will be those earliest to attend Friday prayer. Yahyā ibn Yamān (1) narrated from Sharīk, from Abū al-Yaqzān, from Anas ibn Mālik, who said concerning His words—mighty and majestic—“And with Us is more” [Qāf: 35]: “He manifests Himself to them every Friday.”
Al-Tabarānī mentioned in his Mu‘jam (Hadith Collection) (2) a report narrated by Abū Nu‘aym: al-Mas‘ūdī narrated to us (3), from al-Minhāl ibn ‘Amr, from Abū ‘Ubaydah, who said: ‘Abd Allāh said: “Hasten to Friday prayers, for Allah—mighty and majestic—appears to the people of Paradise every Friday on a dune of camphor. Their nearness to Him (4) will correspond to how eagerly they hastened to Friday prayer. Allah—mighty and majestic—will then bestow upon them an honour they had never seen before. They will then return to their families and tell them what Allah has newly bestowed upon them.” He said: Then ‘Abd Allāh entered the mosque and found two men there. ‘Abd Allāh said: “Two men, and I am the third. If Allah wills (5), He will bless the third.”
Al-Bayhaqī mentioned in al-Shu‘ab (Branches of Faith) (6), from ‘Alqamah ibn Qays, who said: I went with
(1) Reported by al-Bazzār (14/70): “I heard ‘Abd Allāh ibn Waddāh al-Kūfī narrating from Yahyā ibn Yamān …” This ‘Abd Allāh is unknown. It was also transmitted as a statement of Zayd ibn Wahb; Abū Zur‘ah judged that attribution erroneous and considered the report from Anas correct. See Ibn Abī Hātim’s ‘Ilal al-Hadīth (1753).
(2) Al-Kabīr (9/238). Its sources have already been cited (p. 456).
(3) “Thanā (narrated to us)” is omitted in manuscript Kāf and the printed edition.
(4) Manuscript Sād reads: “fī al-qurb (in nearness).”
(5) Manuscripts Sād and Jīm read: “shā’a (willed).”
(6) No. (2735). Also reported by al-Bazzār (4/331) and Ibn Abī ‘Āsim in al-Sunnah (633), all through ‘Abd al-Majīd ibn ‘Abd al-‘Azīz ibn Abī Rawwād, from Marwān ibn Sālim, from al-A‘mash, from Ibrāhīm, from ‘Alqamah ibn Qays, with this report. Al-Dāraqutnī noted in al-‘Ilal (773) that the transmissions from ‘Abd al-Majīd differed: it was narrated from him through Marwān, from al-A‘mash; through Ma‘mar, from al-A‘mash [as in Ibn Mājah (1094), Abū Hātim’s account in his son’s al-‘Ilal (2/581), and al-Tabarānī (10/78)]; and through al-Thawrī, from al-A‘mash. He said: “The first is more likely to be correct, and Marwān ibn Sālim is abandoned as a hadith narrator.” He then presented his chain through al-Thawrī and said: “This is not authentically transmitted from al-Thawrī.” Thus, the hadith is not established. See also ‘Ilal Ibn Abī Hātim (609) and al-‘Uqaylī’s al-Du‘afā’ (6/41–42).