I said: The issue with what al-Khaṭīb favored regarding Ibn ʿArʿarah hearing this ḥadīth from Muʿādh is complicated by his explicit statement that Muʿādh handed him his father's book, which contained this [ḥadīth]... This implies that he did not hear it from him, as explicitly stated by the addition of al-Ṭaḥāwī mentioned earlier: "I did not hear it from him." This means that his narration is based on finding, not direct hearing. The issue can be resolved by saying: The fact that he did not hear the book from Muʿādh does not contradict the possibility that he heard this specific ḥadīth from him, for al-Ṭabarānī explicitly stated that he heard the ḥadīth from him, and the chain of transmission to him is authentic. Although some criticized al-Maʿmarī, the final consensus was to consider him trustworthy, as the ḥāfiẓ stated, and this is supported by the statement of al-Athram: "Ibrāhīm ibn ʿArʿarah claims that he heard it from Muʿādh," which indicates that his hearing from him was known among them. Otherwise, Imām Aḥmad could have refuted it after the established narration of those who reported Ibn ʿArʿarah's hearing from him, without needing to explicitly declare it false. Consider this. In summary, the ḥadīth is authentic in any case, whether Ibn ʿArʿarah's hearing from Muʿādh is established or not. As for the first, it is clear due to Ibn ʿArʿarah's trustworthiness and memorization. As for the latter, the most it implies is that his narration is based on finding in the book of Muʿādh, which he handed to him. It is a valid finding, one of the strongest, coupled with the sheikh's handing over. And with Allāh is success. What strengthens the ḥadīth is that it has a strong mursal witness, as al-Bayhaqī said afterwards, indicating the strengthening of the ḥadīth with it: "al-Thawrī narrated in 'al-Jāmiʿ' from Ibn Ṭāwūs from Ṭāwūs: that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) would pour every night, meaning the nights of Miná."