Ibn Kathīr [cites] from al-Tirmidhī because the isnād does not accept enhancement, as it contains three defects: the first is the disconnection mentioned by al-Tirmidhī, which he favored. The second is the use of 'anʿanah by al-Baṣrī, as he was known for concealing narrators, especially from Samurah. The third is Saʿīd ibn Bashīr, who is al-Azdī, their client, and he is weak as mentioned in "al-Taqrīb." The ḥadīth was cited by al-Haythamī in "al-Majmaʿ" (10/363) with a more complete wording: "The prophets boast about which of them has the most followers from their nation, so I hope to be the one with the most on that day. Each man among them will stand by a full basin with a staff, calling those he recognizes from his nation, and each nation will have a mark by which their prophet recognizes them." He said: "It was narrated by al-Ṭabarānī, and among them is Marwān ibn Jaʿfar al-Samrī, whom Ibn Abī Ḥātim deemed trustworthy. Al-Azdī said: they speak about him, and the rest of the narrators are trustworthy." I said: If it is as he said, that the narrators are trustworthy and there is nothing in the isnād to undermine its authenticity, then the isnād is ḥasan in my view because this al-Samrī is truthful and reliable in ḥadīth, as Ibn Abī Ḥātim (4/1/276) said about his father, and he is preferred over the criticism of al-Azdī because he himself is spoken about! Then I reviewed its isnād with al-Ṭabarānī (7053), and it is from the route of the mentioned al-Samrī: narrated to us by Muḥammad ibn Ibrāhīm ibn Khabīb ibn Sulaymān ibn Samurah: (narrated to us by Jaʿfar ibn Saʿd ibn Samurah from Khabīb ibn Sulaymān ibn Samurah) (1) from his father from Samurah. I said: And this isnād is weak; Sulaymān ibn Samurah was not deemed trustworthy by anyone except Ibn Ḥibbān (3/94), and his son Khabīb is unknown, and Jaʿfar ibn Saʿd is not strong as mentioned in "al-Taqrīb." The ḥadīth has two connected supporting narrations and a third mursal one