(1) Its chain of transmission is sound. It is also reported by Ahmad, Musnad, 2/84, 92, 140 (the last version being abridged); by Ibn Majah, no. 1591, Funerals, “Chapter: Weeping for the Deceased”; and by Ibn Saʿd, 3/1/10. Al-Hakim declared it authentic (3/195) and al-Dhahabi agreed. Ibn Kathir added in al-Bidaya, 4/48, that the isnad meets the criteria of Muslim. (2) Al-Hakim records it (3/195) through the route of Rafiʿ ibn Ashras al-Marwazi → Khalid al-Saffar → Ibrahim al-Sayyigh → ʿAtaʾ → Jabir, and judges it authentic. Al-Dhahabi objects, noting that al-Saffar is an unknown narrator, and Rafiʿ ibn Ashras likewise has an unestablished status. However, the report has a supplementary route that strengthens it: al-Baghdadi, Tarikh, 6/377, transmits it via Ishaq ibn Yaʿqub al-ʿAttar → ʿAmmar ibn Nasr → Hakim ibn Zayd → Ibrahim al-Sayyigh, reaching the same text. This isnad is hasan; Hakim ibn Zayd is listed in Ibn Abi Hatim, al-Jarh wa-l-Taʿdil, 3/204, as “a righteous shaykh.” (3) The surname is vocalised with an open dal and a closed ghayn: al-Dughuli. He is Abu al-ʿAbbas Muhammad b. ʿAbd al-Rahman b. Muhammad b. ʿAbd al-Rahman al-Dughuli, the leading figure of Sarakhs. He heard hadith from his grandfather Abu al-ʿAbbas, and al-Hakim Abu ʿAbd Allah al-Hafiz heard from him and mentioned him in his Tarikh: “He held a public dictation session in Sarakhs.” He died there in 365 H. See al-Samʿani, al-Ansab, 5/359. (4) The isnad is ruined: both Rafiʿ ibn Ashras and his teacher al-Saffar are unknown. Al-Haythami cites the report in Majmaʿ al-Zawaʾid, 9/268, attributing it to al-Tabarani in al-Awsat; he says: “It contains Hakim ibn Zayd, concerning whom al-Azdi remarked, ‘there is some doubt,’ while the remaining narrators are trustworthy.” Yet, as noted above, Ibn Abi Hatim quotes his father’s verdict on Hakim ibn Zayd: “a righteous shaykh.”