The hadith of Diḥyah, which al-Bayhaqī cited in suspended form, was included by al-Suyūṭī in al-Jāmiʿ al-Kabīr (1/88/2), as narrated by Abū Nuʿaym from him and attributed to the Prophet, with the wording: “Go to your master and inform him that my Lord killed his lord tonight”—that is, Khosrow. The account of the tearing up of the letter is recorded by al-Bukhārī and others; I have documented it in al-Taʿlīq ʿalā Fiqh al-Sīrah (p. 389).

1430 — “Take this water, and when you reach your town, demolish your church, sprinkle this water over its site, and establish a mosque in its place.”

It was reported by Ibn Ḥibbān (304), as well as al-Nasāʾī (1/114), Aḥmad (4/23), Ibn Saʿd (5/552), and Abū Nuʿaym in Dalāʾil al-Nubuwwah (pp. 22–23), through ʿAbd Allāh ibn Badr, from Qays ibn Ṭalq, from his father, who said:

“We set out as a delegation of six to the Messenger of Allah, peace and blessings be upon him: five men from Banū Ḥanīfah and one man from Banū Ḍubayʿah ibn Rabīʿah. When we came to the Messenger of Allah, peace and blessings be upon him, we pledged allegiance to him, prayed with him, and informed him that we had a church in our land. We asked him to grant us some of the water remaining from his ablution. He called for water, performed ablution from it, rinsed his mouth, then poured some of it for us into a water-skin and said”—then he mentioned the words above.

“We said, ‘O Messenger of Allah, the town is far away, and the water may run out.’ He said, ‘Add water to it, for this will only increase its goodness.’ We then departed, each of us eager to carry the water-skin. So the Messenger of Allah, peace and blessings be upon him, assigned it among us in rotation: each man had it for a day and a night. We carried it until we reached our town and did what he had commanded us. The people’s monk, who was a man from Ṭayyiʾ, heard us call to prayer and said, ‘This is a true call.’ Then he fled and was never seen again.”

I say: This chain of transmission is authentic; all of its narrators are trustworthy.

1431 — “Four rakʿahs before the noon prayer are equivalent to prayer at the predawn hour.”

Ibn Abī Shaybah reported it in al-Muṣannaf (2/15/2): Jarīr narrated to us from Abū Sinān, from Abū Ṣāliḥ, as a mursal report attributed to the Prophet.