Azami 1871

Narrated by Abu Dawud (510) and Nasai (628), both from the hadith of Shuba, who said, I heard Abu Jafar narrating from Muslim Abu Muthanna, from Ibn Umar, and he mentioned the hadith. Ibn Khuzayma graded it sahih (374). Shuba said, I did not hear from Abu Jafar anything other than this hadith. In another narration with Nasai (21/2) from Shuba, he said, I heard Abu Jafar, the muezzin of Masjid Uryan, from Abu Muthanna, the muezzin of the congregational masjid, who said, I asked Ibn Umar about the adhan, and he mentioned it.Abu Jafar is Muhammad bin Ibrahim bin Muslim bin Mihran bin Muthanna the muezzin, and he is sometimes attributed to his father's grandfather or his grandfather's grandfather. His hadith is hasan. Ibn Main said, There is no harm in him. Daraqutni said, He is from Basra, he narrates from his grandfather, and there is no harm in either of them. Ibn Adi said, He has only a small amount of hadith, and the amount he has is not enough to distinguish his truthfulness from falsehood, and someone like him has his hadith graded hasan.As for his grandfather, Muslim bin Mihran bin Muthanna, who is sometimes attributed to his grandfather, Abu Zura and others affirmed his reliability, and the Hafiz placed him at the rank of "reliable."This is the sound and established position regarding doubling the adhan and making the iqama singular, except for the phrase "the prayer has begun," which is repeated twice. Hakim also graded it sahih (198/1), except that he erred in identifying Abu Jafar, saying he was Umayr bin Yazid bin Habib Khatmi. The correct identification is Muhammad bin Ibrahim bin Muslim, as I have mentioned. He is the muezzin of Uryan, while Khatmi was not known to be the muezzin of Uryan.As for what Abu Dawud (507) narrated from the hadith of Masudi, from Amr bin Mura, from Ibn Abu Layla, from Muaz bin Jabal, who said, The prayer was changed through three states, and fasting was changed through three states, and he narrated the full text of the hadith. Ibn Muthanna related from it only the story of their praying toward Bayt al-Maqdis. He said, The third state was that the Messenger of Allah came to Madinah and prayed, meaning toward Bayt al-Maqdis, for thirteen months. Then Allah, exalted is He, revealed this verse, "We have certainly seen the turning of your face toward the heaven, so We will surely turn you to a qibla that pleases you. Turn your face toward Masjid al-Haram, and wherever you are, turn your faces toward it. Indeed, those who were given the Scripture know that it is the truth from their Lord, and Allah is not unaware of what they do" [Baqarah 2:144]. So Allah, exalted is He, directed him toward the Kaaba. And his hadith ended there.Nasr named the man who had the vision. He said, Abdullah bin Zayd, a man from the Ansar, came, and he said regarding him, He faced the qibla and said, "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," twice, "Come to success," twice, "Allah is greatest, Allah is greatest. There is no god but Allah." Then he paused briefly, then he said it again in the same way, except that he added after saying "Come to success," "The prayer has begun, the prayer has begun." He said, The Messenger of Allah said, "Teach it to Bilal," so Bilal called the adhan with it.Shuba also narrated it from Amr bin Mura, who said, I heard Ibn Abu Layla. Ibn Muthanna narrated to us, Muhammad bin Jafar narrated to us, from Shuba, from Amr bin Mura, I heard Ibn Abu Layla say, The prayer was changed through three states. He said, Our companions narrated to us that the Messenger of Allah said, "I would indeed like the prayer of the Muslims," or he said, "of the believers," "to be unified, to the point that I considered sending men into the houses to call the people to the time of prayer, and I considered ordering men to stand on the fortified towers calling the Muslims to the time of prayer, until they nearly used clappers or were about to use clappers."He said, Then a man from the Ansar came and said, O Messenger of Allah, when I returned after seeing your concern, I saw a man as if wearing two green garments. He stood