by: Molana Ebrahim Rawat
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بسم الله الرحمن الرحيم الحمد لله الذي خلق الأصوات والألحان وأجاز الإنسان أن يزينوا أصواتهم بالقرآن والصلاة والسلام على من أنزل عليه الفرقان فرتله بالتغني وبينه بالبيان كما أمره الرحمن وعلى آله وأصحابه الأعلام أما بعد قال الله تعالى ورتل القرآن ترتيلا وقال رسول الله صلى الله عليه وسلم ما أذن الله لشيء ما أذن لنبي حسن الصوت يتغنى بالقرآن يجهر به وقال لله أشد أذنا إلى الرجل الحسن الصوت بالقرآن من صاحب القينة إلى قينته وقال زينوا أصواتكم بالقرآن وقال ليس منا من لم يتغن بالقرآن
Blessed is Allah who revealed the Criterion. Praise belongs to Him for creating sounds and melodies and allowing man to beautify their voices with His magnificent Speech. Salutations and peace be upon the one to whom the Glorious Qur’an was revealed which he recited melodiously and explained as instructed by al Rahman, and upon his eminent family and Companions.
A speciality of the Glorious Qur’an is that it is the only book which ought to be recited melodiously. In this article, I endeavour to highlight the importance of reciting the Glorious Qur’an audibly and melodiously; quoting ahadith from the Messenger of Allah salla Llahu ‘alayhi wa sallam which encourage the same and citing examples of distinguished individuals reciting melodiously. My object is to motivate each individual to recite the Glorious Qur’an melodiously and beautifully so that one is inspired and heartened by his recitation, ultimately winning the pleasure and approval of Allah subhanahu wa ta ‘ala.
Allah subhanahu wa ta ‘ala commands the believers to recite the Glorious Qur’an with Tartil (proper pronunciation and measure):
وَرَتِّلِ ٱلۡقُرۡءَانَ تَرۡتِيلًا
And recite the Qur’an with measured recitation.[1]
The ‘Ulama’ are unanimous on the desirability of reciting the Qur’an with Tartil and beautifying the voice with the recitation of the Qur’an.[2]
Ibn Kathir rahimahu Llah writes in the commentary of this ayah, “We listed in the beginning of the Commentary (i.e. Tafsir al Qur’an al ‘Azim commonly known as Tafsir Ibn Kathir) the ahadith indicating the desirability of Tartil and beautifying the voice when reciting.”[3]
Plenty Sahabah radiya Llahu ‘anhum narrate ahadith on this topic, including Abu Hurairah, Fadalah ibn ‘Ubaid, ‘Uqbah ibn ‘Amir, Bara’ ibn ‘Azib, Abu Lubabah, Sa’d ibn Abi Waqqas, Jabir ibn ‘Abdullah, Abu Musa al Ash’ari, ‘Aisha bint Abi Bakr, Anas ibn Malik, and Buraidah radiya Llahu ‘anhum. The ahadith in this article are sourced from reliable books of the Ahlus Sunnah and are authentic—as noted in the footnotes. Remember, a hadith appearing in Sahih al Bukhari and Sahih Muslim is automatically authentic.
Sayyidina Abu Hurairah radiya Llahu ‘anhu reports that he heard the Messenger of Allah salla Llahu ‘alayhi wa sallam affirming:
ما أذن الله لشيء ما أذن لنبي حسن الصوت يتغنى بالقرآن يجهر به
Allah does not listen to anything as He listens to a Nabi with a beautiful voice reciting the Qur’an melodiously, audibly.[4]
The Messenger of Allah’s salla Llahu ‘alayhi wa sallam recitation of the Glorious Qur’an attracted supreme divine attention. We, the Ummah of Allah’s beloved, also have the opportunity to attract Allah’s special attention by reciting His magnificent speech melodiously—as highlighted in the upcoming hadith.
Sayyidina Fadalah ibn ‘Ubaid radiya Llahu ‘anhu reports that the Messenger of Allah salla Llahu ‘alayhi wa sallam stated:
لله أشد أذنا إلى الرجل الحسن الصوت بالقرآن يجهر به من صاحب القينة إلى قينته
Certainly, Allah listens more attentively to a person reciting the Qur’an with a melodious voice audibly than does the master of a songstress to his songstress.[5]
Listening to one’s slave-girl singing is appealing and captivating. Allah listens more attentively than this to our melodious recitation of His Glorious Qur’an. We should thus recite in the most melodious voice possible to attract the greatest degree of Allah’s attention, as our main objective behind recitation is to draw His attention.
