He would return and call out: “Indeed, the servant has slept.” Musa added: He returned and called out: “Indeed, the servant has slept.”(1)

Abu Dawud said: This hadith was not narrated from Ayyub except by Hammad ibn Salamah.

533 — Ayyub ibn Mansur narrated to us, Shu’ayb ibn Harb narrated to us, from Abd al-Aziz ibn Abi Rawwad, who informed us, from Nafi’, from a mu’adhdhin of Umar called Masruh, who gave the call to prayer before dawn, and Umar ordered him — and he mentioned something similar to the above.(2)

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(1) Its narrators are trustworthy, except that Hammad — namely Ibn Salamah — erred in raising it (to the Prophet) as stated by Ali ibn al-Madini, Ahmad, al-Dhuhli, al-Bukhari, Abu Hatim, al-Tirmidhi, and al-Daraqutni. This is also apparent from the author’s treatment here. The correct version is that this story occurred with Umar’s mu’adhdhin, as will follow after this.

It was also recorded by Abd ibn Humayd (782), al-Tahawi 1/139, al-Daraqutni (954), and al-Bayhaqi 1/383 via multiple chains from Hammad ibn Salamah, with this chain of transmission.

See the complete documentation and discussion in our commentary on “Jami’ al-Tirmidhi” following hadith (201). See also “al-Ilal” by Ibn Abi Hatim 1/114, “Nasb al-Rayah” 1/284–287, and “Fath al-Bari” 2/103.

(2) Ayyub ibn Mansur is weak but considered for corroboration, and the rest of his narrators are trustworthy. There is disagreement regarding its chain of transmission:

Waki’ narrated it — as in Ibn Abi Shaybah 1/222 — from Abd al-Aziz ibn Abi Rawwad, from Nafi’: that a mu’adhdhin of Umar called Masruh … and he mentioned it. This is a disconnected chain; Nafi’ did not meet Umar.

Likewise, Hammad ibn Zayd narrated it — as the author mentions afterward — from Ubaydullah ibn Umar al-Amari, from Nafi’.

But Abd al-Aziz ibn Muhammad al-Darawardi differed — as the author also mentions — narrating it from Ubaydullah ibn Umar, from Nafi’, from Ibn Umar, who said: Umar had a mu’adhdhin … If this is preserved — and this is the author’s view — then the chain is strong and connected. However, al-Darawardi — although he is truthful and acceptable — has some criticism regarding his narration from Ubaydullah ibn Umar. Ahmad said: He would sometimes invert the hadith of Abdullah ibn Umar — who is weak — narrating it as from Ubaydullah ibn Umar. Al-Nasa’i said: His narration from Ubaydullah ibn Umar is rejected (munkar).