and al-Isfarayini, the collection of al-Tabarani ⦗1⦘, the book of Shaykh al-Islam ⦗2⦘, and many others whose enumeration would be interminable. This is not the place to present all the proofs, the questions ⦗3⦘, and the answers.

Likewise, if by mentioning “the voice” the one taking an oath intends thereby to affirm the narrations transmitted from the Prophet ﷺ, his Companions, and their Followers—reports that accord with the Quran and were embraced by the early generations—then the matter stands as follows.

For example, al-Bukhari relates in his Sahih from Abu Saʽid al-Khudri that the Messenger of Allah ﷺ said:

“Allah will say, ‘O Adam ⦗4⦘.’ He will reply, ‘Here I am at Your service and all good is in Your Hand.’ Then He will call out in a voice: ‘Indeed, Allah commands you to bring forth from your progeny a contingent destined for the Fire’ ⦗5⦘.”

Al-Bukhari also cites in this chapter the statement:

“Allah will call His servants on the Day of Resurrection with a voice that will be heard by those who are far just as it is heard by those who are near” ⦗6⦘.

And likewise:

“When Allah speaks by way of revelation—be it the Quran or something else—the inhabitants of the heavens hear His voice” ⦗7⦘.

Ibn ʽAbbas said: “They heard the voice of the All-Powerful, and Allah spoke to Moses with a voice” ⦗8⦘, along with other reports he quoted—sometimes as his own words, sometimes as transmitted narrations ⦗9⦘.