As for the Jarh of the traditions then you should be aware that some scholars have authenticated it.
Alama Ala’ El-Din Al-Mardini Al-Turkumani Al-Hanafi in Al-Jawhar Al-Naqi has refuted the claim by Al-Bayhaqi that the narration of Abu Qays Al-Awdi and Huzail cannot be considered given that opposed the great narrators who have narrated this hadith from Al-Mughera -RA- by stating Mash on the Khufain. He said that this narration (i.e Mash ala Jawrabayn) is narrated by Abu Dawud who did not comment on its authenticity and was deemed authentic by Ibn Hibban and Al-Tirmithi declared it “Hassan Saheeh”. As for Abu Qays (Abdul-Rahman Ibn Tharwan) then Ibn Mu’een has considered him Thiqqa as well as Al-Ejli , and Al-Ejli considered Huzail as Thiqqa. Also Al-Bukhari has included a joint narration for them in his Sahih.
Secondly, they have not opposed what was narrated by others in such a way that one cannot consider both actions, rather they have narrated an additional thing through a separate way, and hence it is considered as two different hadiths, and accordingly this hadith was considered authentic.
A similar thing was declared by Shiek-ul-Islam Mansour Al-Hanbali in Sharh Al-Eqna’: “And some have questioned the authenticity of the hadith because what is known of Al-Mughaira is the narration of (Khufayn).” He said: ” And this does not prevent holding both narrations as authentic, so Mash on what has been mentioned earlier (i.e Jawrabayn) is permissible.” A similar thing was said by Alam Mulla Ali Al-Qari, a Hanafi scholar, in Sharh Al-Mishkah.
There is also another hadith narrated by Abu Dawuud: Book 1, Number 0146:
Narrated Thawban:
The Messenger of Allah (peace_be_upon_him) sent out an expedition. They were affected by cold. When they returned to the Messenger of Allah (peace_be_upon_him), he commanded them to wipe over turbans and stockings.
Also Ibn Khuzaymah has authenticated the Mash on Jawrabayn as an action done by Ibn Umar. And as I have related to you in the document I sent this has been related of other Sahabah: Umar, Ali, Abu Masood, Al-Bara Ibn Azib, Anas Ibn Malik, Abu Umamah, Sahl Ibn Saad, Amr Ibn Hurayth, and Ibn Abbas – Radia Allahu Anhum-, Saad Ibn Abi Waqas, Amar, Bilal, Ibn Abi Awfa, Al-Mughaira, Abu Musa. According to the most Ulema of Usool if the hadith was correct and acted upon by the companions of the Prophet ?sala Allahu Alyhi Wa Salaam- then it leads to certainty in a similar way that hadith mutawatir would.
In conclusion this hadith is deemed correct by some scholars and has been acted upon by some sahabas and also is in accordance with the Islamic principle of lifting difficulty (Haraj), so is Mash on Khufayn.
Given all of this one can only obey and follow this action of Rasulul- Sala Allahu Alyhi Wa Salam-. Allah ? Subhanahu- said: ” So take what the Messenger assigns to you, and deny yourselves that which he withholds from you” [59:7] ” You Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct)” [33:21] and other verses.
Wa Jazaka Allahu Khaiyran for sharing your information with me, but please consider that the differences of opinions on this issue goes back to the time of Sahaba, and we never heard that anybody refused to pray behind Ameer-ul-Momineen Umar or Ali ?Radia Allahu Anhum- because they made Masah on Jawrabayn or any of the companions I listed , or any of the tabeeyen who made Masah on Jawrabayn or any of the scholars after that. Nor that they have repeated their prayer after they have finished considering their prayer after one who made Masah on Jawrabayn as invalid.
