The printed copy of al-Bukhari’s Juzʾ contains both omissions and textual corruption, as becomes clear when it is compared with the wording that Ibn Hajar reproduces from al-Bukhari in Nataij al-Afkar. Al-Nasa’i (1/146) likewise transmits the report from Hisham, but without mentioning Makhul. Abu Dawud gives the reverse order, relating it through al-Haytham ibn Humayd: “Zayd ibn Waqid informed me, from Makhul, from Nafiʿ ibn Mahmud,” omitting Haram ibn Hakim altogether. Al-Daraqutni and al-Bayhaqi also narrate it through Abu Dawud’s route, and they record further discrepancies regarding Makhul, which they discuss in detail. Al-Daraqutni then remarks: “This isnad is hasan; all of its transmitters are reliable.” Al-Bayhaqi adds: “The hadith of Ubadah ibn al-Samit is authentic and has supporting narrations.” Ibn al-Turkumani contests their judgement, saying: “Nafiʿ ibn Mahmud is not mentioned by al-Bukhari in his Tarikh or by Ibn Abi Hatim, nor do the two Shaykhs transmit anything from him. Abu ʿUmar labels him unknown, and al-Tahawi says he is not recognised. How, then, can the isnad be hasan and its narrators trustworthy?” I reply: Among the corroborations that strengthen the hadith and lend it support is what al-Bukhari (no. 7), al-Bayhaqi (2/166), and Ahmad (4/236; 5/60, 81, 410) record—through two separate chains—from Khalid al-Haddaʾ, from Abu Qilaba, from Muhammad ibn Abi ʿAʾisha, from a man among the Companions, who related that the Messenger of Allah ﷺ said: “Perhaps you recite while the imam is reciting?” They answered, “Indeed we do.” He replied, “Do not do so, unless one of you is reciting the Opening of the Book (Surat al-Fatiha).” In my judgment this chain is sahih, for all of its transmitters are reliable narrators found in Muslim’s collection. Al-Bayhaqi calls it “a good isnad,” and Ibn Hajar (3/312)