(1) This hadith is hasan (good)—possibly even sahih (sound)—because it is transmitted through several isnads that mutually reinforce one another; it is cited in Irwa al-Ghalil, no. 296. It was recorded by al-Daraqutni (no. 101), al-Hakim (1/206), and al-Bayhaqi (2/10) through the chain of Dawud b. Amr al-Dabbi: Muhammad b. Yazid al-Wasiti narrated to us, from Muhammad b. Salim, from Ataʾ, who reported it. The wording reproduced here follows al-Bayhaqi and omits the additional phrase found in the first two sources. Al-Hakim said: “All the transmitters of this hadith are acceptable as proof except Muhammad b. Salim, for I know of no statement attesting to—or impugning—his reliability.” Al-Dhahabi commented: “He is Abu Sahl, weak.” I note, however, that he has supporting evidence: al-Daraqutni also transmitted the report, as did al-Bayhaqi (2/10) and Ibn Mardawayh in his Tafsir, via the chain of Ahmad b. Ubayd Allah b. al-Hasan al-Anbari, who said: “I found in my father’s book: Abd al-Malik b. Abi Sulayman al-Arzami narrated to us, from Ataʾ, a similar tradition.” This Abd al-Malik is trustworthy and is among the narrators cited by Muslim. The difficulty lies with Ahmad b. Ubayd Allah al-Anbari, who is little known. Al-Dhahabi reports: “Ibn al-Qattan deemed him majhul (unknown).” Ibn Hajar adds in Lisan al-Mizan: “Ibn Hibban listed him among the thiqat, saying: He transmitted from Ibn Anbasa, and Ibn al-Baghandi narrated from him.”