thus, the isnād is authentic, and al-Haythamī fell short when he only deemed it good in "al-Majmaʿ" (3/282): "It was narrated by al-Ṭabarānī in 'al-Awsaṭ,' and its isnād is good"! I promptly undertook the extraction of this ḥadīth as soon as I obtained a photocopy of "al-Muʿjam al-Awsaṭ" due to its rarity and the few who have cited it among the compilers and others, and because it serves as a strong corroboration for what Muslim narrated (4/85) from Nāfiʿ that Ibn ʿUmar considered al-taḥṣīb a sunnah. I said: it is as if Ibn ʿUmar received this from his father (raḍiya Allāhu ʿanhu), thus his opinion is strengthened by this authentic witness from ʿUmar. It is not hidden from the scholars that it is stronger in indicating the legitimacy of al-taḥṣīb than his son's opinion, due to what is known about him of his extensive following of him (ṣallá Allāhu ʿalayhi wa-sallam) even in matters that occurred from him (ṣallá Allāhu ʿalayhi wa-sallam) incidentally, not intentionally, and there are many examples of this, some of which al-Mundhirī mentioned at the beginning of his "Targhīb" (1), unlike his father ʿUmar as indicated by his prohibition of following the traces (2). So if he firmly stated that al-taḥṣīb is a sunnah, the heart is reassured that he means it is an intentional sunnah more than his son's statement, especially as it is supported by what the two Shaykhs narrated from Abū Hurayrah who said: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said to us while we were in Miná: "Tomorrow we will descend at the campsite of Banū Kinānah where they took an oath upon disbelief." This is because Quraysh and Banū Kinānah allied against Banū Hāshim and Banū al-Muṭṭalib, agreeing not to marry or trade with them until they surrendered the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) to them. meaning by that al-taḥṣīb. and the context is for Muslim