and study it among themselves, tranquillity descends upon them …’ and the remainder is the same.

As for Ṣāliḥ, the freedman of al-Tuʾāmah, who appears in the first wording, he is weak because his memory faltered, yet he is not the sole transmitter of the report. A number of narrators supported him, among them Abū Ṣāliḥ al-Sammān Dhakwān, who related it with the wording:

‘Whenever a group of people sit in a place without remembering Allah and without sending blessings upon the Prophet—peace and blessings be upon him—it will be a source of regret for them on the Day of Resurrection, even if they enter Paradise to receive their reward.’

76 – ‘Whenever a group of people sit in a place without remembering Allah and without sending blessings upon the Prophet—peace and blessings be upon him—it will be a source of regret for them on the Day of Resurrection, even if they enter Paradise to receive their reward.’

It was narrated by Aḥmad (2/463), Ibn Ḥibbān in his Ṣaḥīḥ (2322 – Mawārid), al-Ḥākim (1/492), and al-Khaṭīb in al-Faqīh wa-l-Mutafaqqih (237/1) through the route of al-Aʿmash, from Abū Ṣāliḥ, from Abū Hurayrah, traced back to the Prophet. Its chain is sound. Al-Haythamī (10/79) remarked: ‘Aḥmad transmitted it, and its transmitters are those of the Ṣaḥīḥ.’ Ibn al-Jawzī also cited it in Minhāj al-Qāṣidīn (1/72/2), but there it is recorded from Abū Saʿīd al-Khudrī instead of Abū Hurayrah; that is probably an error on the part of one of its transmitters.

I add: Suhayl ibn Abī Ṣāliḥ related it from his father with the wording:

‘No people rise from a gathering in which they failed to remember Allah except that they rise as though departing from the carcass of a donkey, and it will be a source of regret for them on the Day of Resurrection.’

77 – ‘No people rise from a gathering in which they failed to remember Allah except that they rise as though departing from the carcass of a donkey, and it will be a source of regret for them on the Day of Resurrection.’

(through Suhayl ibn Abī Ṣāliḥ from his father)

This was reported by Abū Dāwud (4855), al-Ṭaḥāwī (2/367), Abū Shaykh in Ṭabaqāt al-Aṣbahāniyyīn (229), Ibn Bishrān in al-Amālī (30/6/1, no. 3927), Ibn al-Sunnī (439), al-Ḥākim (1/492), and Abū Nuʿaym (7/207).