“Indeed, I am not like you; I am more at ease than you are, for I am riding.” But they refused, so the Prophet of Allah, may Allah’s peace and blessings be upon him, swung his leg down, dismounted, and drank; and the people drank. Yet he had not intended to drink.

I say: Its chain of transmission is authentic by both routes. Al-Jurayri was Abu Mas‘ud Sa‘id ibn Iyas al-Basri, a trustworthy narrator relied upon by both al-Bukhari and Muslim. He did become confused in later life, but his confusion was not serious, as Ibn Hibban stated. Perhaps this is why both al-Bukhari and Muslim transmitted from him.

Ahmad also transmitted the hadith in his Musnad (3/21): Yazid narrated to us: Abu Mas‘ud al-Jurayri informed us of it with similar wording. This Yazid was Ibn Harun al-Wasiti, also a trustworthy narrator relied upon by both al-Bukhari and Muslim. However, the commentator’s assertion in Musnad Abi Ya‘la (2/338) that he had heard from al-Jurayri early on is a sheer error, since it contradicts what is stated in al-Tahdhib on the authority of al-‘Ijli: “Yazid ibn Harun and Ibn al-Mubarak narrated from him after he became confused …,” and so on. We graded his hadith authentic only for the reason I mentioned just above. And Allah knows best.

2576 — “The truest omen is a favourable omen, and the evil eye is real.”

Ahmad transmitted it (2/289): Khalaf ibn al-Walid narrated to us; Abu Ma‘shar narrated to us, from Muhammad ibn Qays, who said: Abu Hurayrah was asked, “Did you hear the Messenger of Allah, may Allah’s peace and blessings be upon him, say: ‘Bad omens are in three things: a dwelling, a horse, and a woman’?” He replied: “Then I would be attributing to the Messenger of Allah, may Allah’s peace and blessings be upon him, [what he did not say?! Rather, I heard the Messenger of Allah, may Allah’s peace and blessings be upon him,] say”—then he mentioned it.

This chain of transmission is weak because of the weakness of Abu Ma‘shar and his shaykh, Muhammad ibn Qays, as stated in al-Taqrib. The addition is from the edition of Musnad edited by Ahmad Shakir (14/266–267).