Ad-Dāraquṭnī likewise recorded a similar version through another route from ʿAmr and remarked:

“ʿAbd al-Raḥmān ibn Abī Laylā’s hearing from ʿAbd Allāh ibn Zayd is not established. Al-Aʿmash and al-Masʿūdī relate it as: from ʿAmr ibn Khālid ibn Murrah, from Ibn Abī Laylā, from Muʿādh ibn Jabal—and that, too, is not established. The correct view is what was transmitted by ath-Thawrī and Shuʿbah from ʿAmr ibn Murrah, and by Ḥuṣayn ibn ʿAbd al-Raḥmān, namely that Ibn Abī Laylā narrates it in a mursal form.”

Such were his words, yet you have already seen that the transmission of Wakīʿ from al-Aʿmash is uninterrupted and possesses a sound chain; it is possible that ad-Dāraquṭnī was unaware of this path.

What we can state with certainty is that Ibn Abī Laylā heard this ḥadith from a number of Companions whose names he did not specify. At times he attributes it to them collectively; at other times he links it to the principal figure in the story, ʿAbd Allāh ibn Zayd; and on other occasions he traces it to some of its narrators among the Companions, such as Muʿādh. He would do so even if he had not heard it directly from those individuals, on the basis that he had heard the ḥadith ascribed to them. In that light, the apparent disconnection in the chain is of no consequence, as is evident. Whoever desires a fuller treatment may consult Shaykh Aḥmad Muḥammad Shākir’s notes on Ibn Ḥazm’s work Uṣūl al-Aḥkām.

Second ḥadith: Wāʾil ibn Ḥujr reported:
“It is proper and in conformity with the sunnah that a man should not give the adhān unless he is in a state of ritual purity, nor should he do so except while standing.” This narration was cited a short while ago.

Ibn al-Munḏir said, “The scholars are unanimously agreed that standing during the adhān is a sunnah.” See Fatḥ.