Tracing the Hadith: "O people, be moderate with yourselves, for you are not calling out to one who is deaf or absent, but to One who is Hearing, Seeing, and Near. Indeed, the One you are calling is closer..."

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The Reciter: Praise be to Allah, Lord of the worlds, and may peace and blessings be upon the Messenger of Allah, and upon his family and all his Companions.
This is the tracing of the hadith of Abu Musa al-Ash'ari regarding the takbir and tahlil, and its text is:

Narrated Abu Musa: We were with the Prophet (ﷺ) on a journey, and whenever we ascended a high place, we used to say, "Allahu Akbar." The Prophet (ﷺ) said, "Don't trouble yourselves too much! You are not calling a deaf or an absent person, but you are calling One Who Hears, Sees, and is very near." Then he came to me while I was saying in my heart, "La hawla wala quwwatta illa billah (There is neither might nor power but with Allah)." He said, to me, "O `Abdullah bin Qais! Say, 'La hawla wala quwwata illa billah (There is neither might nor power but with Allah), for it is one of the treasures of Paradise."

قال كنا مع النبي صلى الله عليه وسلم في سفر فكنا إذا علونا كبرنا فقال أربعوا على أنفسكم فإنكم لا تدعون أصم ولا غائبا تدعون سميعا بصيرا قريبا ثم أتى علي وأنا أقول في نفسي لا حول ولا قوه الا بالله فقال لي يا عبد الله بن قيس قل لا حول ولا قوه إلا فإنها كنز من كنوز الجنة

Sahih al-Bukhari 7386

Or he said:

First, I will guide you with this.

أولا أدلك به

This hadith was narrated by al-Bukhari in several places. First, in the Book of Tawhid, in the chapter "And Allah was Hearing and Seeing." And in the Book of Jihad, in "the chapter on tasbih when descending a valley". In this chapter, he narrated it from Jabir, not from Abu Musa. And in the chapter...

The Shaykh : Is the wording the same, or is there a difference?
The Reciter: The first one has a different wording. He said:

Whenever we went up a place we would say, "Allahu--Akbar (i.e. Allah is Greater)", and whenever we went down a place we would say, "Subhan Allah."

كنا إذا صعدنا كبرنا وإذا نزلنا سبحنا

Sahih al-Bukhari 2993

only.

The Shaykh : Yes
The Reciter: He also narrated it in the Book of Expeditions, in the chapter on the Expedition of Khaybar. Its text is as mentioned previously, except that it contains:

So they raised their voices with takbir, "Allahu Akbar, Allahu Akbar." Then the Prophet (peace and blessings be upon him) said:

فرفعوا أصواتهم بالتكبير الله أكبر الله أكبر فقال النبي صلى الله عليه وسلم

to the end of the hadith.

He said, "O 'Abd Allah ibn Qays." I said, "At your service, O Messenger of Allah." He said, "Shall I direct you to a word from the treasures of Paradise?" I said, "Yes, O Messenger of Allah (peace and blessings be upon him); my father and mother are a ransom for you." He said, "There is no power and no strength except with Allah."

فقال يا عبد الله بن قيس قلت لبيك يا رسول الله قال: ألا أدلك على كلمة من كنز من كنوز الجنة قلت: بلى يا رسول الله صلى الله عليه وسلم فداك أبي وأمي قال: لا حول ولا قوه الا بالله

The narrations of Imam Muslim. Imam Muslim narrated it first in the Book of Dhikr, Du'a, Tawbah, and Istighfar, also from Abu Musa al-Ash'ari, except that it contains:

So the people began to raise their voices in the takbir, and he said, (peace and blessings be upon him)

فجعل الناس يجهرون بالتكبير فقال صلى الله عليه وسلم

He mentioned the hadith to its end, except that at the end it is worded:

Should I not direct you to a treasure from amongst the treasures of Paradise? I ('Abdullah b. Qais) said: Allah's Messenger, do it, of course. Thereupon he (the Prophet) said: Then recite: "There is no might and no power but that of Allah."

