Azami 1964

Abu Dawud (823) and Tirmidhi (311) both narrated it through the route of Muhammad bin Ishaq, from Makhul, from Mahmud bin Rabi, from Ubada bin Samit, who related it. Tirmidhi said, "Hasan." I say, the chain contains Muhammad bin Ishaq, who is a mudallis and narrated it with "an" (without stating direct hearing). However, Daraqutni (319/1), and Bayhaqi through his route (2/164), narrated from Ibn Sayd, who said, narrated to us Ubaydullah bin Saad, who said, narrated to us my uncle, who said, narrated to us my father, from Ibn Ishaq, who said, Makhul narrated this to me and said in it, He said, "I see you reciting behind your imam when he recites aloud." We said, "Yes, by Allah, O Messenger of Allah, we do it hastily." He said, "Do not do so except with Umm Quran, for there is no prayer for one who does not recite it."Bayhaqi transmitted from Daraqutni that he said, "This is a hasan chain." I say, that is indeed so, but Daraqutni's statement is not in this place. Rather, he said that after narrating the hadith from Ibn Ishaq with "an" (without stating direct hearing), just as Abu Dawud and Tirmidhi did.Among those who explicitly declared it sahih were Ibn Khuzayma in his Sahih (1581) and Ibn Hibban (1785). Bayhaqi said in Qiraah Khalf Imam (114), after narrating this hadith through the route of Daraqutni, "This is a sahih chain, in which the hearing of Muhammad bin Ishaq from Makhul is mentioned." Muhammad bin Ismail Bukhari, may Allah have mercy on him, related this hadith in his book Wujub Qiraah Khalf Imam from Ahmad bin Khalid Wahbi, from Muhammad bin Ishaq, and relied on it as evidence, saying, "I saw Ali bin Abdullah Madini relying on the hadith of Ibn Ishaq as evidence." He said, and Ali reported, from Ibn Uyayna, "I have not seen anyone accuse Ibn Ishaq." He then cited the statements of the imams who affirmed Ibn Ishaq's reliability.I say, Ibn Ishaq did not narrate this alone. Rather, Zayd bin Waqid corroborated him, narrating from Makhul, from Nafi bin Mahmud bin Rabi Ansari. Nafi said, Ubada bin Samit was late for the dawn prayer, so Abu Naeem the muezzin gave the call to begin the prayer, and Abu Naeem led the people in prayer. Ubada arrived, and I was with him, and we lined up behind Abu Naeem, who was reciting aloud. Ubada began reciting Umm Quran. When the prayer ended, I said to Ubada, "I heard you reciting Umm Quran while Abu Naeem was reciting aloud." He said, "Yes. The Messenger of Allah ﷺ once led us in one of the prayers in which the recitation is said aloud." He said, "The recitation became confused for him, and when he finished, he turned to face us and said, 'Do you recite when I recite aloud?' Some of us said, 'We do that.' He said, 'Do not, for I say to myself, why is the Quran being contested with me? So do not recite anything of the Quran when I recite aloud, except Umm Quran.'"Abu Dawud (824) narrated it, saying, narrated to us Rabi bin Sulayman Azdi, who said, narrated to us Abdullah bin Yusuf, who said, narrated to us Haytham bin Humayd, who said, Zayd bin Waqid informed me, and he related the hadith.Nasai narrated it in his Kubra (994) and Sughra (920) from Hisham bin Ammar, from Sadaqa, from Zayd bin Waqid, from Haram bin Hakeem, from Nafi bin Mahmud bin Rabi (in both places corrupted to "Rabia"), from Ubada bin Samit, who said, The Messenger of Allah ﷺ led us in one of the prayers in which the recitation is said aloud, and he said, "None of you should recite when I recite aloud, except Umm Quran."Nafi bin Mahmud is "mastur" (of obscure status), as Ibn Hajar said in Taqrib, though some scholars accept the like of him in corroborating narrations. As for Dhahabi, he said in Kashif, "trustworthy." Daraqutni said, after narrating it through the route of Zayd bin Waqid, "They are all trustworthy" (319/1). Bayhaqi said in his book Qiraah, "Its chain is sahih." Ibn Hibban mentioned him among the trustworthy narrators, and Abu Dawud and Munziri remained silent about it. Perhaps