Azami 4676

Malik narrated it in itikaf (13) from Humayd Tawil, from Anas bin Malik, who said, then he mentioned it. Bukhari did not include Malik's hadith, but rather included it through another route from Humayd, from Anas, from Ubada bin Samit, making it part of Ubada's musnad. So Anas's statement, "The Messenger of Allah ﷺ came out to us during Ramadan..." was Anas bin Malik among those to whom the Messenger of Allah ﷺ came out and from whom he heard this hadith mentioned?Ibn Abdul-Barr said, "This is how Malik narrated this hadith, there is no disagreement about it regarding its isnad and text, and in it, from Anas, 'The Messenger of Allah ﷺ came out to us.'" Then he said, "But the hadith actually belongs to Anas from Ubada bin Samit," then he mentioned it. So it appears from his statement that he considers the hadith to be part of the musnad of Ubada bin Samit.Perhaps Anas used to narrate this hadith in two ways, sometimes from Ubada bin Samit, and other times without mentioning him. This was something permissible among the younger companions such as Anas, Ibn Abbas, and others. With this reconciliation, there is no need to fault Malik, for he was an imam and a memorizer who narrated it as he heard it. That is why it was sometimes narrated without saying, "The Messenger of Allah ﷺ came out to us."Imam Ahmad narrated it (13452), and Bazzar in Kashf Astar (1029), both from the hadith of Abdul-Wahhab bin Ata, who said, Saeed narrated to us that he was asked about Laylat al-Qadr, so he narrated to us from Qatada, from Anas, from the Prophet ﷺ, "Seek it in the last ten nights, on the ninth, seventh, and fifth."Saeed is Ibn Abu Aruba, who was the most reliable person regarding Qatada, except that he became confused in his mind, and remained in that state of confusion for five years. Only what the early narrators such as Yazid bin Zuray and Ibn Mubarak transmitted from him can be relied upon, while what the later narrators transmitted from him is to be considered but not relied upon as proof.Abdul-Wahhab bin Ata, known as Khaffaf, was among those who heard from him before his confusion set in, and he is the one who said that Saeed became confused in the year 148, and lived nine years after his confusion began. Abdul-Wahhab's hadith is hasan.As for his statement, "so it was raised," it means that knowledge of that particular night was raised after the Prophet had known it and wanted to inform his companions of it, which is why he said, "So seek it on such and such nights." It is not correct for someone to say, "Laylat al-Qadr was raised forever and will never return."