Sayyidina ‘Uqbah ibn ‘Amir radiya Llahu ‘anhu reports that the Messenger of Allah salla Llahu ‘alayhi wa sallam commanded:
تعلموا كتاب الله تعالى وتعاهدوه واقتنوه وتغنوا به فوالذي نفسى بيده لهو أشد تفلتا من المخاض في العقل
Learn the Book of Allah subhanahu wa ta ‘ala, safeguard it (by continuously reciting and revising it), acquire it, and recite it melodiously. By the Being in whose Hand is my life, it is faster to escape than pregnant camels from their ropes.[6]
Look at how passionately the Messenger of Allah salla Llahu ‘alayhi wa sallam encourages us to recite the glorious Qur’an melodiously.
Sayyidina Bara’ radiya Llahu ‘anhu reports that the Messenger of Allah salla Llahu ‘alayhi wa sallam emphasised:
زينوا القرآن بأصواتكم
Beautify the Qur’an with your voices.[7]
حسنوا القرآن بأصواتكم فإن الصوت الحسن يزيد القرآن حسنا
Beautify the Qur’an with your voices as a beautiful voice increases the Qur’an in beauty.[8]
Since the Qur’an is greater than being beautified with the voice and, to the contrary, the voice is more deserving of being beautified by the Qur’an, many masters of hadith determine the meaning of the hadith to be: Beautify your voices with the Qur’an. Ma’mar’s report from Mansur from Talhah comes with this wording.[9] The hadith encourages us to recite the Qur’an melodiously, thereby beautifying our voices.
Coupled with encouraging beautiful recitation, the Messenger of Allah salla Llahu ‘alayhi wa sallam cautioned against its opposite. Sayyidina Abu Hurairah radiya Llahu ‘anhu reports that the Messenger of Allah salla Llahu ‘alayhi wa sallam warned:
ليس منا من لم يتغن بالقرآن
He is not from us who does not recite the Qur’an with melody.[10]
Sa’d ibn Abi Waqqas and Abu Lubabah radiya Llahu ‘anhuma also narrate the hadith.[11]The hadith encourages al taghanni. There are many meanings to this word, including beautifying the voice when reciting the Glorious Qur’an and reciting it audibly. While explaining the various meanings of al taghanni, Ibn Hajar rahimahu Llah affirms:
وإن كانت ظواهر الأخبار ترجح أن المراد تحسين الصوت
The apparent reports favour that the meaning is beautifying the voice.[12]
Al Nawawi rahimahu Llah in his commentary of Sahih Muslim quotes from al Qadi rahimahu Llah:
أجمع العلماء على استحباب تحسين الصوت بالقراءة وترتيلها
The ‘Ulama’ are unanimous on the desirability of beautifying the voice with the recitation of the Qur’an and reciting it with Tartil.[13]
Ibn Hajar rahimahu Llah verifies the unanimity of the ‘Ulama’ on its desirability:
أما تحسين الصوت وتقديم حسن الصوت على غيره فلا نزاع في ذلك
There is no disagreement [among the ‘Ulama’] when it comes to beautifying the voice and preferring a beautiful voice over its opposite.[14]
He further writes in the same discussion:
والذي يتحصل من الأدلة أن حسن الصوت بالقرآن مطلوب فإن لم يكن حسنا فليحسنه ما استطاع كما قال ابن أبي مليكة أحد رواة الحديث
What is deduced from the evidences is that beautifying the voice with the Qur’an is highly desired. If one does not have a beautiful voice, he should beautify it as much as possible as advised by Ibn Abi Mulaykah, one of the reporters of the hadith.[15]
Ibn Hajar rahimahu Llah expounds on the reason behind the desirability of reciting the Glorious Qur’an melodiously:
ولا شك أن النفوس تميل إلى سماع القراءة بالترنم أكثر من ميلها لمن لا يترنم لأن للتطريب تأثيرا في رقة القلب وإجراء الدمع