Ibn Hajar was misled by the statement of Ibn Abdul-Barr, who said of him, "unknown." As for Ibn Hajar himself, he transmitted Daraqutni's ruling that it is a hasan hadith, and he held the view that Makhul narrated two hadiths, one from Nafi and one from his father Mahmud, both from Ubada bin Samit, while with Zuhri the report from Mahmud bin Rabi is abridged and not fully detailed.Daraqutni said, "Makhul heard this hadith from Mahmud bin Rabi, and from his son Nafi bin Mahmud bin Rabi, and Nafi bin Mahmud and his father Mahmud bin Rabi both heard it from Ubada bin Samit ."Bukhari narrated it in Juz Qira Khalf Imam (71) through the route of Zayd bin Waqid, from Haram bin Hakeem and Makhul, from Abu Rabia Ansari, from Ubada bin Samit, and he related the story of Abu Naeem. In it, "None of you should recite when the recitation is said aloud, except Umm Quran."Makhul is Dimashqi, described as a mudallis, and it was said that he was inconsistent in narrating this hadith. However, its coming through another route, together with a corroborating report from the hadith of Anas (to come later), indicates that he neither practiced tadlis nor was inconsistent here. For this reason many scholars declared it sahih, among them Daraqutni, Ibn Khuzayma, Ibn Hibban, Hakim, Bayhaqi, and others. Nawawi, in Khulasa (1163), transmitted the rulings of Tirmidhi, Daraqutni, Khatib, and Bayhaqi, and affirmed them.As for those who reported it as stopped (mawquf) or disconnected (mursal), that does not weaken the position of those who reported it as raised (marfu) and connected. Bayhaqi said, "It is the way of the scholars to narrate a hadith once, connecting it fully, and another time narrating it as disconnected, until when asked about its chain they then mention it. So the hadith is, for them, both connected and stopped, and they mention it once as connected and once as stopped. The evidence stands with both its connected and its stopped versions. The connecting of it by those who connected it indicates the soundness of the source of the hadith for those who left it disconnected, and the disconnecting of it by those who disconnected it is a witness to the soundness of the hadith for those who connected it. All of this indicates the wide circulation of this hadith from Ubada bin Samit, from the Prophet ﷺ, and then from his own ruling on it as a stopped report. Indeed, whoever is astonished at his recitation behind the imam in what the imam recites aloud is astonished only because of the position of those who held that recitation behind the imam should be abandoned in what the imam recites aloud, on account of the Prophet's ﷺ saying, 'Why am I being contested with the Quran,' without having heard the Prophet's exception permitting the silent recitation of Fatihah, and his saying, ﷺ 'For there is no prayer for one who does not recite it.' Ubada bin Samit heard it, mastered it, conveyed it, and made it known, so it became obligatory to refer to it in this matter." End of quote.He then narrated it from Abu Tayyib Muhammad bin Ahmad Dhuhli, who said, narrated to us Muhammad bin Sulayman bin Faris, who said, narrated to me Abu Ibrahim Muhammad bin Yahya Saffar, and he was our neighbor, who said, narrated to us Uthman bin Umar, from Yunus, from Zuhri, from Mahmud bin Rabi, from Ubada bin Samit, who said, The Messenger of Allah ﷺ said, "There is no prayer for one who does not recite Fatihah behind the imam."Abu Tayyib said, "I said to Muhammad bin Sulayman, 'Behind the imam?' He said, 'Behind the imam.'" This chain is sahih, and the addition contained in it is like the addition found in the version of Makhul and others. It is, from Ubada bin Samit, sahih and well known through many routes, and Ubada bin Samit ﷺ was among the greatest companions of the Messenger of Allah ﷺ and their jurists. End of quote. (135)As for his saying "hadha," it carries a shaddah on the dhal and a tanween, meaning "he does so with haste." Hadhdh means intense speed.