from Qatādah, from Muṭarrif, from ʿImrān ibn Ḥuṣayn, in a marfūʿ form. He added at the end: "Yazīd ibn Hārūn said: If they are not the people of ḥadīth, then I do not know who they are." I said: This isnād consists entirely of trustworthy men from the narrators of the authentic collections, except for al-Tustarī, who is not trustworthy; he was accused of lying and stealing ḥadīth. However, it appears that the ḥadīth has an origin from another route, as it was mentioned by al-Suyūṭī in "al-Jāmiʿ al-Kabīr" (1/341/1) from the narration of Ibn Qāniʿ, Ibn ʿAsākir, and al-Ḍiyāʾ al-Maqdisī in "al-Mukhtārah" from Qatādah, from Anas. Then he said: "al-Bukhārī said: This is an error; it is Qatādah from Muṭarrif from ʿImrān." I said: This is a text from al-Bukhārī indicating that the ḥadīth is preserved from the narration of ʿImrān ibn Ḥuṣayn. And know that the ḥadīth is authentic, established, and widely transmitted from a group of Companions: 1 - Muʿāwiyah ibn Abī Sufyān. With the two Shaykhs and Aḥmad. 2 - al-Mughīrah ibn Shuʿbah. With both of them. 3 - Thawbān, the freed slave of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam). With Muslim, al-Tirmidhī, Ibn Mājah, and Aḥmad (5/278, 279), Abū Dāwūd in "al-Fitan," and al-Ḥākim (4/449). 4 - ʿUqbah ibn ʿĀmir. With Muslim. 5 - Qurrah al-Muzanī. In "al-Musnad" (3/436 and 5/34) with a sound isnād and authenticated by al-Tirmidhī. 6 - Abū Umāmah. In "al-Musnad" (5/269). 7 - ʿImrān ibn Ḥuṣayn. Also with Aḥmad (5/429, 437) from other routes from Ḥammād ibn Salamah without the addition. Likewise, it was narrated by Abū Dāwūd at the beginning of "al-Jihād" and al-Ḥākim (4/450), who authenticated it, and al-Dhahabī agreed with him