(1) This report comes through the Companion Uqbah b. Amr, known as Abu Masud al-Badri. It is cited by Abu Dawud (1/136); al-Nasai (1/167); al-Tirmidhi (2/51); Abu Awana (2/104); al-Darimi (1/304); Ibn Majah (1/284); al-Tahawi, Mushkil al-Athar (1/79); al-Daraqutni (p. 133); al-Sahmi (p. 61); al-Bayhaqi (2/88, 117); al-Tayalisi (no. 85); and Ahmad (4/119, 122) through various routes from al-Aamash, from Imara b. Umayr, from Abu Maʿmar, from Abu Masud. Al-Tirmidhi judges it “hasan sahih,” al-Daraqutni says “its isnad is firmly sahih,” and al-Bayhaqi likewise calls it “sahih.” I add: the chain satisfies the conditions of al-Bukhari and Muslim. Ibn Khuzayma, Ibn Hibban (both in their Sahihs), and al-Tabarani also transmit it; the latter affirms, as quoted in al-Targhib (1/181), that “its isnad is sahih.” Abu Awana (2/105) and al-Bayhaqi further relate it through Yahya b. Abi Bukayr—who narrated from Israel, from al-Aamash, from Abu Sufyan, from Jabir—attributing it directly to the Prophet. They note that Yahya b. Abi Bukayr is the sole narrator of this route, yet he is reliable and listed by the two Shaykhs. Thus al-Aamash appears to have preserved the hadith on two separate chains: one via Abu Sufyan from Jabir, and another via Imara b. Umayr from Abu Maʿmar from Abu Masud. Allah knows best. Al-Tahawi also records a version through al-Firyabi, from Sufyan, from al-Aamash, from Imara