Undoubtedly, the hearts incline to listening to a recitation with melody more than their inclination to one who does not recite with melody. Reciting melodiously has a definite effect in softening the heart and causing tears to flow.[16]
A recitation ought to be audible for it to be melodious. This hadith highlights this:
Certainly, Allah listens more attentively to a person reciting the Qur’an with a melodious voice audibly than does the master of a songstress to his songstress.[17]
Furthermore, in the Qur’an, Allah subhanahu wa ta ‘ala commands His Messenger salla Llahu ‘alayhi wa sallam:
وَلَا تَجۡهَرۡ بِصَلَاتِكَ وَلَا تُخَافِتۡ بِهَا وَٱبۡتَغِ بَيۡنَ ذَٰلِكَ سَبِيلٗا
Do not recite [too] loudly in your prayer or [too] quietly but seek between that an [intermediate] way.[18]
Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma explains the meaning in a nutshell: “Allow them [the Sahabah] to hear the Qur’an by reciting audibly, but do not be too loud. Seek between loud and soft an intermediate way.”[19]
This ayah was revealed in the Makkan period. When the polytheists would hear the Messenger of Allah salla Llahu ‘alayhi wa sallam reciting the Qur’an, they would swear it, the One who revealed it, and the one who brought it. Hence, the Messenger of Allah salla Llahu ‘alayhi wa sallam was instructed to recite audibly but not too loud. Ibn ‘Abbas radiya Llahu ‘anhuma adds: “When he emigrated to Madinah, this ruling fell away. He was then free to do as he likes.”[20] The following report shows the prophetic execution of this instruction.
Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma relates:
كانت قراءة رسول الله صلى الله عليه وسلم بالليل قدر ما يسمعه من في الحجرة وهو في البيت
The Messenger of Allah’s salla Llahu ‘alayhi wa sallam recitation at night was so audible that those in the [courtyard of the] room could hear him while he was in the house.[21]
This proves that his recitation was audible even during Qiyam al Layl, which is a private act of worship. The narrations which speak of the Messenger of Allah salla Llahu ‘alayhi wa sallam reciting the Glorious Qur’an in his Salah in his private tent during I’tikaf in the Masjid during the month of Ramadan mention that the Sahabah radiya Llahu ‘anhum gathered behind him in rows and followed his Salah.[22] This supports that his recitation was audible.
Shaykh Muhammad Shams al Haqq ‘Azimabadi rahimahu Llah goes on to explain that the Messenger of Allah’s salla Llahu ‘alayhi wa sallam recitation in the Masjid [for Fard Salah] was very audible, “In the Masjid, he would raise his voice significantly. Ibn al Malik mentions this.”[23]
He recited the Glorious Qur’an audibly in majority of the Salahs. We are required to recite audibly in majority of the Salahs, i.e. the daily Fajr, Maghrib, and ‘Isha’, the weekly Jumu’ah, the twice-a-year Eid, and the Tarawih throughout Ramadan.
Sayyidina Jabir radiya Llahu ‘anhu reports that the Messenger of Allah salla Llahu ‘alayhi wa sallam elucidated:
إن من أحسن الناس صوتا بالقرآن الذي إذا سمعتموه يقرأ حسبتموه يخشى الله
Indeed, the most melodious voice of all people when reciting the Qur’an is the one who when you hear him recite, you are convinced that he fears Allah.[24]
In this section, I list august personalities who habitually recited melodiously.
