Ibn Mājah (1/614) and al-Ṭaḥāwī in Mushkil al-Āthār (1/341) recorded it: Hishām ibn ʿAmmār related to us; Ismāʿīl ibn ʿAyyāsh related to us; Sulaymān ibn Sulaym al-Kinānī related to me from Yaḥyā ibn Jābir, from Ḥakīm ibn Muʿāwiyah, from his uncle Mukhmir ibn Muʿāwiyah, who said: I heard the Messenger of Allah, peace and blessings be upon him, say it. Al-Tirmidhī also recorded it (2/135): ʿAlī ibn Ḥujr related to us; Ismāʿīl ibn ʿAyyāsh related to us through the same chain, except that he said: “from his uncle, Ḥakīm ibn Muʿāwiyah.” Thus, they differed over the names of the two Companions, but this causes no harm, Allah willing. This is an authentic chain of transmission, and its narrators are trustworthy, as stated in al-Zawāʾid.

I say: Ismāʿīl ibn ʿAyyāsh is authoritative in his narrations from the Syrians, and this is one of them. As for al-Ḥāfiẓ’s statement in al-Fatḥ (6/46), after attributing it to al-Tirmidhī, “There is weakness in its chain of transmission,” it has no basis after we have shown that this is a Syrian chain and that the aforementioned disagreement over the names of the two Companions causes no harm, for all the Companions are upright. Furthermore, ʿAlī ibn Ḥujr was more reliable and had stronger retention than Hishām ibn ʿAmmār; therefore, his narration is weightier and more authentic.

Then I saw that Ibn Abī Ḥātim mentioned in al-ʿIlal (2/299), from his father, that he categorically affirmed the view I had deemed preferable. So praise be to Allah for granting success, and I ask Him for more of His bounty. The hadith explicitly negates evil omens, and is therefore strong corroboration for the hadiths that have been narrated with the wording, “If there is an evil omen in anything …,” and similar wordings, contrary to the other version, “Evil omens are in three things …” This latter wording is anomalous and less weighty, as has already been explained under hadith 393.

1931 — “Treat her with the Book of Allah.”