and the derivation of this term in the language supports what this ḥadīth indicates. In "Lisān al-ʿArab," it is stated: "Muṣāfaḥah: taking by the hand, and taṣāfuḥ is similar, and a man shakes hands with another man: when he places the palm of his hand on the palm of the other, and the palms of their hands: their fronts, and from it is the ḥadīth of shaking hands upon meeting, which is a mutual action of placing the palm of the hand on the hand and facing each other." I said: And in some of the ḥadīths referred to, there is also an indication of this meaning, such as the marfūʿ ḥadīth of Ḥudhayfah: "When a believer meets another believer, greets him, and shakes his hand, their sins fall away as the leaves of a tree fall." Al-Mundhirī said (3/270): "It was narrated by al-Ṭabarānī in 'al-Awsaṭ,' and I do not know of any criticized narrators among them." I said: And it has supporting narrations that elevate it to authenticity, including: from Anas, narrated by al-Ḍiyāʾ al-Maqdisī in "al-Mukhtārah" (Q 240/1-2) and attributed by al-Mundhirī to Aḥmad and others. So all these ḥadīths indicate that the sunnah in shaking hands is to take with one hand, so what some shaykhs do of shaking hands with both hands is contrary to the sunnah, so let this be known. The third benefit: that shaking hands is also prescribed at parting, and it is supported by the general statement of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), "Shaking hands is part of the completeness of greeting," which is a good ḥadīth considering its chains, and perhaps we will dedicate a special chapter to it, if Allāh wills. Then I traced its chains and found that they are very weak, not suitable for consideration and strengthening the ḥadīth with them, and therefore I included it in "al-Silsilah al-Ukhrá" (1288). The aspect of inference—or rather, citation—only becomes apparent by recalling the legitimacy of greeting