that when he would return from the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam), he would inform his people and teach them. One day, a man said to him—seemingly in jest—"Nothing remains for Surāqah except to teach you how to relieve yourselves!" Surāqah said: "When you go..." [and continued the ḥadīth]. I said: This isnād is good, as al-Haythamī stated (1/204-205), and the clarification is as follows: Firstly, this Abū Rushdīn is named Ziyād al-Jundī, as mentioned in "Tārīkh al-Bukhārī" (2/1/353) and "Jarḥ Ibn Abī Ḥātim" (1/2/550) through the narration of this Simāk and al-Nuʿmān al-Jundī. They did not mention any criticism or commendation about him. Ibn Ḥibbān mentioned him in "Thiqāt al-Tābiʿīn" (4/454) and said: "Al-Nuʿmān [and others] narrated from him." Secondly, the rest of the narrators are trustworthy, from the men of "al-Tahdhīb," except for Muḥammad ibn ʿAbdūs ibn Kāmil, who is Abū Aḥmad al-Sarrāj. He has a good biography in "Tārīkh Baghdād" (2/381-382) with narrations from a group of ḥadīth scholars about him. Ibn al-Munādī said: "He was among those counted for his memorization and good knowledge of ḥadīth. Many people narrated from him due to his trustworthiness and precision. He was like a brother to ʿAbd Allāh ibn Aḥmad ibn Ḥanbal. He died in the year 293." Al-Dhahabī mentioned him in "Tadhkirat al-Ḥuffāẓ." His teacher, Mukhallad ibn Khālid, is al-Shuʿayrī, one of the teachers of Muslim in his "Ṣaḥīḥ." Thirdly, the apparent context of the text, even if it is mawqūf, is in the ruling of marfūʿ for two reasons: the first is that Surāqah mentioned it after returning from the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam), challenging the statement of that man: "Nothing remains for Surāqah except to teach you how to relieve yourselves!"