They then say, ‘Our Lord, we ask You for Your pleasure.’ He says, ‘I am pleased with you. You shall have whatever you wished for, and with Me there is still more.’ They love Friday because of the goodness their Lord grants them on it. It is the day on which your Lord (1), blessed and exalted, rose above the Throne, on which Adam was created, and on which the Hour will come.”
Al-Shāfiʿī narrated it from Ibrāhīm ibn Muhammad, who said: “Mūsā ibn ʿUbayda related to me, saying: Abū al-Azhar Muʿāwiya ibn Ishāq ibn Talha related to me (2), from ʿAbd Allāh ibn ʿUbayd ibn ʿUmayr, from Anas (3).”
He then said (4): “Ibrāhīm also informed us, saying: Abū ʿImrān Ibrāhīm ibn al-Jaʿd related to me a similar report from Anas.” Al-Shāfiʿī held a favorable opinion of his teacher (5), this Ibrāhīm (6).
It was also narrated by Abū al-Yamān al-Hakam ibn Nāfiʿ (7): Safwān related to us, saying: Anas reported the words of
(1) Sād reads: rabbakum (“your Lord,” addressing the plural).
(2) Sād reads: haddathanā (“he related to us”).
(3) Kāf has a blank where “‘Ubayd ibn ‘Umayr” should appear, with kadhā (“thus”) written above it, indicating that this was how it appeared in its exemplar. ‘Ayn likewise had a blank, in which someone wrote “‘Ubayd, from ‘Umayr,” which is incorrect. Mīm-bā’ reads “from ‘Umayr ibn Anas,” as do the Maymaniyya edition and subsequent editions; this too is incorrect.
(4) In al-Umm (2/433). Besides the previously mentioned Ibrāhīm ibn Muhammad, its chain includes Abū ‘Imrān Ibrāhīm ibn al-Ja‘d, whom Abū Hātim deemed weak, as recorded in al-Jarh wa-l-Ta‘dīl (2/91).
(5) Sād reads: nuskha (“copy”), a scribal corruption.
(6) This is the reading of all the manuscripts except Mīm-bā’. Mīm contains a marginal note stating: “But Imam Ahmad said of him: ‘A Mu‘tazilī, a Jahmī, a Qadarī—every evil is in him.’” This marginal note was interpolated into the main text of Mīm-bā’, and likewise into the Maymaniyya edition and subsequent editions. See Imam Ahmad’s statement in al-‘Ilal (3533).
(7) The author mentions it in Hādī al-Arwāh (2/657), where he transmits it through Muhammad ibn Khālid ibn Khulayy, from Abū al-Yamān, relating the same report. I have not located its source. Its chain includes Safwān ibn ‘Amr al-Saksakī, who narrates from Anas but did not hear from him.