Azami 5017

Tirmidhi (960) narrated it from Qutayba, who said, Jareer told us, from Ata bin Saaib, from Tawus, from Ibn Abbas, and he mentioned it. Ibn Khuzayma (2739) graded it sahih, and narrated it through Jareer's chain, in similar fashion. Its axis rests on Ata bin Saaib, and the hadith has been criticized on two grounds.The first is that there is disagreement over whether it is raised (marfu) or stopped (mawquf). Nasai, Bayhaqi, Ibn Salah, and Munziri favored the mawquf version, as did Nawawi, who added that the marfu narration is daif. Hafiz Ibn Hajar responded to this in Talkhis (1/129), saying, "There is room for doubt in stating that so categorically, for Ata bin Saaib is truthful (saduq), and when a hadith is narrated from him sometimes raised and sometimes stopped, the ruling among this group of scholars is given to the raised version. Nawawi is among those who rely on this principle and apply it frequently, and he does not give weight to using this as a defect in the hadith when the one who raises it is reliable (thiqah). Following his own methodology, then, the raised version would be sahih."The second ground is that Ata bin Saaib became confused in memory (ikhtalata) toward the end of his life, and Jareer is among those who narrated from him after this confusion set in. However, Hakim (1/459) and Bayhaqi (5/87) narrated it through the route of Sufyan Thawri from him, and Thawri is among those who, by consensus, heard from him before his confusion set in, even though there is disagreement over the version attributed to Sufyan. Ibn Hajar concluded that the more correct view is that Sufyan's version is mawquf.Among those who narrated it from Ata bin Saaib is Fudayl bin Iyad, and through his route it was narrated by Tahawi in his Mushkil (5574), Ibn Hibban (3836), Hakim (2/267), Ibn Adi (5/2001), Bayhaqi (5/85), and Ibn Jarud (461), through two routes, Fudayl bin Iyad and Musa bin Ayun.Hakim has another chain, which he narrated through Humaydi, who said, Sufyan bin Uyayna told us, from Ata bin Saaib, and he mentioned it as marfu, and Bayhaqi also narrated it through this route. Hakim said, "Its chain is sahih, though the two of them (Bukhari and Muslim) did not include it, and a group of scholars have narrated it as mawquf." Ibn Adi said, "I do not know of anyone who narrated this from Ata bin Saaib other than those I have mentioned, namely Musa bin Ayun, Fudayl, and Jareer." This is what he said, yet it was also narrated by Sufyan Thawri and Sufyan bin Uyayna, as already mentioned, except that there is disagreement regarding both of them concerning whether it is raised or stopped.As for Tirmidhi's statement, "This hadith has been narrated from Ibn Tawus and others from Tawus, from Ibn Abbas, as mawquf, and we do not know it as marfu except through the hadith of Ata bin Saaib," there is room for doubt in this. It has in fact been narrated from Tawus through several routes.Among them, it was narrated from him as mawquf, as Tirmidhi said, and among those who narrated it from him as mawquf are Abdullah bin Tawus and Ibrahim bin Maysara, as Bayhaqi mentioned. Nasai extracted it in Kubra (3944) through the narration of Ibrahim bin Maysara.Among them also, it was narrated from him as marfu. Abdul-Razzaq narrated it in his Musannaf (9788), and Imam Ahmad (15423) narrated it from him and from Rawh, both saying, Ibn Jurayj told us, saying, Hasan bin Muslim informed me, from Tawus, from a man who had met the Prophet ﷺ, who said, "Tawaf is indeed like prayer, so when you circle the House, speak little." Nasai in Kubra (3945) and Bayhaqi (5/87) narrated it from Abdul-Razzaq alone, and Bayhaqi said, "Uthman bin Umar and Hajjaj bin Muhammad likewise said this," from Ibn Jurayj, meaning that these narrators raised this hadith. However, Ahmad said, "Muhammad bin Bakr, that is, Al-Bursani, did not raise it, while others did raise it, as you have seen."Hafiz Ibn Hajar said, "This narration is sahih, and it corroborates the narration of Ata bin Saaib, and it strengthens the marfu version. It appears that the unnamed person in it is Ibn Abbas, and even supposing it were someone else, the anonymity of a companion does not harm the narration."Among them also is the route of Hanzala from him, who said, I heard Ibn Umar say, "Speak little during tawaf, for you are indeed in a state of prayer."Among them also is what Ata bin Saaib narrated from him, though there is disagreement over this route as well. Jareer, Sufyan Thawri, and Fudayl bin Iyad all narrated it from him as marfu, even though the correct version from Sufyan, as will follow, is mawquf.As for Tirmidhi's statement, "We do not know it as marfu except through the hadith of Ata bin Saaib," this is not accurate, for it has been narrated as marfu from Tawus by others besides Ata bin Saaib. Among them is Layth bin Abu Salim, from Tawus, from Ibn Abbas, from the Prophet ﷺ, who said, "Tawaf around the House is like prayer, but Allah has permitted speech during it, so whoever speaks should say only what is good." This was narrated by Bayhaqi (5/87) through the hadith of Musa bin Ayun, from Layth, with this wording. Layth bin Abu Salim was truthful (saduq) but became confused in memory toward the end of his life, and his hadith could not be distinguished as before or after this confusion, so it was set aside, as stated in Taqrib. In Talkhis it is said, "Layth is cited as corroborating support (yustashhadu bihi)."Among them also is what has been narrated through another marfu route, which Hakim extracted at the beginning of the tafsir of Surah Baqarah in Mustadrak (2/266, 267), through the route of Qasim bin Abu Ayub, from Saeed bin Jubayr, from Ibn Abbas, who said, Allah said to His Prophet, "Purify My House for those who circle it, those who stand in prayer, and those who bow and prostrate themselves" [Hajj 22:26]. So tawaf is like prayer, and the Messenger of Allah ﷺ said, "Tawaf is in the position of prayer, except that Allah has permitted speech during it, so whoever speaks should say only what is good." Hakim graded its chain sahih. End of quote.Hafiz Ibn Hajar said, "This is as he said, for its narrators are reliable (thiqat)." He also said, at the end of his verification, "The clearest and safest of the routes is the narration of Qasim bin Abu Ayub, for it is free from confusion (idtirab), except that I suspect it contains an interpolation (idraj)," though he did not clarify what this interpolation was.I say, the conclusion regarding this is that these routes corroborate one another, so the hadith becomes hasan through corroboration (hasan li-ghayrihi), for this is indeed the path by which a hadith becomes hasan, namely that it is narrated through more than one route. And Allah, the Exalted, knows best.