Ahmad 7239

Its isnad is sahih. It will come again at 7874, from the narration of Barad bin Sinan from Zuhri, with the same wording. Nasai narrated it at 2:186-187 from the narration of Muawiya bin Salam from Zuhri. Bukhari narrated it in Adab al-Mufrad, p. 40, at greater length as part of a story, and Tirmidhi at 3:274-276, at even greater length than that, and Hakim in Mustadrak at 4:131, at greater length than both of them, all three of them through the route of Abdul-Malik bin Umayr from Abu Salama bin Abdul-Rahman from Abu Hurairah.Tirmidhi said, This is a hasan sahih gharib hadith. Then he mentioned it with another isnad from Abdul-Malik bin Umayr from Abu Salama, as a mursal narration. Then he indicated a preference for the connected narration. Hakim said, This is a hadith sahih in isnad according to the standard of the two Shaykhs, though they did not include it. Dhahabi agreed with him.Bukhari narrated something similar in meaning at 13:164-166, through the route of Yunus from Ibn Shihab, who is Zuhri, from Abu Salama from Abu Saeed Khudri. Then he said, Uzai and Muawiya bin Salam said, Zuhri narrated to me, Abu Salama narrated to me, from Abu Hurairah, from the Prophet ﷺ.The Hafiz mentioned in Fath that the narration of Uzai, which is the narration found here in the Musnad, was narrated by Ahmad, Ibn Hibban, Hakim, and Ismaili, through the narration of Walid bin Muslim from him, meaning from Uzai. I did not find this narration in Mustadrak. He also mentioned that the narration of Muawiya bin Salam was narrated by Nasai and Ismaili.As for the hadith of Abu Saeed, it will come in the Musnad at 11857 and 11362. Bukhari indicated after that, at 166, that Safwan bin Salim narrated it from Abu Salama from Abu Ayub, who said, I heard the Prophet ﷺ. The Hafiz mentioned in Fath that this narration of Abu Ayub was narrated by Nasai and Ismaili, and it is found in Nasai at 2:187.Bukhari also indicated, regarding the narration of Abu Saeed Khudri, the disagreement over whether it is raised to the Prophet or stopped at Abu Saeed. The Hafiz said, As for the disagreement over whether it is stopped or raised, it has no effect, because a statement of this kind could not be said merely on the basis of personal reasoning, so the narration that is worded as stopped is, in ruling, raised. This is sound reasoning and a clear truth.Ibn Kathir indicated in the tafsir, at 2:226-227, the narrations from the three companions, then said, It is possible that Abu Salama heard it from three of the companions, and this too is sahih.His statement, "Do not fall short in corrupting his condition," meaning, do not be lax in spoiling his affairs. This was said by Ibn Athir. Al-khabal, with the ba silent, means corruption. His statement, "and in its evil," referring to the evil companions. "And in their evil" is a clear printing error, which we have corrected from manuscripts K, L, and M.