Azami 3174

Abu Dawud (1151) narrated it from Musaddad, who said, Mutamir related to us, saying, I heard Abdullah bin Abdul-Rahman Taifi relating from Amr bin Shuayb, from his father, from Abdullah bin Amr bin As, who said, and then he related it. Daraqutni (2/48) and Bayhaqi (3/285) also narrated it through this same path. Its chain is hasan because of the discussion surrounding Abdullah bin Abdul-Rahman Taifi, though his hadith is hasan. Ibn Main deemed him reliable in one report, while in another report he said, "Somewhat sound," and in yet another report he said, "Daif." Nasai also weakened him, while Ajli deemed him reliable, and Bukhari said, "His hadith is close to acceptable."Tirmidhi, as reported in Ilal al-Kabir (1/288), graded this hadith sahih. Ibn Hajar, in Talkhis, reported that Imam Ahmad graded it sahih. In Futuhat Rabbaniya (4/241) it is said, "Hasan sahih." Nawawi said in Majmu (5/21), "Sahih, narrated by Abu Dawud and others with hasan chains."Abu Dawud then said, Waki and Ibn Mubarak both narrated it, saying, "Seven and five." I say, the hadith of Waki was narrated from him by Imam Ahmad (6688), from Abdullah bin Abdul-Rahman, who heard it from Amr bin Shuayb, from his father, from his grandfather, that the Prophet ﷺ said the takbir twelve times in the Eid prayer, seven in the first rakat and five in the last, and he did not pray anything before or after it.The hadith of Ibn Mubarak was narrated by Ibn Majah (1278) from Muhammad bin Ala, from Ibn Mubarak, from Abdullah bin Abdul-Rahman bin Yaala, from Amr bin Shuayb, from his father, from his grandfather, that the Prophet ﷺ said the takbir in the Eid prayer seven and five times.Likewise, Abu Naeem narrated it from Abdullah bin Abdul-Rahman Taifi, who said, I heard Amr bin Shuayb narrate from his father, from his grandfather, that the Messenger of Allah ﷺ said the takbir on the day of Eid al-Fitr seven times in the first rakat and five times in the last, apart from the takbir of ihram. Daraqutni narrated it through this path.So Waki, Ibn Mubarak, and Abu Naeem all presented this as an action of the Prophet ﷺ rather than as his statement, and this is the more likely version, and it is the one that Bukhari graded sahih.This serves as a refutation of what Sulayman bin Hayan narrated from Abu Yaala Taifi, from Amr bin Shuayb, from his father, from his grandfather, that the Prophet ﷺ used to say the takbir in the Eid al-Fitr prayer as follows, seven times in the first rakat, then he would recite, then say the takbir, then stand and say the takbir four times, then recite, then perform the ruku. Abu Dawud (1152) narrated this from Abu Tuba Rabi bin Nafi, from Sulayman bin Hayan, with this wording, making it four in the second rakat.Sulayman bin Hayan, known as Abu Khalid, though he is among the narrators found in the two Sahihs, was known to make mistakes, as stated in Taqrib, and this is one of his errors. Bayhaqi (3/285–286) points to this following his narration from Abu Dawud, from Musaddad, who said, Mutamir related to us, from Abdullah bin Abdul-Rahman Taifi, who said, "Likewise, Ibn Mubarak, Waki, Abu Asim, Uthman bin Umar, and Abu Naeem all narrated it from Abdullah." All of this indicates the error in the narration of Sulayman bin Hayan from Abdullah Taifi regarding this hadith, where he made it seven in the first rakat and four in the second.On this subject there is also a report from Ibn Abbas, found in Daraqutni (2/66) and Hakim (1/326), in which Muhammad bin Abdul-Aziz narrates from his father. This Muhammad was discussed by Ibn Abu Hatim in Jarh wa Tadil (7/8), where he said, "I asked my father about him, and he said, there were three brothers, Muhammad bin Abdul-Aziz, Abdullah bin Abdul-Aziz, and Imran bin Abdul-Aziz, and they are all weak in hadith, none of them having a sound hadith." Ibn Hajar said in Lisan, "Bukhari said, Muhammad bin Abdul-Aziz bin Umar bin Abdul-Rahman bin Awf is munkar in hadith, and it is said that on his advice, Imam Malik was flogged." Nasai said, "Matruk," and Daraqutni said, "Daif." As for Hakim, he graded it sahih, but Dhahabi rejected this, saying, "Abdul-Aziz is weak," meaning both Muhammad and his father are weak.Regarding the report from Amr bin Awf, it was narrated by Tirmidhi (536) and Ibn Majah (1279), both from the hadith of Kathir bin Abdullah bin Amr bin Awf, from his father, from his grandfather, that the Prophet ﷺ said the takbir in the two Eid prayers, seven times in the first rakat before the recitation and five times in the last before the recitation. Tirmidhi said, "Hasan, and it is the best thing narrated on this subject regarding what has been reported from the Prophet ﷺ." Tirmidhi also said, "I asked Bukhari about this matter, and he said, there is nothing in this subject more sahih than this, and this is what I hold to be correct, and the hadith of Abdullah bin Abdul-Rahman Taifi is also sahih, and Taifi's hadith is close to acceptable." End of quote.Ibn Khuzayma (1438) also graded it sahih, narrating it through this same path. But the truth is that it is very daif, for Kathir bin Abdullah was severely criticized by scholars, to the extent that Shafii, may Allah have mercy on him, said, "He is one of the pillars of lying." Nawawi said in Majmu (5/21), after quoting Bukhari's statement, "What he said about this deserves scrutiny, for Kathir bin Abdullah