Azami 4375

Abu Dawud (2350), Daraqutni in his Sunan (2182), and Hakim (1/426) all narrated it from Abdul-Ala bin Hammad, who said, "Hammad narrated to us, from Muhammad bin Amr, from Abu Salama, from Abu Hurairah," and he mentioned it. Hakim graded it sahih according to the standard of Muslim.Daraqutni said, Abu Dawud said, "Rawh bin Ubada narrated it with a connected chain, just as Abdul-Ala said."I say, Abu Dawud's statement is not found in our printed copy according to the narration of Lului, and likewise Ibn Hajar did not mention this statement of Daraqutni in Ithaf Mahra (16/120), rather he only quoted from him his statement, "They are all trustworthy." This too is not found in our printed copy of Daraqutni's work.Ibn Qattan quoted in Wahm wal-Iham (2/282) from Abu Dawud, who said, "Abdul-Ala bin Hammad narrated to us, I think from Hammad, with his chain." Ibn Qattan said, "This is how it appears in the narration of Ibn Arabi from Abu Dawud, 'I think.'" End of quote.This statement is not found in our printed copy according to the narration of Lului either. Likewise, Daraqutni, who narrated from Muhammad bin Yahya bin Mirdas, from Abu Dawud, from Abdul-Ala bin Hammad, with his chain, did not mention in it the statement "I think." Nor did Rawh bin Ubada mention it, from Hammad bin Salama, from Ammar bin Abu Ammar, from Abu Hurairah, from the Prophet ﷺ, with the same wording, and he added in it, "The muezzin used to give the adhan when Fajr broke." Imam Ahmad narrated it from him (10630). This is a good chain.Likewise, the other trustworthy narrators reported it from Hammad bin Salama, among them Ghassan bin Rabi Abu Muhammad Azdi, from whom Imam Ahmad narrated (9474), as did Hakim (1/203). Ghassan bin Rabi is among the trustworthy teachers of Ahmad. Among them also is Abdul-Wahid bin Ghiyath, through whose route Hakim also narrated it. All of these, I mean Abdul-Ala bin Hammad, Rawh bin Ubada, Ghassan bin Rabi, and Abdul-Wahid bin Ghiyath, none of them said "I think" in this doubtful manner except Abdul-Ala in the narration of Ibn Arabi. Certainty overrides doubt, as the saying goes, so all these chains are connected and sahih.But Ibn Abu Hatim asked his father, as recorded in Ilal (1/123-124), about the hadith of Rawh bin Ubada, from Hammad, from Muhammad bin Amr, from Abu Salama, from Abu Hurairah, from the Prophet ﷺ, and he mentioned the hadith. He said, "Rawh also narrated from Hammad, from Ammar bin Abu Ammar, from Abu Hurairah, from the Prophet ﷺ, and added in it, 'The muezzin used to give the adhan when Fajr broke.'" Abu Hatim said, "These two hadiths are not sahih. As for the hadith of Ammar, it is stopped at Abu Hurairah, and Ammar is trustworthy, but the other hadith is not sahih." End of quote.This is what Abu Hatim said, and he is an authority in hadith criticism, but he did not clarify the reason for the lack of soundness of the hadith of Abu Hurairah, nor the reason for treating it as stopped.Hammad bin Salama bin Dinar Basri is one of the trustworthy imams, except that when he grew old his memory deteriorated, and for that reason Bukhari abandoned him. As for Muslim, he made an effort and extracted from his hadith, from Thabit, what he had heard from him before his memory changed.So perhaps Abu Hatim did not rely on the narration of Hammad bin Salama, from Muhammad bin Amr, and so he declared it daif. And regarding Hammad bin Salama, from Ammar bin Abu Ammar, from Abu Hurairah, he treated it as stopped. I have not found anyone before him who declared Hammad bin Salama daif with respect to Muhammad bin Amr, rather people only criticized Hammad bin Salama regarding his narration from Qays bin Saad, because Hammad bin Salama's book from him was lost, so he began narrating from memory and making mistakes.Ibn Adi mentioned in Kamil (2/670-671) several hadiths that Hammad narrated uniquely, whether in wording or chain, and the hadith mentioned here is not among them. He said, "He has many hadiths, many categories, and many teachers, and he is among the imams of the Muslims, as Ali bin Madini said."Ammar bin Abu Ammar is a strong corroborator for Muhammad bin Amr. Hammad also has another teacher, namely Yunus, from Hasan, from the Prophet ﷺ, who mentioned the same. Imam Ahmad narrated it (9474) along with the narration of his teacher Ghassan, as mentioned before. This is a strong report with an incomplete chain, missing the companion link, which lends support to the connected version.In summary, the hadith is sahih, or at the very least hasan, given the abundance of its routes and the variety of its sources, so there is no basis for declaring it daif. And success comes from Allah.The hadith is evidence that whoever hears the adhan while holding a vessel in his hand should not put it down until he has satisfied his need from it, and it is a refutation of those who claimed that the adhan referred to here is the first adhan of Bilal, which he used to give before the break of Fajr.Hafiz bin Qayyim said in Tahzib Sunan (3/233), "There has been disagreement about this matter. Ishaq bin Rahawayh narrated from Waki that he heard Amash say, 'Were it not for the notoriety, I would pray the morning prayer and then take my pre-dawn meal.' Then Ishaq mentioned similar statements from Abu Bakr, Ali, and Huzaifa. He then said, 'These scholars saw no difference between eating and the obligatory prayer.' This is the end of Ishaq's statement." End of quote.This is supported by the hadith of Abu Umama, who said, "The call to prayer was given while the vessel was in Umar's hand, so he said, 'Should I drink it, O Messenger of Allah?' He said, 'Yes,' so he drank it." Except that it is daif.Abu Yaala narrated it, as found in Ithaf Khayra Mahra (1292), and Ibn Jareer Tabari in his Tafsir (3/259), both from Muhammad bin Ali bin Hasan bin Shaqiq Balkhi, who said, "I heard my father say, Husayn bin Waqid informed us, from Abu Ghalib, from Abu Umama," and he mentioned it. Abu Ghalib, the companion of Abu Umama, is a Basri narrator who is disputed. In summary, his narrations are accepted when they agree with those of trustworthy narrators, otherwise not, because he was described as having poor memory.The majority of scholars held the view that the break of Fajr makes food and drink forbidden, based on the words of Allah, "Eat and drink until the white thread of dawn becomes distinct to you from the black thread" [Baqarah 2:187], but this small portion of eating and drinking mentioned in the hadith under discussion is excepted from it, so that the Quran and the sunnah do not contradict each other.