Azami 2721

Malik related it in "The Prayer" (29) from Yahya bin Saeed, from Muhammad bin Ibrahim bin Harith Taymi, from Abu Hazim Tammar, from Bayadi, and he mentioned it. Imam Ahmad (19022), Nasai in "Al-Kubra" (3364, 8091), and Baghawi in "Sharh al-Sunnah" (608) all related it, all of them by way of Malik with the same chain. Ibn Abdul-Barr said in "Tamhid" (23/309), "The hadith of Bayadi and the hadith of Abu Saeed are both established and sahih." I have not been able to determine Bayadi's name. He was a man from Banu Bayada of the Ansar, and this does not harm the soundness of the hadith, since he is a companion. Abu Hazim Tammar was placed by Hafiz in the rank of "acceptable," meaning if he is corroborated. Indeed he has been corroborated by Ata bin Yasar, as related by Ibn Abu Asim in "Al-Ahad wal-Mathani" (2007), paired with Abu Hazim. Nasai also related it in "Al-Kubra" (1361, 1360) by way of Ata bin Yasar alone, from a man of Banu Bayada of the Ansar. He was also corroborated by Abu Salama, as related by Nasai in "Al-Kubra" (3363). With these corroborations the chain is raised to hasan li-ghayrihi. There is other discussion regarding Abu Tammar besides this, see "Tahdhib al-Tahdhib."However, Baghawi interpreted the prohibition against raising the voice in this hadith as applying specifically to when one is behind the imam. He said, "The sunnah in recitation, and in every remembrance one utters behind the imam, is that one should make himself hear it, without overpowering his neighbor. Shabi said, 'When you recite the Quran, recite it in a manner that your ears can hear and your heart can comprehend, for the ear is an intermediary between the tongue and the heart.'"On this subject there is also a report from Abu Hurairah that Abdullah bin Hudhafa Sahmi stood to pray and raised his voice in his prayer, so the Prophet ﷺ said, "O Ibn Hudhafa, do not make me hear you, but make your Lord hear you ." Imam Ahmad (8326) and Bazzar in "Kashf Astar" (727) both related it, from the hadith of Wahb bin Jareer, from his father, from Numan, narrating from Zuhri, from Abu Salama, from Abu Hurairah, and he mentioned the hadith. Its chain is daif, for Numan is Ibn Rashid Jazari, Abu Ishaq Raqqi, whom Ibn Main, Abu Dawud, and Nasai declared daif. Imam Ahmad said, "His hadith is disordered." Bukhari said, "There is much error in his hadith, though he is fundamentally truthful," and he included him among the daif narrators. However, Ibn Abu Hatim said, "I heard my father say, 'He is to be shifted from that category.'" This is because Abu Hatim held a good opinion of him despite acknowledging that there is much error in his hadith. Such a narrator's hadith cannot be graded hasan on its own, but there is no harm in accepting him in corroborations, since in that case he would not have erred.As for Haythami, he said in "Majma" (2/265), "Ahmad, Bazzar, and Tabarani in "Al-Kabir" related it, except that he said, 'from Abu Salama, that Abdullah bin Hudhafa...' and the narrators of Ahmad are the narrators of the Sahih." I say, it is as he said, for Numan bin Rashid is among the narrators of Muslim, but he overlooked the fact that the narrators of Bazzar are likewise the narrators of the Sahih, as you have seen.On a similar meaning, Harith related in his Musnad, "Bughyat Bahith" (231), from Jabir bin Abdullah, except that it contains Muhammad bin Yaqub Madani, of whom Dhahabi said in "Mizan," "He has munkar narrations," and Ibn Adi said in "Kamil" (6/2175-2176), "This is some of his hadith, in which there is objectionable material, and his hadith is only a small amount."Likewise it has been narrated from Ali bin Abu Talib that the Messenger of Allah ﷺ forbade a man from raising his voice in recitation before and after the night prayer, so as to confuse his companions who were praying. Imam Ahmad (663) related it, and it contains Harith, who is daif, as Haythami said in "Majma" (2/265).