and I have reviewed a ḥadīth with a sound text attributed to him, narrated with his previous isnād from Abū Hurayrah, in which he differed from the group. It was recorded by al-Bayhaqī in "al-Shuʿab" (3/41) through the route of al-ʿAbbās ibn Muḥammad al-Dūrī from him. Al-Dūrī said: "And this is a strange ḥadīth." Al-Bayhaqī said: "And this is because the group only narrated it from al-Aʿmash from Abū Sufyān from Jābir, while Muḥammad ibn ʿUbayd narrated it from al-Aʿmash from Abū Ṣāliḥ from Abū Hurayrah. And Allāh knows best." I said: Thus, he differed from the group in the isnād, so it is anomalous in its chain, and that differed from the group in wording, so it is anomalous in its text. What further confirms its objectionable nature is its contradiction to the context of the ḥadīth; for it forbids preceding the imām and racing him in saying "āmīn" as well, and mentions the virtue of forgiveness for those who finish and agree with the angels in this, and this is not for those who contradict and race, obviously. It is observed that most of the worshippers in the mosque race him in saying "āmīn" even before he finishes "nor of those who go astray," so how can forgiveness be granted to the one who contradicts because of the one who agrees?! There are other ḥadīths forbidding hastening in bowing and prostration, narrated from Anas, Muʿāwiyah, and Abū Hurayrah also through al-Aʿraj from him, and they are recorded in "al-Irwāʾ" (2/289-290).

— (Allāh ﷿ says: I sought a loan from My servant, but he did not lend Me, and My servant insulted Me while he does not realize (in another narration: and it is not appropriate for him to insult Me), he says: O time! O time! [three times], and I am time). It was recorded by al-Bukhārī in "Khalq Afʿāl al-ʿIbād" (p. 57), and al-Ḥākim in "al-Mustadrak"