making this the more probable version—especially since it contains an additional detail, and an addition supplied by a trustworthy narrator is accepted, as explained in the science of hadith terminology. Further supporting the inclusion of Dharr in the chain of transmission is the fact that Shuʿbah corroborated al-Aʿmash in it. Al-Nasaʾi narrated it (nos. 938 and 939) through Ibn Abi ʿAdi and al-Nadr ibn Shumayl, while Ahmad narrated it in Masāʾil of His Son Salih (p. 58) from Yahya ibn Saʿid. All three narrated from Shuʿbah, from Habib, from Dharr, from Saʿid, from his father, from Ubayy; but al-Nadr and Ibn Abi ʿAdi did not attribute it to the Prophet.

Al-Tahawi narrated it through al-Nasaʾi and said: “Al-Nasaʾi said: ‘This is correct’”—meaning, that it is to be stopped at the Companion. I say: However, a trustworthy narrator reported it from Shuʿbah as attributed to the Prophet. ʿAbd ibn Humayd said in al-Muntakhab min al-Musnad (fol. 27/1): “Muslim ibn Ibrahim narrated to us—and Sahl ibn Hammad corroborated him in al-Nasaʾi (937)—both said: Shuʿbah narrated to us, through this chain, from Ubayy ibn Kaʿb: A wind arose during the lifetime of the Messenger of Allah, peace and blessings be upon him, and a man reviled it. He said: ‘Do not revile it, for it is under command; rather, say …’” He then mentioned the supplication.

I say: This is an authentic chain according to the criteria of al-Bukhari and Muslim. Muslim ibn Ibrahim—al-Azdi al-Farahidi—was trustworthy and dependable, as al-Hafiz states in al-Taqrib. The fact that al-Nadr and Ibn Abi ʿAdi stopped it at the Companion does not impair it, for this is not something that can be said on the basis of personal opinion; it therefore carries the ruling of a report attributed to the Prophet. This is one consideration. Another is that al-Aʿmash attributed it to the Prophet in the version narrated by the majority from him, as noted above.

Moreover, it has a corroborating report from Abu Hurayrah, attributed to the Prophet, through two chains from him. One of them was authenticated by Ibn Hibban, al-Hakim, al-Dhahabi, and others. It is cited in al-Rawd al-Nadir (no. 1107), and Ahmad also narrated it in al-Masāʾil (p. 59). The hadith clearly indicates that the wind may come bearing mercy, and may come