However, al-Tirmidhi also brought it through another route: Khalid b. Ilyas → Salih b. Abi Hassan, who said, “I heard Saʿid b. al-Musayyib say …,” citing it as his own statement. I mentioned this to Muhajir b. Mismar, who replied, “ʿAmir b. Saʿd related it to me from his father, from the Prophet ﷺ, with the same wording.” Al-Tirmidhi comments: “A lone (gharib) report, and Khalid b. Ilyas is deemed weak.” I add: the first chain supports it, and it is further strengthened by what appears in al-Jamiʿ from Saʿd as a marfuʿ report wording, “Clean your courtyards, for the Jews do not clean theirs.” Al-Tabarani narrated it in al-Awsat, and al-Munawi (commenting) quotes al-Haythami: “Its transmitters are those of the Sahih, apart from al-Tabarani’s own shaykh.” I say: this isnad is unquestionably different from the first two and thus serves as a strong corroboration for the portion of the hadith we have cited. Allah knows best. Later I examined al-Tabarani’s chain in Zawaʾid al-Muʿjam al-Saghir wa-l-Awsat (11/2) and found, exactly as al-Haythami stated, that all its transmitters are men of the Sahih except al-Tabarani’s shaykh, ʿAli b. Saʿid al-Razi. Evaluations of him vary, yet the stronger view is that his hadith are acceptable provided they do not contradict stronger evidence. The hadith also has a mursal corroboration recorded by Wakiʿ b. al-Jarrah in al-Zuhd (2/65/1), though its chain is weak. In sum, however, the hadith is unquestionably established through these various routes. 1 Kiba (plural kibā, with a short vowel after the initial kasrah) is defined in al-Qamus as “refuse, sweepings.” 4 Ahmad (no. 4263) and al-Bayhaqi (10/215) transmit it via Ibrahim b. Muslim al-Hijri—Abu l-Ahwas—from Ibn Masʿud. Al-Hijri is weak, and a mawquf version from Ibn Masʿud is also preserved. Al-Bayhaqi records that form as well, remarking, “That is the sound version.”