Saʿīd ibn ʿAbd al-Raḥmān and Muḥammad ibn Abī ʿUmar said: Sufyān narrated it to us. except that they did not express any doubt, and this is an important benefit. They are also trustworthy. In summary, the agreement of these five trustworthy narrators on raising the ḥadīth without any hesitation is definitive proof that the ḥadīth is from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), and that Saʿīd ibn Manṣūr's hesitation in raising it does not affect its authenticity, especially since the context of the story confirms this upon close examination. This is because Ḥudhayfah (raḍiya Allāhu ʿanhu) would not have objected based solely on his opinion to Ibn Masʿūd's (raḍiya Allāhu ʿanhu) silence regarding those who were secluding themselves in the mosques between the houses, knowing his virtue and understanding (raḍiya Allāhu ʿanhu). If the ḥadīth had not been raised in his view, he would not have dared to object to him with something that did not constitute valid proof against him. Even the narration of ʿAbd al-Razzāq, which is mawqūf, supports what I mentioned, as it states: "A people are secluding themselves between your house and Abū Mūsá's house, and you do not forbid them! ʿAbd Allāh replied: Perhaps they are right and I am wrong, and they remembered and I forgot! Ḥudhayfah said: There is no iʿtikāf except in these three mosques..." and he mentioned them. A similar narration is from Ibrāhīm who said: "Ḥudhayfah came to ʿAbd Allāh and said: Are you not amazed at your people secluding themselves between your house and the house of al-Ashʿarī, meaning the mosque! ʿAbd Allāh said: Perhaps they are right and I am wrong. Ḥudhayfah said: Do you not know that there is no iʿtikāf except in three mosques. (He mentioned them), and I do not care whether I seclude myself in it or in your market [and those who secluded themselves - and whom Ḥudhayfah criticized - were in the Great Mosque of Kūfah]." It was narrated by Ibn Abī Shaybah in "al-Muṣannaf" (3/91) and the context is his, as well as by ʿAbd al-Razzāq (4/347-348) and the addition is his, and from him by al-Ṭabarānī (9510), and its narrators are trustworthy, the narrators of the two Shaykhs, except that Ibrāhīm - who is al-Nakhaʿī - did not meet Ḥudhayfah
سعيد بن عبدالرحمن ومحمد بن أبي عمر قالا: حدثنا سفيان به. إلا أنهما لم يشكا، وهذه فائدة هامة. وهما ثقتان أيضا. وبالجملة، فاتفاق هؤلاء الثقات الخمسة على رفع الحديث دون أي تردد فيه لبرهان قاطع على أن الحديث من قوله صلى الله عليه وسلم، وأن تردد سعيد بن منصور في رفعه لا يؤثر في صحته، ولاسيما أن سياق القصة يؤكد ذلك عند إمعان النظر فيها، ذلك لأن حذيفة ﵁ ما كان لينكر بمجرد رأيه على ابن مسعود ﵁ سكوته عن أولئك المعتكفين في المساجد بين الدور، وهو يعلم فضله وفقهه ﵄، فلولا أن الحديث عنده مرفوع لما تجرأ على الإنكار عليه بما لا تقوم الحجة به عليه، حتى رواية عبد الرزاق الموقوفة تؤيد ما ذكرته، فإنها بلفظ: " قوم عكوف بين دارك ودار أبي موسى لا تنهاهم! فقال به عبد الله: فلعلهم أصابوا وأخطأت، وحفظوا ونسيت! فقال: حذيفة: لا اعتكاف إلا في هذه المساجد الثلاثة.. " فذكرها. ومثلها رواية إبراهيم قال: " جاء حذيفة إلى عبد الله فقال: ألا أعجبك من قومك عكوف بين دارك ودار الأشعري، يعني المسجد! قال عبد الله: ولعلهم أصابوا وأخطأت، فقال حذيفة: أما علمت أنه: لا اعتكاف إلا في ثلاثة مساجد. (فذكرها) ، وما أبالي أعتكف فيه أو في سوقكم هذه [وكان الذين اعتكفوا - وعاب عليهم حذيفة - في مسجد الكوفة الأكبر] ". أخرجه ابن أبي شيبة في " المصنف " (٣ / ٩١) والسياق له، وكذا عبد الرزاق (٤ / ٣٤٧ - ٣٤٨) والزيادة له، وعنه الطبراني (٩٥١٠) ورجاله ثقات رجال الشيخين غير أن إبراهيم - وهو النخعي - لم يدرك حذيفة.