(al-Islāmī). Zayd al-ʿAmī is also weak. Third: from Abū Jaʿfar al-Rāzī, from Abū Darham, from Yūnus ibn ʿUbayd, from a client of the family of Anas—he named him but I forgot it—from him. It was recorded by Abū al-Shaykh in "Akhlaq al-Nabī ﷺ" (p. 25) and also by Ibn Saʿd. This is weak due to the anonymity of the client and the poor memory of Abū Jaʿfar al-Rāzī. Fourth: from Mubārak ibn Faḍālah, from Thābit, from Anas. It was recorded by Ibn Ḥibbān (2132). I say: Its narrators are trustworthy except that Mubārak ibn Faḍālah is a mudallis, and he narrated it with ʿanʿanah. In summary, the ḥadīth is authentic through these paths, especially as it has supporting evidence: the first is from Ibn ʿUmar, narrated by Ibrāhīm ibn ʿAbd al-Raḥmān ibn Yazīd ibn Umayyah from Nāfiʿ from him. It was recorded by al-Tirmidhī, who found it strange, and it has been discussed under ḥadīth (14). However, al-Haythamī mentioned it in "al-Majmaʿ" (9/16) and said: "It was narrated by al-Bazzār, and it includes Yazīd ibn ʿAbd al-Raḥmān ibn Umayyah, whom I do not know." And I say: It appears that it is Ibrāhīm ibn ʿAbd al-Raḥmān ibn Yazīd ibn Umayyah as it appears in al-Tirmidhī, and the name Ibrāhīm was omitted from the copy of "al-Bazzār," and the name of his father ʿAbd al-Raḥmān ibn Yazīd was reversed to Yazīd ibn ʿAbd al-Raḥmān, and I did not see it in "Zawāʾid al-Bazzār" by the ḥāfiẓ to assist in verification. Then al-Haythamī said: "It was also narrated by al-Ṭabarānī in "al-Awsaṭ," and it includes Layth ibn Abī Sulaym, who is a mudallis, and the rest of its narrators are considered trustworthy."