and Ahmad (2/263, 283, 342, 389, 446, 447, 483, 527, and 537), through Suhayl ibn Abi Salih, from his father, from Abu Hurayrah, who said: The Messenger of Allah—peace and blessings be upon him—said: ... and he mentioned it.

It has a corroborating report from the hadith of Wahb ibn Hudhayfah, from the Prophet—peace and blessings be upon him—who said: ... and he mentioned it with the wording:

“If a man rises from his seat and then returns to it, he has more right to it. If he has a need and rises to attend to it, then returns, he has more right to it.”

Reported by Ahmad (3/422) and al-Tirmidhi (2751)—with similar wording—through Khalid ibn Abdullah al-Wasiti, who said: Amr ibn Yahya narrated to us from Muhammad ibn Yahya, from his paternal uncle Wasi ibn Hibban, from Wahb ibn Hudhayfah, with it. Al-Tirmidhi said:

“A good, authentic, singular hadith.”

I say: Its chain of transmission is authentic according to the criteria of al-Bukhari and Muslim.

Ismail ibn Rafi contradicted him, reporting it from Muhammad ibn Yahya, from his paternal uncle Wasi ibn Hibban, from Abu Said al-Khudri, as a shortened report attributed directly to the Prophet.

I say: Ismail ibn Rafi was weak in retention; thus, this version with this chain is rejected.

It also has a corroborating report from the hadith of Ibn Umar, attributed directly to the Prophet, with similar wording.

Reported by Ahmad (2/32) through Muhammad ibn Ishaq, from Nafi, from Ibn Umar, attributed directly to the Prophet, with similar wording.

I say: Its narrators are trustworthy, except that Muhammad ibn Ishaq practised tadlis, and he narrated it using an ambiguous transmission formula. *