Azami 1867

Muslim narrated it in "the Prayer" (379) as previously mentioned, from Abu Ghassan, "Muaz bin Hisham narrated to us, from his father, from Amir Ahwal, from Makhul, from Abdullah bin Muhayriz, from Abu Mahzura," and he related it.Abu Dawud (502) and Ibn Majah (709) both narrated it through Hammam bin Yahya, from Amir Ahwal, that Makhul told him that Abdullah bin Muhayriz told him that Abu Mahzura told him, saying, "The Messenger of Allah ﷺ taught me the adhan in nineteen phrases, and the iqamah in seventeen phrases." He then described the adhan in detail, with the takbir repeated four times at its beginning, and it included the tarji (repetition of the shahadah), and the iqamah was similar to it, that is, similar to the adhan but said in pairs, except for two phrases that are distinguished by the tarji.Tirmidhi and Nasai both narrated it in abbreviated form and did not mention the wording of the adhan and iqamah in it. Tirmidhi said, "hasan sahih." I say, this conflicts with what Muslim narrated as mentioned before, for he did not mention the wording of the iqamah. What appears in some narrations is "and the iqamah is like that." Bayhaqi (1/417) said, "What is meant by this is not the number of phrases, but rather the type of phrases, and the detailed explanation came from some of the narrators. Hisham bin Abu Abdullah Dastawai narrated this hadith from Amir Ahwal without mentioning the iqamah in it, and that amount is what Muslim narrated in his Sahih as mentioned before. Perhaps the omission in the narration of Hammam bin Yahya was due to doubt regarding the chain for the iqamah mentioned in it." End of quote.Bayhaqi holds that this report, in his view, is not preserved, for several reasons, among them, first, that Muslim did not narrate it, and had it been preserved, Muslim would not have left it out. Second, that a contrary report has been narrated from Abu Mahzura himself. Third, that Abu Mahzura did not continue to act upon this report, nor did his children, and had this been an established ruling they would not have acted contrary to it. Zaylai mentioned this in Nasb Raya (1/268), then Zaylai quoted the words of the author of "the Imam," summarized as follows, what Bayhaqi mentioned falls under the category of preferring one narration over another, not under the category of weakening it, because the basis for grading a hadith sahih is the integrity of the narrator.I say, the basis for grading a hadith sahih is not the integrity of the narrator alone, rather the basis for grading it sahih is the absence of all factors that would weaken it, and here not all factors that would weaken it have been ruled out.The second wording in the text was narrated by Abu Dawud (503) and Ibn Majah (708), both through Ibn Jurayj, who said, "Ibn Abdul-Malik bin Abu Mahzura, meaning Abdul-Aziz, informed me, from Ibn Muhayriz, from Abu Mahzura." Tirmidhi (191) and Nasai (639) both narrated it from Bishr bin Muaz, who said, "Ibrahim bin Abdul-Aziz bin Abdul-Malik bin Abu Mahzura narrated to me, saying, my father and my grandfather both informed me, together from Abu Mahzura," except that Tirmidhi did not give the full wording of the adhan, but rather said, Bishr bin Muaz Basri said, "I said to him," that is, to Ibrahim, "'Repeat it for me,'" and he described the adhan with the tarji. Tirmidhi said, "It is a sahih hadith, and this is what is practiced upon in Makkah, and it is the view of Shafii."I say, Shafii narrated the story of Abu Mahzura's adhan in detail in Al-Umm (1/84-85), as did Ibn Majah, both through Ibn Jurayj, who said, "Abdul-Aziz bin Abdul-Malik bin Abu Mahzura informed me, from Abdullah bin Muhayriz," who was an orphan under the guardianship of Abu Mahzura bin Muayyir, when he equipped him for travel to Syria. "I said to Abu Mahzura, 'Uncle, I am setting out for Syria, and I want to ask you about your calling of the adhan.'" So Abu Mahzura told him, saying, "I went out with a group, and we were on part of the road, when a caller of the Messenger of Allah ﷺ called the adhan for prayer in the presence of the Messenger of Allah ﷺ. We heard the voice of the caller while we were turning away from him, and we shouted, mimicking him, mocking him. The Messenger of Allah ﷺ heard us, and sent some people to us, who made us sit before him. He said, 'Which of you is it whose voice I heard raised?' The people all pointed at me, and they were truthful, so he released all of them and kept me back. He said to me, 'Stand and give the call.' So I stood, and there was nothing more hateful to me than the Messenger of Allah ﷺ and than what he was commanding me to do. I stood before the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ himself dictated the call to me, saying, 'Say, 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 ﷺ, I bear witness that Muhammad is the Messenger of Allah ﷺ.'" Then he said to me, "Raise your voice, '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 ﷺ, I bear witness that Muhammad is the Messenger of Allah ﷺ, 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 then called me