Zād al-MaʿādIbn al-Qayyim

through a mistaken supposition, while the other is narrated from him solely (1) by ʿAbd al-Malik ibn Abī Sulaymān, whose errors in more than one hadith have been noted.

He said (2): As for the hadith of Habīb ibn Abī Thābit, from Tāwūs, from Ibn ʿAbbās, reporting that the Prophet ﷺ “prayed during an eclipse, reciting and then bowing, then reciting and bowing, then reciting and bowing, [then reciting and bowing] (3), and performing the second unit likewise” = Muslim narrated it in his Sahīh (4). This is among the reports narrated solely (5) by Habīb ibn Abī Thābit. Although Habīb was trustworthy, he would obscure the sources of his narrations, and it has not been established that he heard this report from Tāwūs. It therefore seems possible that he received it from someone who was not trustworthy (6). Sulaymān al-Ahwal differed from him both in attributing it to the Prophet and in its wording: he narrated it from Tāwūs, from Ibn ʿAbbās, as an account of Ibn ʿAbbās’s own practice, with three bowings in a single unit of prayer. Other narrators also differed from Sulaymān concerning the number of bowings. A group narrated it from Ibn ʿAbbās as an account of his own practice, in agreement with what ʿAtāʾ ibn Yasār and others narrated from him concerning the Prophet ﷺ—that is, two bowings in each unit of prayer.

He said (7): Muhammad ibn Ismāʿīl al-Bukhārī passed over these three reports (8), including none of them in his Sahīh, because they conflict with reports that are more authentic

(1) Thus in Mīm and Nūn. Sād and Jīm read “yatafarrad” (is alone in narrating); in the other copies, its second letter is left unmarked. (2) Maʿrifat al-Sunan (5/149). (3) Added from the source quoted. (4) Nos. 908 and 909. (5) Jīm and Nūn: “yatafarrad” (is alone in narrating). The adopted reading is from Mīm and also occurs in the source quoted. In the other copies, its second letter is left unmarked. (6) “Bihi” (in him) is omitted in Sād. (7) Maʿrifat al-Sunan (5/149–150). (8) Sād: “al-thalātha” (the three).
بالتوهُّم، والأخرى ينفرد (١) بها عنه عبدُ الملك بن أبي سليمان الذي قد أُخِذ عليه الغلطُ في غير حديث. قال (٢): وأما حديث حبيب بن أبي ثابت، عن طاوس، عن ابن عباس عن النبي ﷺ أنه: «صلَّى في كسوف، فقرأ ثم ركع، ثم قرأ ثم ركع، ثم قرأ ثم ركع، [ثم قرأ ثم ركع] (٣)، والأخرى مثلها» = فرواه مسلم في «صحيحه» (٤). وهو مما ينفرد (٥) به حبيب بن أبي ثابت، وحبيب وإن كان ثقةً فكان يدلِّس، ولم يتبيَّن سماعه فيه من طاوس، فيشبه أن يكون حمَلَه عن غير موثوقٍ به (٦)، فقد خالفه في رفعه ومتنه سليمان الأحول، فرواه عن طاوس عن ابن عباس من فعله ثلاث ركعات في ركعة. وقد خولف سليمان أيضًا في عدد الركوع، فرواه جماعة عن ابن عباس من فعله، كما رواه عطاء بن يسار وغيره عنه عن النبي ﷺ، يعني في كلِّ ركعة ركوعان. قال (٧): وقد أعرض محمد بن إسماعيل البخاري عن هذه الروايات الثلاث (٨) فلم يُخرج شيئًا منهن في «الصحيح» لمخالفتهن ما هو أصحُّ
(١) هكذا في م، ن. وفي ص، ج: «يتفرد»، وفي غيرها أهمل ثانيه. (٢) «معرفة السنن» (٥/ ١٤٩). (٣) زيادة من مصدر النقل. (٤) برقم (٩٠٨، ٩٠٩). (٥) ج، ن: «يتفرَّد»، والمثبت من م، وكذا في مصدر النقل. وفي غيرهما أهمل ثانيه. (٦) «به» ساقط من ص. (٧) في «معرفة السنن» (٥/ ١٤٩ - ١٥٠). (٨) ص: «الثلاثة».

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