Azami 4646

Muslim narrated it in "Prayer of the Traveler" (738:127) from Amr Naqid, who said, Sufyan bin Uyayna narrated to us, from Abdullah bin Abu Labeed, who heard Abu Salama say (he then mentioned it). Bukhari narrated it (1140) through another route similarly, except that he did not mention the month of Ramadan in it.On this topic there is also a narration from Jabir bin Abdullah, who said, "The Messenger of Allah ﷺ led us in prayer during the month of Ramadan with eight rakat and then prayed witr. When the following night came, we gathered in the masjid hoping that he would come out to us. We remained there until morning, then we went in and said, 'O Messenger of Allah, we gathered in the masjid hoping that you would pray with us.' He said, 'I feared, or disliked, that it would be made obligatory upon you.'"Abu Yaala narrated it (1802), and Tabarani in Saghir (525), both through the route of Yaqub bin Abdullah Qummi, who said, Isa bin Jariya informed us, from Jabir, who said (he then mentioned it). Tabarani said afterward, "It is not narrated from Jabir bin Abdullah except through this chain, Yaqub narrated it alone, and he is trustworthy." Ibn Khuzayma (1070) and Ibn Hibban (2409) graded it sahih, through the route of Yaqub Qummi, with the same chain.Haythami said in Majma (3/172), "It contains Isa bin Jariya, whom Ibn Hibban graded trustworthy, and Ibn Main graded daif." I say, he is a disputed narrator. Ibn Main said, "His hadith is not up to that standard, I do not know anyone who narrated from him other than Yaqub Qummi." And he said in another narration from him, "He has objectionable narrations, Yaqub Qummi and Anbasah, the judge of Rayy, narrated from him." Abu Ubayd Ajurri said, on the authority of Abu Dawud, "His hadith is objectionable," and he said elsewhere, "I do not know him, he narrated objectionable reports." Nasai mentioned him in Duafa and said, "He is objectionable." Aqeeli and Ibn Adi mentioned him among the daif narrators. Ibn Adi said, "His hadiths are not preserved," and he mentioned this hadith of his among his objectionable narrations. (Kamil 1889/5).But Abu Zura said, "There is no harm in him." Ibn Khuzayma and Ibn Hibban graded his hadith sahih, and Dhahabi said in Mizan, "His chain is of medium standing," and in Kashif, "He is truthful." Hafiz remained silent about him in Fath al-Bari (3/12), and he stated in the introduction that whatever he remains silent about is hasan.That is why I said in Minna Kubra (389/3), "It appears from this that the hadith is not less than the level of hasan li-ghayrihi, since it corresponds to what Ayesha narrated regarding the practice of the Messenger of Allah ﷺ, that he never exceeded eight rakat, whether in Ramadan or otherwise." What seems most likely is that he prayed eleven rakat in congregation during these three nights, just as he used to pray alone in his house.As for what was narrated from Ibn Abbas, that the Prophet ﷺ used to pray twenty rakat in Ramadan plus witr, this is very daif. Ibn Abu Shayba narrated it (164/2), and Tabarani in Kabir (393/11), and from him Bayhaqi (496/2), and Abd bin Humayd (653), through the route of Abu Shayba Ibrahim bin Uthman, from Hakam, from Miqsam, from Ibn Abbas, who mentioned it. Its defect is this Abu Shayba, for he is a discarded narrator. Dhahabi mentioned it in Mizan and said, "It is among the objectionable narrations of Abu Shayba." Haythami attributed its defect to him in Majma (3/172), and also attributed it to Al-Awsat.Zaylai said in Nasb Raya (153/2), "It is defective because of Abu Shayba Ibrahim bin Uthman, the grandfather of Imam Abu Bakr bin Abu Shayba, and he is unanimously agreed to be daif, and Ibn Adi graded him weak in Kamil."