over when I had finished the call, and gave me a purse containing some silver. Then he placed his hand on the forelock of Abu Mahzura, and passed it over his face, then over his chest, then over his liver, until the hand of the Messenger of Allah ﷺ reached Abu Mahzura's navel. Then the Messenger of Allah said, "May Allah bless you and grant you blessing." I said, "Messenger of Allah, do you command me to give the call in Makkah?" He said, "Yes, I command you." Then all the aversion I had felt toward the Messenger of Allah ﷺ disappeared, and it all turned into love for the Messenger of Allah ﷺ. So I came to Itaab bin Usayd, the appointed agent of the Messenger of Allah ﷺ in Makkah, and I called the adhan for prayer alongside him, by the command of the Messenger of Allah ﷺ.He said, "And that was told to me by someone who met Abu Mahzura, as Abdullah bin Muhayriz informed me."Busiri said in Zawaid bin Majah, "This is a chain whose narrators are trustworthy." I say, it is not as he said, rather among them is Abdul-Aziz bin Abdul-Malik bin Abu Mahzura Jumahi, whom none but Ibn Hibban deemed trustworthy, and so Hafiz placed him at the level of "acceptable." I say, that is indeed the case, because Ibn Khuzayma narrated it in his Sahih (378), and Nasai (629), both through Ibrahim bin Abdul-Aziz bin Abdul-Malik, from his father, and from his grandfather Abdul-Malik, both together from Abu Mahzura, and he related the hadith in abbreviated form as before. Ibn Khuzayma then said, "Abdul-Aziz did not hear this report from Abu Mahzura, rather he narrated it from Abdullah bin Muhayriz, from Ibn Abdul-Malik," and he related the hadith in abbreviated form.I say, in this there is a corroboration for him from his father, and nothing prevents his father, who is Abdul-Malik, from having heard it from his own father, who is Abu Mahzura, and this is a corroboration that strengthens Abdul-Aziz's position, and that is why Ibn Khuzayma said, "The report of Ibn Abu Mahzura is firmly established and sahih in terms of transmission." End of quote.Shafii, may Allah's mercy be upon him, then said in Al-Umm, "The adhan and iqamah are as related from the family of Abu Mahzura, so whoever omits something from it, or moves something forward or back, must repeat it until he brings whatever was omitted, with everything in its proper place. The first caller and the last are equal in the adhan. I do not favor the tathwib in the Fajr prayer nor in any other, because Abu Mahzura did not relate that the Prophet ﷺ commanded the tathwib, so I dislike adding to the adhan and I dislike the tathwib after it."This is what Shafii says about the tathwib, which is the caller's saying in the Fajr prayer, "Prayer is better than sleep," twice, and this has been established in sahih hadiths, as will come in the chapter that follows.Bayhaqi (1/419) said, "In the narration of Hasan bin Muhammad bin Sabbah Zafarani, from Shafii, on the matter of how the adhan and iqamah are performed, Shafii said, 'The narration on this is a matter of effort and diligence. The adhan is five times in the day and night, in the two mosques, under the leadership of the heads of the Ansar and the Muhajirin, and the callers of Makkah are the family of Abu Mahzura. Abu Mahzura called the adhan for the Messenger of Allah ﷺ, and he taught him the adhan, then appointed him over it in Makkah, and the family of Saad Qaraz called the adhan from the time of the Messenger of Allah ﷺ in Madinah, and in the time of Abu Bakr , and all of them relate the adhan and the iqamah and the tathwib at the time of Fajr, as we have said. For if it were possible for this to be an error on the part of a whole group of them, while the people were present with them, and then someone were to come to us from the ends of the earth to teach us, it would then be permissible for him to ask about Arafah and about Mina and then contradict us, and even if he contradicted us on the appointed times, that would be more permissible for him than contradicting us on this manifest matter that is acted upon.'" End of quote. So he affirmed the tathwib.It appears from the words of Muzani in his Mukhtasar that this was what applied in the earlier position (of Shafii). Sarraj Balqini said, "What Muzani related from the earlier position is what is relied upon in practice and in issuing rulings." This is stated in the marginal notes on Al-Umm.As for what has come regarding the tarji, Shaykh Muhammad Anwar Kashmiri Hanafi said in Fayd Bari (1/158), "There is no doubt that the adhan in Makkah was given with the tarji, continuing in unbroken succession down to the time of Shafii, may Allah's mercy be upon him, so he chose it for this reason, and it cannot be denied, nor is it advisable to interpret it away otherwise, for how could it be otherwise, when it used to be called out from atop the minarets and pulpits. So there is, upon close examination, no real dispute over it except regarding which practice is more excellent, even though an alternative interpretation is possible, as mentioned by Tahawi, the author of Al-Hidayah, and Ibn Jawzi."