if his narration is combined with the narration of Bishr ibn Rāfiʿ, the ḥadīth is strengthened by their totality and elevated to the level of ḥasan. ʿAbd Allāh ibn al-Mubārak included it in "al-Zuhd" (679) as a mursal narration, saying: Usāmah ibn Zayd informed us from a man of Balḥārith ibn ʿUqbah from Yaḥyá ibn Abī Kathīr from Abū Salamah ibn ʿAbd al-Raḥmān who said: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: and he mentioned it. And this man is Abū al-Asbāṭ al-Ḥārithī, Bishr ibn Rāfiʿ, as the esteemed commentator on "al-Zuhd" mentioned. With this isnād, Ibn Wahb included it in "al-Jāmiʿ" (p. 39), Usāmah ibn Zayd narrated it to me. I have found a supporting narration for the ḥadīth, but it is not something to rejoice over due to its severe weakness. I mention it to clarify its condition. It was included by al-Ṭabarānī in "al-Muʿjam al-Kabīr" from Kaʿb ibn Mālik as a marfūʿ narration. Al-Haythamī said in "al-Majmaʿ" (1/82): "In it is Yūsuf ibn al-Safar, and he is a liar." (Benefit) Abū Jaʿfar al-Ṭaḥāwī, may Allāh have mercy on him, said: "al-Ghurr in the speech of the Arabs is that which has no deceit or hidden aspect contrary to its apparent meaning. Whoever is like this, the Muslims are safe from his tongue and hand, and this is the attribute of the believers. The wicked (al-fājir), his outward appearance is contrary to his inner reality because his inner reality is what is disliked, and his outward appearance contradicts that, like the hypocrite who shows something not disliked, which is Islam, for which his people praise him, while he conceals its opposite, which is disbelief, for which the Muslims criticize him."