Ahmad 7391

Its chain is daif, due to the anonymity of the tabii narrator who was not named.Ismail bin Umaya bin Amr bin Saeed bin Aas, his reliability was already established at 1552 and 4593, and we add here that Ibn Abu Hatim gave his biography at 159/1/1, and Musab mentioned him in Nasab Quraysh, page 182, describing him as the jurist of the people of Makkah, and Ibn Hazm mentioned him in Jamharat Ansab, page 74, and said, the jurist, the ascetic, the hadith scholar, the virtuous man.This hadith was narrated by Abu Dawud, no. 887 [1:331, Awn al-Mabud], from Abdullah bin Muhammad Zuhri, from Sufyan bin Uyayna, with this chain, but with the part relating to Surah Mursalat placed at the end of the hadith. Tirmidhi narrated, at 4:215, only the part of it relating to Surah Tin, from Ibn Abu Umar, from Sufyan, with the same chain. He said, this hadith is only narrated with this chain from this Bedouin, from Abu Hurairah, who is not named.Ibn Abu Hatim narrated the part of it relating to Surah Mursalat, from Ibn Abu Umar, from Sufyan as well, with the wording, let him say, I believe in Allah and in what He has revealed, and this was quoted by Ibn Kathir in his tafsir, 9:88.Hakim narrated part of it in Mustadrak, 2:510, through the route of Yazid bin Harun, who said, Yazid bin Iyad informed us, from Ismail bin Umaya, from Abu Yasa, from Abu Hurairah, that the Prophet ﷺ, whenever he recited "Is not that One able to give life to the dead?" [Qiyamah 75:40], would say, "Yes indeed," and whenever he recited "Is not Allah the most just of judges?" [Tin 95:8], would say, "Yes indeed."Hakim said, this hadith has a sahih chain, and the two of them did not record it. Dhahabi agreed with him. Ibn Kathir quoted it in his tafsir, 9:67-68, from the narration of Abu Dawud, then said, Ahmad narrated it from Sufyan bin Uyayna, and Tirmidhi narrated it from Ibn Abu Umar, from Sufyan bin Uyayna, with the same chain.Shuba narrated it from Ismail bin Umaya, who said, I asked him, who told you this? He said, a truthful man, from Abu Hurairah.Hafiz Munziri erred in Tahzib Sunan, page 850, attributing it to Nasai instead of Tirmidhi, and quoting Tirmidhi's words as though they were Nasai's. This was perhaps merely a slip of his pen, may Allah have mercy on him. For all of them agree that it is from the narration of Tirmidhi, and no one attributed it to Nasai.Ibn Athir mentioned it in Jami Usul, pages 21-22, from the two narrations of Abu Dawud and Tirmidhi, and likewise Hafiz marked it in Tahzib, in the chapter on unnamed narrators, 12:362-363, with only the symbols for Abu Dawud and Tirmidhi. Suyuti likewise mentioned it in Durr Manthur, 6:296, attributing it to those we have mentioned, and adding Ibn Munzir, Ibn Mardawayh, and Bayhaqi in his Sunan, without mentioning Nasai. He also mentioned in it, at 6:367, the abbreviated narration of Tirmidhi, attributing it only to him and to Ibn Mardawayh.This Abu Yasa, whom Yazid bin Iyad named in his narration from Ismail bin Umaya, as found in Hakim, is an unknown man. Dhahabi said in Mizan, 3:388, followed by Hafiz in Lisan Mizan, 6:454, it is not known who he is, and the chain is thereby confused.It is strange, then, that Dhahabi should agree with Hakim's grading it sahih, without any comment, when there is an omission and an error in the text of this hadith in the manuscripts of the Musnad before me. Indeed, it seems to me that this is an old error, and it is what led Ibn Kathir to quote it in his tafsir from the narration of Abu Dawud rather than from the narration of the Musnad, as is his habit most of the time. I have completed the omission and corrected the error by referring to the narration of Abu Dawud, since it is the longest of the narrations and the closest to the narration of the Musnad in wording, while agreeing with it in meaning.The following is an explanation of what is established in the manuscripts of the Musnad, which we note here, in fulfillment of the trust required in transmission.In most of the copies, it reads, whoever recites "By those sent forth in gusts" [Mursalat 77:1], let him say "Then in what statement after it will they believe?" [Mursalat 77:50], and this is a clear error, because this verse is the last verse of the surah, so the intended meaning is not a command to recite it, but rather what we have established from the narration of Abu Dawud, that when he reached it he would say, we believe in Allah.The letter waw was omitted from the phrase "By those sent forth" [Mursalat 77:1] in manuscripts h, m, and s, but it is established in manuscript l, so we have restored it from there, and the word "let him say" is not mentioned in manuscript s.His saying "Yes indeed" before his saying "and I am firm upon that" was dropped from all the copies, and we have restored it from Abu Dawud. As for his saying "and I am firm upon that," in manuscript s it reads with the alternate form of "that," which is also a variant found in the margin of manuscript l, and we have retained what is in most of the manuscripts, which agrees with the narration of Abu Dawud.