عن البراء قال سمعت النبي صلى الله عليه وسلم يقرأ في العشاء والتين والزيتون فما سمعت أحدا أحسن صوتا أو قراءة منه
Sayyidina Bara’ [ibn ‘Azib] radiya Llahu ‘anhu reports: I heard the Nabi salla Llahu ‘alayhi wa sallam reciting [Surah] al Tin wa al Zaytun in ‘Isha’. I never heard anyone with a more melodious voice or recitation than his.[25]
The Messenger of Allah’s salla Llahu ‘alayhi wa sallam melodious recitation coupled with his extreme sincerity inspired hearts. Jubair ibn Mut’im radiya Llahu ‘anhu—before embracing Islam—heard the Messenger of Allah’s salla Llahu ‘alayhi wa sallam recitation of Surah al Tur in the Maghrib prayer. He admits that it was so inspiring that his heart nearly flew off.[26]
Al Nawawi rahimahu Llah determines, “Dawood ‘alayh al Salam had an amazingly melodious voice.”[27] Ibn ‘Abbas radiya Llahu ‘anhuma reports, “Dawood ‘alayh al Salam would recite the Zabur in seventy melodies. He would recite a recitation which delighted and moved the feverish. When he intended to make himself cry, no animal on land or sea was left except that it kept silent, listened attentively, and cried.”[28]
The magnificence of his recitation was enhanced with the chorus of the mountains and birds per Allah’s command, representing Allah’s extreme pleasure with his recitation. Ibn Kathir rahimahu Llah writes, “Allah subhanahu wa ta ‘ala blessed Dawood ‘alayh al Salam with a phenomenal voice. When he glorified Allah, the grand mountains would glorify Him and the birds in their flight would stop and respond to him in various languages.”[29] Allah subhanahu wa ta ‘ala speaks about this in His glorious Book:
وَلَقَدۡ ءَاتَيۡنَا دَاوُۥدَ مِنَّا فَضۡلٗاۖ يَٰجِبَالُ أَوِّبِي مَعَهُۥ وَٱلطَّيۡرَۖ
And We certainly gave Dawood from Us bounty. [We said], “O mountains, repeat [Our] praises with him, and the birds [as well].”[30]
إِنَّا سَخَّرۡنَا ٱلۡجِبَالَ مَعَهُۥ يُسَبِّحۡنَ بِٱلۡعَشِيِّ وَٱلۡإِشۡرَاقِ وَٱلطَّيۡرَ مَحۡشُورَةٗۖ كُلّٞ لَّهُۥٓ أَوَّابٞ
Indeed, We subjected the mountains [to praise] with him exalting [Allah] in the [late] afternoon and [after] sunrise. And the birds were assembled, all with him repeating [praises].[31]
Sayyidina Abu Musa radiya Llahu ‘anhu recited the Glorious Qur’an melodiously owing to which the Nabi salla Llahu ‘alayhi wa sallam told him:
يا أبا موسى لقد أوتيت مزمارا من مزامير آل داود
O Abu Musa, you have certainly been favoured with one of the beautiful voices of the family of Dawood.[32] Dawood ‘alayh al Salam himself is intended by family of Dawud.[33]
This merit is reported by Abu Musa, ‘Aisha, Anas, and Buraidah radiya Llahu ‘anhum.[34]
Once, the wives of the Messenger of Allah salla Llahu ‘alayhi wa sallam listened attentively to his recitation owing to his sweet voice.[35] The Messenger of Allah salla Llahu ‘alayhi wa sallam listened attentively to his recitation on one occasion. The next morning, the Messenger praised him owing to it, upon which he commented, “O Messenger of Allah, had I known of your presence, I would have refined it excellently for you.”[36]
One report speaks of the Messenger of Allah salla Llahu ‘alayhi wa sallam entering the Masjid with Sayyidina Buraidah radiya Llahu ‘anhu, when suddenly they heard someone supplicating with the words, “O Allah, indeed I ask you because I testify that You are Allah besides Whom there is no deity, the One, the Eternal, the Absolute, who was not begotten and does not beget, and none is an equal to him.” The Messenger of Allah salla Llahu ‘alayhi wa sallam commented, “By the Being in whose Hand lies my life, he has certainly asked Allah with his Grand name—with which if asked, He bestows and when supplicated to, He responds.” The following night, they enter the Masjid and hear the voice of someone reciting the Glorious Qur’an. It was Sayyidina Abu Musa radiya Llahu ‘anhu. “Do you think he is a show-off,” the Messenger of Allah salla Llahu ‘alayhi wa sallam asks Buraidah radiya Llahu ‘anhu. The latter submits the same question to the Messenger of Allah who affirmed, “No, rather, a repentant believer. Rather, a repentant believer,” before asserting him being favoured with one of the beautiful voices of Dawood ‘alayh al Salam.[37]