ألا أدلك على كنز من كنوز الجنة فقلت: بل يا رسول الله قال: قل لا حول ولا قوه إلا بالله

Sahih Muslim 2704a

And in another wording:

That they were in the company of Allah's Messenger (ﷺ)

إنهم كانوا مع رسول الله صلى الله عليه وسلم يصَّعدون في الفنية فجعل رجل

Sahih al-Bukhari 4151

The Shaykh : They ascend.
The Reciter: They ascend.

The Shaykh : Is there a problem?
The Reciter: Yes,

ascending a steep slope. A man began, every time he reached a bend, to call out, "There is no god but Allah, and Allah is the Greatest." The Prophet (peace and blessings be upon him) said, "You are not calling out to one who is deaf or absent."

يصَّعدون في ثنية قال فجعل رجل كلما على ثنية نادى لا إله إلا الله والله أكبر فقال النبي صلى الله عليه وسلم: إنكم لا تنادون أصم ولا غائبا

He mentioned the hadith. And in a wording of Imam Muslim, he said:

We were on a military expedition

كنا في غزاة

He mentioned the hadith until he said in this narration:

He whom you are supplicating is nearer to each of you than the neck of his riding-beast.

والذي تدعونه أقرب إلى أحدكم من عنق راحلة أحدكم

Mishkat al-Masabih 2303

It does not contain the mention of "La hawla wa la quwwata illa billah" as mentioned previously. And in another wording of his, he said: The Messenger of Allah (peace and blessings be upon him) said to me, also from Abu Musa:

Should I not direct you to the words from the treasures of Paradise, or he said: Like a treasure from the treasures of Paradise? I said: Of course, do that. Thereupon he said:" There is no might and no power but that of Allah."

فقلت ألا أدلك على كلمة من كنوز الجنة قال أو قال على كنز من كنوز الجنة فقلت: بلى فقال: لا حول ولا قوة الا بالله

Sahih Muslim 2704g

All these wordings are in the chapter on the recommendation of lowering the voice in dhikr. Al-Nawawi's Sharh, Part 8, of the book, number seven and eight, to page... it is not needed.

The Shaykh : Yes, yes.
The Reciter: Imam Ahmad also narrated it. He (may Allah have mercy on him) narrated it in his Musnad from Abu Musa, which is in the Musnad of Abdullah ibn Qays, in the fourth volume, with two wordings of this hadith:
The first wording:

They were with the Messenger of Allah (peace and blessings be upon him) on a journey, and they raised their voices in supplication. The Messenger of Allah (peace and blessings be upon him) said, "You are not calling upon one who is deaf or absent. You are calling upon One who is near and responsive, who hears your supplication and answers it." Then he said, "O 'Abd Allah ibn Qays, or O Abu Musa, shall I direct you to a treasure from the treasures of Paradise? There is no power and no strength except with Allah."

أنهم كانوا مع رسول الله صلى الله عليه وسلم في سفر فرفعوا أصواتهم بالدعاء فقال رسول الله صلى الله عليه وسلم : إنكم لا تدعون أصم ولا غائبا إنكم تدعون قريبا مجيبا يسمع دعائكم ويستجيب ثم قال: يا عبد الله بن قيس أو يا أبا موسى ألا أدلك على كنز من كنوز الجنة لا حول ولا قوة إلا بالله

The second wording:

We were in the company of the Prophet (ﷺ) on a journey

قال كنا مع النبي صلى الله عليه وسلم في سفر فهبطنا وهدة

Sahih al-Bukhari 2611

The Shaykh : Valley after valley.
The Reciter:

We descended into a hollow in the earth. The people raised their voices in the takbir. He said, "O people, restrain yourselves. In another narration: restrain yourselves, for you are not calling upon one who is deaf or absent. You are calling upon One who is Hearing and Near." He said, "Then he called me, and I was near him. He said, 'O 'Abd Allah ibn Qays, shall I direct you to a word

فهبطنا وهدةً من الأرض قال فرفع الناس أصواتهم بالتكبير فقال : أيها الناس أربعوا وفي رواية اربعوا على أنفسكم فإنكم لا تدعون أصم ولا غائبا إنكم تدعون سميعا قريبا قال: ثم دعاني وكنت منه قريبا فقال : يا عبد الله بن قيس ألا أدلك على كلمة

to the end of the hadith. Fourth volume, Islamic Office edition.
Imam al-Tirmidhi also narrated it with the wording from Abu Musa:

