I said: al-Ḥarrānī mentioned (ʿAmrah) instead of (al-Qāsim ibn Muḥammad) in the narration of Muḥammad ibn ʿAbd Allāh ibn ʿUbayd, and he is abandoned like al-Ḥarrānī. This, and for a long time, I did not consider kissing between the eyes due to the weakness of this ḥadīth of Jaʿfar because of its disconnection, and my inability to find a credible supporting evidence for it. However, when "al-Muʿjam al-Kabīr" was published, and I reviewed its isnād through (Anas ibn Salm), and its entry with Ibn ʿAsākir, it became clear to me that it is a strong support for the disconnected ḥadīth. I saw it as my duty to publish it in this series, as a fulfillment of scholarly trust, and knowing that many like me have not come across it, let alone others. I wanted them to be aware of it. All praise is due to Allāh, who guided us to this, and we would not have been guided if Allāh had not guided us. And for embracing during travel, there is a strong supporting evidence mentioned earlier under number (2647).

- "He forbade seclusion." It was narrated by al-Ḥākim (2/102) and al-Bayhaqī in "al-Dalāʾil" (2/2/229/2) and likewise al-Bazzār in "Musnad" (no. 2022 - Kashf al-Astār) through two chains from ʿUbayd Allāh ibn ʿAmr al-Raqī from ʿAbd al-Karīm from ʿIkrimah from Ibn ʿAbbās (raḍiya Allāhu ʿanhu) who said: A man left from Khaybar, and two men followed him, and a man was reciting to them saying: "Return," until he caught up with them and sent them back. Then [he caught up with the first and] said: These two are devils, [and I kept at them until I turned them back from you. When you reach the Messenger of Allāh ﷺ] convey peace to the Messenger of Allāh, and inform him that we are collecting our charities, [and] if it were permissible for him, we would have sent it to him. He said: When [the man] reached the Prophet ﷺ, he informed him, and at that point, he forbade seclusion. Al-Ḥākim said - and the context is his, with additions by al-Bayhaqī -: