I say: Not so, for its chain contains Isḥāq ibn ʿAbd al-Wāḥid al-Qurashī. Abū ʿAlī al-Ḥāfiẓ said, “He is rejected in ḥadith,” while al-Dhahabī added, “Rather, he is feeble and discarded.”

Third: the report of Jaʿfar ibn Muḥammad from his father, recorded by al-Bayhaqī.

In sum, when these three lines of transmission are combined, the ḥadith is authentic.

• Vocabulary of the ḥadith:
  – dirʿan: with a kasrah on the dāl and a sukūn on the rāʾ, ending with ʿayn. It denotes a shirt woven from interlinked iron rings, worn as protection against weapons.
  – maḍmūnah (guaranteed): from ḍamina–yaḍmanu, meaning “to stand surety.” The person who assumes it is called ḍāmin or ḍamīn. Linguists say ḍamān (guarantee) is equivalent to kafālah (surety), or even broader. Jurists, however, define ḍamān as: “The binding commitment, by someone legally capable of voluntary disposition, to assume a monetary obligation owed by another, while that obligation remains upon the original debtor.” Kafālah, by contrast, is “the undertaking by a competent person to produce the debtor for his creditor.” Thus, maḍmūnah means that if the borrowed item is lost, its value must be paid.
  – al-ʿāriyyah al-muʾaddāh (returnable loan): with a hamzah, from addā (“he discharged his debt”); the noun is adāʾ (“discharge”). It is the returning of a trust when its owner demands it—that is, an item that must be handed back in its very form. If it perishes, no value compensation is required.
  – al-ʿāriyyah (loan for use): whether the yāʾ is doubled or lightened; plural ʿawārī. Scholars differ regarding its etymology, and the best view is that it derives from ʿury (nakedness), meaning bareness, because it is stripped of any consideration.