Azami 1912

It was narrated by Abu Abbas Sarraj in his Musnad (72), from Muhammad bin Aqeel, who said, "Hafs narrated to us." And Ahmad bin Hafs bin Abdullah narrated to us, saying, "My father narrated to me," saying, "Ibrahim bin Tahman narrated to me," and Sulayman Amash narrated to us, from Mujahid, from Ibn Umar, and he related the hadith. Its chain of transmission is sahih, and Hafiz mentioned in Talkhis (1/207) that Diya graded it sahih in Mukhtarah after attributing it to Abu Abbas Sarraj.However, Bayhaqi narrated it (1/431) via Hafs bin Abdullah, from Ibrahim bin Tahman, and criticized it based on what Ammar bin Raziq narrated, from Amash, from Mujahid, from Abdullah bin Umar, who said, the Messenger of Allah ﷺ said, "The muazzin is forgiven to the extent of his voice's reach, and every moist and dry thing that hears his voice bears witness for him." This portion alone is what is narrated as the words of the Prophet, without the other hadith. End of quote.I say, the hadith of Ammar bin Raziq was already covered in the chapter on raising the voice for the call to prayer and the merit of the adhan. Ibn Turkmani responded to Bayhaqi, saying, "If Bayhaqi's intent by this was that it is an addition from someone else, especially given that the two texts are distinct from each other in meaning, then they are two independent hadiths. Some narrators related one of them, while others shared in that narration and also related the other hadith on their own."I say, what Ibn Turkmani said is a sound point according to the methodology of hadith scholarship.As for his saying, "The imam is a guarantor," the linguists said, the word "guarantor" (damin) in the speech of the Arabs means "shepherd" or "guardian," and "guarantee" (daman) means "guardianship." So "the imam is a guarantor" means that he safeguards the prayer and the number of cycles on behalf of the people. It was also said to mean that he is a guarantor of the supplication, encompassing them all in it, without it being restricted to himself apart from them. This is not related in any way to the kind of guarantee that entails financial liability. Some scholars interpreted it to mean that he bears the recitation on their behalf in certain situations, and likewise he bears standing on their behalf if someone joins him while he is in the bowing position. This was noted by Khattabi.