my father! How does reverting to a nomadic lifestyle after migration apply here?" He said, "My son! What is greater than a man migrating, and then when his share of the spoils is secured and he is obligated to fight, he removes that obligation from his neck and returns to being a nomad as he was before." I said, "This is clearly a suspended narration, and Ibn Kathīr criticized the elevated narration of al-Ṭabarānī, saying after it: 'There is a problem in its isnād, and its elevation is a gross error; the correct version is what Ibn Jarīr narrated...'" Then he mentioned this. However, it can be said that it is suspended in the ruling of being elevated, so there is no contradiction between them, especially since there are elevated corroborations for it, of which I will mention what I can: 1 - From Abū Hurayrah, the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: and he mentioned it. It was recorded by al-Bazzār in "his Musnad" (1/72/109) and Ibn Abī Ḥātim in "Tafsīr" through the route of Abū ʿAwānah from ʿUmar ibn Abī Salamah from his father from him. And it was recorded by al-Bukhārī in "al-Adab al-Mufrad" (578) in a shortened suspended form. I said, "This isnād is good for follow-ups and corroborations, its men are trustworthy, the men of the two Shaykhs, except for ʿUmar ibn Abī Salamah, who is truthful but makes mistakes, as in 'Taqrīb,' and there is no harm in him for follow-ups, as in 'Targhīb' (3/49), and it is in the 'Ṣaḥīḥayn' through another route from Abū Hurayrah with a similar meaning, except that it mentions (magic) instead of (reverting to nomadism), and it is recorded in 'Irwāʾ al-Ghalīl' (5/24/1202). 2 - From Abū Saʿīd al-Khudrī, he said: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: and he mentioned it similarly and said, 'and returning to nomadism after migration.' It was recorded by al-Ṭabarānī in "al-Awsaṭ" (2/49/2) through the route of Abū Bilāl al-Ashʿarī, he said: