Sahih al-Bukhari
Sahih al-Bukhari 3056, 3057
قَالَ ابْنُ عُمَرَ انْطَلَقَ النَّبِيُّ صلى الله عليه وسلم وَأُبَىُّ بْنُ كَعْبٍ يَأْتِيَانِ النَّخْلَ الَّذِي فِيهِ ابْنُ صَيَّادٍ، حَتَّى إِذَا دَخَلَ النَّخْلَ طَفِقَ النَّبِيُّ صلى الله عليه وسلم يَتَّقِي بِجُذُوعِ النَّخْلِ وَهْوَ يَخْتِلُ ابْنَ صَيَّادٍ أَنْ يَسْمَعَ مِنِ ابْنِ صَيَّادٍ شَيْئًا قَبْلَ أَنْ يَرَاهُ، وَابْنُ صَيَّادٍ مُضْطَجِعٌ عَلَى فِرَاشِهِ فِي قَطِيفَةٍ لَهُ فِيهَا رَمْزَةٌ، فَرَأَتْ أُمُّ ابْنِ صَيَّادٍ النَّبِيَّ صلى الله عليه وسلم وَهْوَ يَتَّقِي بِجُذُوعِ النَّخْلِ، فَقَالَتْ لاِبْنِ صَيَّادٍ أَىْ صَافِ ـ وَهْوَ اسْمُهُ ـ فَثَارَ ابْنُ صَيَّادٍ، فَقَالَ النَّبِيُّ صلى الله عليه وسلم " لَوْ تَرَكَتْهُ بَيَّنَ ". وَقَالَ سَالِمٌ قَالَ ابْنُ عُمَرَ ثُمَّ قَامَ النَّبِيُّ صلى الله عليه وسلم فِي النَّاسِ فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ ذَكَرَ الدَّجَّالَ فَقَالَ " إِنِّي أُنْذِرُكُمُوهُ، وَمَا مِنْ نَبِيٍّ إِلاَّ قَدْ أَنْذَرَهُ قَوْمَهُ، لَقَدْ أَنْذَرَهُ نُوحٌ قَوْمَهُ، وَلَكِنْ سَأَقُولُ لَكُمْ فِيهِ قَوْلاً لَمْ يَقُلْهُ نَبِيٌّ لِقَوْمِهِ، تَعْلَمُونَ أَنَّهُ أَعْوَرُ وَأَنَّ اللَّهَ لَيْسَ بِأَعْوَرَ ".
Ibn ʿUmar said: The Prophet (ﷺ) set out with Ubayy ibn Kaʿb to go to the palm grove where Ibn Sayyad was. When he entered the grove, the Prophet began taking cover behind the palm trunks, trying to hear something from Ibn Sayyad before seeing him. Ibn Sayyad was lying on his bed, under a velvet covering, making a faint sound. Ibn Sayyad’s mother saw the Prophet (ﷺ) taking cover behind the palm trunks and said to Ibn Sayyad, “Saf!”—that was his name. Ibn Sayyad sprang up. The Prophet (ﷺ) said, “Had she left him, it would have become clear.”
Salim said: Ibn ʿUmar said: Then the Prophet (ﷺ) stood among the people, praised Allah as He deserves to be praised, and then mentioned the Dajjal. He said, “I warn you about him. There is no prophet who did not warn his people about him. Noah warned his people about him. But I will tell you something about him that no prophet told his people: You know that he is one-eyed, while Allah is not one-eyed.”
Translation notes
The source describes Ibn Sayyad as having a “ramza” under the covering, a faint or indistinct sound; the English witness interprets this as murmuring. “It would have become clear” translates the Arabic literally, while the witness explains this as revealing his true nature.
لَهُ فِيهَا رَمْزَةٌ
The rare noun رَمْزَةٌ is obscure; the English witness interprets it as murmuring.
Is “a faint sound” an appropriate rendering of this rare word?