ʿĀʾishah, may Allah be pleased with her, used to keep dolls and play with them with her female companions in the presence of the Prophet, may Allah bless him and grant him peace, and he did not object to this, as is established in al-Bukhārī and elsewhere. Had that prevented the angels from entering, he would not have approved it for her. And Allah knows best.

357 – “Whoever likes people to stand for him should take his seat in the Fire.”

It was narrated by al-Bukhārī in al-Adab (977), Abū Dāwūd (5229), al-Tirmidhī (2/125), al-Ṭaḥāwī in Mushkil al-Āthār (2/40)—whose wording is cited here—Aḥmad (4/93, 100), al-Dūlābī in al-Kunā (1/95), al-Mukhalliṣ in al-Fawāʾid al-Muntaqāh (fol. 196/2), ʿAbd ibn Ḥumayd in al-Muntakhab min al-Musnad (fol. 51/2), al-Baghawī in Ḥadīth ʿAlī ibn al-Jaʿd (7/69/2), and Abū Nuʿaym in Akhbār Aṣbahān (1/219), through several routes from Ḥabīb ibn al-Shahīd, from Abū Mijlaz, who said:

“Muʿāwiyah entered a house in which were ʿAbd Allāh ibn al-Zubayr and ʿAbd Allāh ibn ʿĀmir. Ibn ʿĀmir stood up, while Ibn al-Zubayr remained seated, being the more knowledgeable of the two. Muʿāwiyah said, ‘Sit down, O Ibn ʿĀmir, for I heard the Messenger of Allah, may Allah bless him and grant him peace, say,’ and he then cited the hadith.”

Al-Tirmidhī said, “It is a good hadith.”

I say: Rather, it is an authentic hadith. The narrators in its chain are trustworthy narrators of both al-Bukhārī and Muslim. Abū Mijlaz was named Lāḥiq ibn Ḥumayd, and he was trustworthy. Ḥabīb ibn al-Shahīd was trustworthy and precise, as stated in al-Taqrīb. Therefore, there is no justification for limiting its classification to good, even though al-Ḥāfiẓ made no comment on it in al-Fatḥ (11/42), especially since it has another route. Al-Mukhalliṣ said in al-Fawāʾid: “ʿAbd Allāh narrated to us: Dāwūd informed us; Marwān informed us; Mughīrah ibn Muslim al-Sarrāj informed us, from ʿAbd Allāh ibn Buraydah, who said:”