Azami 2718

Abu Dawud (1333) and Tirmidhi (2919) both narrated it from the hadith of Ismail bin Ayyash, from Buhayr bin Saad, from Khalid bin Madan, from Kathir bin Mura Hadrami, from Uqba bin Amir Juhani, and he related the hadith. Its isnad is hasan because of Ismail bin Ayyash, for he is daif in what he narrates from those outside his own region, but trustworthy in what he narrates from the people of his own region, and this narration belongs to the latter category. Moreover, he was not alone in narrating it, for Muawiya bin Salih corroborated him, from Buhayr bin Saad, and through this route Nasai (2561), Ibn Hibban (734), Ahmad (17444, 17368) and Abu Yaala (1737) narrated it. This isnad is hasan, for Muawiya bin Salih, that is, Ibn Hudayr Hadrami, is disputed, some scholars regarded him as reliable, while Yahya bin Saeed and Ibn Main criticized him, yet his hadith is hasan, especially when corroborated.In Nasai's version, "Buhayr bin Saad" was corrupted into "Yahya bin Saeed." Nasai (1663) also narrated it through another route from Kathir bin Mura with the same wording.As for what Hakim (1/555) narrated through the route of Yahya bin Ayub, from Buhayr bin Saad, he placed the hadith within the musnad of Muaz bin Jabal, but Yahya bin Ayub, who is Ghafiqi and has been described as having poor memory, erred in this. Hakim was mistaken in graded the hadith sahih and considering it to meet the standard of Bukhari.The disapproval of reciting aloud is understood to refer to raising the voice excessively, because that involves showing off and disturbing others. As for moderation and restraint, there is no harm in that, as shown by the hadith of Abu Qatada and Abu Hurairah.Tirmidhi said, "The meaning of this hadith is that the one who recites the Quran quietly is better than the one who recites it aloud, because secret charity is better in the view of scholars than open charity. The meaning of this, according to scholars, is so that a man may be safe from self-conceit, for the one who performs a deed quietly need not fear self-conceit as one might fear it when the deed is done openly." End of quote.It has also been said that its meaning refers to reciting aloud along with the imam.As for a corroborating witness, what has been narrated from Abu Umama in a raised report, "The one who recites the Quran aloud is like the one who gives charity openly, and the one who recites the Quran quietly is like the one who gives charity secretly," is very daif, and it is not suitable to serve as a corroborating witness for the hadith of Uqba bin Amir. Tabarani narrated it in Al-Kabir. Haythami said in Majma al-Zawaid (2/266), "Tabarani narrated it in al-Kabir through two routes, in one of them is Bashir bin Numayr, who is discarded, and in the other is Ishaq bin Malik, whom Azdi declared daif." End of quote.I say, the first route was narrated by Tabarani (8/285), from Khalaf bin Amr Ukbari, who said, Ghassan bin Fadl Ghallabi narrated to us, who said, Amr bin Ali Muqaddami narrated to us, from Bashir bin Numayr, from Qasim, from Abu Umama, and he related the same. The second route was narrated by Tabarani (8/209), from Ahmad bin Nadr Askari, who said, Sulayman bin Salama Khubairi narrated to us, who said, Baqiya bin Walid narrated to us, from Ishaq bin Malik Hadrami, from Yahya bin Harith, from Qasim, from Abu Umama, and he related the same.Thus "Bashir bin Numayr" appears in Tabarani and in Majma al-Zawaid, but the correct form is "Bishr bin Numayr," without the ya, and he is Qushayri, from the people of Basra, who narrates from Qasim bin Abdul-Rahman. Ibn Hibban said in Al-Majruhin (131), "His hadith is very objectionable, and I do not know whether the confusion in his hadith comes from Qasim, or from both of them, for Qasim is of no standing in hadith, and most of what Bishr narrates is from Qasim, so this is the source of the confusion regarding him." Ibn Adi said in Al-Kamil (2/441), "Most of what he narrates from Qasim and from others is not corroborated, and he is daif as they have said."As for Ishaq bin Malik Hadrami, a Levantine, he too is daif, as Azdi said, and Ibn Qattan said, he is unknown. See his biography in Al-Mizan and Al-Lisan.