Ahmad 4373

Its isnad is sahih. Khalid is Hazza. Abu Mashar is Ziyad bin Kulayb Tamimi Hanzali.Layalyini, this is how it appears in manuscript J, with the ya inserted after the lam and before the protective nun, and this is a permissible dialectal usage. Ibn Malik explained it in Shawahid Tawdih in a lengthy discussion spanning pages 11-15, offering several explanations, the best of which in my view is the third, that the weak verb was treated in the same manner as the sound verb, to the end of what he said there. I have elaborated on this in my commentary on Tirmidhi, 1:440. In manuscript L it appears as layilni, with the ya omitted, following the standard form.Tirmidhi narrated this hadith, as we mentioned, and Muslim narrated it as well (1:128), and Abu Dawud (1:253), all three of them through the route of Yazid bin Zuray."Those possessing intellect and understanding" (ulul-ahlam wal-nuha), Ibn Athir said, this means those endowed with minds and reason. Its singular is hilm (with a kasrah), and it seems to derive from patience and deliberateness in matters, which is the mark of intelligent people. He also said, nuha means minds and intellects. Its singular is nuhyah (with a dammah), so called because it restrains its possessor from what is repugnant.Khattabi said (1:184-185), the reason those possessing intellect and understanding were commanded to stand next to him was so that they would grasp the meaning of his prayer, and so that they could succeed him in leading the prayer should something happen to him during it, and so that reference could be made to their word if he fell into forgetfulness, or if some other matter arose during his prayer, and the like."The commotions of the marketplaces" (hawshat al-aswaq), Khattabi said, this refers to the clamor, the raised voices, and the disturbances that occur there. Its root is hawsh, meaning confusion or mixing.