Azami 7233

Ibn Majah (3169) narrated it from Muhammad bin Abu Umar Adani, who said, Sufyan bin Uyayna narrated to us, from Zayd bin Aslam, from his father, from Ibn Umar, and he related it. Ibn Majah commented afterward, "This is among the unique narrations of Adani." I say, its chain is sahih, and Ibn Abu Umar Adani, the teacher of Ibn Majah the author of the Musnad, is well known for narrating from Sufyan bin Uyayna. Busiri said in Misbah Zujaja (3/59), "This chain is sahih, its men are trustworthy."The jurisprudence of the hadith. The scholars differed on how to reconcile these two hadiths with the hadiths preceding them that permit the fara or command it. Some of them reconciled the matter by taking the hadiths mentioned as recommending it, and taking the hadith of Abu Hurairah and Ibn Umar as denying its obligation. So his saying, "There is no fara and no atirah," means there is no obligatory fara and no obligatory atirah. This is the view Ishaq bin Rahawayh held, for after narrating the hadith of Ayesha, "The Messenger of Allah ﷺ commanded the fara from every five, one," he said, "As for 'There is no fara and no atirah,' we say it means 'none obligatory.'" End of quote.This is also the position of Shafii and some of his followers. Nawawi said in his commentary on Muslim (13/137), "The correct view among our companions, which is the explicit text of Shafii, is that the fara and the atirah are recommended. They answered the hadith 'There is no fara and no atirah' in three ways. First, Shafii's answer mentioned above, that what is meant is the denial of obligation. Second, that what is meant is the denial of what they used to sacrifice for their idols. Third, that the two are not like the udhiya in being recommended, or in the reward of shedding blood, but as for distributing the meat to the poor, that is an act of righteousness and charity. Shafii stated explicitly in Sunan Harmala that if it is done conveniently every month, both are good. This is a summary of their ruling in our school." End of quote.The majority of scholars held that the fara and the atirah are invalidated, and that the hadiths reporting their permissibility were abrogated by the hadith of Abu Hurairah forbidding them, even though the chronology is not known. The principles of preference require this conclusion, because prohibition can only come after something that used to be practiced, and no one has said that he forbade them and then permitted their practice again. Rather, the last of the two matters was the prohibition of practicing them. Qadi Iyad related from the majority of scholars that the command regarding the fara and the atirah was abrogated, and Nawawi transmitted this from him in his commentary on Muslim (13/137).