Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ʿAbbās—who related that the Prophet (peace and blessings be upon him) said: “Whoever hears the call to prayer and does not answer it, his prayer is of no value unless he has a valid excuse.” (1)

Ibn Mājah also recorded this ḥadith through the narration of ʿAbd al-Ḥamīd, and our chain to him is of higher rank.

Bishruwayh ibn Muḥammad al-Mughfilī narrated to us; Abū Naṣr Aḥmad ibn Muḥammad al-Isfarāʾīnī informed us; he said: Abū al-Ḥasan al-Ṣaffār the jurist told us:

“We were sitting with al-Ḥasan ibn Sufyān while a group of distinguished seekers who had travelled to him were gathered around. One day he came out and said, ‘Listen to what I say before I begin dictation. We know that you are people of comfort who have left your homelands, but do not imagine that, by enduring these hardships for knowledge, you have yet fulfilled its due. Let me recount to you a portion of what I myself endured in seeking knowledge.

I left my homeland and arrived in Egypt with nine fellow students. We used to attend a shaykh who, in learning, ranked foremost among the scholars of his age. He would dictate to us only a little each day until our funds ran low. We sold our furnishings, went three days without food, and awoke unable even to move. Necessity pressed us to lift the veil of modesty and show our need, yet our souls refused. We therefore resolved to draw lots; the lot fell to me. I was at a loss and reluctant, so I prayed two units and supplicated. I had not yet finished when a young man entered the mosque with a servant and asked, “Which of you is al-Ḥasan ibn Sufyān?”

I replied, “I am.”

He said, “The amīr Ṭūlūn conveys his greetings, apologises for neglecting to inquire about your condition, and has sent this. He will visit you tomorrow.”

He then set one hundred dinars before each of us. We were astonished and asked, “What is the story?”

He answered, “I entered upon the amīr early this morning and he said, ‘I wish to be alone today,’ so we withdrew. An hour later he summoned me; when I came in I found him pressing his hand against his side in excruciating pain…’”

(1) The chain of transmission is sound. Hashim explicitly declared his narration in the version recorded by al-Hakim, and he is corroborated there by Abd al-Rahman ibn Ghazwan. The hadith is also reported by Ibn Majah (no. 293) under “Mosques: The stern warning against missing the congregational prayer,” and by al-Daraqutni, p. 161. Ibn Hibban (no. 426) and al-Hakim, 1/245, judged it authentic, a verdict with which al-Dhahabi agreed.
عَبَّاسٍ: عَنِ النَّبِيِّ ﷺ قَالَ: (مَنْ سَمِعَ النِّدَاءَ فَلَمْ يُجِبْ، فَلاَ صَلاَةَ لَهُ إِلاَّ مِنْ عُذْرٍ (١)) . أَخْرَجَهُ: ابْنُ مَاجَه، عَنْ عَبْدِ الحَمِيْدِ، فَوَافَقْنَاهُ بِعُلُوٍّ. رَوَى بِشْروَيْه بنُ مُحَمَّدٍ المُغْفِلِيُّ، أَخْبَرَنَا أَبُو نَصْرٍ أَحْمَدُ بنُ مُحَمَّدٍ الإِسْفَرَايِيْنِيُّ، قَالَ: حَدَّثَنَا أَبُو الحَسَنِ الصَّفَّارُ الفَقِيْهُ، قَالَ: كُنَّا عِنْد الحَسَنِ بنِ سُفْيَانَ، وَقَدِ اجتَمَعَ إِلَيْهِ طَائِفَةٌ مِنْ أَهْلِ الفَضْلِ، ارتَحَلُوا إِلَيْهِ، فَخَرَجَ يَوْماً، فَقَالَ: اسْمَعُوْا مَا أَقُولُ لَكُمْ قَبْلَ الإِملاَءِ: قَدْ عَلِمْنَا أَنَّكُم مِنْ أَبْنَاءِ النِّعَمِ، هَجَرْتُمُ الوَطَنَ، فَلاَ يَخْطُرَنَّ بِبَالِكُمْ أَنَّكُمْ رَضِيْتُم بِهَذَا التَّجَشُّمِ لِلْعِلْمِ حَقاً، فَإِنِّي أُحَدِّثُكُمْ بِبَعْضِ مَا تَحَمَّلْتُهُ فِي طَلَبِ العِلْمِ: ارتَحَلْتُ مِنَ وَطَنِي، فَاتَّفَقَ حُصُوْلِي بِمِصْرَ فِي تِسْعَةٍ مِنْ أَصْحَابِي طَلَبَةِ العِلْمِ، وَكُنَّا نَخْتَلِفُ إِلَى شَيْخٍ أَرْفَعِ أَهْلِ عَصْرِهِ فِي العِلْمِ مَنْزِلَةً، فَكَانَ يُمْلِي عَلَيْنَا كُلَّ يَوْمٍ قَلِيْلاً، حَتَّى خَفَّتِ النَّفَقَةُ، وَبِعْنَا أَثَاثنَا، فَطَوَيْنَا ثَلاَثاً، وَأَصْبَحْنَا لاَ حِرَاكَ بِنَا، فَأَحْوَجَتِ الضَّرُوْرَةُ إِلَى كَشْفِ قِنَاعِ الحِشْمَةِ وَبَذَلِ الوَجْهِ، فَلَمْ تَسْمَحْ أَنْفُسُنَا فَوَقَعَ الاخْتِيَارُ عَلَى قُرْعَةٍ، فَوَقَعَتْ عَلَيَّ، فَتَحَيَّرْتُ وَعَدَلْتُ، فَصَلَّيْتُ رَكْعَتَيْنِ، وَدَعَوْتُ، فَلَمْ أَفْرغْ حَتَّى دَخَلَ المَسْجَدَ شَابٌّ مَعَهُ خَادِمٌ، فَقَالَ: مَنْ مِنْكُمُ الحَسَنُ بنُ سُفْيَانَ؟ قُلْتُ: أَنَا. قَالَ: إِنَّ الأَمِيْرَ طُولُوْنَ يَقْرِئُكُمُ السَّلاَمَ وَيَعْتَذِرُ مِنَ الغَفْلَةِ عَنْ تَفَقُّدِ أَحْوَالِكُمُ، وَقَدْ بَعَثَ بِهَذَا وَهُوَ زَائِركُمْ غَداً. وَوَضَعَ بَيْنَ يَدَي كُلِّ وَاحِدٍ مائَةِ دِيْنَارٍ، فَتَعَجَّبْنَا وَقُلْنَا: مَا القِصَّةُ؟ قَالَ: دَخَلْتُ عَلَيْهِ بُكْرَةً، فَقَالَ: أُحِبُّ أَنْ أَخْلُوَ اليَوْمَ. فَانصَرَفْنَا، فَبَعْدَ سَاعَةٍ طَلَبَنِي، فَأَتَيْتُهُ، فَإِذَا بِهِ يَدُهُ عَلَى خَاصِرَتِهِ لِوَجَعٍ مُمِضٍّ
(١) إسناده صحيح، وقد صرح هشيم بالتحديث عند الحاكم، وتابعه عبد الرحمن بن غزوان عنده أيضا. وأخرجه ابن ماجه (٢٩٣) في المساجد: باب التغليظ في التخلف عن الجماعة، والدارقطني: ١٦١، وصححه ابن حبان (٤٢٦) والحاكم: ١ / ٢٤٥، ووافقه الذهبي.

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