in Baqiyyah, Hadramawt, like the leg of a locust among vermin: it gushes forth in the morning, yet by evening there is no moisture in it.”

It was narrated by al-Tabarani (3/112/1), and from him by al-Diya in al-Mukhtarah (67/114/2), through two routes from al-Hasan ibn Ahmad ibn Abi Shu‘ayb al-Harrani: Maskin ibn Bukayr related to us; Muhammad ibn Muhajir related to us, from Ibrahim ibn Abi Hurrah, from Mujahid, from Ibn ‘Abbas, attributed to the Prophet. Through this route, al-Tabarani also transmitted it in al-Awsat (1/118/1) and said: “No one narrated it from Ibrahim except Ibn Muhajir, and no one narrated it from him except Maskin; al-Hasan alone narrated it.”

I say: He is trustworthy and one of Muslim’s narrators, as are those above him, apart from Ibrahim ibn Abi Hurrah. Al-Dhahabi said in al-Mizan: “Al-Saji declared him weak, but Ibn Ma‘in, Ahmad, and Abu Hatim declared him trustworthy. The latter added: ‘There is nothing wrong with him.’ He saw Ibn ‘Umar; Ma‘mar and Ibn Ma‘in narrated from him. He was from al-Jazirah and later resided in Mecca.”

I say: Thus, the chain of transmission is good, at the very least. Al-Mundhiri said concerning the hadith in al-Targhib (2/133): “Al-Tabarani narrated it in al-Kabir, and its narrators are trustworthy; Ibn Hibban also narrated it in his Sahih.” The same is stated in Majma‘ al-Zawa’id (3/286).

I say: Al-Haythami did not include it in Mawarid al-Zam’an, so it appears to be among the reports he missed. Al-Manawi related that al-Hafiz Ibn Hajar said: “Its narrators have been declared reliable, though some of them have been criticized; yet it is strong through corroborating transmissions. It has also been narrated from Ibn ‘Abbas through another route, attributed to the Prophet.”

Note: The word “Baqiyyah” appears thus in al-Mu‘jam al-Kabir, with a ya’ after the qaf. Its copy is sound, corrected, and collated. It also appears thus in Majma‘ al-Zawa’id, al-Jami‘ al-Kabir (2/27/2), and some copies of al-Jami‘ al-Saghir. In al-Targhib, and in the copy of al-Jami‘ al-Saghir upon which the commentaries Fayd al-Qadir and al-Fath al-Kabir are based, it appears