“Mu’āman”: derived from al-umam, meaning nearness; it likewise has the sense of “close.” That is, they speak about matters that do not concern them. This was stated by Abu Musa al-Madini.

1676 — “Some people from my Ummah will come after me, and one of them would wish to purchase a sight of me at the cost of his family and wealth.”

Al-Hakim recorded it (4/85) through ‘Abd al-Rahman ibn Abi al-Zinad, who said: ‘Amr ibn Abi ‘Amr narrated to us; Suhayl ibn Abi Salih narrated to us from his father, from Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said—and he then cited it. Al-Hakim said: “Its chain of transmission is authentic,” and al-Dhahabi agreed with him.

I say: Rather, it is only good, due to the disagreement concerning ‘Abd al-Rahman ibn Abi al-Zinad. Al-Haythami cited the hadith in Majma‘ al-Zawa’id (10/66) and said: “Al-Bazzar recorded it. Its chain includes ‘Abd al-Rahman ibn Abi al-Zinad; his hadith is good, though he has some weakness, while the rest of its narrators are trustworthy.”

I say: Ya‘qub ibn ‘Abd al-Rahman also corroborated him, narrating it from Suhayl with similar wording. Muslim recorded it in his Sahih, and its wording has preceded under no. 1418.

1677 — “The first to release the sawā’ib—animals consecrated to idols and set free—and worship idols was Abu Khuza‘ah, ‘Amr ibn ‘Amir. I saw him dragging his intestines through the Fire.”

Ahmad recorded it (1/446) through Ibrahim al-Hijri, from Abu al-Ahwas, from ‘Abd Allah ibn Mas‘ud, from the Prophet, peace and blessings be upon him, who said—and he then cited it.

I say: This chain is acceptable as supporting evidence. Its narrators are trustworthy, apart from al-Hijri, who is weak in hadith and elevated reports attributed to the Companion to the Prophet, as al-Hafiz said.