Ibn Ḥibbān (6425) also narrated it through Abū ʿAbd al-Raḥīm, from Zayd ibn Abī Unaysah, from ʿAmr ibn Murrah, from ʿAbd Allāh ibn al-Ḥārith, from Jamīl al-Najrānī, from Jundub.

In al-Nukat al-Ẓirāf (2/443), al-Ḥāfiẓ Ibn Ḥajar cited Imam al-Dāraquṭnī’s preference for the first narration, saying:

“It is closer to being correct.”

Al-Ḥākim said:

“This hadith is authentic according to the criteria of al-Bukhārī and Muslim, though neither of them narrated it!”

Al-Dhahabī agreed with him!!

I say: Rather, it is in Ṣaḥīḥ Muslim!

7—As for the hadith of ʿĀʾishah:

Aḥmad narrated it in al-Faḍāʾil (565), and al-Ṭabarānī in al-Muʿjam al-Awsaṭ (2055), through Muʿallā ibn ʿAbd al-Raḥmān al-Wāsiṭī, from ʿAbd al-Ḥamīd ibn Jaʿfar, from al-Zuhrī, from ʿUrwah, from her, with this wording.

Al-Wāsiṭī is abandoned; more than one scholar declared him a liar, as stated in al-Mīzān (4/148) and elsewhere.

8—As for the hadith of Anas:

Al-Ṭabarānī narrated it in Musnad al-Shāmiyyīn (154), and al-Bazzār in his Musnad (2484), through ʿUthmān ibn ʿAbd al-Raḥmān al-Ṭarāʾifī, from Ibn Thawbān, from Ḥumayd, from him, with this wording. Al-Ṭarāʾifī is weak, as I have stated in more than one place, most recently in the other Silsilah (5/363).

9—As for the hadith of Jābir:

ʿAbd Allāh ibn Aḥmad narrated it in his additions to Faḍāʾil al-Ṣaḥābah (21), through the route of