the author cited it in the main collection, but he went needlessly far afield, for Mālik has already related it in the Muwaṭṭaʾ (2/952/13) through Ibn Maʿmar with the same wording. Mālik is more trustworthy than a hundred narrators of the calibre of Fulyḥ; for that reason Muslim included it in his Ṣaḥīḥ (8/12), and it was likewise transmitted by Aḥmad (2/237, 535) and al-Dārimī (p. 371, Hindī ed.).
57- Ḥadīth of al-ʿIrbaḍ ibn Sāriyah, from the Prophet ﷺ: “Allah says, ‘Those who love one another for My majesty will be in the shade of My Throne on the Day when there is no shade but Mine.’” Its chain is ḥasan (good).
45- Aḥmad recorded it (4/128), and al-Mundhirī said in al-Targhīb (4/48): “with a ḥasan isnād.”
58- Ḥadīth of Ibn Masʿūd regarding the verse, “Rather, they are alive with their Lord, receiving provision” (Qur’an 3:169):
“We asked about that and were told: Their souls are lodged in the crops of green birds that roam freely in Paradise wherever they wish, then take shelter in lamps hanging from the Throne. While they are there, your Lord appears to them and says, ‘Ask of Me whatever you wish.’”
It was related by Muslim, al-Tirmidhī, and al-Qazwīnī.
59- Ḥadīth of Jābir: When the women who had emigrated by sea returned to the Messenger of Allah ﷺ, he said, “Will you not tell me the most amazing thing you witnessed in the land of Abyssinia?” Some young people among them replied, “Messenger of Allah, once while we were sitting an old woman of theirs passed by carrying a large jug of water. A youth came up behind her, put one hand between her shoulders, and shoved her so that she fell to her knees, breaking her jug. When she rose she turned and said, ‘O treacherous one, you will come to know when Allah sets down the Footstool, gathers the first and the last, and hands and feet speak of what they used to earn—then you will know my case and yours with Him tomorrow.’” The Messenger of Allah ﷺ said, “She has spoken the truth. How can Allah purify a people who do not take the right of their weak from their strong?” Its isnād is ṣāliḥ (acceptable).
46- That is what he said. If by “acceptable” he meant “sound because supported by other reports,” then it is acceptable; otherwise, he has cited it through the route of Muslim ibn Khālid, from Ibn Khuthaym, from Abū al-Zubayr, from him—and this isnād is weak for two reasons:
First: Abū al-Zubayr transmits it with mere ʿanʿanah, and he was a mudallis; the author himself records this in al-Mīzān.