Its chain is, in my judgment, hasan (sound) provided that Yunus actually heard it from his father before the latter’s memory failed. His son Yunus is deemed saduq (reliable) though he errs occasionally, as Ibn Hajar states in Taqrib. Al-Bukhari cites the report affirmatively in Afʿal al-ʿIbad (p. 94). Additional supporting evidence comes from the report of Abu Hurayra: ʿAbd Allah ibn Hudhafa led the prayer and raised his voice in recitation, whereupon the Messenger of Allah ﷺ said, “O Ibn Hudhafa, do not let me hear—let Allah hear.” Al-Bayhaqi (2/162), Ahmad (2/326), and Ibn Nasr (no. 53) transmit it through al-Nuʿman ibn Rashid → al-Zuhri → Abu Salama ibn ʿAbd al-Rahman → Abu Hurayra. All the transmitters are the men of Sahih Muslim except al-Nuʿman ibn Rashid, whom al-Nasaʾi judged weak and whom Taqrib calls “saduq, but of poor memory”; hence the isnad is hasan. Al-ʿIraqi’s verdict of sahih, cited by al-Shawkani (3/50), is therefore unwarranted. Al-Haythami further notes a narration from Jahr: “I recited behind the Prophet ﷺ; when I finished he said, ‘Jahr, make your Lord hear, but do not make me hear.’” Al-Tabarani records it in al-Kabir, yet the chain contains ʿAbd Allah ibn Jahr, a transmitter unknown to the critics. Al-Haythami later (2/265) cites essentially the same wording and remarks: “Ahmad, al-Bazzar, and al-Tabarani in al-Kabir relate it with the wording ‘from Abu Salama that ʿAbd Allah ibn Hudhafa…’; Ahmad’s chain consists of the men of the Sahih.” With regard to the wording in the hadith of ʿImran, “khalajani-ha,” it means “he wrested it from me”; the root khalj denotes pulling or extracting.