Al-Ṣanʿānī writes in Subul al-Salām: “The additional phrase was judged authentic by Ibn Khuzayma and Ibn al-Sakan.”

Ibn Ḥazm states: “Its isnād is sound, and the reports that establish it are found only in the dawn prayer.”

Ibn ʿAbd al-Barr says: “A number of Companions related this story of ʿAbd Allāh ibn Zayd with different wordings but similar meanings; its chains are mass-transmitted from several reliable routes.”

Ibn Rushd adds: “It has reached us through tawātur, and knowledge of it is necessarily certain.”

Vocabulary of the ḥadīth

• ṭāfa bī: from the verb ṭāfa–yaṭīfu, ṭayfan (conjugated like bāʿa). Al-Miṣbāḥ explains: “Its root contains a wāw, so the original form is yaṭūfu, but the wāw has been changed to a yāʾ—either for ease or as a dialectal feature; al-ṭāʾif is whatever brushes past a person.” Al-Muḥīṭ adds: “ṭāfa bi-sh-shayʾ means ‘he went round it,’ and ‘ṭāfa al-khayāl’ means ‘the image came during sleep.’”
• bi-tarbīʿ at-takbīr: repeating the takbīr four times.
• tarjīʿ: When the muʾadhdhin performs tarjīʿ he pronounces each of the two testimonies twice in a low voice and then twice in a raised voice.
• iqāma: One says qāma–yaqūmu; with the hamza it becomes transitive, so aqāma al-ṣalāt iqāma means “he called the people to prayer.”
• ruʾyā: from raʾā–yarā, ruʾya. Al-Muḥīṭ notes: “Ruʾyā is like ruʾya, but reserved for what occurs in sleep; ruʾyā is what you see in a dream, and its plural is ruʾan.”
• ḥay (with a doubled yāʾ): meaning “come!” or “hasten!”—an imperative noun (ism fiʿl) built on the fatḥa. Thus ḥayya ʿalā al-ṣalāh means “come, hasten to the prayer.”
• furādā: Al-Miṣbāḥ says: “furādā is an irregular plural of fard,” and it means