The Messenger of Allah ﷺ came out to his companions and recited Surah ar-Rahman to them from beginning to end, but they remained silent. He said, "I recited it to the jinn on the night of the jinn, and their response was better than yours. Every time I came to His words, 'So which of the favors of your Lord will you deny?' [Rahman 55:13], they would say, 'We do not deny any of Your blessings, our Lord, so all praise belongs to You.'"
خرج رسول الله ﷺ على أصحابه، فقرأ عليهم سورة الرحمن من أولها إلى آخرها فسكتوا. فقال: لقد قرأتها على الجن ليلة الجن فكانوا أحسن مردودا منكم، كنت كلما أتيت على قوله: {فبأي آلاء ربكما تكذبان} قالوا: لا بشيء من نعمك ربنا نكذب فلك الحمد.
Tirmidhi (3291) and Hakim (2/473) both narrated it through the route of Walid bin Muslim, from Zuhayr bin Muhammad, from Muhammad bin Munkadir, from Jabir, who mentioned it. Walid bin Muslim practiced tadlis, but he stated the narration explicitly in Hakim's version. Hakim said, "Sahih according to the standard of the two Shaykhs." But Tirmidhi said, "This is a gharib hadith, we do not know it except through the narration of Walid bin Muslim, from Zuhayr bin Muhammad." Ibn Hanbal said, "It seems that the Zuhayr bin Muhammad who was in Syria is not the same one who is narrated from in Iraq, as if he were another man whose name they confused," meaning because of the objectionable narrations attributed to him. He said, "And I heard Muhammad bin Ismail Bukhari say, 'The people of Syria narrate objectionable hadiths from Zuhayr bin Muhammad, while the people of Iraq narrate from him hadiths that are closer to being sound.'" This is the end of Tirmidhi's statement.I say, it is as he said, but there is a corroborating report in this chapter from Ibn Umar, which will follow. Zuhayr bin Muhammad is al-Tamimi, Abu al-Mundhir al-Khurasani, who settled in Syria and then in the Hijaz. The narration of the people of Syria from him is not sound, and he was weakened because of it. Abu Hatim said, "He narrated in Syria from his memory, so his errors increased." But he did not err in this hadith of his, since it has a corroborating basis in the hadith of Ibn Umar, which follows.