And Saʿid corroborated Muʿawiyah’s report. Ibn Nasr (no. 54) also recorded it, but without the extra wording. Al-Hafiz comments: “Tarjiʿ is established in other contexts as well. Al-Tirmidhi in al-Shamaʾil, al-Nasaʾi, Ibn Majah, and Ibn Abi Dawud—the latter’s wording being quoted—transmit the hadith of Umm Haniʾ: ‘I used to hear the Prophet’s voice while he was reciting, as I lay on my bed; he was performing tarjiʿ with the Quran.’” I add: al-Tahawi (1/203) gives the same narration through Qays b. al-Rabiʿ, from Hilal b. Khabbab, from Yahya b. Jaʿdah, from her; its chain is sound. In the first three collections the isnad goes through Hilal but omits the phrase “performing tarjiʿ with the Quran.” The narration has already been cited in the commentary immediately before “Salat al-Fajr” (p. 422). Ibn Nasr also transmits it (no. 54) with the addition, yet his abridger al-Maqrizi did not reproduce the isnad. Explaining the vocalisation “Aa, Aa,” al-Hafiz writes: “An open hamzah, followed by a silent alif, then another hamzah.” He later (13/442) cites a similar remark from al-Qurtubi. Al-Qari, and likewise Mirqah Shah, give the same explanation and then observe: “The more likely view is that the sound consists of three prolonged alifs.” Al-Hafiz continues: “Two possibilities have been suggested. First, the sound may have been caused by the camel’s sway. Second, the Prophet may simply have lengthened the madd at that point in his recitation; this produced the effect. The second view fits the context better, for one version reads: ‘Had people not gathered around me, I would have recited for you with that lahn—that is, with that melody.’” Al-Qurtubi said: