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وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ
By His command, He has made the night and day, the sun, moon, and stars all of benefit to you. There truly are signs in this for those who use their reason.[1]
Question
What is the sourcing for this ḥadith? Is it established as being Ṣaḥīḥ / authentic?
From Ibn Abi ‘Aufa, he said the Messenger of Allah peace be upon him said:
Verily among the best servants of Allah are those who observe the sun, the moon, the stars, and the shades, for the remembrance of Allah.
Answer
Some scholarly authorities have held this narration to be Ṣaḥīḥ, notably al-Ḥākim; in the modern era as Ṣaḥīḥ li’ghrayrihi by al-Albāni.[2] Others have weakened this narration, ostensibly due to the narrator Ibrāhim ibn ‘Abdar-Raḥman ibn Ismā’il al-Saksaki (Abu Ismā’il), who appears high in the isnād. The narration also appears in several collections reported as mawquf, in other words it is halted at the companion who narrated it, not being raised to the Messenger of Allah peace and blessings be upon him.[3]
Taking all evidence in the round, it seems that the origin of this may well be rooted in a statement, mawquf, that originates from the companion Abu Dardā’ may Allah be pleased with him. Broadly that would fit with his overall ascetic devotional and spiritual character.
Reported channels and wording
From preliminary searches, it is noted that very often this tradition is partially quoted – more often than not without a full reference, on occasion without the prime companion narrator. This tradition sits outside of the well-known collections, appearing in al-Sunan al-Kubra of Bayhaqy, the Mustadrak of al-Ḥākim, Huliya al-Awliyā’ by Abu Nu’aym and the Musnad of al-Bazzār. Other collections too cite the tradition. Before presenting a brief analysis of the narration and its isnād, the wording as well as its variants is set out.
In Kitāb al-Ṣalāh of al-Sunan al-Kubra, Bayhaqy records three traditions. Each of these is presented here in full:
أخبرنا أبو عبد الله الحافظ ثنا أبو بكر بن إسحاق وعلي بن حمشاذ قالا ثنا بشر بن موسى ثنا عبد الجبار بن العلاء العطار بمكة ثنا سفيان بن عيينة عن مسعر عن إبراهيم السكسكي عن ابن أبي أوفى قال قال رسول الله صلى الله عليه وسلم ان خيار عباد الله الذين يراعون الشمس والقمر والنجوم والأظلة لذكر الله عز وجل تفرد به عبد الجبار ابن العلاء باسناده هكذا وهو ثقة
Abu Abdullah al-Ḥāfiz reported to us Abu Bakr ibn Isḥāq and Ali ibn Ḥamshādth narrated to us they said Bishr ibn Musa narrated to us Abdul-Jabbār ibn al-Alā’ al-Aṭṭār narrated to us in Mecca, Sufyān ibn Uyaynah narrated to us from Mis’ar from Ibrāhim al-Saksaki from Ibn Abi Aufa’ he said the Messenger of Allah peace and blessings be upon him said:
Verily among the best servants of Allah are those who observe the sun, the moon, the stars, and its shades, for the remembrance of Allah the Mighty and Sublime.
[Bayhaqy said] It is followed-on (copied) by Abdul-Jabbār ibn al-Alā’ al-Aṭṭār with its isnād like this, and he is judged to be thiqa (trustworthy).
وقد أخبرناه أبو زكريا بن أبي إسحاق أنبأ أبو عبد الله محمد بن يعقوب ثنا محمد بن عبد الوهاب ثنا جعفر بن عون انا مسعر عن إبراهيم السكسكي حدثني أصحابنا عن أبي الدرداء قال إن أحب عباد الله إلى الله الذين يحبون الله ويحببون الله إلى الناس والذين يراعون الشمس والقمر والنجوم والأظلة لذكر الله
روي موقوفا على أبي هريرة في معناه
And Abu Zakariyā ibn Abi Isḥāq has reported it to us, Abu Abdullah Muḥammad ibn Ya’qub reports Muḥammad ibn Abdul-Wahāb narrated to us Ja’far ibn ‘Awn narrated to us Mis’ar reported to us from Ibrāhim al-Saksaki, my companions narrated to me from Abu Dardā’, he said: Indeed, the most beloved to Allah are of those servants who love Allah, (exhorting) the people to love Allah and those who observe the sun, moon, stars and shadows for the remembrance of Allah.
[Bayhaqy said] Narrated as mawquf upon Abu Hurayrah in terms of its meaning.
