(1) Reported by al-Nasai, 2/288; Ahmad, 4/195; Ibn Saʿd, 7/416; and Abu Nuʿaym in Akhbar Asbahan, 1/400, through the chain of al-Nuʿman ibn Rashid—from al-Zuhri—from ʿAtaʾ ibn Yazid—from Abu Thaʿlaba. All its narrators are those relied upon by Muslim, except that al-Nuʿman’s memory is weak. ʿAbd al-Rahman ibn Rashid corroborated him, as recorded by al-Mahamili in al-Amali, vol. 9, no. 18. Yunus, however, diverged: he transmitted it from al-Zuhri, from Abu Idris, as a mursal report; al-Nasai recorded this version and commented, “It is the one closest to being correct.” I say: the mursal chain is sound, yet Ibn Hajar, in Fath al-Bari, 10/261, cited it as musnad, saying: “Yunus related it from al-Zuhri, from Abu Idris, from a man who was a Companion …,” quoting it in that form without naming his source. I later found it in Jamiʿ Ibn Wahb, p. 99: “Yunus ibn Yazid informed me of it.” If this is confirmed, the hadith is authentic, for the anonymity of a Companion does not affect reliability. In al-Awzaʿi’s version from al-Zuhri the Companion is identified as Abu Dharr; Ibn ʿAsakir recorded it, 14/173/1, but its chain contains al-Qasim ibn ʿUmar al-Rubaʿi, for whom I found no biographical entry. There is also a corroborating narration from a man of the tribe of Ashjaʿ, reported by Ahmad, 4/260 and 5/272, and its chain is likewise sound.