He said, "We were with the Messenger of Allah (peace and blessings be upon him) on a military expedition. When we returned, we looked down upon Medina, and the people raised their voices in a single takbir. The Messenger of Allah (peace and blessings be upon him) said, 'Your Lord is not deaf or absent; He is between you and the heads of your camels.' Then he said, and he mentioned the hadith, except that it included, 'Shall I inform you of a treasure from the treasures of Paradise?'"

قال : كنا مع رسول الله صلى الله عليه وسلم في غزاة فلما قفلنا أشرفنا على المدينة فكبر الناس تكبيرة ورفعوا بها أصواتهم فقال رسول الله صلى الله عليه وسلم: إن ربكم ليس بأصم ولا غائب هو بينكم وبين رؤوس رحالكم ثم قال فذكر الحديث إلا أن فيه ألا أعلمك كنزا من كنوز الجنة

He narrated it in the Book of Du'as, in the chapter on what has come regarding the virtue of tasbih, takbir, tahlil, and tahmid.
Imam al-Bayhaqi also narrated it with the wording:

He said, "When the Messenger of Allah (peace and blessings be upon him) campaigned at Hunayn, or he said, 'When the Messenger of Allah (peace and blessings be upon him) set out for Hunayn,' the people looked down, and he mentioned it in agreement with the narration of al-Bukhari as previously mentioned, except that it included, 'And I was behind the banner of the Messenger of Allah (peace and blessings be upon him).'"

قال لما غزا رسول الله صلى الله عليه وسلم حنينا أو قال لما توجه رسول الله صلى الله عليه وسلم إلى حنين أشرف الناس فذكره موافقا لرواية البخاري كما تقدمت إلا أن فيه وأنا خلف راية رسول الله صلى الله عليه وسلم

He mentioned the hadith to its end. "Book of Prayer, chapter on the preference for the imam and the ma'mum to conceal the dhikr"
Al-Nasa'i narrated it in the Book of the Deeds of the Day and the Night with the exact wording of Muslim mentioned previously. And in another wording of his, that is, of al-Nasa'i, he said:

We were with the Messenger of Allah (peace and blessings be upon him) when the people looked down upon a valley, and they raised their voices in takbir and tahlil until he said: “Indeed, He is the Hearing, the Near. Indeed, He is with you.” He repeated this three times. Then Abu Musa said: “So I heard me saying it while I was behind him.”

كنا مع رسول الله صلى الله عليه وسلم فأشرف الناس على واد فجهروا بالتكبير والتهليل إلى أن قال إنه سميع قريب إنه معكم أعادها ثلاث مرات ثم قال أبو موسى : فسمعني أقول وأنا خلفه

He mentioned the hadith to its end.
Ibn al-Sunni also narrated it from Jabir (may Allah be pleased with him), who said:

Narrated Mishaj b. Musa: I asked Anas b. Malik: Narrate to us what you heard the Messenger of Allah (ﷺ) say. He said: When we travelled along with the Messenger of Allah (ﷺ), we would say: Did the sun pass the meridian or not? But he (the Prophet) would offer the noon prayer and then proceed.

كنا إذا كنا مع رسول الله صلى الله عليه وسلم على أكمه كبرنا

Sunan Abi Dawud 1204Sahih (Al-Albani)

The Shaykh : A hill.
The Reciter: On a hill.

The Shaykh : A hill.
The Reciter:

On a high ridge, we would say takbir. And when we ascended a mountain, we would say takbir. And when we descended, we would say tasbih.

على أَكَمة كبرنا وإذا صعدنا على جبل كبرنا وإذا هبطنا سبحنا

And in another narration of his, that is, of Ibn al-Sunni, he said:

The people took a steep path, or he said, in a narrow pass.

