Likewise, al-Ḥākim recorded it (3/452). Thereafter, Aḥmad (2/304, 327, 353), Ibn Saʿd, Abū ʿAlī al-Ṣawwāf in his Aḥādīth (3/2/2), and Ibn ʿAsākir (13/52/1) transmitted it through other routes from Ḥammād with the same chain.

I say: This isnād is ḥasan. Both al-Ḥākim and al-Dhahabī kept silent about it, and it is their practice to declare a chain of this caliber ṣaḥīḥ according to the criteria of Muslim.

It also has a corroborating report which Ibn ʿAsākir produced via Ibn Saʿd: “ʿUmar ibn Ḥakam ibn Abī al-Waḍḍāḥ narrated to us; Shuʿbah narrated from ʿAmr ibn Dīnār, from Abū Bakr ibn Muḥammad ibn ʿAmr ibn Ḥazm, from ʿUmar”—marfūʿ.

I say: Its narrators are trustworthy except for this Ibn Ḥakam, whom I did not recognize. I then corrected myself, saying: It is ʿAmr—with a wāw that dropped either from my own pen or from Ibn ʿAsākir’s copyist. ʿAmr ibn Ḥakam is known for narrating from Shuʿbah and is weak; nevertheless, in spite of his weakness his aḥādīth are written down, as Ibn ʿAdī said. Therefore he is suitable for use as supporting evidence.

157 — “By the One in Whose hand my soul rests, no man of this community, nor any Jew or Christian, hears about me and then does not believe in me except that he will be among the inhabitants of the Fire.”

Ibn Mundah related it in al-Tawḥīd (44/1) through ʿAbd al-Razzāq, from Maʿmar, from Hammām ibn Munabbih, who said, “This is what Abū Hurayrah narrated to us,” and he mentioned it as marfūʿ.

He also narrated it via Abū Yūnus, from Abū Hurayrah, with the same content.

I say: Both chains are authentic—the first fulfils the conditions of the two Shaykhs (al-Bukhārī and Muslim), and the second fulfils the conditions of Muslim. Muslim himself recorded a similar narration in his Ṣaḥīḥ (1/93).