then I found supporting evidence for the ḥadīth from the narration of Kaʿb ibn ʿUjrah through two chains from him, which reassured me of its authenticity as a sacred ḥadīth from him (ṣallá Allāhu ʿalayhi wa-sallam). I included it in this "series" because of them, and it is also in "Ṣaḥīḥ Abī Dāwūd" under number (455). And Allāh, the Exalted, is the Guide. *

(If you send me a messenger, send one with a good face and a good name). It was recorded by al-Bazzār in "his Musnad" with a sound isnād from Qatādah, from ʿAbd Allāh ibn Buraydah, from his father, as a marfūʿ ḥadīth. I said: This isnād is sound, and it was authenticated by al-Haythamī and the ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī in "Mukhtaṣar al-Zawāʾid" (2/203/1700 - printed), which indicates that they did not consider Qatādah's ʿanʿanah significant, as he was known for tadlīs. Perhaps this is because he only practiced tadlīs from trustworthy narrators, as reported by al-ʿAlāʾī in "al-Taḥṣīl" p. (112), or due to the infrequency of his tadlīs; for the ḥāfiẓ said in "Muqaddimah al-Fatḥ" (p. 436): "One of the well-known reliable narrators, he was proverbial for his memory; however, he might occasionally practice tadlīs." Therefore, in "al-Taqrīb," he limited himself to saying: "Trustworthy and reliable." He did not address describing him with tadlīs at all. Thus, we find many of the early ḥadīth scholars accepted his narrations, including his narration from Qasāmah ibn Zuhayr from Abū Hurayrah with the wording: "When the believer is present, the angels of mercy come to him..." It was authenticated by Ibn Ḥibbān, al-Ḥākim, and al-Dhahabī, and its extraction was previously mentioned under number (1309)