perhaps al-Ṭabarānī included it in "al-Kabīr" from another perspective and with a more complete wording, as al-Haythamī said (4/312) following the ḥadīth of the chapter: "It was narrated by al-Bazzār, and its narrators are those of the authentic collections except for Muḥammad ibn Thaʿlabah ibn Sawāʾ, from whom a group narrated and none weakened him. Al-Ṭabarānī also narrated it in 'al-Kabīr' similarly, and its narrators are those of the authentic collections except for al-Mughīrah ibn Muslim, who is trustworthy and has been mentioned before." He also mentioned it earlier (4/308) with the wording: "A woman does not fulfill her duty to Allāh until she fulfills her duty to her husband, even if he asks for her while she is on the back of a camel saddle, she should not refuse him." He said: "It was narrated by al-Ṭabarānī in 'al-Kabīr' and 'al-Awsaṭ' similarly, and its narrators are those of the authentic collections except for al-Mughīrah ibn Muslim, who is trustworthy." Al-Mundhirī said in "al-Targhīb" (3/77): "It was narrated by al-Ṭabarānī with a good isnād." Al-Bazzār mentioned that the narrators differed regarding al-Qāsim in various ways he mentioned, saying: "I think the difference is from al-Qāsim, because everyone who narrated from him is trustworthy." I said: and I do not think that affects the authenticity of the ḥadīth at all because the difference is in naming the Companion of the ḥadīth, and whichever it was, he is just. Among them is what is in "Musnad Aḥmad" (4/381): Ismāʿīl narrated to us, Ayyūb narrated from al-Qāsim al-Shaybānī from ʿAbd Allāh ibn Abī Awfá who said: "Muʿādh arrived in Yemen, or he said: al-Shām, and saw the Christians prostrating to their patriarchs and bishops, and he thought to himself that the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) is more deserving of being honored. When he returned, he said: O Messenger of Allāh, I saw the Christians prostrating to their patriarchs and bishops, and I thought to myself that you are more deserving of being honored, so he said: