(1) Transmitted by al-Bukhārī in his *Tārīkh*, al-Baghawī, al-Bāwardī, Ibn Shāhīn, al-Tabarānī, and al-Bayhaqī in his *Sunan*, 4/182. Al-Mundhirī stated in *al-Targhīb wa-al-Tarhīb*, 3/558: “Its transmitters up to Nasīh are trustworthy.” He also cited Ibn Abd al-Barr al-Andalusī in *al-Istīāb* as describing the hadith as *hasan*. Al-Hāfiz Ibn Hajar responded that Ibn Abd al-Barr meant only that its wording was pleasing; Ibn Hajar himself graded the hadith weak in *al-Isāba*, 2/498. The Andalusians conventionally used the term *hasan* for unusual and appealing content, applying it even to a curious report that was fabricated, since they did not intend *hasan* in its technical hadith-critical sense. This was noted by the hadith scholar Ahmad al-Ghumārī in *al-Mughīr alā al-Ahādīth al-Mawdūa fī al-Jāmi al-Saghīr*, p. 26. Likewise, their use of the term *mashhūr* (well known) meant that a report was widely circulated among storytellers and exegetes who transmitted reports; it did not mean *mashhūr* in the technical terminology of hadith scholars. Al-Hāfiz Ibn Hajar noted this in *al-Kāfī al-Shāfī fī Takhrīj Ahādīth al-Kashshāf*, p. 77. See *al-Talīqāt al-Hāfila alā al-Ajwiba al-Fādila*, pp. 136, 138.