“On the Day of Resurrection, the martyr will be brought and made to stand for the reckoning. Then the one who gave charity will be brought and set up for the reckoning. Then those who were afflicted will be brought: no scale will be set up for them, nor will any register be set up for them; rather, reward will be poured out upon them abundantly, until those who were spared affliction will wish, at the standing-place, that their bodies had been cut with shears, because of the excellence of Allah’s reward.” He said: “Al-Ṭabarānī reported it in al-Kabīr through Mujāʿah ibn al-Zubayr, who has been declared trustworthy.”

I say: He reported it therein (3/178/2): al-Sarī ibn Sahl al-Jundaysābūrī narrated to us; ʿAbd Allāh ibn Rashīd informed us; Mujāʿah ibn al-Zubayr informed us, from Qatādah, from Jābir ibn Zayd, from Ibn ʿAbbās. Regarding this al-Sarī, al-Bayhaqī said: “Neither he nor his shaykh may be used as evidence.” I say: His shaykh, ʿAbd Allāh ibn Rashīd, was mentioned by Ibn Ḥibbān in al-Thiqāt, who said: “His hadith are sound.” I say: Thus, this chain cannot be used as evidence, but that does not preclude citing it as corroborative evidence, since it is not severely weak. Therefore, the hadith is good. And Allah knows best.

2207 — “Milk in a dream signifies the innate disposition.”

Al-Haythamī cited it in Majmaʿ al-Zawāʾid (7/183), on the authority of Abū Hurayrah, attributing it to the Companion. He said: “Al-Bazzār reported it. Its chain includes Muḥammad ibn Marwān, who is trustworthy, though there is some weakness in him; the rest of its narrators are trustworthy.” Then I referred back to Kashf al-Astār (3/13/2127), and found that the hadith there is attributed to the Prophet. Al-Ḥāfiẓ likewise mentioned it in al-Fatḥ (12/393), as reported by al-Bazzār. It thus appears that its attribution to the Prophet was omitted from al-Majmaʿ. Its chain is as follows: Jamīl ibn al-Ḥasan narrated to us; Muḥammad ibn Marwān narrated to us: