"It was narrated by al-Ṭabarānī, and in it is Muḥammad ibn al-Ḥasan ibn Zubālah, who is abandoned." I said: the path of Kurayb is free from this, thus it necessitates attention. It has a supporting narration from ʿĀʾishah with a similar elevated chain, without the word "after," but he mentioned (Maryam) first. It was produced by al-Ḥākim (3/185 and 186) and he remained silent about it, and al-Dhahabī said: "Authentic according to the criteria of the two Shaykhs." And it is as he said.

"The best thing to change this gray hair with is henna and katam." It was narrated by Abū Dāwūd (2/195 - Tāziyah), al-Nasāʾī (2/279), al-Tirmidhī (3/55 - Tuḥfah), Ibn Mājah (2/380), Ibn Ḥibbān (1475), Aḥmad (5/147, 150, 154, 156, 169), Ibn Saʿd in "al-Ṭabaqāt" (1/439), and al-Ṭabarānī (1638) through two chains from ʿAbd Allāh ibn Buraydah from Abū al-Aswad from Abū Dharr from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam). Al-Tirmidhī said: "A good authentic ḥadīth, and Abū al-Aswad al-Dīlī's name is Ẓālim ibn ʿAmr ibn Sufyān." I said: He is trustworthy among the men of the two Shaykhs, as is ʿAbd Allāh ibn Buraydah, so it is authentic according to their criteria, and it is surprising that al-Ḥākim did not include it. It should not be said: He did not include it because Kahmas narrated it as mursal, saying: from ʿAbd Allāh ibn Buraydah that it reached him that the Messenger of Allāh ﷺ said: and he mentioned it. It was produced by al-Nasāʾī. This should not be said because his view is that the addition of a trustworthy narrator is accepted, which is correct according to a well-known detail in the science of terminology, and it was narrated by two trustworthy narrators from ʿAbd Allāh ibn Buraydah as connected and with a chain as mentioned, so it is an accepted addition by consensus, especially since there is another path from Abū Dharr narrated by Abū Isḥāq from Ibn Abī Laylā from him with an elevated chain in the wording: