Also in his al-Jāmiʿ (1) is a report from ʿAtiyyah (2) al-ʿAwfī, from Abū Saʿīd (3), who said: “The Messenger of Allah, peace and blessings be upon him, would observe the midmorning prayer so regularly that we would say, ‘He will never leave it,’ and would leave it for so long that we would say, ‘He will never perform it.’” He said: “This is a sound, singular hadith.”
Imam Ahmad said in his Musnad (4): Abū al-Yamān narrated to us; Ismāʿīl ibn ʿAyyāsh narrated to us, from Yahyā ibn al-Hārith al-Dhimārī, from al-Qāsim, from Abū Umāmah, who reported that the Prophet, peace and blessings be upon him, said: “Whoever walks to an obligatory prayer in a state of ritual purity will have a reward like that of a pilgrim performing Hajj in the consecrated state. Whoever walks to the midmorning prayer will have a reward like that of someone performing umrah. A prayer followed by another prayer, with no idle talk between them, is recorded in ʿIlliyyīn.”
Abū Umāmah said: “Going to these mosques in the morning and evening is a form of striving in the cause of Allah, Mighty and Majestic.” Al-Hākim said (5): narrated to us:
(1) No. (477); also transmitted by Ahmad (11155, 11312), ‘Abd ibn Humayd (889), al-Tirmidhī in al-Shamā’il (292), and Abū Ya‘lā (1270). ‘Atiyyah al-‘Awfī is a weak narrator known for tadlīs (concealment in transmission).
(2) K: “Abī ‘Atiyyah”—an error.
(3) Mb adds “al-Khudrī,” as do the Maymaniyyah edition and subsequent editions.
(4) No. (22304); also transmitted in abridged and fuller versions by Abū Dāwūd (558, 1288), al-Tabarānī (7734), and al-Bayhaqī (3/63), through several routes from Yahyā ibn al-Hārith al-Dhimārī, with the same subsequent chain. Al-Qāsim is Ibn ‘Abd al-Rahmān al-Shāmī, Abū ‘Abd al-Rahmān: a truthful narrator who frequently transmits unusual reports. Some clauses of this hadith have supporting transmissions, though these are not free from criticism. See the comments of the editors of al-Musnad.
(5) Also transmitted by Abū Bakr al-Dīnawarī in al-Majālasah (7/193), al-Tabarānī (8/148, 154 and 17/129), and Ibn Shāhīn in al-Targhīb fī fadā’il al-a‘māl (p. 46), through several routes from al-Ahwas ibn Hakīm, with the same subsequent chain. All these routes converge on him, and he is very weak. Their chains do not mention Munīb. Al-Isābah (10/342), quoting Abū Mūsā al-Madīnī, gives “from Munīb ibn ‘Abd al-Sulamī.” This may have resulted from an omission and conflation within the chain.