Accordingly, its chain is interrupted between him and Abu Sa'id. I do not know whether the same is the case between his peer, al-Hajjaj al-Kila'i, and Abu Sa'id.

I have found another route for the hadith, recorded by al-Tabarani in al-Mu'jam al-Saghir (p. 197), al-Khatib (7/392), Abu Bakr al-Shafi'i in al-Fawa'id (73/256/1–2), Abu Muhammad al-Jawhari in al-Fawa'id al-Muntaqah (4/2), and al-Wahidi in al-Wasit (1/126/2), all through Layth, from Mujahid, from Abu Sa'id, with wording to the effect: “It is a light for you on earth and a mention in heaven.” Al-Tabarani said: “It is not narrated from Abu Sa'id except through this chain of transmission.”

I say: He overlooked Ahmad’s chain of transmission. In my view, the hadith is good through the combined strength of the two routes.

Al-Haythami said in al-Majma' (4/215): “Ahmad and Abu Ya'la recorded it ... Ahmad’s narrators are trustworthy, while Abu Ya'la’s chain contains Layth ibn Abi Sulaym, who practised concealment in transmission.”

I say: I do not know of anyone who accused him of concealment in transmission. Rather, he is weak because he became confused in old age and made many errors.

Part of it is corroborated by the hadith of Anas, from the Prophet, peace and blessings be upon him, who said: “Every prophet has his own form of monasticism, and the monasticism of this Ummah is jihad in the path of Allah.” Ahmad recorded it (3/266) through Zayd al-'Ami, from Abu Iyas, from him.

I say: This is a weak chain because of Zayd—namely, Ibn Abi al-Hawari—who is weak, as stated in al-Taqrib. Al-Daraqutni and others described him as acceptable, so someone like him may be used for corroboration.