Azami 2020

Bukhari narrated it in the Book of Adhan (764) from Abu Asim, from Ibn Jurayj, from Ibn Abu Mulayka, from Urwa bin Zubayr, from Marwan, and he related the hadith. Abu Dawud narrated it (812) via Abdul-Razzaq, from Ibn Jurayj with the same chain, and in it he said, I asked, "What are the two longest ones?" He said, "Araf, and the other is Anaam." He said, I also asked Ibn Abu Mulayka, and he told me on his own authority, "Maidah and Araf." In Nasai (991), from Muhammad bin Abdul-Ala, who related to us from Khalid, who related to us from Ibn Jurayj with the same chain, it states, I said, "O Abu Abdullah, what is the longer of the two longest ones?" He said, "Araf." He also narrated it (989) through another route, from Abu Aswad, that he heard Urwa bin Zubayr relating from Zayd bin Thabit that he said to Marwan, "O Abu Abdul-Malik, do we recite in Maghrib "Say, He is Allah, the One" and "Indeed, We have granted you Kawthar"?" He said, "Yes." He said, "Then I swear, I saw the Messenger of Allah recite in it the longer of the two longest ones, "Alif Lam Mim Sad"."His statement, "the longer of the two longest ones" (tula al-tulayayn), tula is the feminine form of atwal (longest), and tulayayn is the dual form of tula. In some narrations it appears as "atwal al-tulayayn" with the masculine form. However, their meaning was not explained in Sahih Bukhari, perhaps because of the difference of opinion over their interpretation and over who said it.The Mufassal (the section of shorter surahs) is divided into three parts. The long portion of the Mufassal runs from Surah Hujurat to Surah Buruj, the middle portion runs from Surah Buruj to Surah Lam Yakun, and the short portion runs from Surah Lam Yakun to the end of the Quran. However, this general statement must be qualified to mean only part of the surah, since it would not be possible to recite the whole of Surah Araf, or Anaam, or Maidah in Maghrib prayer given how little time it takes. Zayd's objection to Marwan was directed at his habitual practice of reciting the short surahs of the Mufassal, not because shortness itself was objectionable, but because of the habitual nature of it, based on his assumption that the long surahs, or even part of them, should not be recited in Maghrib.However, Nasai narrated (991) via Ibn Abu Hamza, from Hisham bin Urwa, from his father, from Ayesha, that the Messenger of Allah recited Surah Araf in Maghrib prayer, dividing it between the two rak'ahs. End of narration. Yet the scholars of hadith have judged that the mention of Ayesha in this chain is shaz (anomalous), and that the correct, well-preserved version is that this comes from the hadith of Zayd bin Thabit. So it seems he recited it once or twice to demonstrate that lengthening the recitation is permissible when it does not cause hardship for those following him in prayer. As for making it a habitual practice, that is not permissible, based on his statement , "When any of you leads the people in prayer, let him make it light."Abu Dawud holds the view that reciting the longer of the two longest surahs in Maghrib prayer was abrogated, based on Urwa's practice of reciting something similar to what people commonly recite today, such as Surah Adiyat and similar surahs. Since Urwa, the narrator of the report, was observed acting contrary to it, this was taken to mean that he had come to know of something that abrogated it. Abu Dawud narrated this from Musa bin Ismail, from Hammad, who informed us from Hisham bin Urwa, from his father, relating something similar. Abu Dawud said, "This indicates that the earlier ruling was abrogated," and he said, "This is more sahih."He then narrated from Ahmad bin Saeed Sarakhsi, from Wahb bin Jareer, from his father, who said, I heard Muhammad bin Ishaq relating from Amr bin Shuayb, from his father, from his grandfather, that he said, "There is no surah of the Mufassal, small or large, but that I heard the Messenger of Allah lead the people in reciting it during the obligatory prayer." Although Muhammad bin Ishaq was known to practice tadlis, he explicitly stated that he heard directly from Amr bin Shuayb, which removes any suspicion of tadlis in this instance, and his hadith is hasan when he states his source explicitly.