thus, this is more likely, especially since they have an addition, and the addition of a trustworthy narrator is accepted as explained in "ʿIlm al-Muṣṭalaḥ." What further supports the addition of (Dhar) in the isnād is that Shuʿbah has corroborated al-Aʿmash on it. It was narrated by al-Nasāʾī, numbers (938 and 939), through the route of Ibn Abī ʿAdī, al-Naḍr ibn Shumayl, and Aḥmad in "Masāʾil Ibnuh Ṣāliḥ" (p. 58) from Yaḥyá ibn Saʿīd, all of them from Shuʿbah, from Ḥabīb, from Dhar, from Saʿīd, from his father, from Abū, and they did not raise it. Al-Ṭaḥāwī also extracted it through the route of al-Nasāʾī and said: "Al-Nasāʾī said: This is correct." meaning the stopping. I said: However, it was narrated by a trustworthy person from Shuʿbah with it raised. ʿAbd ibn Ḥumayd said in "Al-Muntaqā min al-Musnad" (fol. 27/1): Muslim ibn Ibrāhīm narrated to us—and he was followed by Sahl ibn Ḥammād at al-Nasāʾī (937)—they said: Shuʿbah narrated it from Abū ibn Kaʿb: that the wind stirred during the time of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam), and a man cursed it. He said: "Do not curse it, for it is commanded, but say..." and he mentioned the supplication. I said: And this isnād is authentic according to the criteria of the two Shaykhs, and Muslim ibn Ibrāhīm—who is al-Azdī al-Farāhīdī—is trustworthy and reliable as al-Ḥāfiẓ said in "Al-Taqrīb." It is not harmed by al-Naḍr and Ibn Abī ʿAdī stopping it because it is not said from personal opinion, so it is considered raised, from one perspective. From another perspective, al-Aʿmash raised it in the narration of most of those who narrated from him, as previously mentioned. Additionally, it has a supporting witness from the ḥadīth of Abū Hurayrah, raised, through two routes from him, one of which was authenticated by Ibn Ḥibbān, al-Ḥākim, al-Dhahabī, and others. It is extracted in "Al-Rawḍ al-Naḍīr" under number (1107) and was also narrated by Aḥmad in "Al-Masāʾil" (p. 59). The ḥadīth clearly indicates that the wind may bring mercy, and it may bring..