and al-Dhahabī, and he said about al-Sulamī: "Truthful," and Ibn al-Qayyim in his "Iʿlām" and others. Included among these who authenticated it are all those who used it as evidence or explained it, and they are a large group that cannot be enumerated, among them al-Khaṭīb in "al-Fiqh wa-al-Mutafaqqih," al-Khaṭṭābī in "Maʿālim," Ibn Taymiyyah in "Fatāwá," al-Shāṭibī in "al-Iʿtiṣām," and many, many others. In addition to the consensus of these ḥadīth scholars and imams on its authenticity, it has also come through other chains as mentioned by al-Shāṭibī and Ibn Rajab al-Ḥanbalī, and I have extracted much of the good from them in "al-Irwāʾ" (8/107-108) and "Ẓilāl al-Jannah" (1/17-20). Therefore, I find it necessary to summarize the discussion on it here for the reason that will be explained. That is the first path, and its authenticity is known. The second path: from Yaḥyá ibn Abī al-Muṭāʿ who said: I heard al-ʿIrbāḍ ibn Sāriyah. It was recorded by Ibn Mājah, Ibn Abī ʿĀṣim, Ibn Naṣr, al-Ḥākim, and al-Ṭabarānī. Its chain of narration is authentic and connected. The third: from two paths from Arṭāʾah ibn al-Mundhir from al-Mahāṣir ibn Ḥabīb from him. It was recorded by Ibn Abī ʿĀṣim and al-Ṭabarānī in "al-Kabīr" and "Musnad al-Shāmiyyīn." Its chain of narration is authentic with no defect. The fourth: from Jubayr ibn Nufayr from him. The fifth: from two paths from Khālid ibn Maʿdān from Ibn Abī Bilāl from al-ʿIrbāḍ. It was recorded by Aḥmad and al-Ṭabarānī with a good chain in the supporting narrations, and Ibn Abī Bilāl—his name is ʿAbd Allāh—was deemed trustworthy by Ibn Ḥibbān, and the ḥadīth scholar deemed his chain good in another ḥadīth of his. And the ḥadīth has a supporting narration from an Anṣārī man among the Companions of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) with a good chain from him, recorded in "al-Irwāʾ" (8/108)