Ahmad (5/7) and Muslim (6/172) likewise narrated it through other routes from Shuʿbah, with this chain.
Zuhayr also followed Mansur in narrating it, in a version more complete than Shuʿbah’s first narration from Ibn Kuhayl, except that he placed the first section at the end of the hadith; and it contains the addition enclosed in parentheses. Ahmad (5/10) and Muslim narrated it.
What has preceded shows that Hilal ibn Yasaf would sometimes narrate it directly from Samurah, and at other times from al-Rabiʿ ibn ʿUmaylah, from him. Perhaps he first heard it by the latter route, then met Samurah and heard it from him directly. Thus, he would narrate it sometimes in this manner and sometimes in that manner. He was trustworthy and was not known for concealment in transmission, so such variation may be accepted from him.
Rukayn ibn al-Rabiʿ ibn ʿUmaylah also followed him, narrating from his father, from Samurah, but only regarding the matter of naming. However, he mentioned Nafiʿ in place of Najih. Muslim and Ahmad (5/12) narrated it.
This hadith contains evident points of proper conduct and remarkable benefits. Foremost among them is the prohibition against adding anything to his hadith, peace and blessings be upon him. Although this refers to narrating and transmitting his hadith, it indicates even more emphatically that one may not add to it as an act of worship, intending thereby to obtain additional reward.
One of the clearest examples of this is adding to the established words of remembrance and devotional litanies transmitted from him, peace and blessings be upon him—such as adding “the Most Merciful, the Especially Merciful” to the saying of “In the name of Allah” before eating. Just as it is not permissible for a Muslim to narrate his previously cited statement (344), peace and blessings be upon him, “Say: ‘In the name of Allah,’” with the addition, “the Most Merciful, the Especially Merciful,” neither is it permissible for him to utter this addition before his food. For this is, in practice, an addition to the text, and is therefore even more deserving of prohibition. His words, peace and blessings be upon him, “Say: ‘In the name of Allah,’” constitute instruction for the act itself. If it is impermissible to add to the instruction, which is a means to the act, then it is even more certainly impermissible to add to the act, which is the intended end.
Do you not see how Ibn ʿUmar, may Allah be pleased with him, reproved one who added prayers for the Prophet, peace and blessings be upon him, after saying praise following a sneeze, on the grounds that this conflicted with his instruction, peace and blessings be upon him? He said to him: “I too say, ‘Praise be to Allah, and peace be upon the Messenger of Allah, peace and blessings be upon him,’ but that is not how