بسم الله الرحمن الرحيم
9 Jumād al-Awwal, 1445 AH (Thursday, 23 November, 2023)
Ḥadīth 174
مَالِك، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدْ أَرَادَ أَنْ يَتَّخِذَ خَشَبَتَيْن، يُضْرَبُ بِهِمَا لِيُجْمَعَ النَّاسُ لِلصَّلاَةِ، فَأُرِي عَبْدُ اللَّهِ بْنُ زَيْدٍ اَلأَنْصَاري، ثُمَّ مِنْ بَنِي الْحَارِث بْنِ الْخَزْرَجِ خَشَبَتَيْنِ فِي النَّوْمِ، فَقَالَ: إِنَّ هَاتَيْنِ لَنَحْوٌ مِمَّا يُرِيدُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقِيل: أَلاَ تُؤَذِّنُونَ لِلصَّلاَةِ؟ فَأَتَى رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِينَ اسْتَيْقَظ، فَذَكَرَ لَهُ ذَلِكَ، فَأَمَرَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالأذَانِ.
Mālik reported from Yaḥyā ibn Saʿīd that the latter said, “The Messenger of Allāh intended to implement the usage of two pieces of wood that would be struck to gather people for prayer. It so happened that ʿAbdullāh ibn Zayd al-Anṣārī, from Banū ’l-Ḥārith ibn al-Khazraj, dreamt of two pieces of wood in his sleep. To this, he remarked, ‘Indeed, these two are similar to what the Messenger of Allāh ﷺ is intending.’ Someone thus said, ‘Why do you not announce the call to prayer?’ Therefore, upon waking up, he went to the Messenger of Allāh ﷺ and mentioned that to him, and the Messenger of Allāh ﷺ commanded to implement the adhān.”[1]
This is the narration about the dream of ʿAbdullāh ibn Zayd regarding the adhān. ʿAllāmah Kāsānī describes this narration as:
وهو الأصل في باب الأذان.
It is the basis concerning the adhān.[2]
Imām Yaḥyā al-Laythī narrates:
مَالِك، عَنْ يَحْيَى بْنِ سَعِيدٍ،
Mālik reported from Yaḥyā ibn Saʿīd
Other manuscripts added Yaḥyā ibn Saʿīd’s attribution. In his footnotes, Shaykh Muṣṭafā al-Aʿẓamī writes:
في ق “يحيى بن سعيد الأنصاري”.
Written in the manuscript of Ibn Qurqūl is ‘Yaḥyā ibn Saʿīd al-Anṣārī’.[3]
أَنَّهُ قَالَ:
That the latter reported,
Status of the Narration
Yaḥyā ibn Saʿīd reported this directly from the Prophet ﷺ. Therefore, this is a mursal narration, as ʿAllāmah Zurqānī says:
مرسلا
[He reported] as mursal.[4]
Having said that, it does not imply that this narration is deemed weak by those who reject mursal. Rather, it has been transmitted via many other chains that are fully linked. ʿAllāmah Ibn ʿAbd al-Barr elucidates:
روي عن النبي -صلى الله عليه وسلم- في قصة عبد الله بن زيد ورؤياه في بدء الأذان جماعة من الصحابة بألفاظ مختلفة ومعان متقاربة.
A group of Companions narrated from the Prophet ﷺ the incident of ʿAbdullāh ibn Zayd and his dream on the institution of the adhān through different wordings and converging meanings.[5]
Ḥāfiẓ Ibn Ḥajar comments:
وقد روي حديث عبد الله ابن زيد من طرق.
It has been narrated from ʿAbdullāh ibn Zayd through multiple chains.[6]
ʿAllāmah Ibn al-ʿArabī cites those who quoted it as musnad:
وأسنده أبو داود من طريق محمد بن إسحاق، عن محمد بن إبراهيم، عن محمد بن عبد الله بن زيد، عن أبيه؛ قال: لما أمر رسول الله -صلى الله عليه وسلم- بالناقوس. الحديث. ولم يخرج مسلم والبخاري حديث زيد هذا الذي ذكره مالك.
Abū Dāwūd narrated it as musnad via Muḥammad ibn Isḥāq from Muḥammad ibn Ibrāhīm from Muḥammad ibn ʿAbdullāh ibn Zayd from his father, who said, ‘When the Messenger of Allah ﷺ ordered the use of bells…’ Muslim and Bukhārī omitted this ḥadīth of Zayd that Mālik mentioned.[7]
Imām Ḥākim clarified that this narration is indeed authentic, despite its absence in the compilations of Imam Bukhārī and Imam Muslim. He states:
وهو الذي أري الأذان الذي تداوله فقهاء الإسلام بالقبول، ولم يخرج في الصحيحين؛ لاختلاف الناقلين في أسانيده، وأمثل الروايات فيه رواية سعيد بن المسيب، وقد توهم بعض أئمتنا أن سعيدا لم يلحق عبد الله بن زيد، وليس كذلك، فإن سعيد بن المسيب كان فيمن يدخل بين علي وبين عثمان في التوسط، وإنما توفي عبد الله بن زيد في أواخر خلافة عثمان، وحديث الزهري، عن سعيد بن المسيب مشهور، رواه يونس بن يزيد ومعمر بن راشد، وشعيب بن أبي حمزة، ومحمد بن إسحاق، وغيرهم.
He was the one who dreamt of the adhān, which has circulated amongst the jurists of Islam with acceptance. It did not appear in the Ṣaḥīḥayn due to discrepancies in its chains of transmission. One of the notable narrations in this regard is the narration of Saʿīd ibn al-Musayyab. Some of our scholars mistakenly assumed that Saʿīd did not meet ʿAbdullāh ibn Zayd, but that is not the case. Saʿīd ibn al-Musayyab was amongst those who mediated between ʿAlī and ʿUthmān. ʿAbdullāh ibn Zayd passed away in the latter part of ʿUthmān’s caliphate, and the ḥadīth of Zuhrī from Saʿīd ibn al-Musayyab is well-known. It was narrated by Yūnus ibn Yazīd, Maʿmar ibn Rāshid, Shuʿayb ibn Abī Ḥamzah and Muḥammad bin Isḥāq, amongst others.[8]
كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدْ أَرَادَ أَنْ يَتَّخِذَ خَشَبَتَيْن،
“The Messenger of Allāh intended to implement the usage of two pieces of wood”
Explanation of the Word: ‘Khashabatayn’
ʿAllāmah Ibn ʿAbd al-Barr clarifies the meaning of ‘khashabatayn’ by stating:
يعني عودين.
I.e. two pieces of wood.[9]
As elucidated by ʿAllāmah Zurqānī, ‘khashabatayn’ refers to claves made with wood:
هما الناقوس، وهو خشبة طويلة تضرب بخشبة أصغر منها فيخرج منهما صوت، كما في الفتح وغيره.
