Azami 1856

With this wording, Ibn Khuzayma (363) narrated it via Saeed bin Yahya bin Saeed Umawi, from his father, who said, Muhammad bin Ishaq narrated to us, from Muhammad bin Ibrahim bin Harith, from Muhammad bin Abdullah bin Zayd, from his father, and he mentioned the hadith.Via Saeed bin Yahya, Tirmidhi (189) narrated it similarly, and Abu Dawud (499) and Ibn Majah (706) both narrated it via Ibn Ishaq, who said, Muhammad bin Ibrahim Taymi narrated to us, and they both mentioned the wording of the adhan in full. In it, Ibn Ishaq explicitly stated that he heard it directly, so the suspicion of concealment in transmission is removed from him. Their wording also shows that his adhan came after the hadith of Ibn Umar. Here now are the words of the adhan."Allah is greatest, Allah is greatest, Allah is greatest, Allah is greatest, I bear witness that there is no god but Allah, I bear witness that there is no god but Allah, I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah, come to prayer, come to prayer, come to success, come to success, Allah is greatest, Allah is greatest, there is no god but Allah."He said, And when you give the call to begin prayer, you say, "Allah is greatest, Allah is greatest, I bear witness that there is no god but Allah, I bear witness that Muhammad is the Messenger of Allah, come to prayer, come to success, prayer has begun, prayer has begun, Allah is greatest, Allah is greatest, there is no god but Allah."Khattabi said, This hadith and the story have been narrated through different chains, and this chain is the most sahih of them. In it, he doubled the adhan and made the call to begin prayer single. Bayhaqi, in Sunan al-Kubra (1/391), transmitted that Bukhari graded it sahih.Ibn Khuzayma said, I heard Muhammad bin Yahya say, Among the reports of Abdullah bin Zayd about the story of the adhan, there is no report more sahih than this one, because Muhammad bin Abdullah bin Zayd heard it from his father, while Abdul-Rahman bin Abu Layla did not hear it from Abdullah bin Zayd. Sahih Ibn Khuzayma (1/193).What is meant by the hadith of Ibn Abu Layla is what Ibn Abu Layla narrated, from Amr bin Mura, from Abdul-Rahman bin Abu Layla, from Abdullah bin Zayd, who said, The adhan of the Messenger of Allah ﷺ was in pairs, both in the adhan and in the call to begin prayer.Daraqutni (241/1), after narrating it via Uqba bin Khalid from Ibn Abu Layla, said, Ibn Abu Layla here is the judge Muhammad bin Abdul-Rahman, who is daif in hadith and poor in memory. As for Ibn Abu Layla [meaning Abdul-Rahman bin Abu Layla], his hearing from Abdullah bin Zayd is not established. Amash and Masudi related, from Amr bin Mura, from Ibn Abu Layla, from Muaz bin Jabal, but this is not established either. The correct view is what Thawri and Shuba narrated, from Amr bin Mura and Husayn bin Abdul-Rahman, from Ibn Abu Layla, with a break in the chain, while the hadith of Ibn Ishaq, from Muhammad bin Ibrahim, from Muhammad bin Abdullah bin Zayd, from his father, is connected, and this is contrary to what the Kufans narrated. End of quote.Muhammad bin Yahya Dhuhli said, Ibn Abu Layla did not meet Ibn Zayd.Ibn Khuzayma said, This is the report of the Iraqis who used it as evidence from Abdullah bin Zayd for doubling the adhan and the call to begin prayer, and in their chains there is the confusion I have explained. Abdul-Rahman bin Abu Layla did not hear from Muaz bin Jabal, nor from Abdullah bin Zayd bin Abd Rabbih, the one associated with the adhan, so it is not permissible to use an unestablished report as evidence against established reports. Sahih Ibn Khuzayma (200/1).Bayhaqi said, This hadith, despite the disagreement about its chain, has a break in it, because Abdul-Rahman bin Abu Layla did not meet Muaz nor Abdullah bin Zayd, and he did not name who narrated it to him from either of them, or from one of them.Then he quoted the words of Ibn Khuzayma as I have mentioned, then he said, Reports on this subject have also been narrated through other routes, all of them daif, and I have explained their weakness in Khilafiyat. The best chain narrated for doubling the call to begin prayer is the hadith of Abdul-Rahman bin Abu Layla, and if it is sahih, then every adhan narrated as doubled came after the vision of Abdullah bin Zayd, which would make it more fitting than what was narrated about his vision, given the disagreement over the details of his vision regarding the call to begin prayer.The people of Madinah narrate it as single, while the Kufans narrate it doubled, and the chain of the Madinans is connected while the chain of the Kufans has a break in it. Along with the connected chain of the Madinans there is also the broken-chain report of Saeed bin Musayab, who is the most reliable of the Successors when it comes to such broken-chain narrations. Then there is what we have narrated about the command to make it single afterward, and the practice of the people of the two sanctuaries. End of quote. Sunan al-Kubra (421/1).As for what Ibn Abu Shayba (2131) narrated from Waki, who said, Amash narrated to us, from Amr bin Mura, from Abdul-Rahman bin Abu Layla, who said, The companions of the Messenger of Allah ﷺ narrated to us that Abdullah bin Zayd Ansari came to the Prophet ﷺ and said, "Messenger of Allah, I saw in a dream as if a man stood up, wearing two green garments, on the remains of a wall, and he gave the adhan in pairs, and gave the call to begin prayer in pairs, and sat for a pause." He said, Bilal heard of this, so he stood and gave the adhan in pairs, and gave the call to begin prayer in pairs, and sat for a pause. So despite the strength of its chain, this is irregular, because of what has been established as contrary to it regarding making the call to begin prayer single.