"The best day in the sight of Allāh is Friday." This is how al-Suyūṭī mentioned it in "al-Jāmiʿ al-Ṣaghīr" from the narration of al-Bayhaqī in "al-Shuʿab" from Abū Hurayrah. Al-Munāwī said in his commentary: "Its isnād is ḥasan." However, I have some reservations, as al-Tirmidhī narrated it (2/236) through the route of Mūsá ibn ʿUbaydah from Ayyūb ibn Khālid from ʿAbd Allāh ibn Rāfiʿ from Abū Hurayrah in a ḥadīth whose beginning is: "The promised day is the Day of Resurrection, the witnessed day is the Day of ʿArafah, and the witness is Friday, and the sun has neither risen nor set on a day better than it, in it is an hour..." Mūsá ibn ʿUbaydah is weak and he is alone in this narration as Ibn ʿAdī indicated, and I have mentioned his statement in the commentary on "al-Mishkāt" (number 1362). Al-Suyūṭī also mentioned it in "al-Jāmiʿ al-Kabīr" (1/113/2) as he did in "al-Ṣaghīr" but with the addition "and it is the witness, and the witnessed day is the Day of ʿArafah, and the promised day is the Day of Resurrection." Likewise, Ibn Abī Ḥātim mentioned it in "al-ʿIlal" (1/203) through the route of al-Zubaydī from Ayyūb ibn Khālid ibn Ṣafwān that Aws al-Anṣārī narrated to him from ʿAbd Allāh ibn Rāfiʿ, the freed slave of Umm Salamah, from Abū Hurayrah from the Prophet ﷺ without the phrase: "and the promised day..." He said: "My father said: This is a mistake, it is only Ayyūb ibn Khālid ibn Ṣafwān ibn Aws from ʿAbd Allāh (ibn) Rāfiʿ from Abū Hurayrah from the Prophet ﷺ." I said: meaning as narrated by Mūsá ibn ʿUbaydah. So it seems from all that has been mentioned that the ḥadīth revolves around him, so how can it be considered ḥasan?! However, it is problematic that Abū Ḥātim preferred its isnād over the isnād of al-Zubaydī, and this one is trustworthy, while the first is weak, so how can his narration be preferred over it? This raises the question in the mind that the preference might be due to something else he considered,