They are a set of claves, which is a long piece of wood struck by a smaller one, producing sound, as mentioned in Al-Fatḥ and other sources.[10]
The precise wording in Fatḥ al-Bārī is:
والناقوس خشبة تضرب بخشبة أصغر منها، فيخرج منها صوت، وهو من شعار النصارى.
A clave is a piece of wood struck by a smaller one, producing sound, and it is a symbol of the Christians.[11]
The Christians specifically used this for notifying their prayers. In An-Nihāyah, Majd ad-Dīn Ibn al-Athīr writes:
النقس: الضرب بالناقوس، وهي خشبة طويلة تضرب بخشبة أصغر منها. والنصارى يعلمون بها أوقات صلاتهم.
‘Naqs’ is striking with a clave, which is a long piece of wood struck by a smaller one. The Christians use it to announce the times of their prayers.[12]
Mawlānā Zakariyyā al-Kāndhlawī sheds light on the reason behind the Prophet’s ﷺ consideration of what the Christians used for their call to prayer:
ولعل وجه اختياره على النار والبوق كون النصارى أقرب من اليهود بالطواعية والمودة.
Perhaps the reason for his preference of it over the fire and the horn is that the Christians are more obedient and friendly than the Jews.[13]
The term ‘khashabatayn’ is unique to this mursal narration in the Muwaṭṭaʾ and a few other very weak narrations. ʿAllāmah Ibn ʿAbd al-Barr clarifies:
ولا أعلم فيها ذكر الخشبتين إلا في مرسل يحيى بن سعيد هذا. وفي حديث أبي جابر البياضي، عن سعيد بن المسيب، عن عبد الله ابن زيد ذكره عبد الرزاق، عن إبراهيم بن أبي يحيى، عن أبي جابر البياضي. وإبراهيم وأبو جابر متروكان.
I am not aware of the mention of ‘khashabatayn’ except in this mursal narration of Yaḥyā bin Saʿīd. In the narration of Abū Jābir al-Bayāḍī from Saʿīd bin al-Musayyab from ʿAbdullāh bin Zayd, ʿAbd ar-Razzaq mentioned it through Ibrāhīm ibn Abī Yaḥyā from Abū Jābir al-Bayāḍī, and Ibrāhīm and Abū Jābir are both discarded narrators.[14]
Regarding other narrations, ʿAllāmah Ibn ʿAbd al-Barr further explains:
وأما سائر الآثار، فإنما فيها أنه أراد أن يتخذ بوقا كبوق اليهود. وفي بعضها شبور كشبور النصارى، وفي أكثرها الناقوس كناقوس النصارى.
As for the rest of the reports, they only suggest that the Prophet ﷺ intended to adopt a horn similar to the Jewish shofar, or a trumpet similar to the Christian trumpet in others, with the majority indicating the use of a bell similar to that of the Christians.[15]
ʿAllāmah Zurqānī provided context for when the Prophet ﷺ intended this:
لما كثر الناس.
When people increased in number.[16]
This narration mentions two wooden sticks. What purpose these two wooden sticks should serve:
يُضْرَبُ
“That would be struck”
This verb may be pronounced in the active or passive voice. It is written in the footnotes:
ضبطت في الأصل بضم الياء وفتح الراء، وفتح الياء وكسر الراء معا
It is pronounced in the main manuscript with a ḍammah on the yāʾ and a fatḥah on the rāʾ as well as a fatḥah on the yāʾ and a kasrah on the rāʾ.[17]
بِهِمَا لِيُجْمَعَ النَّاسُ لِلصَّلاَةِ،
“To gather people for prayer.”
Purpose of Gathering People
ʿAllāmah Abū ’l-Walīd al-Bājī elucidates the reason behind the Prophet’s ﷺ desire to gather the people:
وإنما أراد بذلك -صلى الله عليه وسلم- اجتماع الناس للصلاة لفضيلة الجماعة وإقامة الصلاة في المساجد.
The Prophet ﷺ intended, by this, to gather people for prayer owing to the virtue of the congregation and the establishment of prayers in mosques.[18]
Given that the Prophet ﷺ personally commanded this, ʿAllāmah Abū ’l-Walīd al-Bājī inferred that it demonstrates the Prophet ﷺ’s authority to independently legislate and introduce practices into the Sharīʿah. He remarks:
دليل على أن النبي -صلى الله عليه وسلم- كان له الاجتهاد في أمور الشريعة ما لم ينص له على الحكم، ولذلك أداه اجتهاده إلى اتخاذ الخشبتين لاجتماع الناس للصلاة.
This is evidence that the Prophet ﷺ had the authority to exercise independent judgment in matters of the Sharīʿah as long as he did not receive an explicit text on its ruling. Thus, he applied his judgment to the usage of the two pieces of wood to gather the people for prayer.[19]
فَأُرِي عَبْدُ اللَّهِ بْنُ زَيْدٍ
“It so happened that ʿAbdullāh ibn Zayd […] dreamt”
ʿAbdullāh Ibn Zayd
Name & lineage
ʿAllāmah Zurqānī informs of this Companion’s lineage:
بن ثعلبة بن عبد ربه، أبو محمد.
Ibn Thaʿlabah ibn ʿAbd Rabbi-h, Abū Muḥammad[20]
اَلأَنْصَاري، ثُمَّ مِنْ بَنِي الْحَارِث بْنِ الْخَزْرَجِ
“Al-Anṣārī, from Banū ’l-Ḥārith ibn al-Khazraj,”
Background
He was a Badrī Companion. ʿAllāmah Baghawī says:
شهد بدرا والعقبة مع رسول الله -صلى الله عليه وسلم-، وكان الذي أري النداء.
He participated in the Battle of Badr and the Battle of Uḥud with the Messenger of Allāh ﷺ. He was the one who dreamt of the adhān.[21]
Besides the battle of Badr, he participated in many other battles with the Prophet ﷺ. ʿAllāmah Ibn ʿAbd al-Barr says:
شهد العقبة، وشهد بدرا وسائر المشاهد مع رسول الله -صلى الله عليه وسلم-.
He participated in the Battle of Uḥud, the Battle of Badr and all other significant events with the Messenger of Allāh ﷺ.[22]
Amount of narrations
Imām Tirmidhī mentions with regards to this Companion:
وعبد الله بن زيد هو ابن عبد ربه، [ويقال: ابن عبد رب،] ولا نعرف له عن النبي -صلى الله عليه وسلم- شيئا يصح إلا هذا الحديث الواحد في الأذان.
ʿAbdullāh ibn Zayd was the son of ʿAbd Rabbi-h, also known as Ibn ʿAbd Rabb. We do not know of any authentic report from him from the Prophet ﷺ except this one hadith about the adhān.[23]
Ḥāfiẓ Ibn Ḥajar quotes from others as well:
وقال ابن عديّ: لا نعرف له شيئا يصح غيره، وأطلق غير واحد أنه ليس له غيره.