Abu ‘Uthman al Nahdi’s remarked after hearing his recitation, “I never heard the sound of a cymbal, drum, or flute more beautiful than Abu Musa al Ash’ari’s radiya Llahu ‘anhu voice.”[38]
One night, Sayyidah ‘Aisha radiya Llahu ‘anha arrived home late after performing Salat al ‘Isha. Upon the Messenger’s salla Llahu ‘alayhi wa sallam enquiry, she explained that she was listening to the recitation of one of his companions, making special mention of his melodious voice. The Messenger of Allah salla Llahu ‘alayhi wa sallam got up and she got up with him to ascertain who it was. The Messenger of Allah salla Llahu ‘alayhi wa sallam was pleased to find Sayyidina Salim radiya Llahu ‘anhu reciting the Qur’an in his melodious voice. Turning to Sayyidah ‘Aisha radiya Llahu ‘anha, he commented, “Praise is to Allah Who has created such men in my Ummah.”[39]
When we recite the Glorious Qur’an as it ought to be recited and fulfil all the rights of the Glorious Qur’an, we will be rewarded with the lofty merit The Messenger of Allah salla Llahu ‘alayhi wa sallam pronounced in a hadith narrated by Sayyidina ‘Abdullah ibn ‘Amr radiya Llahu ‘anhu:
يقال لصاحب القرآن اقرأ وارتق ورتل كما كنت ترتل في الدنيا فإن منزلتك عند آخر آية تقرؤها
The devotee of the Qur’an will be told: “Recite and ascend. Recite clearly in the manner you would recite in the worldly life. Your abode is at the last ayah of your recitation.”[40]
Shaykh Muhammad Shams al Haqq ‘Azimabadi rahimahu Llah expounds, “This recitation will only be for enjoyment. It will not occupy them from their other enjoyments in Jannah. In fact, it will be the finest of their enjoyments.”[41]
The many encouraging ahadith of the Messenger of Allah salla Llahu ‘alayhi wa sallam to recite the Glorious Qur’an melodiously are unquestionably authentic and list virtues which each individual yearns to acquire, especially Allah’s special attention. These reports are supported by the warning issued by the Messenger of Allah salla Llahu ‘alayhi wa sallam for not reciting the Glorious Qur’an melodiously. The Messenger of Allah’s salla Llahu ‘alayhi wa sallam melodious recitation and the appreciation the Messenger of Allah salla Llahu ‘alayhi wa sallam expressed to certain individuals for their melodious recitation underscores its value and worth. All this is confirmed by the consensus of the ‘Ulama’ on its desirability.
The Glorious Qur’an deserves the ultimate level of devotion. Adding melody to one’s recitation is part of the devotion we owe to the sublime Word of Allah. We beg Allah subhanahu wa ta ‘ala to beautify our voices with the Glorious Qur’an.
Ebrahim Rawat (Trichardt)
27 Sha’ban 1445 (9 March 2024)
[1] Surah al Muzzammil, 73:4.
[2] Sharh al Nawawi li Sahih Muslim, commentary of Hadith: 793; Fath al Bari, vol. 15 pg. 145, commentary of Hadith: 5024.
[3] Tafsir Ibn Kathir, commentary of 73:4.
[4] Sahih Muslim, Hadith: 792, his wording; Sahih al Bukhari, Hadith: 5023, 7544.
[5] Sunan Ibn Majah, Hadith: 1340, his wording, al Busiri graded it hasan; Musnad Ahmad, Hadith: 23947, 23956; al Hakim: al Mustadrak, Hadith: 2129, al Hakim graded it sahih on the standards of al Bukhari and Muslim; al Ihsan fi Taqrib Sahih Ibn Hibban, vol. 2 pg. 84, Hadith: 747, Ibn Hibban graded it sahih; Ibn Taymiyyah: Jami’ al Rasa’il, vol. 2 pg. 26.
[6] Musnad al Darimi, Hadith: 3392, 3391, his wording, Husayn Asad graded it sahih; Musnad Ahmad, Hadith: 17317, 17361, 17394, Shu’ayb al Arna’ut graded it sahih.
[7] Sunan al Nasa’i, Hadith: 1015, al Albani graded it sahih; Sunan Abi Dawud, Hadith: 1468, al Albani graded it sahih; al Targhib wa al Tarhib, pg. 595, Hadith: 2105, al Mundhiri graded it sahih.
[8] Musnad al Darimi, Hadith: 3544, Husayn Asad graded it sahih.
[9] Al Hakim: al Mustadrak, Hadith: 2140; Hashiyat al Sindi ‘Ala al Nasa’i, Hadith: 1015.
[10] Sahih al Bukhari, Hadith: 7527.
[11] Sunan Abi Dawud, Hadith: 1469-1472, al Nawawi graded the isnads jayyid (sound) while al Albani graded it sahih; Musnad al Darimi, Hadith: 1531, Husayn Asad graded it sahih.
[12] Fath al Bari, vol. 15 pg. 144, commentary of Hadith: 5024.