أخذ القوم عقبة أو قال في ثنية

He mentioned the hadith with the same wording as Muslim mentioned previously.
And in a third narration of Ibn al-Sunni, it agrees with the narration of al-Nasa'i mentioned previously.
Abu Dawud also narrated it with narrations:
The first narration is like the narration of al-Tirmidhi mentioned previously, except that it contains:

When they drew near to Madinah.

فلما دنو من المدينة

instead of

We looked down upon Madinah.

أشرفنا على المدينة

, and

but you are supplicating One Who is nearer to you than the neck of your riding beast

إن الذي تدعونه بينكم وبين أعناق ركابكم

Sunan Abi Dawud 1526

instead of:

He is between you and between the heads of your mounts

هو بينكم وبين رؤوس رحالكم

Jami` at-Tirmidhi 3461Sahih (Darussalam)

. "Book of Prayer, chapter on seeking forgiveness"
The second narration is of al-Bayhaqi:

That they were with the Prophet (peace and blessings be upon him) ascending a narrow pass.

أنهم كانوا مع النبي صلى الله عليه وسلم يتصعدون في ثنية

Musannaf Abd al-Razzaq 13:171

Then he mentioned the hadith, agreeing with the second narration of Muslim, which agrees with the narration of Imam Ahmad (may Allah have mercy on him). "Book of Prayer, chapter on seeking forgiveness" End.

The Shaykh : End. Yes, that is right.
The Student: We will distribute the rest over the remaining days...

The Shaykh : So that the lesson does not get lost.
The Student: It is finished...

The Shaykh : Wait... Now, in fact, the most important thing for me is first... the wording of the author that the author cited, because right now no one agrees with the context of the author that he cited. There is something close, as there is also in al-Bukhari, which is with you, and I did not mention it, perhaps I did not exhaust the search.
The Student: O Shaykh, regarding the narration of the Shaykh al-Islam that he mentioned with this wording, I did not find it in al-Bukhari or Muslim.

The Shaykh : This is important.
The Student: But perhaps the Shaykh (may Allah have mercy on him) mentioned it by way of information, O Shaykh.

The Shaykh : Yes, I say that things like this are important. The most important thing is that we look at the wording that the author cited for its authenticity. We say that perhaps the author narrated it by meaning.
The Student: Yes, by meaning.

The Shaykh : Yes, he narrated it from memory. The second thing: The second thing: Al-Bukhari also has the wording:

And He is with you

وهو معكم

But you did not mention it. He said: "His narrations are with you, and you know al-Bukhari. I think in Fath al-Bari, when the hadith passes for the first time, he mentions its ends, its ends. And this makes it easier for you to track the narrations. Yes, we have Muhammad now.
The student: ...

The Shaykh : Yes.
The Student: I say...

The Shaykh : Yes.
The Student: Many researches.

The Shaykh : Yes
The student: ...

The Shaykh : I prefer brevity. The more we abbreviate, the more beneficial it is and the easier it is to annotate, because now I want to annotate the book. We write, for example, "The hadith was narrated by al-Bukhari, Muslim, Abu Dawud, al-Tirmidhi, Ibn Majah, Ibn Khuzaymah, and so on." And if you wish, we write the tracing of the student. There is no objection. Yes.

The questioner : Shaykh.

The Shaykh : Yes

The questioner : The hadith that Ahmad cited is that the meaning of the hadith is:

When we descended into a low place, the people raised their voices in takbir.

فلما هبطنا وهدة رفع الناس أصواتهم بالتكبير

The Shaykh : Yes.

The questioner : Is it not with tasbih?

The Shaykh : The apparent thing is that there is an error by the narrator. I say there is an error by the narrator.

The questioner : The narrator.

The Shaykh : Yes, it is well known that when they descended, they would say tasbih. This is well known.
The student : Shaykh

The Shaykh : Do you memorize it?
Do you want the... take it, yes.
The student: ...

The Shaykh : how
The student: ...

The Shaykh : Yes, shall we make them two researches?
The student: ...

The Shaykh : We will make them two researches, except for one.
The student: ...

The Shaykh : Yes, let it come, if Allah wills, now...
The Student: One per day.

The Shaykh : Yes, yes, yes, come, come.

Source alathar.net

The Arabic text is copied verbatim from the original source, without any edits.

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