Ibn ʿAdī said, ‘We do not know anything authentic from him other than this, and some have mistakenly claimed that he has no other authentic narrations.’[24]
Ḥāfiẓ Ibn Ḥajar then comments:
وهو خطأ، فقد جاءت عنه عدة أحاديث ستة أو سبعة جمعتها في جزء مفرد.
This is an error, as several ḥadīths from him, six or seven in number, have been narrated from him, which I have compiled in a single volume.[25]
ʿAllāmah Zurqānī mentions Imām Ḥākim’s view:
وقال الحاكم: الصحيح أنه قتل بأحد، فالروايات عنه كلها منقطعة، وخالف ذلك في المستدرك.
Ḥākim said, ‘The correct position is that he was killed in the Battle of Uḥud, and all the reports from him are munqaṭiʿ.’ However, he contradicted this in Al-Mustadrak.’[26]
Date of demise
The accurate information indicates that ʿAbdullāh ibn Zayd passed away in the year 32 AH at the age of 64 in Madīnah. ʿAllāmah Abū Nuʿaym al-Iṣfahānī writes:
توفي بالمدينة سنة اثنتين وثلاثين وهو ابن أربع وستين، وصلى عليه عثمان بن عفان -رضي الله عنه- فيما قاله الزهري.
He passed away in the year 32 (AH) at the age of 64 in Madīnah. His funeral prayer was led by ʿUthmān ibn ʿAffān – may Allāh be pleased with him –, as mentioned by Zuhrī.[27]
خَشَبَتَيْنِ
“Of two pieces of wood”
ʿAllāmah Zurqānī clarifies:
متعلق بأري
This is connected to ‘uriya’.[28]
فِي النَّوْمِ،
“In his sleep.”
The State in which ʿAbdullāh Ibn Zayd’s Vision Occurred
Mawlānā Zakariyyā al-Kāndhlawī mentions:
وظاهر الموطأ أن الرؤية كانت في النوم.
The apparent meaning of [the narration in] the Muwaṭṭaʾ indicates that the vision occurred during sleep.[29]
In the narration from Musnad Aḥmad, conveyed through Muʿādh, the Companion states:
يا رسول الله! إني رأيت فيما يرى النائم، ولو قلت: إني لم أكن نائما لصدقت، إني بينا أنا بين النائم واليقظان.
O Messenger of Allāh! I have seen what a sleeper sees. If I were to say I was not asleep, I would be speaking the truth; rather, I was in a state between sleep and wakefulness.[30]
Muṣannaf Ibn Abī Shaybah offers a similar account with the wording:
ولولا أن تقولوا لقلت: إني كنت يقظانا غير نائم.
And were it not for you saying [that I was asleep], I would say: I was awake, not asleep.[31]
Mawalānā Zakariyyā al-Kāndhlawī referenced one interpretation, suggesting that the intended meaning is light sleep:
فقيل: المراد به النوم الخفيف.
It is said that it refers to light sleep.[32]
ʿAllāmah Suyūṭī offers an alternative perspective, stating:
قلت: أظهر من هذا أن يحمل على الحالة التي تعتري أرباب الأحوال ويشاهدون فيها ما يشاهدون، ويسمعون ما يسمعون، والصحابة -رضي الله عنهم- هم رءوس أرباب الأحوال.
I say: It appears from this that it refers to a state experienced by those in certain spiritual conditions, where they witness and hear things. The Companions – may Allah be pleased with them – were the leaders in experiencing such spiritual states.[33]
Mawlānā Zakariyyā al-Kāndhlawī, in agreement with ʿAllāmah Suyūṭī, remarks:
والأوجه عندي ما قال السيوطي.
The most plausible interpretation, according to me, is what Suyūṭī mentioned.[34]
Other Companions’ Dream of the Adhān
ʿAllāmah Ibn ʿAbd al-Barr provides historical context:
وكانت رؤياه ذلك في سنة إحدى بعد بناء رسول الله -صلى الله عليه وسلم- مسجده.
This vision occurred in the year one after the construction of the Prophet ﷺ’s mosque.[35]
The initiation of the adhān can be traced back to a significant dream, as elucidated by ʿAllāmah Ibn ʿAbd al-Barr in Al-Istidhkār:
والآثار المروية في الأذان، وإن اختلفت الألفاظ فيها، فهي متفقة كلها في أن أصل أمره وبدء شأنه كان عن رؤيا عبد الله بن زيد، وقد رآه عمر أيضا.
The reports narrated on adhān, despite differing in wording, are all in conformity that its origin and initiation trace back to the dream of ʿAbdullāh ibn Zayd, a vision also witnessed by ʿUmar.[36]
In reference to this account, where ʿAbdullāh ibn Zayd is mentioned to have seen the dream, it is indicated in other reports that different Companions also experienced the same dream. ʿAllāmah Abū ’l-Walīd al-Bājī states:
قد روي أن عمر بن الخطاب رأى مثل ذلك.
It has been narrated that ʿUmar ibn al-Khaṭṭāb saw a similar dream.[37]
Quoting a narration from Sunan Abī Dāwūd:
وكان عمر بن الخطاب -رضي الله عنه- قد رآه قبل ذلك، فكتمه عشرين يوما، قال: ثم أخبر النبي -صلى الله عليه وسلم-، فقال له: “ما منعك أن تخبرني؟” فقال: سبقني عبد الله بن زيد، فاستحييت.
ʿUmar ibn al-Khaṭṭāb – may Allāh be pleased with him – had seen the dream even before this incident. He kept it to himself for twenty days. When he informed the Prophet ﷺ, the Prophet ﷺ asked, ‘What prevented you from telling me?’ ʿUmar replied, ‘ʿAbdullāh ibn Zayd beat me to it, and I felt shy.’[38]
It comes in another narration from Sunan Abī Dāwūd, quoting the son of ʿAbdullāh ibn Zayd:
فخرج يجر رداءه، ويقول: والذي بعثك بالحق يا رسول الله! لقد رأيت مثل ما أري، فقال رسول الله -صلى الله عليه وسلم-: “فلله الحمد”.
He went out, dragging his garment, and said, ‘By the One who sent you with the truth, O Messenger of Allāh! I have seen a similar dream as his.’ The Prophet ﷺ said, ‘All praises are due to Allāh.’[39]
This apparently seems as a contradiction since some narrations suggest that ʿUmar did not inform whilst this narration of Sunan Abī Dāwūd indicates that he did inform straightaway after hearing the adhān. Ḥāfiẓ Ibn Ḥajar responds:
قلت: وهذا لا يخالفه ما تقدم أن عبد الله بن زيد لما قص منامه فسمع عمر الأذان، فجاء، فقال: قد رأيت، لأنه يحمل على أنه لم يخبر بذلك عقب إخبار عبد الله، بل متراخيا عنه لقوله: “ما منعك أن تخبرنا؟”، أي: عقب إخبار عبد الله، فاعتذر بالاستحياء، فدل على أنه لم يخبر بذلك على الفور، وليس في حديث أبي عمير التصريح بأن عمر كان حاضرا عند قص عبد الله رؤياه، بخلاف ما وقع في روايته التي ذكر بها: فسمع عمر الصوت فخرج فقال، فإنه صريح في أنه لم يكن حاضرا عند قص عبد الله، والله أعلم.
