in the sight of Allah”—he said: “I think he also said: ‘on the Day of Resurrection’”—“than Asad and Ghaṭafān, Hawāzin, and Tamīm.”

Al-Bukhārī (3523) and Muslim (7/179) narrated it through Ayyūb, from Muḥammad, from him. Al-Tirmidhī (3950) also narrated it through Abū al-Zinād, from al-Aʿraj, from him.

Ibn Ḥibbān (7247, al-Iḥsān) also narrated a similar report through Muḥammad ibn ʿAmr, from Abū Salamah, from Abū Hurayrah.

A similar report has preceded in the hadith of ʿAmr ibn ʿAbasah (3127).

Note: Al-Haythamī (10/51) declared the hadith of Abū Juḥayfah defective on the grounds that it is narrated by al-Ḥajjāj ibn Arṭāh, who practised tadlīs. Ibn Ḥibbān’s narration does not include him. The annotator of Musnad Abī Yaʿlā therefore erred when he stated:

“Its chain of transmission is authentic.”

Yet he did not attribute it to anyone besides Abū Yaʿlā, thus overlooking Ibn Ḥibbān’s authentic narration. The annotator of al-Maqṣad al-ʿAlī (2/254) followed him in this oversight, though he said, “Its chain of transmission is weak,” following al-Haythamī’s declaration of defect based on the ambiguous “from” transmission formula.

Our brother Ḥamdī al-Salafī (22/156) did likewise, adding another error when he said:

“Ibn Mājah (711) also narrated it.”

But Ibn Mājah contains only the account of Abū Juḥayfah’s arrival, without the welcome; it is found in the two Ṣaḥīḥs and elsewhere, and has been documented in al-Irwāʾ (1/248–249). This is what also misled the annotator of Abū Yaʿlā, leading him to declare it authentic without noticing that it does not contain the welcome mentioned above. *