found in other narrations; this points to his lapse. Even so, the substance of the report is sound when supported by the earlier corroborative traditions.

Moreover, both the act of going to the mosque and returning from it carry many virtues mentioned in prophetic hadith. We shall confine ourselves to a few of them:

(a) “Whoever performs ablution in his house, perfects that ablution, and then comes to the mosque is a visitor of Allah, and it is the right of the One visited to honor His visitor.”

Al-Mundhirī said: “Al-Ṭabarānī recorded it in al-Kabīr from Salmān (may Allah be pleased with him) through two isnads, one of which is good. Al-Bayhaqī transmitted a similar wording as a mawqūf report ending with the Companions of the Messenger of Allah ﷺ with a sound chain.”

Al-Haythamī added: “Al-Ṭabarānī related it in al-Kabīr, and one of its two chains is composed entirely of the narrators found in the Ṣaḥīḥ.”

I say: It is further supported by the hadith of ʿAbd Allāh ibn Masʿūd, traced back to the Prophet, which states: “The houses of Allah on earth are the mosques, and it is indeed a duty upon Allah to honor the visitor.”

Al-Haythamī remarked: “Al-Ṭabarānī reported it in al-Kabīr, and it contains ʿAbd Allāh ibn Yaʿqūb al-Kirmānī, who is weak.”

I also note: Its chain in al-Kabīr reads as follows: al-ʿAbbās ibn Ḥamdān al-Aṣbahānī narrated to us; ʿAbd Allāh ibn Abī—sic—Yaʿqūb al-Kirmānī narrated to us; ʿAbd Allāh ibn Yazīd al-Muqriʾ narrated to us;