I say, this does not contradict what was previously mentioned that when ʿAbdullāh ibn Zayd narrated his dream, and ʿUmar heard the adhān, he came and said, ‘I have already seen it,’ because it indicates that he did not immediately convey it after ʿAbdullāh’s narration. He delayed, as proven by the Prophet ﷺ’s statement, ‘What prevented you from telling us?’, i.e. after ʿAbdullāh informed. To this, ʿUmar apologized, expressing shyness. This suggests he did not inform immediately. Furthermore, it is not mentioned explicitly in the narration of Abū ʿUmayr that ʿUmar was present when ʿAbdullāh narrated his dream. This is contrary to his transmission, wherein he stated, ‘ʿUmar heard the sound, he came and said.’ It explicitly indicates that he was not present when ʿAbdullāh narrated his dream. Allah knows best.[40]
ʿAllāmah Zurqānī provides commentary, stating:
بعده لا يخفى مع قوله: فسمع عمر، فخرج يقول: يا رسول الله! لقد رأيت مثل ما أري، فجعله حالا من فاعل خرج، أي: قائلا في حال خروجه لكنه، لا يمتنع للجمع بين الحديثين مع صحتهما.
After this, it is evident in his statement: “Then ʿUmar heard it and went out saying, ‘O Messenger of Allāh! I have seen the same dream as him.’” It is the condition of the one who went out, i.e. he said it upon going out. However, this is non-inconceivable due to the harmony between the two ḥadiths, as they are both authentic.[41]
Ḥāfiẓ Ibn Ḥajar expounds on this:
ووقع في الأوسط للطبراني أن أبا بكر رأى الأذان، ووقع في الوسيط للغزالي: أنه رآه بضعة عشر رجلا، وعبارة الجِيلي في شرح التنبيه: أربعة عشر، وأنكره ابن الصلاح ثم النووي، ونقل مغلطاي أن في بعض كتب الفقهاء أنه رآه سبعة، ولا يثبت شيء من ذلك إلا لعبد الله بن زيد، وقصة عمر جاءت في بعض طرقه، وفي مسند الحارث بن أبي أسامة بسند واه قال: أول من أذن بالصلاة جبريل في سماء الدنيا، فسمعه عمر وبلال، فسبق عمر بلالا فأخبر النبي -صلى الله عليه وسلم-، ثم جاء بلال فقال له: سبقك بها عمر.
It is mentioned in Al-Awsaṭ by Ṭabrānī that Abū Bakr also dreamt of the adhān. Ghazālī mentioned in Al-Wasīṭ that fourteen men saw it, and Jīlī in Sharḥ at-Tanbīh mentioned fourteen men as well. Ibn aṣ-Ṣalāḥ and then Nawawī rejected this. Mughalṭāy reported erroneously that in some books of the jurists, it is mentioned that seven men saw it. However, none of this is substantiated except for ʿAbdullāh ibn Zayd. The story of ʿUmar is found in some of its chains and in Musnad al-Ḥārith ibn Abī Usāmah with a weak chain, where he said, “The first one to call the adhān for prayer was Jibrīl in the sky of the world. ʿUmar and Bilāl heard it, and ʿUmar informed the Prophet ﷺ before Bilāl. Then Bilāl came, and the Prophet ﷺ said to him, ‘ʿUmar preceded you in this.’”[42]
In the dream, ʿAbdullāh ibn Zayd realised that this was exactly what the Prophet ﷺ intended to use.
فَقَالَ: إِنَّ هَاتَيْنِ لَنَحْوٌ
“To this, he remarked, ‘Indeed, these are similar”
Mawlānā Zakariyyā al-Kāndhlawī explains:
أي: لمشابه.
I.e. is certainly similar[43]
مِمَّا يُرِيدُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ،
‘To what the Messenger of Allāh ﷺ is intending.’
ʿAllāmah Zurqānī explains:
أن يجمع به الناس للصلاة.
To use it as a means to gather people for prayer[44]
فَقِيل: أَلاَ تُؤَذِّنُونَ لِلصَّلاَةِ؟
“Someone thus said, ‘Why do you not announce the call to prayer?’”
It comes in the narration of Musnad Aḥmad via Muʿādh:
إذ رأيت شخصا عليه ثوبان أخضران، فاستقبل القبلة، فقال: الله أكبر الله أكبر، أشهد أن لا إله إلا الله، مثنى مثنى، حتى فرغ من الأذان، ثم أمهل ساعة، قال: ثم قال مثل الذي قال، غير أنه يزيد في ذلك، قد قامت الصلاة، قد قامت الصلاة.
I saw a person wearing two green garments, facing the qiblah. He proclaimed twice, ‘Allāhu Akbar! Allāhu Akbar! Ashhadu a ’l-lā ilāha illa ’Llāh,’ until he completed the adhān. Then he waited for a while and repeated similar words, adding: ‘Qad qāmat aṣ-ṣalah. Qad qāmat aṣ-ṣalāh.’[45]
Thus, ʿAllāmah Zurqānī says:
وأسمعه الأذان فاستيقظ.
He heard the adhān and woke up.[46]
Upon waking up, ʿAbdullāh ibn Zayd realised that what he witnessed in his dream precisely matched what the Prophet ﷺ was contemplating. Immediately, he hastened to the Prophet ﷺ:
فَأَتَى رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِينَ اسْتَيْقَظ، فَذَكَرَ لَهُ ذَلِكَ،
“Therefore, upon waking up, he went to the Messenger of Allāh ﷺ and mentioned that to him,”
In the narration of Jāmiʿ at-Tirmidhī, quoted through the son of ʿAbdullāh ibn Zayd, he narrates from his father that the Prophet ﷺ told him:
إن هذه لرؤيا حق.
Indeed, this is a true dream.[47]
In the narration of Muṣannaf Ibn Abī Shaybah, the wording is:
لقد أراك الله خيرا.
Indeed, Allāh has shown you something good.[48]
فَأَمَرَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالأذَانِ.
“And the Messenger of Allāh ﷺ commanded to implement the adhān.”
In the narration of Musnad Aḥmad via Muʿādh, additional words are present here:
فقال رسول الله -صلى الله عليه وسلم-: “علمها بلالا، فليؤذن بها”. فكان بلال أول من أذن بها. قال: وجاء عمر بن الخطاب، فقال: يا رسول الله! إنه قد طاف بي مثل الذي أطاف به، غير أنه سبقني. فهذان حولان.
