from Mālik (from al-Zuhrī) from Anas in a marfūʿ manner, similar to it, and he said: "It is rare from the ḥadīth of Mālik, Wakīʿ is the only one who narrated it." I said: The narrator from him is Ibn Hishām - who is al-Shaṭawī - and he is weak, but the implication of Abū Nuʿaym's statement: "Wakīʿ is the only one who narrated it" is that al-Shaṭawī is not the only one who narrated it. If that is the case, then the ḥadīth is authentic, and perhaps for this reason, al-Sakhāwī remained silent about it in "al-Maqāṣid" (p. 361/969) and said: "Its origin is in al-Bukhārī." The ḥadīth was also narrated by Ibn ʿAdī and Ibn ʿAsākir from Jābir as in "al-Jāmiʿ al-Ṣaghīr." In summary, the ḥadīth, with the combination of these three chains, rises to the level of ḥasan, if Allāh wills. As for al-Sakhāwī's statement: "Its origin is in al-Bukhārī," I do not know what he means, for I am not aware of anything similar from Anas in it. If he means his ḥadīth that was narrated from him by Thābit in a marfūʿ manner with the wording: "I have been harmed for the sake of Allāh and no one else has been harmed, and I have been frightened for the sake of Allāh and no one else has been frightened, and three days have passed over me and I, along with Bilāl, had no food that a creature with a liver could eat except what Bilāl's armpit could conceal." I said: This is one thing, and the ḥadīth of the chapter is another, for it speaks about his time (ṣallá Allāhu ʿalayhi wa-sallam) and is specific, while the ḥadīth of the chapter is more general as is apparent. Moreover, it was not narrated by al-Bukhārī but was narrated by al-Tirmidhī (2474), Ibn Mājah (1/67), and Aḥmad (3/120 and 286) from Ḥammād ibn Salamah who informed us from Thābit with it. Al-Tirmidhī said: "A ḥasan ṣaḥīḥ ḥadīth." I said: And it is according to the conditions of Muslim.