al-Khudrī said: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: and he mentioned it. al-Ḥākim said: "Its isnād is authentic." and al-Dhahabī agreed with him. I say: Its narrators are trustworthy and well-known, except for Saʿd's aunt, whose name is Zaynab bint Kaʿb ibn ʿUjrah. Her nephews, Saʿd ibn Isḥāq and Sulaymān ibn Muḥammad, the sons of Kaʿb ibn ʿUjrah, narrated from her. Ibn Ḥibbān mentioned her in "al-Thiqāt," and she is the wife of Abū Saʿīd al-Khudrī. Ibn al-Athīr and Ibn Fatḥūn mentioned her in "al-Ṣaḥābah," while Ibn Ḥazm said, "unknown," as in "al-Mīzān" by al-Dhahabī, who concurred. Nevertheless, al-Ḥākim agreed on its authenticity!

"O Allāh, let me live as a humble person, let me die as a humble person, and gather me among the humble." ʿAbd ibn Ḥumayd recorded it in "al-Muntaqá min al-Musnad" (110/2) saying: Ibn Abī Shaybah narrated to me: Wakīʿ narrated to us from Hammām from Qatādah from Abū ʿĪsá al-Aswārī from Abū Saʿīd: Love the humble, for I heard the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) say in his supplication. and he mentioned it. I say: This isnād is good in my view, as all its narrators are trustworthy, the men of the two Shaykhs, except for Abū ʿĪsá al-Aswārī, whom al-Ṭabarānī and Ibn Ḥibbān deemed reliable, mentioning him in "al-Thiqāt" (1/271), and three narrated from him, one of them being Qatādah. Therefore, al-Bazzār said: "He is well-known." And the statement of those who said about him "unknown" or "none narrated from him except Qatādah" is according to their knowledge, and above every knowledgeable person is one more knowledgeable, for it is confirmed in "al-Tahdhīb" that Thābit al-Banānī, Qatādah, and ʿĀṣim al-Aḥwal narrated from him. I say: And all of these are trustworthy, thus removing the personal anonymity, and with the endorsement of those we mentioned, the current anonymity is removed, if Allāh wills, especially since he is a Tābiʿī. It is the view of some ḥadīth scholars, like Ibn Rajab and Ibn Kathīr, to consider the ḥadīth of a concealed Tābiʿī as good, and this is better than the concealed, as is not hidden. There is another route for the ḥadīth from Abū Saʿīd, and supporting narrations from Anas ibn Mālik, ʿUbādah ibn al-Ṣāmit, and Ibn ʿAbbās, all of which I have documented in "Irwāʾ al-Ghalīl" (no. 853). I preferred to present this route here because, despite its sound chain, it is rare and was not mentioned by those who discussed the routes of the ḥadīth, like Ibn al-Jawzī, Ibn al-Mulaqqin in "al-Khulāṣah," Ibn Ḥajar in "al-Talkhīṣ," and al-Suyūṭī in "al-Lāʾālī," among others. There is no doubt that the ḥadīth, with all its routes, reaches the level of authenticity, and thus scholars criticized Ibn al-Jawzī for including it in "al-Mawḍūʿāt," and al-Ḥāfiẓ said in