The Prophet ﷺ said, ‘Teach it to Bilāl, so he can announce it.’ Thus, Bilāl was the first to announce it. Then ʿUmar ibn al-Khaṭṭāb came and said, ‘O Messenger of Allāh! I witnessed a similar experience, but he preceded me.’ Hence, these are two separate instances.[49]
In the narration of Jāmiʿ at-Tirmidhī via the son of ʿAbdullāh ibn Zayd, the narration is as follows:
فقال: “إن هذا لرؤيا حق، فقم مع بلال فإنه أندى وأمد صوتا منك، فألق عليه ما قيل لك، وليناد بذلك”، قال: فلما سمع عمر بن الخطاب نداء بلال بالصلاة، خرج إلى رسول الله -صلى الله عليه وسلم- وهو يجر إزاره، وهو يقول: يا رسول الله! والذي بعثك بالحق، لقد رأيت مثل الذي قال، [قال:] فقال رسول الله -صلى الله عليه وسلم-: “فلله الحمد، فذلك أثبت”.
The Prophet ﷺ said, ‘Indeed, this is a true dream. Stand with Bilāl, for he has a louder and more projecting voice than yours. Deliver to him what has been said to you, and let it him call it out.’ ʿUmar ibn al-Khaṭṭāb, upon hearing Bilāl’s call to prayer, went to the Prophet ﷺ, dragging his loincloth and saying, ‘O Messenger of Allāh! By the One who sent you with the truth, I have seen similar to what he said.’ The Prophet ﷺ responded, “All praises are due to Allāh; that has confirmed it.’[50]
The version of Sunan Abī Dāwūd elaborates on the entire incident whilst also mentioning the full adhān. ʿAllāmah Zurqānī states:
لفظ أبي داود وهو كالشرح لمرسل الموطأ.
The wording of Abū Dāwūd serves as an explanation for the mursal narration of the Muwaṭṭaʾ.[51]
Imām Khaṭṭābī states with regard to Imām Abū Dāwūd’s version:
قلت: روي هذا الحديث والقصة بأسانيد مختلفة، وهذا الإسناد أصحها.
I say, this hadith and the incident have been narrated through various chains, and this chain is the most authentic amongst them.[52]
Therefore, we will delve into the narration of Sunan Abī Dāwūd. Since the narration itself is an explanation, there is no need to offer any further clarification.
حدثنا محمد بن منصور الطوسي: حدثنا يعقوب: حدثنا أبي، عن محمد بن إسحاق، حدثني محمد بن إبراهيم بن الحارث التيمى، عن محمد ابن عبد الله بن زيد بن عبد ربه: حدثني أبي عبد الله بن زيد، قال: لما أمر رسول الله -صلى الله عليه وسلم- بالناقوس يعمل ليضرب به للناس لجمع الصلاة، طاف بي وأنا نائم رجل يحمل ناقوسا في يده، فقلت: يا عبد الله! أتبيع الناقوس؟ قال: وما تصنع به؟ فقلت: ندعو به إلى الصلاة، قال: أفلا أدلك على ما هو خير من ذلك؟ فقلت: بلى، قال: فقال: تقول: الله أكبر، الله أكبر، الله أكبر، الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدا رسول الله، أشهد أن محمدا رسول الله، حي على الصلاة، حي على الصلاة، حي على الفلاح، حي على الفلاح، الله أكبر، الله أكبر، لا إله إلا الله.
قال: ثم استأخر عني غير بعيد، ثم قال: وتقول إذا أقمت الصلاة: الله أكبر، الله أكبر، أشهد أن لا إله إلا الله، أشهد أن محمدا رسول الله، حي على الصلاة، حي على الفلاح، قد قامت الصلاة، قد قامت الصلاة، الله أكبر، الله أكبر، لا إله إلا الله. فلما أصبحت أتيت رسول الله -صلى الله عليه وسلم- فأخبرته بما رأيت، فقال: “إنها لرؤيا حق إن شاء الله، فقم مع بلال فألق عليه ما رأيت فليؤذن به، فإنه أندى صوتا منك”، فقمت مع بلال، فجعلت ألقيه عليه ويؤذن به، قال: فسمع ذلك عمر بن الخطاب وهو في بيته، فخرج يجر رداءه، ويقول: والذي بعثك بالحق يا رسول الله! لقد رأيت مثل ما أري، فقال رسول الله -صلى الله عليه وسلم-: “فلله الحمد”.
Muḥammad in Manṣūr aṭ-Ṭūsī narrated to us [saying]: Yaʿqūb narrated to us [saying]: My father narrated to us from Muḥammad ibn Isḥāq [saying]: Muḥammad ibn al-Ḥārith at=Taymī narrated to us from Muḥammad ibn ʿAbdillāh ibn Zayd ibn ʿAbd Rabbi-h [saying]: Abū ʿAbdillāh ibn Zayd narrated to us, saying:
“When the Messenger of Allāh ﷺ commanded to strike a bell to call people to gather for prayer, a man holding a bell in his hand came to me in my sleep. I thus asked, ‘O bondsman of Allāh! Are you selling this bell?’ He replied, ‘What will you do with it?’ He said, ‘We will use it to call to prayer.’ He said, ‘Shall I direct you to something better?’ I replied, ‘Certainly!’ He said:
‘Say: Allāhu Akbar! Allāhu Akbar!
Allāhu Akbar! Allāhu Akbar!
Ash-hadu a ‘llā ilāha illā ’Llāh.
Ash-hadu a ‘llā ilāha illā ’Llāh.
Ash-hadu anna Muḥammada ’r-rasūlu ’Llāh.
Ash-hadu anna Muḥammada ’r-rasūlu ’Llāh.
Ḥayya ʿalā ’ṣ-ṣalāh.
Ḥayya ʿalā ’ṣ-ṣalāh.
Ḥayya ʿala ’l-Falāḥ.
Ḥayya ʿala ’l-Falāḥ.
Allāhu Akbar! Allāhu Akbar!
Lā ilāha illā ’Llāh.’
Then, he stepped back slightly away from me, and said: ‘When you are establishing the prayer, say:
Allāhu Akbar! Allāhu Akbar!
Ash-hadu a ‘llā ilāha illā ’Llāh.
Ash-hadu anna Muḥammada ’r-rasūlu ’Llāh.
Ḥayya ʿalā ’ṣ-ṣalāh.
Ḥayya ʿala ’l-Falāḥ.
Qad qāmat aṣ-ṣalāh.
Qad qāmat aṣ-ṣalāh.
Allāhu Akbar! Allāhu Akbar!
Lā ilāha illā ’Llāh.’
