thus they both said! And Khālid ibn ʿAbd Allāh al-Ziyādī—or it is said: al-Zubādī—had no narrators mentioned from him except two: one of them is Jaʿfar ibn Rabīʿah, and the other is ʿAmr ibn al-Ḥārith, who is his narrator here. Ibn Ḥibbān mentioned him in "al-Thiqāt" (6/259), so his ḥadīth can be considered ḥasan, but not ṣaḥīḥ. And similar to him—or better than him—is his teacher Abū ʿUthmān, who is al-Aṣbaḥī, as explicitly stated in the isnād of al-Ḥākim, and also in his biography in "al-Tahdhīb." He was named ʿUbayd ibn ʿUmayr, and it was mentioned that a group narrated from him other than al-Ziyādī, and no criticism or endorsement was reported about him. In "Thiqāt Ibn Ḥibbān" (5/568 and 576), there are two from his generation with this kunyah "Abū ʿUthmān" who narrated from Abū Hurayrah. One of them was narrated from by Muʿāwiyah ibn Ṣāliḥ, and the other by Thābit al-Banānī; so it is possible that he is this one. And Allāh knows best. Whatever the case may be with this one and the one before him, I see that his ḥadīth does not fall below the level of ḥasan, due to the supporting evidence scattered in various ḥadīths. And Allāh knows best. The first part of the ḥadīth of the chapter has many supporting evidences, the most authentic of which is the ḥadīth of Anas ibn Mālik, raised [to the Prophet]. It was recorded by al-Bukhārī (6486), Muslim (7/92), Ibn Ḥibbān (5762), Wakīʿ in "al-Zuhd" (1/242/17), Ibn Abī Shaybah in "al-Muṣannaf" (13/246/16240), and Aḥmad (3/180, 193, 210, 251, 268) from many routes from him. The esteemed brother ʿAbd al-Raḥmān ibn ʿAbd al-Jabbār al-Faryawāʾī has comprehensively covered its supporting evidences and routes in his commentary on "al-Zuhd" (1/242-244). (Note): The aforementioned ḥadīth of Ibn Ḥibbān is from the narration of Abū ʿUthmān, and this was attributed in..