and a promised gathering, and that the latter follows the former, we would have grieved for you, O Ibrahim, more than we have. Yet we are indeed grieved over you.”

It was recorded by Ibn Majah (1589) and Ibn Sa‘d (1/143). This is a good chain for corroborative purposes, and al-Busiri graded it good. It also has other corroborating reports in Ibn Sa‘d (1/136–140), including one from Anas ibn Malik, which is found in the two Sahih collections. I have documented it in Fiqh al-Sirah by Professor al-Ghazali (p. 484).

1733 — “The friends of Allah are those who, when they are seen, Allah is remembered.”

It was recorded by al-Marwazi in Zawa’id al-Zuhd (218), al-Tabarani in al-Mu‘jam al-Kabir (12325), Abu Nu‘aym in Akhbar Isfahan (1/231), and al-Diya’ in al-Mukhtarah (212/2), through two routes from Ja‘far ibn Abi al-Mughirah, from Sa‘id ibn Jubayr, from Ibn ‘Abbas, attributed to the Prophet.

I say: The narrators in the chains of al-Tabarani and Abu Nu‘aym are trustworthy, apart from this Ja‘far. Al-Hafiz said: “He is truthful but makes errors.” Sahl Abu al-Asad differed from him, narrating it from Sa‘id ibn Jubayr as a mursal report, omitting Ibn ‘Abbas from its chain of transmission. It was recorded by Ibn al-Mubarak in al-Zuhd (217) and al-Dulabi in al-Kuna (1/106).

I say: This Sahl is trustworthy, as Ibn Ma‘in said. Abu Zur‘ah said: “Truthful.” Ibn Hibban mentioned him in al-Thiqat (1/74). Thus, his narration takes precedence over that of Ja‘far ibn Abi al-Mughirah, and the hadith is mursal. As for al-Haythami’s statement in al-Majma‘ (10/78): “Al-Tabarani narrated it, and its narrators are trustworthy!”