In the morning, I went to the Messenger of Allāh ﷺ and related my dream to him. Upon this, he said, ‘Indeed, it is a true dream. If Allāh wills. Stand with Bilāl and recite to him what you dreamt of, and let him announce it. He certainly has a louder voice than you.’ I thus stood with Bilāl and began reciting it to him whilst he was announcing it. When ʿUmar ibn al-Khaṭṭāb heard it whilst he was at home, he came out, pulling his sheet and saying, ‘By the one who sent you with the truth, O Messenger of Allāh ﷺ! I have certainly seen a similar dream.’ To this, the Messenger of Allāh ﷺ exclaimed, ‘All praises are due to Allāh!’”[53]
Imām Abū Dāwūd comments on this:
هكذا رواية الزهري عن سعيد بن المسيب عن عبد الله بن زيد، وقال فيه ابن إسحاق عن الزهري: الله أكبر، الله أكبر، الله أكبر، الله أكبر. وقال معمر ويونس عن الزهري فيه: الله أكبر، الله أكبر، لم يثن.
In this manner did Zuhrī transmit the narration from Saʿīd ibn al-Musayyab from ʿAbdullāh ibn Zayd. Ibn Isḥāq quoted therein from Zuhrī, ‘Allāhu Akbar! Allāhu Akbar! Allāhu Akbar! Allāhu Akbar!’ On the other hand, Maʿmar and Yūnus quoted therein from Zuhrī: ‘Allāhu Akbar! Allahū Akbar!’ without repeating it twice.[54]
Question: Why Did the Prophet ﷺ Not Permit ʿAbdullāh Ibn Zayd to Call Out the Adhān Himself?
Answer
In the narration of Jāmiʿ Tirmidhī via the son of ʿAbdullāh ibn Zayd, the reason is presented through the tongue of the Prophet ﷺ himself:
“فقم مع بلال فإنه أندى وأمد صوتا منك، فألق عليه ما قيل لك، وليناد بذلك”.
Stand with Bilāl, for he has a louder and more projecting voice than yours. Deliver to him what has been said to you, and let him call it out.[55]
According to another view, ʿAbdullāh ibn Zayd did not recite the adhān as he was sick on that day. ʿAllāmah Badr ad-Dīn al-ʿAynī brings this objection with its answer as follows:
فإن قلت: لِمَ لَمْ يأمر النبي -صلى الله عليه وسلم- عبد الله بن زيد أن يؤذن هو بنفسه؟
قلت: قال أبو بشر الواحدي، أحد رواة الحديث،: حدثني أبو عمران الأنصاري ويزعم أن عبد الله بن زيد لولا أنه كان يومئذ مريضا لجعله رسول الله -صلى الله عليه وسلم- مؤذنا.
Objection: Why did the Prophet Muhammad ﷺ not command ʿAbdullāh ibn Zayd to recite the adhān himself?
Answer: Abu Bishr al-Wāḥidī, one of the narrators of this ḥadīth, said: Abu ʿImrān al-Anṣārī narrated to us, asserting that if ʿAbdullāh ibn Zayd had not been ill on that day, the Prophet Muhammad ﷺ would have appointed him as the muʾadhdhin.[56]
This will not be accurate since the Prophet ﷺ could have told him that he may call out the adhān once he recovers.
Question: How Can the Adhān Be Established from a Dream, When the Dreams of Any Other Individual besides Prophets Are Not Authoritative in the Sharīʿah?
Ḥāfiẓ Ibn Ḥajar raises this objection:
وقد استشكل إثبات حكم الأذان برؤيا عبد الله بن زيد، لأن رؤيا غير الأنبياء لا ينبني عليها حكم شرعي.
An objection is raised regarding establishing the ruling of the adhān through the dream of ʿAbdullāh ibn Zayd because the dream of any other individual besides prophets cannot serve as the basis of a legal ruling.[57]
Answer
ʿAllāmah Ibn ʿAbd al-Barr responds to this:
وفي ذلك أوضح الدلائل على أن الرؤيا من الوحي والنبوة، وحسبك بذلك فضلا لها وشرفا. ولو لم تكن من الوحي ما جعلها -عليه السلام- شرعة ومنهاجا لدينه، والله أعلم.
This contains the most explicit proof that dreams form part of revelation and prophethood. It is enough to illustrate to you its virtue and honour. Were it not part of revelation, the Prophet – peace be upon him – would not have made it the custom and mode of his religion. And Allāh knows best.[58]
Ḥāfiẓ Ibn Ḥajar explains:
وأجيب باحتمال مقارنة الوحي لذلك، أو لأنه -صلى الله عليه وسلم- أمر بمقتضاها لينظر أيقر على ذلك أم لا؟ ولا سيما لما رأى نظمها يبعد دخول الوسواس فيه، وهذا ينبني على القول بجواز اجتهاده -صلى الله عليه وسلم- في الأحكام وهو المنصور في الأصول، ويؤيد الأول ما رواه عبد الرزاق، وأبو داود في المراسيل، من طريق عبيد بن عمير الليثي، أحد كبار التابعين: أن عمر لما رأى الأذان جاء ليخبر به النبي -صلى الله عليه وسلم-، فوجد الوحي قد ورد بذلك، فما راعه إلا أذان بلال، فقال له النبي -صلى الله عليه وسلم-: “سبقك بذلك الوحي”، وهذا أصح مما حكى الداوودي، عن ابن إسحاق: أن جبريل أتى النبي -صلى الله عليه وسلم- بالأذان قبل أن يخبره عبد الله بن زيد، وعمر بثمانية أيام، وأشار السهيلي إلى أن الحكمة في ابتداء شرع الأذان على لسان غير النبي -صلى الله عليه وسلم- التنويه بعلو قدره على لسان غيره ليكون أفخم لشأنه، والله أعلم.
It can be answered by considering the possibility that it was joined with revelation. Or, he commanded it in accordance with it to see whether it would remain as such or not, especially when he saw that its arrangement would prevent any intrusion of devilish whisperings. This is based on the opinion that it is permissible for him to exercise his independent judgment to establish rulings, and it is the prevailing viewpoint in the principles of jurisprudence.
The first point is supported by what was narrated by ʿAbd ar-Razzāq, and Abū Dāwūd in Al-Marāsīl, via the route of ʿUbayd ibn ʿUmayr al-Laythi, a senior tābiʿī. It is reported therein that when ʿUmar dreamt of the adhān, he came to inform the Prophet ﷺ. Finding that revelation had already come regarding it, he only paid attention to Bilāl’s adhān. The Prophet ﷺ then said to him, ‘Revelation preceded you in this.’
This narration is more authentic than what Dāwūdī reported from Ibn Isḥāq, that Jibrīl came to the Prophet ﷺ with the adhān before ʿAbdullāh ibn Zayd informed him, and ʿUmar by eight days.
