Ahmad 7670

Its isnad is sahih. Bukhari related it, 9:60–61 and 13:385, through Aqeel from Zuhri, with this same isnad. Darimi likewise related it, 2:472, through Aqeel. Bukhari also related it, 9:61, through Sufyan, that is Ibn Uyayna, from Zuhri. Muslim, 1:219, and Nasai, 1:157, both related it through Sufyan as well. Darimi also related it, 2:472, through Yunus from Zuhri, and Muslim likewise related it through Yunus.Bukhari also related it, 13:433, through Yazid bin Had from Muhammad bin Ibrahim Taymi, from Abu Salama, and Muslim, Abu Dawud (1473), and Nasai related it likewise, all three through Ibn Hadi. It will also come in the Musnad at 7819 through Ibn Jurayj from Zuhri. It will also come at 4980, from Yazid bin Harun, from Muhammad bin Amr, from Abu Salama. Darimi likewise related it, 1:349, from Yazid bin Harun, and Muslim related it, 1:219, through the narration of Ismail bin Jafar from Muhammad bin Amr. He also related it through Uzai, from Yahya bin Abu Kathir, from Abu Salama.See also what has already passed in the Musnad of Saad bin Abu Waqqas, at 1476, 1512, and 1549. Khatib pointed out in Tarikh Baghdad, 1:395, many of the paths of this hadith, and noted the slip and error of some of the narrators in mixing the text of the hadith of Saad bin Abu Waqqas into the isnad of this hadith.Regarding his saying, "No prophet has been permitted to chant..." the particle "an" is present in this narration and in Bukhari's two narrations, 9:60–61, only. It is omitted in all the other narrations we have seen. Hafiz said, Ibn Jawzi claimed that the correct reading omits "an," and that its inclusion is an error from some of the narrators, because they used to narrate by meaning, so some of them may have assumed equivalence, and thus the mistake occurred, because if the hadith had the wording with "an," it would be from al-idhn, with kasrah on the hamzah and sukun on the dhal, meaning permission and allowance, and that is not what is intended here. Rather it is from al-adhan, with two fathahs, meaning listening. His saying "adhina" means "listened."The upshot is that the word "adhina," with a fathah then a kasrah in the past tense, and likewise in the present tense (meaning "yadhanu"), is shared between the meanings of allowance and listening. You say, "adhintu, aadhanu," with a long vowel. If you mean allowance, the noun form has kasrah then sukun (meaning "idhnan"), and if you mean listening, the noun form has two fathahs (meaning "adhanan"). The particle "an" is present in it in the three original manuscripts, and likewise in Jami al-Masanid wal-Sunan, 7:463–464.His saying, "chants the Quran," is from al-taghanni, meaning humming and making the voice melodious. This has already been discussed in the hadith of Saad bin Abu Waqqas, 1476, as a raised hadith, "He is not one of us who does not chant the Quran." Waki explained it there as meaning "he becomes content and self-sufficient through it," and we explained there that this is not the preferred opinion. Sufyan bin Uyayna explained this particle in this hadith with the same explanation Waki gave for that one. At the end, in Bukhari's narration, Sufyan said, "Its explanation is, he becomes self-sufficient through it."Hafiz elaborated at length in Fath al-Bari, 9:61–63, mentioning the various sayings and reports on this matter. Among them is the saying of Layth bin Saad, "He chants it, meaning he grieves through it and softens his heart with it." He said, Tabari mentioned from Shafii that he was asked about Ibn Uyayna's interpretation of al-taghanni as al-istighna (self-sufficiency), and he did not approve of it, and said, "If he had meant self-sufficiency, he would have said, 'has not become self-sufficient.' Rather he meant improving the voice."Ibn Battal said, "Ibn Abu Mulayka, Abdullah bin Mubarak, and Nadr bin Shumayl explained it this way." This is supported by the narration of Abdul-Ala from Maamar, from Ibn Shihab, in the hadith of this chapter, with the wording, "No prophet has been permitted to hum in the Quran." Tabari recorded it. And in his version, in the narration of Abdul-Razzaq from Maamar, "No prophet has been permitted a beautiful voice." This wording is found in Muslim through the narration of Muhammad bin Ibrahim Taymi from Abu Salama (Sahih Muslim, 1:219, with the wording, "Allah has not permitted anything, no prophet has been permitted a beautiful voice, chanting the Quran, reciting it aloud").In Ibn Abu Dawud and Tahawi, through the narration of Amr bin Dinar from Abu Salama, from Abu Hurairah, "a beautiful humming with the Quran." Tabari said, "Humming can only be with the voice, when the reciter beautifies it and makes it melodious." He said, "If its meaning were self-sufficiency, there would be no sense in mentioning the voice or in mentioning reciting aloud." By this the truth has become clear and is confirmed, and praise be to Allah.