(5) It was transmitted by Ahmad (6/324), al-Hakim (1/436), and—through al-Hakim’s route—by al-Bayhaqi (4/303), with the chain: ʿAbd Allah ibn Muhammad ibn ʿUmar ibn ʿAli → his father → Kurayb → from her. The isnad is hasan. Al-Hakim graded it sahih and al-Dhahabi concurred; Ibn Khuzaymah also authenticated it, as noted in Nayl al-Awtar (4/214), which further attributes the grading to Ibn Hibban. Ibn al-Qayyim, in Zad (1/237), ascribed the report to the Sunan of al-Nasaʾi, and Ibn Hajar followed him in Fath (10/298). Most likely they meant al-Nasaʾi’s al-Sunan al-Kubra, for I did not find it in the al-Sughra; for that reason al-Nabulsi omitted it from al-Dhakhaʾir, since he states in the introduction that he cites only the Sughra. Al-Haythami, however, records it in Majmaʿ (3/198) with the comment: “Al-Tabarani narrated it in al-Kabir; its transmitters are trustworthy, and Ibn Hibban declared it sound.” This is somewhat deficient, for he failed to cite Ahmad’s Musnad, which seems to have escaped his notice. Ibn Hajar further remarks: “By the wording ‘a festival day’ he alludes to the fact that Saturday is the feast of the Jews and Sunday the feast of the Christians; festival days are not fasted, so the Prophet contradicted them by fasting on those days. From this it is clear that the view held by some Shafiʿis—disliking the singling out of Saturday (or likewise Sunday) for fasting—is not sound. What requires particular care is Friday, as affirmed in an authentic hadith. As for Saturday and Sunday, it is preferable to fast them together or separately, fulfilling the general command to differ from the People of the Book.” He then adds: “I have compiled the issues in which the hadiths instruct us to oppose the People of the Book, and they exceed thirty rulings,”