Suhaylī pointed out that the wisdom in initiating the legislation of the adhān in the words of someone other than the Prophet ﷺ was to emphasise its significance through the words of someone else to elevate its status. And Allāh knows best.[59]
Proof for Analogy & Ijtihād
This ḥadīth is proof for adopting analogy and exerting one’s independent judgment to formulate rulings. ʿAllāmah Ibn al-ʿArabī states:
قال علماؤنا: في هذا الحديث دليل عظيم على أصل من أصول الفقه، وهو القول بالقياس في الدين والاجتهاد، ألا ترى إلى مشاورة رسول الله -صلى الله عليه وسلم- مع أصحابه في الأذان ولم ينتظر في ذلك وحيا ولا طلب منه بيانا، وإنما أراد أن يأخذ فيه ما عند إصحابه من رأي يستنبطونه من أصول الشريعة، وينتزعونه من أغراضها. فلما جاءت الرؤيا بنظم الأذان وسرده، أمر رسول الله -صلى الله عليه وسلم- به لكونه أصوب الآراء، لما فيه من الخروج عن التشبه بأهل الكتاب والمجوس، ولما فيه من ذكر الله؛ ولأنه معنى خصت به هذه الأمة لم يكن لأحد من هذه الأمم قبلها، ولله الحمد على ذلك.
Our scholars said that this ḥadīth contains a significant proof for one principle of fiqh, namely the permissibility of using analogy in matters of religion and exerting one’s independent judgment. Have you not seen how the Messenger of Allāh ﷺ consulted his Companions for the call to prayer without waiting for any revelation regarding it nor requesting any clarification? He intended to adhere to the opinion of his Companions, which they extracted from the principles of the Sharīʿah and derived from its objectives. When the dream came on the order of the adhān and its flow, the Messenger of Allāh ﷺ commanded to implement it since it was the best of all opinions given it is far from any resemblance with the People of the Book and the Fire-Worshippers. Furthermore, it contains the remembrance of Allāh and it is something exclusive to this nation which was not for any past nation.[60]
ʿAllāmah Zurqānī mentions the same:
وهذا ينبني على القول بجواز اجتهاده في الأحكام، وهو المنصور في الأصول.
This is based on the claim that is permissible for him to exercise his independent judgment to establish rulings, and it is the prevailing viewpoint in the principles of jurisprudence.[61]
Likewise, Mawlānā Zakariyyā al-Kāndhlawī states:
ثم في القصة دليل على أنه -صلى الله عليه وسلم- كان له الاجتهاد في أمور الشريعة ما لم ينص له على الحكم.
This is evidence that the Prophet ﷺ had the authority to exercise independent judgment in matters of the Sharīʿah as long as he did not receive an explicit text on its ruling.[62]
After the adhān was instituted, ʿAllāmah Ibn ʿAbd al-Barr says:
وأجمع المسلمون على أن رسول الله -عليه السلام- أذن له بالصلاة حياته كلها في كل مكتوبة، وأنه ندب المسلمين إلى الأذان، وسنه لهم.
The Muslims agreed unanimously that the Messenger of Allāh ﷺ permitted it for prayer during his entire lifetime for every obligatory prayer, and he encouraged the Muslims to give the adhān and prescribed it as Sunnah for them.[63]
May Allāh Taʿālā have mercy on them all.
سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك
[1] Imām Abū ʿAbdillāh Mālik ibn Anas al-Aṣbaḥī, Al-Muwaṭṭaʾ bi-Riwāyat Yaḥyā ibn Yaḥyā al-Laythī (Morocco: al-Majlis al-ʿIlmī al-Aʿlā, 2019),
[2] ʿAlāʾ ad-Dīn Abū Bakr ibn Masʿūd al-Kāsānī, Badāʾiʿ aṣ-Ṣanāʾiʿ fī Tartīb ash-Sharāʾiʿ (Beirut: Dār al-Kutub al-ʿIlmiyyah, 2003), 1:635.
[3] Imām Abū ʿAbdillāh Mālik ibn Anas al-Aṣbaḥī, Muwaṭṭaʾ al-Imām Mālik (UAE: Muʾassasat Zāyid Ibn Sulaymān Āl Nahyān li ’l-Aʿmāl al-Khayriyyah wa ’l-Insāniyyah, 2004), 2:90.
[4] ʿAllāmah Abū ʿAbdillāh Muḥammad ibn ʿAbd al-Bāqī az-Zurqānī, Sharḥ az-Zurqānī ʿalā ’l-Muwaṭṭaʾ (Cairo: Dār al-Ḥadīth, 2015), 1:190.
[5] ʿAllāmah Abū ʿUmar Yūsuf ibn ʿAbdillāh al-Qurṭubī, better known as Ibn ʿAbd al-Barr, Al-Istidhkār al-Jāmiʿ li-Madhāhib Fuqahāʾ al-Amṣār wa ʿUlamāʾ al-Aqṭār fī-mā Taḍammana-Hu ’l-Muwaṭṭaʾ mi’ Maʿānī ’r-Raʾy wa ’l-Āthār wa Sharḥ dhālika Kulli-Hī bi ’l-Ījāz wa ’l-Ikhtiṣār (Cairo: Dār al-Waʿy, 1993), 4:7-8.
[6] Ḥāfiẓ Abū ’l-Faḍl Aḥmad ibn ʿAlī ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī bi Sharḥ Ṣaḥīḥ al-Bukhārī (Beirut: Dār ar-Risālah al-ʿĀlamiyyah, 2013), 3:7.
[7] ʿAllāmah Abū Bakr Muḥammad ibn ʿAbdillāh, better known as Ibn al-ʿArabī al-Mālikī, Al-Masālik fi Sharḥ Muwaṭṭaʿ Mālik (Beirut: Dār al-Gharb al-Islāmī, 2007), 2:311.
[8] Imām Ḥākim Abū ʿAbdillāh Muḥammad ibn ʿAbdillāh an-Naysāpūrī, Al-Mustadrak ʿalā ’ṣ-Ṣaḥīḥayn (Beirut: Dār al-Kutub al-ʿIlmiyyah, 2002), 3:379.
[9] ʿAllāmah Abū ʿUmar Yūsuf ibn ʿAbdillāh al-Qurṭubī, better known as Ibn ʿAbd al-Barr, At-Taqaṣṣī li-mā fi ’l-Muwaṭṭaʾ min Ḥadīth an-Nabī ﷺ (Kuwait: Wazārat al-Awqāf wa ’sh-Shuʾūn al-Islāmiyyah, 2012), 1:472.
[10] ʿAllāmah Zurqānī (n 4) 1:190.
[11] Ḥāfiẓ Ibn Ḥajar (n 6) 3:18.
[12] ʿAllāmah Abu ’s-Saʿādāt Mubārak ibn Muḥammad ash-Shaybānī, better known as Majd ad-Dīn Ibn al-Athīr al-Jazarī, An-Nihāyah fī Gharīb al-Ḥadīth wa ’l-Athar (Cairo: Al-Maktabah al-Islāmiyyah li-Ṣāḥibi-hā al-Ḥājj Riyāḍ ash-Shaykh, 1963), 5:106.
