in this Muʿjam, and he reports a single hadith for him in al-Muʿjam al-Saghir (p. 169), yet I have not found a biographical entry for him (*). The same is true of his teacher, Jaʿfar ibn Muhammad ibn al-Hasan: I could not locate anyone who mentioned him. Al-Tabarani likewise transmits one hadith from him in the Saghir (p. 65) and identifies him as al-Asadi. As for Humayd ibn Hammad ibn Khuwar—with the khaʾ pronounced with a ḍamma and the waw lightened—he is “layyin al-hadith” (weak in transmission), as stated in al-Taqrib. The remaining transmitters are men found in the Six Books. Al-Haythami says in Majmaʿ (2/245): “Al-Tabarani related it in al-Kabir; in the chain is Jaʿfar ibn Muhammad ibn al-Hasan, and I do not know him.” The hadith indicates that when the Prophet ﷺ recited in his home, the members of the household could hear him; it was not hidden from them, yet his voice did not carry beyond the apartments (hujurat), because his recitation was of moderate volume—neither fully loud nor entirely soft. According to al-Misbah, hujra simply means “house.” Al-Zamakhshari in al-Kashshaf defines it as “a section of ground set apart and fenced off,” i.e., an area protected by a surrounding wall. Al-Qastallani explains that “house” (bayt) here means the dwelling (dar), while its hujra is the walled-in enclosure around it that blocks entry and viewing. This is quoted from al-Manawi’s commentary on al-Shamaʾil. I add: Shaykh al-Islam [Ibn Taymiyyah] states in al-Radd ʿala al-Akhnaʾi (p. 193) – after mentioning the reports about the houses of the Prophet’s wives and the hujurat annexed to the Prophet’s Mosque – “The word hujra in these reports does not refer to the whole house, as in the verse, ‘Indeed, those who call you from beyond the apartments (Q 49:4),’ but rather to what is built as an attached hujra beside the house, like the protected precinct (harim) of a dwelling. These were made of palm-branches, unlike the properly constructed apartments (hujar) which are….” (*) He is the great hafiz nicknamed Mutayyin; see al-Sahihah 1/669 and 6/121, 142. His teacher Jaʿfar ibn Muhammad is the imam Abu Bakr al-Firyabi, a trustworthy and reliable hafiz; see al-Sahihah 7/1666.