"al-Fawāʾid" (36/1), Ibn Bishrān in "al-Amālī" (18/5/1), Ibn Shādhān al-Azjī in "al-Fawāʾid" (2/102/1), al-Rāmahurmuzī in "al-Fāṣil" (p. 137), Ibn ʿAsākir in "Tārīkh Dimashq" (2/20/1, 8/203/1), al-Ḍiyāʾ in "al-Muntaqá min Masmūʿātihi" (p. 59/1), and likewise Abū al-Qāsim ibn Abī al-Qaʿnab in "Ḥadīth al-Qāsim ibn al-Ashyab" (p. 7/2), all of them through the route of ʿAbd Allāh ibn al-ʿAlāʾ ibn Zabr who said: I heard al-Ḍaḥḥāk ibn ʿArzab narrating from Abū Hurayrah as a marfūʿ ḥadīth. al-Ḥākim said: "Its isnād is authentic." al-Dhahabī agreed with him. As for al-Tirmidhī, he said: "It is a gharīb ḥadīth. And al-Ḍaḥḥāk is Ibn ʿAbd al-Raḥmān ibn ʿArzab, and it is said Ibn ʿArzam is more correct." I do not know why al-Tirmidhī considered it strange, and his considering it strange usually means weakening it, even though all its narrators are trustworthy. Thus, the isnād is authentic as al-Dhahabī said following al-Ḥākim.

- "Indeed, a servant may utter a word without considering it, and because of it, he will slip into the Fire farther than the distance between the east and the west." It was recorded by Aḥmad (2/378-379): Qutaybah ibn Saʿīd narrated to us, Bakr ibn Muḍar narrated to us from Yazīd ibn al-Hād from Muḥammad ibn Ibrāhīm from Abū Salamah from Abū Hurayrah that he heard the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) say: and he mentioned it. I say: This isnād is authentic according to the criteria of the two Shaykhs, and Muslim included it in "Ṣaḥīḥ" (8/223-224) with this isnād except that he said: "ʿĪsá ibn Ṭalḥah" instead of "Abū Salamah." And perhaps it is more correct, as Ibn Abī Ḥāzim followed him from Yazīd with it. It was recorded by al-Bukhārī (4/255) and the addition is his