"authentic according to the criteria of Muslim." al-Dhahabī agreed with him. However, there is some scrutiny because Ibn Isḥāq was only cited by Muslim for corroboration, and he is known for tadlīs, and he used the ambiguous term 'ʿanʿana' with all of them. But there is another chain of narration in al-Ṭabarānī (379) through ʿAmr ibn Abī Salamah from his father from Usāmah ibn Zayd from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) similar to it, meaning a shortened version that does not mention Zayd ibn Ḥārithah. The ḥadīth is also supported by a narration from ʿAlī with a chain of trustworthy narrators, which I have documented in "al-Irwāʾ" (2191), and there is another chain in "Mushkil al-Āthār," which includes an unknown man, as I have clarified there, and it includes his statement to Jaʿfar: "And you are from my tree, from which I am." In "al-Tirmidhī" (2/312), it is reported from ʿUmar that he said to his son ʿAbd Allāh: "Indeed, Zayd was more beloved to the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) than your father." He said: "A ḥasan gharīb ḥadīth." In summary, the ḥadīth is authentic through these chains and supporting narrations, except for his statement at the end: "And the most beloved of people to me," which is ḥasan. And Allāh knows best. As for the statement of al-Haythamī (9/275): "Aḥmad narrated it and its chain is ḥasan," its issues are apparent.

- "As for the people of the Fire who are its inhabitants (in another narration: those whom Allāh does not wish to remove), they neither die in it nor live, but there are people whom the Fire touches due to their sins (whom Allāh wishes to remove), so He causes them to die a death. When they become like charcoal, permission for intercession is granted, and they are brought forth in groups, and they are spread on rivers..