"Shuʿab al-Īmān": "And in it is ʿAbbād ibn ʿAbbād, who was deemed trustworthy by Ibn Maʿīn, and Ibn Ḥibbān said: he narrates objectionable things and deserves to be abandoned. This was reported by al-Dhahabī. It was also narrated by Abū Nuʿaym in 'al-Ṣaḥābah' with this wording, but he said 'saffron' instead of 'dyed,' and al-Ḥāfiẓ al-ʿIrāqī said: weak." I say: what was reported from al-Dhahabī is in the biography of ʿAbbād ibn ʿAbbād al-Arsūfī in "al-Mīzān," and he is not the one mentioned in the isnād of this ḥadīth. Rather, it is ʿAbbād ibn ʿAbbād ibn Ḥabīb al-Muhallabī, who is of a higher rank than al-Arsūfī. He is the one whose teachers included Muḥammad ibn ʿAmr ibn ʿAlqamah and among those who narrated from him was Sarīj ibn Yūnus. He is trustworthy and relied upon in the two Ṣaḥīḥs, and his biography is in "al-Mīzān" just before the biography of (al-Arsūfī), and it says: "truthful." Al-Ḥāfiẓ said in "al-Taqrīb": "trustworthy, though he may make mistakes." Thus, the ḥadīth is established, and all praise is due to Allāh, and what al-Munāwī criticized it for has been removed. Perhaps what he reported from al-ʿIrāqī regarding its weakness was based on his assumption, meaning al-ʿIrāqī's assumption, that ʿAbbād was al-Arsūfī, and he weakened it because of that. And Allāh knows best. Then al-Munāwī reported the meaning of the ḥadīth from "Musnad al-Firdaws": "It means they adorn themselves with gold jewelry, wear saffron-dyed clothes, and display themselves with perfume and arrogance, like most women of our time, thus causing temptation."