3 - As for the ḥadīth of Abū Hurayrah, it was recorded by Abū al-Shaykh in "al-Adhān" and from him by al-Bayhaqī through the route of Ḥamdān ibn al-Haytham ibn Khālid al-Baghdādī, who narrated to us from Ṣubayḥ ibn ʿUmayr al-Sīrāfī, who narrated to us from al-Ḥasan ibn ʿUbayd Allāh, from al-Ḥasan and ʿAṭāʾ, both from Abū Hurayrah. Al-Bayhaqī said: "Its isnād is not well-known." I said: This indicates that Ṣubayḥ is unknown, as the ḥāfiẓ mentioned in his biography in "al-Lisān," and I mentioned following its source that al-Azdī said: "There is some weakness in him." Ḥamdān ibn al-Haytham is the teacher of Abū al-Shaykh, and he was deemed trustworthy, but he narrated something objectionable from Aḥmad, so refer to "al-Mīzān." 4 - As for the ḥadīth of Salmān, it was also narrated by Abū al-Shaykh as in "al-Jāmiʿ al-Ṣaghīr," and al-Munāwī did not comment on its isnād nor on the isnād of the one before it. Nevertheless, he concluded his remarks on the ḥadīth by saying: "And with all of this, it is known what is in the author's grading of it as ḥasan, unless he means it is ḥasan due to other supporting evidence." I said: And this is what I see, that it is ḥasan because its routes—except for the third one—do not have severe weakness. And Allāh knows best. (Note): The term "al-muʿtaṣir" here refers to one who needs to relieve themselves to prepare for prayer, derived from (al-ʿaṣr) or (al-ʿaṣr), meaning refuge and concealment.

- "Indeed, a man may speak a word that pleases Allāh, not realizing the extent to which it will reach, and Allāh writes for him His pleasure until the day he meets Him. And indeed, a man may speak a word that angers Allāh, not realizing the extent to which it will reach, and Allāh writes for him His anger until the day he meets Him."