one’s dependents as being in the path of Allah, as is apparent. From this I infer that the man was not an advocate of his innovation; otherwise, he would not have narrated a hadith that demolishes it. Thus, in transmitting hadith, he was truthful, as Abū Zurʿah—may Allah have mercy on him—said.

This hadith has many supporting reports from more than one of the Companions, including that of ʿAbd Allāh ibn ʿUmar, with similar wording.

Al-Bayhaqī narrated it in al-Sunan (7/479) and al-Shuʿab (6/412/8710), by way of Sharīk, from al-Aʿmash, from Maghrāʾ al-ʿAbdī, from him.

This chain is good as supporting evidence, at the very least. Maghrāʾ was declared trustworthy by Ibn Ḥibbān and al-ʿIjlī, and a number of narrators reported from him.

Another supporting report is from Kaʿb ibn ʿUjrah, narrated by Ismāʿīl ibn Muslim al-Makkī, from al-Ḥakam ibn ʿUtaybah, from ʿAbd al-Raḥmān ibn Abī Laylā, from him.

Al-Ṭabarānī narrated it in al-Muʿjam al-Kabīr (19/129/282), al-Ṣaghīr (193—Hind), al-Awsaṭ (6835), and Majmaʿ al-Baḥrayn (5/169/2862), and said:

“It is not narrated from Kaʿb except through this chain of transmission.”

I say: It is weak because of the weakness of Ismāʿīl ibn Muslim al-Makkī. Al-Mundhirī (3/4) erred, and al-Haythamī (4/325) followed him, saying—the wording is al-Haythamī’s:

“Al-Ṭabarānī narrated it in his three Muʿjams, and all its narrators are narrators of the authentic collections!”

Apparently, they confused this Ismāʿīl with Ismāʿīl ibn Muslim al-ʿAbdī al-Baṣrī, for he is trustworthy and belongs to the same generation as the former.