"regarding the people of Syria." I said: We derived two benefits from this text: the first is that he is Syrian, thus he meets the criteria of Ibn ʿAsākir, yet he did not include him in "Tārīkh Dimashq." The second is that he was narrated from by Dāwūd ibn Rushayd, who is trustworthy, as is al-Walīd ibn Shujāʿ. These two trustworthy narrators transmitted from him, thus he meets the criteria of Ibn Ḥibbān in "Thiqāt," and he mentioned him among them (8/439-440) with the narration of Dāwūd ibn Rushayd only. Perhaps this is why al-Haythamī said in "al-Majmaʿ" (10/32): "It was narrated by al-Ṭabarānī in 'al-Awsaṭ,' and its isnād is good." There are many well-known ḥadīths recommending good treatment of the Anṣār, one of which is from Anas through another chain from him, and the extraction of many of the good ones has been previously mentioned under numbers (916, 917, and 3430). *

(Allāh did not send a prophet except with the language of his people). It was recorded by Aḥmad (5/158): Wakīʿ narrated to us from ʿUmar ibn Dharr who said: Mujāhid said: from Abū Dharr who said: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: ... and he mentioned it. I said: This isnād consists of trustworthy men according to al-Bukhārī's criteria, but Abū Ḥātim said: "Mujāhid narrating from Abū Dharr is mursal." And with this, al-Haythamī critiqued it in "al-Majmaʿ" (7/43). However, the ḥadīth is certainly authentic; because it is supported by His saying, the Exalted: "And We did not send any messenger except [speaking] in the language of his people to state clearly for them" (Ibrāhīm, 4). And this is indicated by his saying (ṣallá Allāhu ʿalayhi wa-sallam):