it was recorded by al-Ḥākim (2/450) and also by al-Bayhaqī from him, and al-Ḥākim said: "Authentic according to the criteria of al-Shaykhayn," and al-Dhahabī agreed with him, and it is as they said. Thus, the two reliable narrators agreed on connecting it from Ibn Abī Dhīb from al-Maqburī with it. One might say: what we agreed upon is more weighty than what Hishām alone reported as mursal. Alternatively, one might say: all is authentic, and Ibn Abī Dhīb has two chains of transmission, one from al-Maqburī from Abū Hurayrah, and the other: from al-Zuhrī as mursal, and each preserved from him what he heard, and all are trustworthy. And Allāh knows best. The ḥadīth has a corroborating report with a weak isnād from Ibn ʿAbbās, which we have included in the other book (3033). (Benefit): Ibn ʿAsākir said: "And this doubt from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) was before the matter was clarified to him, then he was informed that he was a Muslim, and that is in what we were informed..." Then he provided his isnād with the ḥadīth: "Do not revile Tubbaʿ for he had embraced Islam." It was recorded by him, and by Aḥmad (5/340) from Ibn Lahīʿah, narrated to us by Abū Zurʿah ʿAmr ibn Jābir from Sahl ibn Saʿd as marfūʿ. Both Abū Zurʿah and Ibn Lahīʿah are weak. However, the ḥadīth has supporting reports that elevate it to the level of ḥasan at the least, as will be explained, Allāh willing, under number (2423). I said: And similar is the statement of al-Haythamī: "It is possible that he (ṣallá Allāhu ʿalayhi wa-sallam) said it at a time when knowledge from Allāh had not yet reached him, then when it did, he said what we narrated in the ḥadīth of ʿUbādah and others." Meaning his statement (ṣallá Allāhu ʿalayhi wa-sallam):