Ibn Majah

616. Commentary:
➊ Although this narration is weak in its chain, the ruling it conveys is correct, because it is established by other narrations. For example, in Sahih Muslim, it is narrated from Muawiyah (radi Allahu anhu): "When you have performed the Friday prayer, do not join it with another prayer until you have spoken or left from there." In the same narration, it is further stated: "The Messenger of Allah (sallallahu alayhi wa sallam) commanded us not to join one prayer with another until we have spoken or left that place." The wording of this hadith is general, from which it is correct to deduce the ruling under discussion. [صحيح مسلم, حديث : 883]
For further details, see: [فتح الباري : 2؍ 335]
➋ The wisdom in this is that prostration (sajdah) should be recorded in as many places as possible. These locations will bear witness on the Day of Resurrection, as is mentioned in the exegesis of the noble verse «يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا» [الزلزال : 4]
"When the earth will report its news."
➌ There is a break (inqita') in the chain of Abu Dawud, but in light of other supporting evidences, the hadith is authentic. [شيخ الباني]

The Issue of the Renowned Hasan li-Ghayrihi According to the Muhaddithin and the Combination of Weak Narrations

The eminent scholars of hadith (muhaddithin) have declared many such ahadith to be weak and unestablished, even though they have numerous chains of transmission, and some scholars, based on the principle of combining weak with weak, consider them to be hasan li-ghayrihi. In fact, among these narrations, there are some which, according to our research, are hasan li-dhatihi.

In this article, ten such narrations are presented upon which the senior scholars of hadith have made criticism, which is evidence that they did not consider the renowned hasan li-ghayrihi, derived from combining weak narrations, to be authoritative:

— Number 9 —

In one narration, it is reported that the Messenger of Allah sallallahu alayhi wa sallam said:

When the imam performs (obligatory) prayer in a place, he should not perform supererogatory (nafl) prayer there.

This narration, with this meaning, is transmitted through the following chains:

1: ‘Abd al-‘Aziz ibn ‘Abd al-Malik al-Qurashi from ‘Ata’ al-Khurasani from al-Mughirah ibn Shu‘bah radi Allahu anhu (Abu Dawud: 616 and al-Albani said: Sahih)

* Ibn Wahb from ‘Uthman ibn ‘Ata’ al-Khurasani from his father from al-Mughirah radi Allahu anhu (Ibn Majah: 1428)

2: From Abu Hurayrah radi Allahu anhu (Sahih al-Bukhari no. 848, but al-Bukhari rahimahullah declared it weak)

And its meaning is found in Sunan Abi Dawud (1006) and Sunan Ibn Majah (1427), and al-Albani said: “Sahih”!

3: From ‘Ali radi Allahu anhu who said: It is from the Sunnah that the imam should not perform supererogatory prayer until he moves from his place (Ibn Abi Shaybah as referenced in Fath al-Bari 2/335 under hadith 848, and Ibn Hajar said: “With a hasan chain!”)

4: From Abu Rimthah radi Allahu anhu (Abu Dawud: 1007, and its chain is weak, Anwar al-Sahifah p. 48)

All the chains of this narration are weak and rejected.

And Imam al-Bukhari rahimahullah said:

“It is not authentic.”

(Sahih al-Bukhari with Fath al-Bari 2/334, hadith 848)

And he said:

“This hadith is not established.”

(al-Tarikh al-Kabir 1/341, no. 1073, Isma‘il ibn Ibrahim al-Sulami)

Those who consider this narration to be authentic, Imam al-Bukhari rahimahullah has subtly refuted them by presenting the authentic and established narration from Sayyiduna Ibn ‘Umar radi Allahu anhu, that Ibn ‘Umar radi Allahu anhu would perform (supererogatory) prayer in the same place where he performed the obligatory prayer. (Sahih al-Bukhari: 848)