Ibn Hibban listed him among the trustworthy narrators in al-Thiqat (3/11), and Ibn Hajar said in al-Taqrib: “Truthful.” I say: The rest of its narrators are trustworthy, so the chain of transmission is authentic. Al-Mundhiri confined himself to saying (3/103): “Recorded by al-Bazzar and al-Tabarani in al-Awsat, and its narrators are trustworthy.” Al-Haythami followed him (5/142), as was usually his practice.

The word mujayyabah has a dammah on the mim and a fathah on the jim, followed by a doubled, fathah-marked ya, then a ba. It means that it has a silk neckline—namely, a collar. This was stated by al-Mundhiri. I say: Perhaps the silk which he ﷺ saw around the neckline was more than four fingers wide, for anything less than that is exempted from the prohibition, on account of the hadith of Umar, may Allah be pleased with him, who said: “The Prophet of Allah ﷺ forbade the wearing of silk except to the extent of two, three, or four fingers [and he gestured with his palm].” It was recorded by Muslim (6/141), al-Nasa’i (2/298), Ibn Hibban (5417), and Ahmad (1/5), the latter having the additional wording, through Suwayd ibn Ghafalah from him. Ibn Hibban (5400) also recorded it in abbreviated form, as did Abu Ya‘la (1/64), through Abu Uthman al-Nahdi from him. Its basic wording is found in the two Sahih collections; and, if you wish, consult its commentary in Fath al-Bari (10/141–142).

2685 — “We used to call it Shuba‘ah—that is, Zamzam—and found it an excellent aid in providing for one’s dependents.”

Abd al-Razzaq recorded it in al-Musannaf (5/117), and al-Tabarani narrated it from him in al-Kabir.