on the masjid and called the adhan, then sat for a while, then stood and said it again in the same way, except that he said, "The prayer has begun." And were it not that people would say, Ibn Muthanna said, "that you would say," I would say that I was awake, not asleep. The Messenger of Allah said, and Ibn Muthanna said, "Allah has indeed shown you something good," while Amr did not say, "Allah has shown you something good," "so go to Bilal and let him call the adhan."He said, Umar then said, I too had seen the same as what he saw, but since he preceded me, I felt shy to mention it.He said, Our companions narrated to us, saying, When a man came asking, he would be informed of what had already passed of their prayer, and that they had stood with the Messenger of Allah, some standing, some bowing, some sitting, and some praying along with the Messenger of Allah. Ibn Muthanna said, Amr said, Husayn narrated it to me, from Ibn Abu Layla, up until Muaz came. Shuba said, I also heard it from Husayn, and he said, I do not consider him to be in a sound state, up to his statement, "so do likewise."Bayhaqi said in Marifah (257/2), "The hadith of Abdul-Rahman bin Abu Layla concerning the vision of Abdullah bin Zayd about the adhan and iqama being doubled, and the statement of the Prophet, 'Teach it to Bilal,' and Abdul-Rahman's account of Bilal's adhan and iqama in some of the narrations from him, is a hadith disputed with regard to Abdul-Rahman. It has been narrated from him as coming from Abdullah bin Zayd, and it has been narrated from him saying, 'Our companions among Muhammad's followers narrated to us that Abdullah bin Zayd...', and it has been narrated from him, from Muaz bin Jabal, in the story of Abdullah bin Zayd. Muhammad bin Ishaq bin Khuzayma said, 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."Bayhaqi said, And just as he did not hear from either of them, he also did not hear from Bilal, nor did he witness his adhan. He said, Abdul-Rahman bin Abu Layla was born six nights before the end of Umar's caliphate, while Muaz bin Jabal died at Amwas in the year of the plague in Syria during Umar's caliphate, and Bilal died in Damascus in the year twenty. So all of this establishes conclusively the disconnection in the hadith of Abdul-Rahman bin Abu Layla, as Shafii said.Bayhaqi then said, Giving preference based on an addition is only permissible after the addition has been established, and we have already mentioned the weakness of the narration of whoever narrated the doubling of the iqama in this story. Then there is the hadith of Anas bin Malik, upon whose soundness the people of knowledge in hadith have agreed, and the hadith of Ibn Umar indicates that the matter came to be that the iqama should be singular, even if it had been doubled before that. This concludes Bayhaqi's statement, summarized.In this there is a refutation of those who make this hadith of Abu Mahzura an abrogator of the hadith of Anas bin Malik, because the hadith of Bilal was from when the adhan was first legislated, while the hadith of Abu Mahzura was from the year of Hunayn, and there is a long period between them. So they said, A daif hadith cannot serve as an abrogator of a sahih hadith, or of one stronger than it, because one of the conditions of abrogation is that the abrogating text be stronger than the abrogated one, and that combining the two be impossible.Some scholars have held that the phrase "doubling of the iqama" is not preserved in the hadith of Abu Mahzura, since the hadith of Abu Mahzura does not match the hadith of Anas in any way. Rather, what is sound and established from Abu Mahzura is the opposite of this hadith, namely that the Prophet ordered him to make the adhan in pairs and the iqama singular.Furthermore, even though the hadith of Abu Mahzura occurred after the conquest of Makkah, the Prophet returned to Madinah and confirmed Bilal in the adhan of Abdullah bin Zayd. Hazimi related in his book Nasikh wal-Mansukh, through the route of Abu Bakr Khallal, Muhammad bin Ali informed me, Athram informed us, saying, It was said to Abu Abdullah, meaning Ahmad bin