[13] Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā ibn Muḥammad Yaḥyā al-Kāndhlawī, Awjaz al-Masālik ilā Muwaṭṭaʾ Mālik (Damascus: Dār al-Qalam, 2003), 2:6.
[14] ʿAllāmah Ibn ʿAbd al-Barr (n 5) 4:8.
[15] ʿAllāmah Ibn ʿAbd al-Barr (n 5) 4:9.
[16] ʿAllāmah Zurqānī (n 4) 1:190.
[17] Imām Mālik, Al-Muwaṭṭaʾ bi Riwāyat Yaḥyā Ibn Yaḥyā al-Laythī – Morrocan print (n 1) 219.
[18] ʿAllāmah Abū ’l-Walīd Sulaymān ibn Khalaf al-Bājī, Al-Muntaqā Sharḥ al-Muwaṭṭaʾ (Egypt: Maṭbaʿat as-Saʿādah, 1st ed. 1332 AH / Cairo: Dār al-Kitāb al-Islāmī, 2nd ed.), 1:130.
[19] Ibid.
[20] ʿAllāmah Zurqānī (n 4) 1:191.
[21] ʿAllāmah Abū ’l-Qāsim ʿAbdullāh ibn Muḥammad al-Baghawī, Muʿjam aṣ-Ṣaḥābah (Kuwait: Maktabat Dār al-Bayān, 2000), 4:57.
[22] ʿAllāmah Abū ʿUmar Yūsuf ibn ʿAbdullāh al-Qurṭubī, better known as Ibn ʿAbd al-Barr, Al-Istīʿāb fī Maʿrifat al-Aṣḥāb (Beirut, Dār al-Jīl, 1992), 3:913.
[23] Imām Abū ʿĪsā Muḥammad ibn ʿĪsā at-Tirmidhī, Jāmiʿ at-Tirmidhī (Egypt: Shirkat Maktabah wa-Maṭbaʿah Muṣṭafā al-Bābī ’l-Ḥalabī, 1978), 1:361.
[24] Ḥāfiẓ Abū ’l-Faḍl Aḥmad ibn ʿAlī ibn Ḥajar al-ʿAsqalānī, Al-Iṣābah fī Tamyīz aṣ-Ṣaḥābah (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1995), 4:84.
[25] Ibid.
[26] ʿAllāmah Zurqānī (n 4) 1:191.
[27] ʿAllāmah Abū Nuʿaym Aḥmad ibn ʿAbdillāh al-Iṣfahānī, Maʿrifat aṣ-Ṣaḥābah (Riyadh: Dār al-Waṭan, 1998), 3:1653.
[28] ʿAllāmah Zurqānī (n 4) 1:191.
[29] Mawlānā Zakariyyā (n 13) 2:7.
[30] Imām Abū ʿAbdillāh Aḥmad ibn Muḥammad ibn Ḥanbal, Musnad al-Imām Aḥmad ibn Ḥanbal (Beirut: Muʾassasat ar-Risālah, 1st ed.), 36:437.
[31] Imām Abū Bakr ʿAbdullāh ibn Muḥammad ibn Abī Shaybah al-ʿAbasī, Al-Kitāb al-Muṣannaf fī ’l-Aḥādīth wa ’l-Āthār / Muṣannaf Ibn Abī Shaybah (Beirut: Dār at-Tāj, 1989), 1:186.
[32] Mawlānā Zakariyyā (n 13) 2:7.
[33] Jalāl ad-Dīn Abū ’l-Faḍl ʿAbd ar-Raḥmān ibn Abū Bakr as-Suyūṭī, Al-Ḥāwī li ’l-Fatāwā fi ’l-Fiqh wa-ʿUlūm at-Tafsīr wa ’l-Ḥadīth wa ’l-Uṣūl wa ’n-Naḥw wa ’l-Iʿrāb wa-Sāʾir al-Funūn (Beirut: Dār al-Kutub al-ʿIlmiyyah, 2000), 2:255.
[34] Mawlānā Zakariyyā (n 13) 2:8.
[35] ʿAllāmah Ibn ʿAbd al-Barr, Al-Istīʿāb (n 22) 3:913.
[36] ʿAllāmah Ibn ʿAbd al-Barr (n 5) 4:10.
[37] ʿAllāmah Bājī (n 18) 1:130.
[38] Imām Abū Dāwūd Sulaymān ibn al-Ashʿath as-Sijistānī, Sunan Abī Dāwūd (Beirut: Dār ar-Risālah al-ʿĀlamiyyah, 2009), 1:370.
[39] Ibid, 1:372.
[40] Ḥāfiẓ Ibn Ḥajar (n 6) 3:14.
[41] ʿAllāmah Zurqānī (n 4) 1:192.
[42] Ḥāfiẓ Ibn Ḥajar (n 6) 3:7.
[43] Mawlānā Zakariyyā (n 13) 2:8.
[44] ʿAllāmah Zurqānī (n 4) 1:191.
[45] Imām Aḥmad (n 30) 36:437.
[46] ʿAllāmah Zurqānī (n 4) 1:191.
[47] Imām Tirmidhī (n 23) 1:359.
[48] Imām Ibn Abī Shaybah (n 31) 1:186.
[49] Imām Aḥmad (n 30) 36:437.
[50] Imām Tirmidhī (n 23) 1:359.
[51] ʿAllāmah Zurqānī (n 4) 1:192.
[52] ʿAllāmah Abū Sulaymān Ḥamd ibn Muḥammad al-Khaṭṭābī, Maʿālim as-Sunan Sharḥ Sunan Abi Dāwūd (Aleppo: al-Maṭbaʿat al-ʿIlmiyyah, 1932), 1:152.
[53] Imām Abū Dāwūd (n 38) 1:371-372.
[54] Ibid, 1:372.
[55] Imām Tirmidhī (n 23) 1:359.
[56] ʿAllāmah Badr ad-Dīn Abū Muḥammad Maḥmūd ibn Aḥmad al-ʿAynī, Al-Bināyah Sharḥ al-Hidāyah (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1st ed. / 1420 AH), 2:76.
[57] Ḥāfiẓ Ibn Ḥajar (n 6) 3:15.
[58] ʿAllāmah Ibn ʿAbd al-Barr (n 5) 4:10.
[59] Ḥāfiẓ Ibn Ḥajar (n 6) 3:15-16.
[60] ʿAllāmah Ibn ʿArabī (n 7) 2:313.
[61] ʿAllāmah Zurqānī (n 4) 1:192.
[62] Mawlānā Zakariyyā (n 13) 2:7.
[63] ʿAllāmah Ibn ʿAbd al-Barr (n 5) 4:11.