[13] Sharh al Nawawi, commentary of Hadith: 793; Fath al Bari, vol. 15 pg. 145, commentary of Hadith: 5024.
[14] Fath al Bari, vol. 15 pg. 145, commentary of Hadith: 5024.
[15] Fath al Bari, vol. 15 pg. 145, commentary of Hadith: 5024. Ibn Abi Mulaykah’s report – Sunan Abi Dawud, Hadith: 1471-1472, al Nawawi graded the isnads jayyid (sound) while al Albani graded it sahih; al Targhib wa al Tarhib, pg. 597, Hadith: 2108, al Mundhiri graded it sahih.
[16] Fath al Bari, vol. 15 pg. 144-145, commentary of Hadith: 5024.
[17] Sunan Ibn Majah, Hadith: 1340, his wording, al Busiri graded it hasan; al Hakim: al Mustadrak, Hadith: 2129, al Hakim graded it sahih on the standards of al Bukhari and Muslim.
[18] Surah al Isra’, 17:110.
[19] Sahih Muslim, Hadith: 446.
[20] Sahih al Bukhari, Hadith: 4722; Tafsir Ibn Kathir, commentary of 17:110. Tafsir Ibn Jarir al Tabari, vol. 15 pg. 129-130.
[21] Musnad Ahmad, Hadith: 2446, his wording, Shu’ayb al Arna’ut graded it hasan; Sunan Abi Dawud, Hadith: 1327, al Albani graded it hasan sahih.
[22] Sahih al Bukhari, Hadith: 7290.
[23] ‘Awn al Ma’bud, commentary of Hadith: 1327.
[24] Sunan Ibn Majah, Hadith: 1339, al Albani graded it sahih; al Targhib wa al Tarhib, pg. 597, Hadith: 2107, al Mundhiri graded it sahih li ghayrihi.
[25] Sahih al Bukhari, Hadith: 7546, 769; Sahih Muslim, Hadith: 464.
[26] Sahih al Bukhari, Hadith: 4854.
[27] Sharh al Nawawi, commentary of Hadith: 793.
[28] Fath al Bari, vol. 15 pg. 144, commentary of Hadith: 5024.
[29] Tafsir Ibn Kathir, commentary of 34:10.
[30] Surah al Saba’, 34:10.
[31] Surah Sad, 38:18-19.
[32] Sahih al Bukhari, Hadith: 5048.
[33] Fath al Bari, vol. 15 pg. 185, commentary of Hadith: 5048.
[34] Sahih al Bukhari, Hadith: 5048; Musnad Ahmad, Hadith: 24097, 25343; Fath al Bari, vol. 15 pg. 184, commentary of Hadith: 5048.
[35] Ibn Hajar: Nata’ij al Afkar, vol. 3 pg. 212, Ibn Hajar graded it hasan; al Arna’ut: Takhrij Siyar A’lam al Nubala’, vol. 2 pg. 388; Fath al Bari, vol. 15 pg. 184, commentary of Hadith: 5048, Ibn Hajar graded Ibn Sa’d’s isnad sahih on the standard of Muslim; Ibn Sa’d: Al Tabaqat al Kubra, vol. 2 pg. 262; al Matalib al ‘Aliyah, vol. 14 pg. 368.
[36] Al Ihsan fi Taqrib Sahih Ibn Hibban, vol. 8 pg. 118-119, Hadith: 7239, Ibn Hibban graded it sahih; Fath al Bari, vol. 15 pg. 184, commentary of Hadith: 5048.
[37] Musnad Ahmad, Hadith: 22952, Shu’ayb al Arna’ut graded it sahih.
[38] Fath al Bari, vol. 15 pg. 184-185, commentary of Hadith: 5048; Tafsir Ibn Kathir, commentary of 34:10.
[39] Sunan Ibn Majah, Hadith: 1338, al Busiri and al Albani graded it sahih; Musnad Ahmad, Hadith: 25320.
[40] Sunan Abi Dawud, Hadith: 1464, al Albani graded it hasan sahih; Jami’ al Tirmidhi, Hadith: 2914, al Tirmidhi graded it hasan sahih; Musnad Ahmad, Hadith: 6799, Shu’ayb al Arna’ut graded the hadith sahih li ghayrihi and the isnad hasan.
[41] ‘Awn al Ma’bud, commentary of Hadith: 1464.