Musa al-Madīnī in Muntahā Raghbāt al-Sāmiʿīn (254/1), through several routes from ʿUthmān, from Rāshid ibn Saʿd, from Abu Ḥayy al-Muʾadhdhin, from Dhu Mikhbar, attributed to the Prophet, and al-Bukhārī and Aḥmad added: “And it will return to them.”

I say: Their chains of transmission are good. Their narrators are trustworthy, apart from Abu Ḥayy al-Muʾadhdhin, whose name was Shaddād ibn Ḥayy. A number of trustworthy narrators reported from him, al-ʿIjlī declared him trustworthy (496/1938), and Ibn Ḥibbān included him under “the trustworthy Successors” in al-Kunā. This escaped al-Ḥāfiẓ Ibn Ḥajar, as I explained in Taysīr al-Intifāʿ. Al-Ḥāfiẓ said in al-Taqrīb: “Truthful.” Concerning the hadith, al-Haythamī said (5/162), after attributing it to Aḥmad and al-Ṭabarānī: “Their narrators are trustworthy.” Al-Manāwī commented immediately afterward: “Hence the compiler indicated that it is good. However, Ibn al-Jawzī said: ‘This is a rejected hadith. Ismāʿīl ibn ʿAyyāsh, one of its narrators, was declared weak, and Baqiyyah practised tadlīs and narrated from weak narrators.’”

I say: Neither Aḥmad nor any of the other compilers we mentioned includes Ismāʿīl or Baqiyyah in their chain. Thus, I do not know how this error occurred—whether on the part of Ibn al-Jawzī, al-Manāwī, a copyist of his book, or its printer!

2023 — “It is as though I can see Moses, peace be upon him, in this valley, in a state of ihram, wearing two Qatwānī cloaks.”

It was narrated by Abu Yaʿlā (3/1262), al-Ṭabarānī in al-Kabīr (3/70/1) and al-Awsaṭ (1/119/1), Abu Bakr al-Muqriʾ al-Iṣbahānī in al-Fawāʾid (178/1), and Abu Nuʿaym in al-Ḥilyah (4/189), from Yazīd ibn Sinān, from Zayd ibn Abī Unaysah, from ʿĀṣim, from Zirr, from