Tamām included it in al-Fawāʾid (folio 172/1–2), as did Ibn ʿAsākir in Tārīkh Dimashq (4/99/1 and 8/37/1), and likewise Abū Bakr al-Shāfiʿī in al-Ghaylāniyyāt, as cited in al-Laʾālī al-Maṣnūʿah (2/29).

I say: The first is more sound, for I could find no biographical notice for this Ibrāhīm. Ibn ʿAsākir mentioned Ḥubaysh but stated nothing about him other than this hadith. Ibn al-Jawzī included the hadith in al-Mawḍūʿāt through al-ʿUqaylī’s narration and declared it defective on the basis of what I quoted above from al-ʿUqaylī. Al-Suyūṭī objected that it has corroborating reports, then cited three of them: the first is attributed to the Companion; the second is from Samurah ibn Abī ʿĀṣim (!) who said, “It used to be said ...,” and then cited it; and the third is from al-Ḥasan, attributed to the Successor. Thus, al-Suyūṭī achieved nothing. However, the hadith has reports traced back to the Prophet that support it and raise it to the rank of good, Allah willing. Their documentation has already preceded under hadith no. 831.

1904 — “The witness sees what the absent one does not see.”

Aḥmad (1/83) narrated it, as did al-Ḍiyāʾ through him in al-Mukhtārah (1/248), and al-Bukhārī in al-Tārīkh (1/1/177), from Yaḥyā ibn Saʿīd, from Sufyān, who said: Muḥammad ibn ʿUmar ibn ʿAlī ibn Abī Ṭālib narrated to us from ʿAlī—may Allah be pleased with him—who said: “I said: ‘O Messenger of Allah, when you send me, am I to be like a heated iron, or does the witness see what the absent one does not see?’” He said—and then cited it.

Abū Nuʿaym differed, saying: “Sufyān informed us of it,” except that he added: “from his father, from ʿAlī.” Al-Ḍiyāʾ narrated it (1/233) and said: “Isḥāq ibn Rāhawayh narrated it in his Musnad from Abū Nuʿaym.” But Abū Nuʿaym himself narrated it in al-Ḥilyah (7/92): “Sulaymān ibn Aḥmad narrated to us”—who was