and ʿAffān—especially since Muḥammad ibn Kathīr corroborated them both, saying: Hammām narrated it to us with the same wording. Abū Bakr al-Shāfiʿī recorded it in his Hadith (folio 4/2). Shuʿbah also corroborated it from Qatādah, with the same wording, except that he said: “Satan’s seat.” Al-Shāfiʿī recorded it.

Aḥmad and Ibn Rāhawayh declared the hadith authentic. Al-Marwazī said in his Questions to Them Both (p. 223): “I asked, ‘Is it disliked for a man to sit between shade and sunlight?’ He—that is, Aḥmad—replied, ‘This is disliked. Has he not forbidden this?’ Isḥāq said, ‘The Prophet’s prohibition of it, peace and blessings be upon him, has been authentically established.’”

The hadith also has a supporting narration reported by Miqdām ibn Dāwūd: ʿAbd Allāh ibn Muḥammad ibn al-Mughīrah narrated to us; Sufyān al-Thawrī narrated to us; Muḥammad ibn al-Munkadir narrated to us from Jābir, who attributed it to the Prophet, peace and blessings be upon him, with the same wording. Ibn ʿAdī recorded it in al-Kāmil (221/2) and said: “I know of no one besides ʿAbd Allāh ibn Muḥammad who narrates it from al-Thawrī. Most of his hadiths are such that no one corroborates him in them, yet despite his weakness, his hadith may be recorded.”

I say: He was accused of fabricating hadiths, so one should not take pleasure in his supporting narration. Moreover, Miqdām ibn Dāwūd, who narrated from him, is very weak. It has another supporting narration in better condition than this one: Abū al-Munīb narrated it from Ibn Buraydah, from his father, who attributed it to the Prophet, peace and blessings be upon him, but without the words, “Satan’s seat.” Ibn Mājah recorded it (3722).

I say: Its chain of transmission is good, as al-Būṣīrī stated in al-Zawāʾid (folio 249/1–2).