Ahmad 6357

Its isnad is sahih. Bukhari related it in 2:165, and Muslim in 172, by way of Abdul-Razzaq from Ibn Jurayj. Muslim also related it, and Nasai in 1:202, 102, by way of Hajjaj bin Ubayd from Ibn Jurayj. Tirmidhi likewise related it in 169:1 (number 190, in our commentary pages 262, 263) by way of Hajjaj as well, and Tirmidhi said, The hadith is hasan sahih gharib from the hadith of Ibn Umar. We said in our commentary on Tirmidhi, It appears that the judge Abu Bakr bin Arabi held that this hadith is in the Sahihayn, and he objected to Tirmidhi's grading it sahih, saying on page 207, that is, in his commentary on Tirmidhi, "It is strange that Abu Isa should say the hadith of Ibn Umar is sahih! In it, the Prophet ﷺ ordered the adhan because of Umar's statement, whereas he only ordered it because of Abdullah bin Zayd's statement, and Umar only came afterward when he heard it!" Hafiz said in Fath al-Bari 2:165, His statement, "He called out for prayer," in the narration of Ismaili is, "He gave the adhan for prayer." Iyad said, What is meant is the plain announcement that its time had come, not specifically the prescribed adhan. Judge Abu Bakr Arabi was mistaken in taking his statement "he gave the adhan" to mean the prescribed adhan, and he attacked the soundness of Ibn Umar's hadith, saying, "It is strange that Abu Isa should grade it sahih, when it is well known that the institution of the adhan came only through Abdullah bin Zayd's dream." End of quote. Sahih hadiths are not to be dismissed by something like this when reconciliation is possible, as we mentioned before. Ibn Manda said regarding the hadith of Ibn Umar that there is consensus on its being sahih.The reconciliation between the narrations to which Hafiz alluded is found in his statement just before that (2:65, 66), Qurtubi said, It is possible that when Abdullah bin Zayd reported his dream and the Prophet ﷺ confirmed it as true, he said, "Shall we not send a man to call out," meaning to give the adhan, referring to the dream mentioned, and the Prophet ﷺ then said, "Rise, Bilal." According to this, the fa (and so) in the wording of Ibn Umar's hadith is the elliptical fa, and the implied meaning is, so they separated, and Abdullah bin Zayd saw the vision, and he came to the Prophet ﷺ and related it to him, and the Prophet confirmed it as true, and Umar then spoke.I say (the speaker being Ibn Hajar), the wording of Abdullah bin Zayd's hadith differs from this, for in it he related his dream to the Prophet ﷺ, and the Prophet said to him, "Teach it to Bilal, and let him give the adhan with it." He said, Umar heard the voice, so he went out and came to the Prophet ﷺ and said, "I saw the same as what he saw." This indicates that Umar was not present when Abdullah bin Zayd related his dream. It appears that Umar's suggestion to send a man to call out for prayer came right after their consultation about what they should do, and that Abdullah bin Zayd's dream came after that. And Allah knows best.Abu Dawud related with a sahih chain from Abu Umayr bin Anas, from his paternal uncles among the Ansar, who said, The Prophet ﷺ was concerned about how to gather the people for prayer. It was suggested, "Raise a flag when the time for prayer comes, and when they see it, they will inform one another," but this did not please him. The narration continues, mentioning the horn, with qaf pronounced with damma and nun with sukun, meaning the trumpet, and mentioning the bell as well. Abdullah bin Zayd went away still concerned, and then he was shown the adhan in a dream. He went to the Messenger of Allah ﷺ the next morning. It is said that Umar had seen the same vision before that, but had concealed it for twenty days, then informed the Prophet ﷺ of it. The Prophet said, "What kept you from telling us?" He said, "Abdullah bin Zayd got ahead of me, so I felt too shy." The Messenger of Allah ﷺ then said, "Bilal, watch what Abdullah bin Zayd instructs you and do it." Abu Dawud gave this chapter the heading, The Beginning of the Adhan.Abu Umar bin Abdul-Barr said, The story of Abdullah bin Zayd is related by a group of companions with differing wordings but similar meanings, from good sources, and this is the best of them. I say (the speaker being Ibn Hajar), this does not contradict what came before, that when Abdullah bin Zayd related his dream, Umar heard the adhan and came and said, "I have seen..." because it can be understood that he did not report this immediately after Abdullah's report, but rather with some delay, based on the Prophet's saying, "What kept you from telling us?" meaning right after Abdullah's report. He excused himself by shyness, which indicates that he did not report it right away. There is no explicit statement in Abu Umayr's hadith that Umar was present when Abdullah related his dream, unlike what occurred in the narration we mentioned, "Umar heard the voice and went out and said," which is explicit that he was not present when Abdullah related it. And Allah knows best.I say, the reconciliation Hafiz made between the narrations is clear and sound. Narrators abridge in their narrations, and some mention what others do not mention, and we should not set one against the other. Another narration of Ibn Umar's hadith has come down with some additional detail. Ibn Saad related in Tabaqat 1/2/8, by way of Zuhri, from Salim bin Abdullah bin Umar, from his father, that the Messenger of Allah ﷺ wanted to institute something to gather the people for prayer. The horn and its people were mentioned before him, and he disliked it, and the bell and its people were mentioned, and he disliked it, until a man of the Ansar named Abdullah bin Zayd was shown the adhan in a dream, and Umar bin Khattab saw the same vision that night. Umar said, "When morning comes I will tell the Messenger of Allah ﷺ." As for the Ansari man, he knocked on the Messenger of Allah's door during the night and told him, and the Messenger of Allah ﷺ instructed Bilal, and he gave the adhan for prayer. The account mentions the adhan as people know it today. He said, Bilal added in the dawn adhan, "Prayer is better than sleep," and the Messenger of Allah ﷺ approved it, but this was not part of what the Ansari man was shown.Ibn Majah related something similar in 1:124, 125, with some abridgment, adding at the end, Umar said, "Messenger of Allah, I saw the same as what he saw, but he got ahead of me." There is some weakness in the chains of Ibn Saad and Ibn Majah going back to Zuhri, but the fact that the two chains come through different routes gives this narration a foundation, along with what supports it from the rest of the hadiths recounting the beginning of the adhan. End of what we said in our commentary on Tirmidhi.Hafiz's statement that in the narration of Ismaili it reads "he gave the adhan for prayer" instead of "he called out for prayer" refers to Ismaili's mustakhraj on Sahih Bukhari.We add to this that Abu Awana related this hadith in his Musnad, which is known as Sahih Abu Awana, being a mustakhraj on Sahih Muslim. He related it there in 1:326 from Abu Bakr Muhammad bin Ishaq and Abu Humayd Abdullah bin Muhammad Masissi, both of them from Hajjaj bin Muhammad, and he said at the end, Abu Humayd said, "He gave the adhan for prayer," while Muhammad bin Ishaq said, "He called out for prayer."His statement "fa yatahayyanuna," Hafiz said, with an unpointed ha, followed by a soft ya, then a nun, meaning they estimate its times so as to come to it, and al-hin means the time or the moment. The copyist of manuscript M made an error in writing this word, then wrote it clearly in the margin for clarification, then did what careful and trustworthy copyists do, writing it again in the margin letter by letter like this (y t h y n w n). We have previously shown, at 5452, a similar instance of this practice of precision and care.His statement "qarn," it is likewise in the narration of Muslim, Tirmidhi, Nasai, and some copies of Bukhari, while in most of its copies it reads "buqan," like the horn of the Jews. Al-qarn is well known, it is the horn of a bull, taken and made into a trumpet that is blown.