Hanbal, Is it not the case that the hadith of Abu Mahzura came after the hadith of Abdullah bin Zayd, since the hadith of Abu Mahzura was after the conquest of Makkah? He said, Did the Prophet not return to Madinah and confirm Bilal in the adhan of Abdullah bin Zayd?And with the same chain, Khallal said, Abdul-Malik bin Abdul-Hameed informed me, saying, I discussed with Abu Abdullah the matter of Abu Mahzura's adhan, and he said, Yes, Abu Mahzura used to call the adhan, and he affirmed the doubling in Abu Mahzura's adhan, but the adhan of Bilal is the final form of the adhan. End of quote. See Nasb Raya (273/1).As for what Abu Dawud and Ibn Majah narrated through the route of Hammam bin Yahya, from Amir Ahwal, from Makhul, from Abdullah bin Muhayriz, from Abu Mahzura, who said, The Messenger of Allah taught me the adhan in nineteen phrases and the iqama in seventeen phrases, this has already been mentioned and shown to be daif in the chapter on tarji in the adhan.This is among the soundest of what has been reported concerning the doubling of the iqama, and you have seen the weakness within it, so what about narrations weaker than this, since all of them are flawed by disconnection, being a mursal report, or being merely a stopped report attributed to a companion. See what Zaylai mentioned regarding this in Nasb Raya (1/270), and the Hafiz in Diraya (110/1).As for what has been reported as a raised hadith, "Whoever calls the adhan should also give the iqama," this is daif. It was narrated by Abu Dawud (514), Tirmidhi (199), and Ibn Majah (717), all through the route of Abdul-Rahman bin Ziyad Afriqi, from Ziyad bin Nuaym, from Ziyad bin Harith Sudai, who said, I was with the Messenger of Allah on a journey, and he ordered me, so I called the adhan. Bilal then wanted to give the iqama, but the Messenger of Allah said, "The brother of Sudaa has already called the adhan, and whoever calls the adhan should also give the iqama." Abdul-Rahman bin Ziyad is daif according to the people of knowledge. See Minna Kubra (383/1).Tirmidhi said, We only know the hadith of Ziyad through the hadith of Afriqi, and Afriqi is daif according to the people of hadith. Yahya bin Saeed Qattan and others declared him daif. Ahmad said, I do not write down the hadith of Afriqi. He said, But I saw Muhammad bin Ismail strengthening his standing and saying, His hadith is close to acceptable. End of quote.Bayhaqi said in Sunan al-Kubra (399/1), It has a supporting witness from the hadith of Ibn Umar, though its chain contains weakness. It is narrated through the route of Saeed bin Rashid Mazini, Ata bin Abu Rabah narrated to us, from Ibn Umar, that the Prophet was on a journey, and the time of prayer came, so the people dismounted and sought Bilal but could not find him. A man stood and called the adhan, then Bilal came. The people said, A man has already called the adhan. So the people waited while he was asleep. Then Bilal wanted to give the iqama, but the Prophet said to him, "Gently, Bilal, for it is only the one who called the adhan who should give the iqama." Bayhaqi said, Saeed bin Rashid alone narrated this, and he is daif. End of quote.I say, this is then contradicted by what Abu Dawud (512), Ahmad (4/42), and Bayhaqi (399/1) narrated through the route of Muhammad bin Amr Waqifi, from Muhammad bin Abdullah Ansari, from his uncle Abdullah bin Zayd, that he saw the adhan in a dream, so he came to the Prophet and mentioned it to him, and Bilal called the adhan. He said, My uncle came to the Prophet and said, O Messenger of Allah, I see the vision, yet Bilal calls the adhan. He said, "Then you give the iqama," so my uncle gave the iqama. Muhammad bin Amr Waqifi is daif.So two daif hadiths contradict each other. Whoever adopted the hadith of Sudai, and that was Shafii, said, Whoever calls the adhan should also give the iqama, treating the hadith of Sudai as an abrogator due to its later date. Most of the people of knowledge, including Malik and Abu Hanifa, went to the view that it is permissible otherwise, based on the hadith of Abdullah bin Zayd. See for further detail Minna Kubra (1/384).