(1) Recorded by al-Bukhārī in *al-Awsat* (1/81), Abū Ya'lā (7207), and, through him, Ibn Hibbān (6314), by way of al-A'mash; and by al-Tabarānī in *al-Awsat* (2737), by way of Mis'ar. Both narrated it from 'Amr ibn Murra, from Abū Ubayda, from Abū Mūsā al-Ash'arī, with the wording cited here. Muslim (2355), however, recorded it by way of al-A'mash, from 'Amr, with the same chain, in the wording: “... the Prophet of Repentance and the Prophet of Mercy.” Ahmad (19621), Ibn Abī Shayba (6/311), and others recorded it by way of al-Mas'ūdī, from 'Amr, with the same chain, in the wording: “... the Prophet of Repentance and the Prophet of Battle.” Al-Tayālisī (9) recorded from Jubayr ibn Mut'im a hadith with Muslim’s wording. Similar reports have also been narrated from other Companions. (2) The author presented this as a hadith in several of his works, including *al-Minhāj* (6/138) and *al-Dar'* (2/115). Ibn Kathīr did likewise at one point in his *Tafsīr* (4/1728). Al-Dhahabī stated in *Tārīkh al-Islām* (p. 32, *al-Sīra*) that it had been transmitted in some reports from the Prophet (peace and blessings be upon him). Ibn Kathīr made a similar statement in his *Tafsīr* (3/1193) and *al-Fusūl* (p. 265). We could not locate the hadith itself. We found only a report from Ibn Abbās, recorded by Ibn Fāris in his work on the names and meanings of the Messenger of Allah (peace and blessings be upon him), *Asmā' Rasūl Allāh wa-Ma'ānīhā* (pp. 31, 37). He said: Sa'īd ibn Muhammad ibn Nasr related to us; Bakr ibn Sahl al-Dimyātī related to us; Abd al-Ghanī ibn Sa'īd related to us, from Mūsā ibn Abd al-Rahmān, from Ibn Jurayj, from Atā', from Ibn Abbās; and from Muqātil, from Ibn Abbās, who said: “His name in the Torah is Ahmad, *al-Dahūk al-Qattāl* (‘the Smiling Warrior’). He rides a camel, wears a cloak, is content with a crust of bread, and carries his sword upon his shoulder.” Ibn al-Qayyim attributed it in *Hidāyat al-Hayārā* (p. 363) to some earlier books. See also al-Suyūtī’s *al-Nahja al-Sawiyya* (pp. 188, 212). Explaining the meaning of “the Smiling Warrior,” Ibn Fāris said: “He was called ‘the Smiling’ because he was cheerful and good-humored despite the many rough desert Arabs who came to visit him. [...] He was called ‘the Warrior’ because of his eagerness for jihad and readiness to enter battle.” Ibn al-Qayyim stated in *Hidāyat al-Hayārā*: “As for the description of the Prophet (peace and blessings be upon him) in some earlier books as ‘the Smiling Warrior,’ it means that neither his cheerful disposition nor his excellent character prevented him [from fighting] when one of Allah’s prescribed limits or rights was at stake. Nor did that prevent him from smiling when smiling was appropriate. He responded to every situation as befitted it. To abstain entirely from laughter arises from arrogance, tyranny, and bad character, while excessive laughter arises from frivolity and rashness. Moderation lies between these two extremes.” Regarding the use of these two names, Ibn al-Qayyim stated in *Zād al-Ma'ād* (1/87): “The Smiling Warrior consists of two paired names, neither of which is used separately from the other. He smiles in the faces of the believers: he is neither frowning, scowling, irascible, nor harsh. He is a warrior against Allah’s enemies, undeterred by the reproach of any critic.” See also *Sharh al-Uthaymīn* (p. 25, Ibn Hazm edition).