al-Bayhaqi, through the route of Ismaʿil ibn Abi Uways, with the chain mentioned above. He said:

“Its chain of transmission is good, and it is not found in al-Musnad or in the books!”

That is what he said! Yet I do not know on what basis he judged its chain to be good, when you have already learned what it contains—unless he found someone other than Ibn Hibban to declare him trustworthy, though I consider that unlikely. And Allah knows best.

He then cited (1/286–287) the narration of Abu Yaʿla, through the route of Kawthar, from Nafiʿ, from Ibn ʿUmar, attributed to the Prophet, similar to the hadith under discussion, but without the recitation of the verse. It contains an addition involving objectionable matters. He said:

“This is a singular hadith through this route, and part of it has supporting evidence in the Sahih, as will come...”

I say: Its problem lies with this Kawthar—namely, Ibn Hakim. Al-Hafiz al-Dhahabi said in al-Mughni:

“They abandoned his hadith, and he has strange reports.”

In al-Nihayah, it appears as “Karz”! This is an error on the part of the printer or copyist, so I corrected it from Jamiʿ al-Masanid (29/431/2869) and al-Matalib al-ʿAliyah al-Musnadah (2/105/1). He is not mentioned in Majmaʿ al-Zawaʾid or in the printed Musnad of Abu Yaʿla; it therefore appears that it is in his large Musnad, which has not been printed. And Allah knows best.

Saʿid ibn al-Marzuban, Abu Saʿd, differed from Muhammad ibn Abi ʿAyyash in both its chain of transmission and its text. He said: From ʿAtaʾ, from al-Hasan ibn ʿAli, may Allah be pleased with him, attributed to the Prophet, something similar to the hadith under discussion, in abbreviated form, without mentioning the verse or their preoccupation. He added:

“He said: ‘Eyes will be fixed in terror that Day.’”