher Abu Amr Nadabi, with the nun and the dal that follows it pronounced with a fatha, followed by a ba, whose name is Bishr bin Harb Azdi, was described by the Hafiz as "truthful but with some weakness." The truth is that he is daif, for the majority of scholars weakened him, including Imam Ahmad, Ibn Saad, Ibn Adi, Abu Dawud, Ajli, Ibn Hibban, Hakim, and others.A note of caution, this hadith was narrated from Abdullah bin Umar, but some compilers have mistakenly attributed it to Umar bin Khattab, which is an error, so be aware of this.