Azami 3205

This has been narrated through three chains, all of them sahih.The first, what Abu Dawud (1071) narrated from Muhammad bin Tarif Bajali, he said, Asbat narrated to us, from Amash, from Ata bin Abu Rabah, and he mentioned it. Its isnad is sahih.The second, what Abu Dawud also narrated (1072) from Yahya bin Khalaf, Abu Asim narrated to us, from Ibn Jurayj, who said, Ata said, "A Friday and a festival day coincided in one day during the time of Ibn Zubayr, and he said, 'Two festivals have coincided on one day, so he combined them both,' and he prayed them as two units early in the morning, and did not add anything more until he prayed Asr." This isnad too is sahih, except that Ibn Jurayj practiced tadlis and did not explicitly state that he heard it directly. However, it has come from him that he said, "When I say, 'Ata said,' then I have heard it from him myself, even if I do not say, 'I heard.'" So his saying "he said" is to be taken as direct narration.The third, what Nasai narrated (1592) from Muhammad bin Bashshar, who said, Yahya narrated to us, who said, Abdul-Hameed bin Jafar narrated to us, who said, Wahb bin Kaysan narrated to me, who said, "Two festivals coincided during the time of Ibn Zubayr, so he delayed going out until the day had advanced. Then he went out and delivered the sermon, and he made the sermon long. Then he came down and prayed, and he did not lead the people in the Friday prayer that day." This was mentioned to Ibn Abbas, and he said, "He has followed the sunnah correctly." This isnad too is sahih. Ibn Khuzayma (1465) also transmitted it from this route and said, "Ibn Abbas's statement, 'Ibn Zubayr followed the sunnah correctly,' could mean that he intended the sunnah of the Prophet ﷺ, or it is possible he meant the sunnah of Abu Bakr, or Umar, or Uthman, or Ali. I do not think he meant by it that he followed the sunnah correctly in giving the sermon before the festival prayer, because this action is contrary to the sunnah of the Prophet ﷺ and Abu Bakr and Umar. Rather, he only meant his abandoning of leading them in a second congregation after he had already led them in the festival prayer alone, not his placing the sermon before the festival prayer." End of quote.As for what was narrated from Iyas bin Abu Ramla Shami, who said, "I witnessed Muawiya bin Abu Sufyan asking Zayd bin Arqam, saying, 'Did you witness with the Messenger of Allah ﷺ two festivals coinciding on one day?' He said, 'Yes.' He said, 'How did he act?' He said, 'He prayed the festival prayer, then he granted permission regarding the Friday prayer,' and he said, "Whoever wishes to pray may pray."" This was narrated by Abu Dawud (1070), Nasai (1591), Ibn Majah (1310), and Imam Ahmad (19318), all of them through this route, except that Nasai did not mention "Whoever wishes to pray may pray." Its isnad is daif because of the obscurity of Iyas bin Abu Ramla Shami. Despite this, Hakim graded it sahih in Mustadrak (1/288), and Dhahabi said in Mizan, after referring to this hadith, "Ibn Munzir said, 'This hadith is not established, for Iyas is majhul (unknown).'" End of quote. However, Hafiz quoted in Talkhis from Ibn Main that he graded it sahih, so perhaps he graded it sahih because of the abundance of its supporting evidence. Allah knows best.Likewise, what was narrated from Abu Hurairah, from the Messenger of Allah ﷺ, that he said, "Two festivals have coincided on this day of yours, so whoever wishes may count it as sufficient in place of the Friday prayer, but we will still hold the congregation," is not sound. This was narrated by Abu Dawud (1073), Ibn Majah (1311), Hakim (1/288–289), and Bayhaqi (3/318), all of them through the route of Baqiya bin Walid, from Shuba, from Mughira Dabbi, from Abdul-Aziz bin Rafi, from Abu Salih, from Abu Hurairah, and he mentioned it. Baqiya bin Walid, although he practiced tadlis, did explicitly state direct narration in some of the reports. However, the flaw in this hadith is that Abdul-Razzaq (5728) narrated it from Thawri, from Abdul-Aziz bin Rafi, from Abu Salih, as a mursal report. Imam Ahmad, Daraqutni, and others graded its being mursal as sahih. Likewise, Bayhaqi said, "Sufyan Thawri narrated it from Abdul-Aziz and made it mursal." Then he said, "It is also narrated from Sufyan bin Uyayna, from Abdul-Aziz, as connected, restricted to the people of the outlying areas, but there is weakness in its isnad. This was also narrated from Umar bin Abdul-Aziz, from the Prophet ﷺ, restricted to the people of the Aliyah, except that it is disconnected." End of quote.Likewise, what was narrated from Ibn Umar, who said, "Two festivals coincided during the time of the Messenger of Allah ﷺ, so he led the people in prayer, then said, 'Whoever wishes to come to the Friday prayer may come to it, and whoever wishes to stay behind may stay behind,'" is not sound. This was narrated by Ibn Majah (1312) from Jabarah bin Mughallas, who said, Mindal bin Ali narrated to us, from Abdul-Aziz bin Umar, from Nafi, from Ibn Umar, and he mentioned it. Jabarah bin Mughallas and his teacher Mindal bin Ali are both daif.So whoever looks at the abundance of supporting evidence would say that the hadith has a basis, and it was acted upon after the Prophet ﷺ. It is established in Sahih Bukhari, in the Book of Sacrificial Animals (5572), that Abu Ubayd, the freed slave of Ibn Azhar, said, "I witnessed the festival on the day of Adha with Uthman bin Affan, and that was on a Friday. He prayed before the sermon, then he delivered the sermon and said, 'O people, this is a day on which two festivals have coincided for you. Whoever among the people of the outlying areas wishes to wait for the Friday prayer may wait, and whoever wishes to return, I have given him permission.'" End of quote. So he considered it permissible to stay away from the Friday prayer when two festivals coincide on one day.There is further detail on this matter, see Minna Kubra (2/273–274).