I said: This is a sound isnād. Al-Minhāl ibn ʿAmr is trustworthy, from the men of al-Bukhārī, and there is some discussion about him that does not harm [his credibility]. As for Nuʿaym ibn Dajjājah, Ibn Abī Ḥātim mentioned him (4/1/461) with the narration of two other trustworthy narrators from him, and he did not mention any criticism or endorsement about him. Ibn Ḥibbān mentioned him in his book "Thiqāt al-Tābiʿīn" (5/478), and it appears that he was alive during the time of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), and for this reason, the ḥāfiẓ who compiled works on the Companions insisted on including him among them. Refer to his book "al-Tahdhīb". The ḥadīth has many supporting narrations in "al-Ṣaḥīḥayn" and others, and I have extracted a group of them in "al-Rawḍ al-Naḍīr" under the ḥadīth of Abū Saʿīd al-Khudrī with its meaning (1100), and it is in "Ṣaḥīḥ Muslim" and "Ṣaḥīḥ Ibn Ḥibbān". Al-Haythamī mentioned the ḥadīth in "Majmaʿ al-Zawāʾid" (1/198) and said: "It was narrated by Aḥmad, Abū Yaʿlá, and al-Ṭabarānī in 'al-Kabīr' and 'al-Awsaṭ', and its narrators are trustworthy." The meaning of the ḥadīth is that no one who was alive at that time will live on the face of the earth after one hundred years. It does not negate the life of anyone born after that. See "Fatḥ al-Bārī" (1/211-212).

- "If the son of Adam had two valleys of wealth (in one narration: of gold), he would seek a third valley, and nothing fills the belly of the son of Adam except dust, and Allāh accepts the repentance of those who repent." I say: This is an authentic and widely transmitted ḥadīth from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), narrated by a group of his Companions with similar wording, and I have extracted it from a group of them in "Takhrīj Aḥādīth"