and it has a supporting narration from ʿĀʾishah, raised [to the Prophet] with a similar meaning. It was recorded by Abū Yaʿlá (8/188/4745) and al-Ṭabarānī in "al-Awsaṭ" (1/239/2/4037) through the route of ʿUmar ibn Saʿd al-Naṣrī from Layth from Mujāhid from ʿĀʾishah with a similar meaning. Al-Ṭabarānī said: "No one narrated it from Layth except ʿUmar ibn Saʿd." I say: al-Bukhārī weakened him in "al-Tārīkh" by saying (2/3/158): "His ḥadīth is not authentic." Al-Dhahabī confirmed this in "al-Mīzān," as did al-Ḥāfiẓ in "al-Lisān," but they did not attribute him as al-Naṣrī, unlike al-Bukhārī and Ibn Abī Ḥātim, who did attribute him with this designation. It seems al-Ḥāfiẓ overlooked this, as he added another entry after this one saying: "ʿUmar ibn Saʿd al-Naḍrī" (thus with a ḍād with a dot!). Then he mentioned that he narrated from Layth ibn Abī Sulaym and others, and from him Ismāʿīl ibn Mūsá al-Fazārī and Mūsá ibn Ismāʿīl! These are the ones mentioned by Ibn Abī Ḥātim in the entry for the first, as well as al-Bukhārī, except he did not mention Mūsá ibn Ismāʿīl, leading al-Ḥāfiẓ to imply he was different from the first, but he is the same, so clarification was necessary. Then I came across a third route for the ḥadīth from Abū Hurayrah, which was stopped at him by its narrator Abū Jamrah who said: Abū ʿAbd al-ʿAzīz informed me from him with a similar meaning. It was recorded by al-Bukhārī in "al-Adab al-Mufrad" (7181) and its narrators are trustworthy, the narrators of Muslim, except for this Abū ʿAbd al-ʿAzīz who is unknown as stated by Abū Ḥātim and others. As for Ibn Ḥibbān, he mentioned him—according to his methodology—in "al-Thiqāt" (5/590) and included a portion of this ḥadīth.