is daif, and the majority of scholars have weakened him." Ibn Hajar said in Talkhis, "Kathir is daif, and a group of scholars have objected to Tirmidhi's grading of it as hasan."As for what Tirmidhi reported from Bukhari, Ibn Qattan responded to this, saying, this is not explicit in grading it sahih. His statement, "This is the most sahih thing on this subject," means, the closest match to what exists on this subject and the least weak. His statement, "This is what I hold to be correct," may well be Tirmidhi's own words, meaning, I say that this hadith is the closest match to what exists on this subject. Likewise, his statement, "The hadith of Taifi is sahih," may also be Tirmidhi's own words, since it is known of him that he graded the hadith of Amr bin Shuayb as sahih. It thus becomes clear from this that Bukhari's statement, "the most sahih thing," does not mean it is sahih in itself. He then went on to discuss Kathir bin Abdullah, reporting the statements of the scholars weakening him. End of quote.I say, Ibn Qattan's reasoning is sound, for Bukhari does not grade the hadith of Kathir bin Abdullah as sahih, but rather he considers the hadith of Amr bin Shuayb to be the most sahih thing on this subject, meaning that everything else is weaker than it, and this is why the scholars of hadith relied on it, establishing the takbir as seven in the first rakat and five in the second.I say, there are other hadiths on this subject, including the hadith of Saad the muezzin, and of Jabir bin Abdullah, Ibn Umar, and others, but all of them are daif, and the ones I have mentioned are the most sahih among them. This is also the view held by a group of the companions and the Successors.Malik narrated in the chapter on the two Eids (9) from Nafi, the freed slave of Abdullah bin Umar, who said, "I witnessed Eid al-Adha and Eid al-Fitr with Abu Hurairah, and he said the takbir in the first rakat seven times before the recitation, and in the last rakat five times before the recitation." Malik said, "And this is what we hold to." Imam Ahmad said, "And this is what I take," as found in Masail Ahmad li-Ibnihi (2/428).Tirmidhi said, "This is the view of the people of Madinah, and it is the view held by Malik, Shafii, Ahmad, and Ishaq. It is reported from Abdullah bin Masud that he said regarding the takbir in the two Eid prayers, nine takbirs, five in the first rakat before the recitation, and in the second rakat he begins with the recitation, then says the takbir four times along with the takbir of the ruku. This has been reported from more than one of the companions of the Prophet ﷺ in a similar manner, and it is the view of the people of Kufa, held also by Sufyan Thawri." End of quote.As for what was narrated by Abu Ayesha, a companion of Abu Hurairah, that Saeed bin As asked Abu Musa Ashari and Huzaifa bin Yaman, "How did the Messenger of Allah ﷺ say the takbir in Eid al-Adha and Eid al-Fitr?" Abu Musa said, "He would say the takbir four times, like the takbir over funerals." Huzaifa said, "He speaks the truth." Abu Musa then said, "That is how I used to say the takbir in Basra when I was governing them." Abu Ayesha said, "And I was present with Saeed bin As." This report is daif.It was narrated by Abu Dawud (1153) from Muhammad bin Ala and Ibn Abu Zinad, with close wording, who both said, Zayd, meaning Ibn Hayan, related to us from Abdul-Rahman bin Thawban, from his father, from Makhul, who said, Abu Ayesha informed me, and then he related it. Abu Ayesha is not known, which is why Ibn Hajar said in Taqrib, "Acceptable," meaning when corroborated, but he was not corroborated, so his hadith is weak.Bayhaqi (3/289–290) reported it through the path of Abu Dawud and said, "The narrator of this hadith has been contradicted in two places, one regarding raising it to the level of the Prophet, and the other regarding Abu Musa's response. The well known version of this story is that they referred their matter to Ibn Masud, and Ibn Masud gave them a ruling based on his own opinion, without attributing it to the Prophet ﷺ. This is how Abu Ishaq Sabi narrated it, from Abdullah bin Musa, or Ibn Abu Musa, that Saeed bin As sent to Ibn Masud, Huzaifa, and Abu Musa, asking them about the takbir in the Eid prayer. They referred their matter to Ibn Masud, who said, say the takbir four times before the recitation, then recite, and when you finish, say the takbir, then perform the ruku, then stand for the second rakat and recite, and when you finish, say the takbir four times."Abdul-Rahman is Ibn Thabit bin Thawban, whom Yahya bin Main weakened, saying, "He was a righteous man." Ibn Jawzi, in Tahqiq, also found fault with Abdul-Rahman bin Thawban, saying that Ibn Main said, "Daif," and Ahmad said, "He was not strong, and his hadiths are objectionable." He said, "No sahih hadith has been narrated from the Prophet ﷺ regarding the takbir of the two Eid prayers." End of quote.In Tanqih it is said, Abdul-Rahman bin Thawban was deemed reliable by more than one scholar, and Ibn Main said, "There is no harm in him." As for Abu Ayesha, Ibn Hazm said of him, "Unknown." Ibn Qattan said, "I do not know his status." See Nasb Raya (2/215).Bayhaqi, after narrating the hadith of Ibn Masud as his own statement, said, "The version raised to the level of the Prophet takes precedence, especially given the practice of the people."