"al-Thiqāt" by Ibn Ḥibbān, as al-ʿAjlī mentioned him in "Thiqāt" and said: "A trustworthy Kūfan." As for ʿAmr ibn Salamah, he is a trustworthy figure mentioned in "al-Tahdhīb" with the endorsement of Ibn Saʿd and Ibn Ḥibbān (5/172), and it was overlooked that al-ʿAjlī said in "Thiqāt" (364/1263): "A trustworthy Kūfan Tābiʿī." I had mentioned in "al-Radd ʿalá al-Shaykh al-Ḥabashī" (p. 45) that the Tābiʿī of this story is ʿUmārah ibn Abī Ḥasan al-Māzinī, which is an error that does not require explanation, so let it be corrected there. There is another chain for the ḥadīth from Ibn Masʿūd in "al-Musnad" (1/404), and it includes the addition, and its isnād is good. It also appears in a ḥadīth from a group of Companions, documented by Muslim in "Ṣaḥīḥ" (3/109-117). I was particularly interested in documenting it from this perspective for the story of Ibn Masʿūd with the people of the circles, as it contains a lesson for those who follow paths and circles of dhikr contrary to the sunnah. For when someone objects to what they are doing, they accuse him of denying dhikr altogether! This is disbelief that no Muslim in the world would commit. Rather, what is objectionable is what has been attached to it in terms of forms and gatherings that were not prescribed during the time of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam). Otherwise, what did Ibn Masʿūd (raḍiya Allāhu ʿanhu) object to regarding those circles? It was nothing but this gathering on a specific day and the dhikr in a number not reported, which the leader of the circle dictates to them from himself, as if he is legislating from Allāh! *"Or do they have partners who have legislated for them in religion that which Allāh has not permitted?"* Moreover, the established sunnah from him (ṣallá Allāhu ʿalayhi wa-sallam), in action and speech, is to glorify Allāh with the fingers, as is explained in "al-Radd ʿalá al-Ḥabashī" and elsewhere. Among the benefits derived from the ḥadīth and the story is that the lesson is not in the abundance of worship but rather..