"Mawārid al-Ẓamʾān" (462/1871) states it as follows: (Abū ʿUthmān al-Hindī)! This contradicts what is in "al-Iḥsān" initially as mentioned earlier; for it was not attributed therein. Secondly, it contradicts what is in "al-Jarḥ" and others in the biography of Khālid al-Ziyādī: that he narrated from Abū ʿUthmān al-Aṣbaḥī; thus, the clarification was necessary. The ḥadīth was mishandled by the claimant (Ḥassān ibn ʿAbd al-Manān), who weakened it in a ḥadīth of Abū Dharr, which includes segments of this one, either ignorantly or deliberately ignoring its corroborations, including the agreed-upon ḥadīth of Anas. I have responded to him in detail in "al-Naṣīḥah bi-Taḥdhīr al-Muslimīn min Taḍʿīfāt Ibn ʿAbd al-Manān li-l-Aḥādīth al-Ṣaḥīḥah wa-Min Takhārībihi bi-Taʿlīqātihi li-Kutub al-Aʾimmah al-Rajīḥah" (no. 123).

(It is as if I am looking at the whiteness of the side of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) while he was prostrating). It was narrated by Aḥmad (3/15) through two chains from Ibn Lahīʿah from ʿUbayd Allāh ibn al-Mughīrah: I heard Abū al-Haytham say: I heard Abū Saʿīd al-Khudrī say: ... and he mentioned it. I said; and this isnād consists of trustworthy men, but Ibn Lahīʿah has weakness due to his memory, and al-Haythamī criticized it; he said (2/125): "Aḥmad narrated it, and it includes Ibn Lahīʿah, and there is discussion about him." And I say: this is certainly from his authentic ḥadīth; due to the abundance of its corroborations from a group of Companions, among them al-Barāʾ ibn ʿĀzib, ʿAbd Allāh ibn Mālik ibn Buḥaynah, Abū Hurayrah, ʿAbd Allāh ibn Aqram, Maymūnah; and others with its meaning. It has been transmitted from those mentioned by al-Nasāʾī in "al-Sunan al-Kubrā" (1/233 and 234), some of it in "Ṣaḥīḥ Muslim" (2/53-54), and much of it is recorded in "Ṣaḥīḥ Abū Dāwūd" (835 and 837), and the ḥadīth of Ibn Buḥaynah is also in al-Bukhārī (807), as well as Ibn Ḥibbān (3/93/1916); and see "al-Talkhīṣ al-Ḥabīr" (1/255)