Azami 2991

Abu Dawud (1187) narrated it from Ubaydullah bin Saad, who said, my uncle narrated to us, my father narrated to us, from Muhammad bin Ishaq, who said, Hisham bin Urwa and Abdullah bin Abu Salama narrated to me, from Sulayman bin Yasar, all of them narrated to me from Urwa, from Ayesha, and he related it. Its chain of transmission is hasan because of Muhammad bin Ishaq, for he was known to conceal narrators in his transmissions, but here he explicitly stated the wording of direct transmission. Ubaydullah bin Saad here is Ubaydullah bin Saad bin Ibrahim bin Saad Zuhri, and his uncle is Yaqub bin Ibrahim bin Saad. Abdullah bin Abu Salama here is Majishun.The hadith was also recorded by Hakim (1/333), who said, "Sahih according to the criterion of Muslim."On this same subject there is a report from Samura bin Jundab, in a long hadith, in which he said, "So he came forward and led us in prayer, and he stood with us longer than he had ever stood with us in any prayer, yet we could not hear his voice." This was narrated by Abu Dawud (1184), Tirmidhi (562), Nasai (1184), and Ibn Majah (1264), and it was graded sahih by Ibn Khuzayma (1397) and Hakim (1/329–331). All of them transmit it through Aswad bin Qays, who said, Thalaba bin Abbad Abdi, one of the people of Basra, narrated to me that he attended a sermon given one day by Samura bin Jundab, and Samura bin Jundab said what he related.Tirmidhi said, "Hasan sahih, and some scholars have held this view, and it is the opinion of Shafii." Hakim said, "Sahih according to the criterion of the two Shaykhs." But the correct view is that it does not meet the criterion of either of them, for Thalaba bin Abbad is only among the narrators found in the Sunan works, and Bukhari cited him only in Khalq Afal Abbad. Moreover, he is unknown (majhul). Ali bin Madini listed him among the unknown narrators from whom Aswad bin Qays transmitted. Ibn Hazm likewise stated firmly that he is unknown, and Ibn Qattan followed him in this. Hafiz said of him in Taqrib, "Acceptable," meaning acceptable when corroborated, but since he was not corroborated here, he is weak in transmission.Tirmidhi related from Bukhari that he said, "The hadith of Ayesha stating that he recited aloud is more sahih than the hadith of Samura stating that he recited silently."Abu Jafar Tahawi, may Allah have mercy on him, said in Sharh Maani al-Athar (1/333), "Some people held to these reports and said, this is how the eclipse prayer is performed, the recitation in it is not done aloud, because it is a daytime prayer. Among those who held this view was Abu Hanifa, may Allah have mercy on him. Others disagreed with them and said, the recitation in it is done aloud. One of their arguments for this was that it is possible that Ibn Abbas and Samura did not hear a single word of it from the Messenger of Allah ﷺ during that prayer, even though he did recite aloud in it, because they were too far from him. This does not negate the recitation being aloud, since it has been reported from him that he did recite aloud in it." He then mentioned the hadith of Ayesha and favored the view that the recitation was aloud, by analogy with Jumuah, the two Eids, and the rain prayer, all of which are daytime prayers, and so likewise is the eclipse prayer. Then he said, "And this is the view of Abu Yusuf and Muhammad, may Allah have mercy on them both." End of quote.It has also been answered that the affirmative report takes precedence, and that these hadiths can be interpreted to mean that his ﷺ recitation was not loud. So sometimes he recited aloud and sometimes silently, within a single prayer, and whoever heard him reciting aloud, being close to him, reported it as such. This is what the author of Muntaqa points to after citing the hadith of Samura bin Jundab, "This may be explained by the fact that he did not hear it because he was far away, for in a more detailed version of his report it says, 'We came and the masjid had already become full.'"Some have explained this by supposing that the prayer was performed more than once, but this is very far-fetched, for the Prophet ﷺ performed the eclipse prayer only once during his lifetime, on the day his son Ibrahim died, in the tenth year.