أخبرناه أبو بكر بن الحارث أنا أبو محمد بن حيان أنبأ ابن أبي عاصم ثنا محمد بن أحمد أبو يوسف نا محمد بن سلمة عن واصل بن أيوب الأسواري عن أبي هريرة قال الا ان خيار أمة محمد صلى الله عليه وسلم الذين يراعون الشمس والقمر والنجوم لمواقيت الصلاة
Abu Bakr ibn al-Ḥārith reported it to us Abu Muḥammad ibn Ḥayyān reported to us Ibn Abi Aāṣim reports Muḥammad ibn Aḥmad Abu Yusuf narrated to us Muḥammad ibn Salamah reported to us from Wā’ṣil ibn Ayub al-Aswāri from Abu Hurayrah, he said: Indeed, the best among the Ummah of Muḥammad peace and blessings be upon him are those who observe the sun, the moon and the stars to determine the times of prayer.[4]
In the Mustadrak of al-Ḥākim, there are two-traditions which are recorded, together with extended comment:
حدثنا أبو بكر بن إسحاق وعلي بن حمشاذ قالا ثنا بشر بن موسى ثنا عبد الجبار بن العلاء العطار بمكة ثنا سفيان بن عيينة عن مسعر عن إبراهيم السكسكي عن ابن أبي أوفى قال قال رسول الله صلى الله عليه وآله وسلم إن خيار عباد الله الذين يراعون الشمس والقمر والنجوم والأظلة لذكر الله
قال بشر بن موسى ولم يكن هذا الحديث عند الحميدي في مسنده
هذا إسناد صحيح وعبد الجبار العطار ثقة وقد احتج مسلم والبخاري بإبراهيم السكسكي وإذا صح مثل هذه الاستقامة لم يضره توهين من أفسد إسناده
Abu Bakr ibn Isḥāq and Ali ibn Ḥamshādth narrated to us, they said Bishr ibn Musa narrated to us Abdul-Jabbār ibn al-Alā’ al-Aṭṭār narrated to us in Mecca, Sufyān ibn Uyaynah narrated to us from Mis’ar from Ibrāhim al-Saksaki from Ibn Abi Aufa’ he said the Messenger of Allah peace and blessings be upon him said:
Verily among the best servants of Allah are those who observe the sun, the moon, the stars, and its shadows, for the remembrance of Allah.
Bishr ibn Musa said: And this ḥadith was not to be found with al-Ḥumaydi in his Musnad.
[al-Ḥākim said]: This isnād is Ṣaḥīḥ and Abdul-Jabbār ibn al-Alā’ is thiqa (trustworthy)
Muslim and al-Bukhāri differed upon (the status of) Ibrāhim al-Saksaki, and if it is correct like this, as upstanding, it won’t be harmed by the weakening of one who would corrupt its channel of transmission.
أخبرنا أبو العباس السياري بمرو أخبرنا أبو الموجه أنبأ عبدان أنبأ عبد الله عن مسعر عن إبراهيم السكسكي قال حدثني أصحابنا عن أبي الدرداء أنه قال إن أحب عباد الله إلى الله الذين يحببون الله إلى الناس والذين يراعون الشمس والقمر
هذا لا يفسد الأول ولا يعلله فان ابن عيينة حافظ ثقة وكذلك ابن المبارك الا انه أتى بأسانيد اخر كمعنى الحديث الأول
Abul-‘Abbās al-Sayari narrated to us in Merv, Abul-Muwajhi reported to us ‘Abdān reports Abdullah reports from Mis’ar from Ibrāhim al-Saksaki he said, my companions narrated to me from Abu Dardā’, that he said: Indeed, the most beloved to Allah are of those servants who love Allah, (exhorting) the people to love Allah and those who observe the sun and the moon.
[al-Ḥākim]: This does not invalidate the first nor reveal a defect, for Ibn Uyaynah is thiqa Ḥāfiz, as well as Ibn al-Mubārak, except that he came with other isnād’s, such as the meaning of the first ḥadith.[5]
Abu Nu’aym records the following in Huliya al-Awliyā’:
حدثنا عبد الله بن محمد بن جعفر ثنا أبو بكر بن أبي عاصم ثنا عبد الجبار بن العلاء ثنا سفيان بن عيينة عن مسعر عن إبراهيم السكسكي عن عبد الله بن أبي أوفى قال قال رسول الله صلى الله عليه وسلم خيار عباد الله الذين يراعون الشمس والقمر والأهلة لذكر الله
تفرد سفيان عن مسعر برفعه ورواه خلاد وغيره عن مسعر موقوفا
Abdullah ibn Muḥammad ibn Ja’far narrated to us Abu Bakr ibn Abi Aāṣim narrated to us Abdul-Jabbār ibn al-Alā’ narrated to us Sufyān ibn Uyaynah narrated to us from Mis’ar from Ibrāhim al-Saksaki from Abdullah ibn Abi Aufa’ he said the Messenger of Allah peace and blessings be upon him said:
Verily among the best servants of Allah are those who observe the sun, the moon, the stars, and its shadows, for the remembrance of Allah.
[Abu Nu’aym said] Sufyān from Ma’mar follows-on (copies) with it as being marfu’ and it is narrated by Khallād and other than him from Mis’ar as mawquf.[6]
Lastly, the narration appears in the Musnad of al-Bazzār, followed-on with an extensive comment:
أخبرنا محمد بن الوليد بن أبان قال أخبرنا يحيى بن أبي بكير قال أخبرنا سفيان بن عيينة عن مسعر عن إبراهيم السكسكي عن ابن أبي أوفى وكتب إلي عبد الجبار بن العلاء يخبران سفيان بن عيينة حدثه عن مسعر عن إبراهيم السكسكي عن ابن أبي أوفى رضي الله عنه قال قال رسول الله صلى الله عليه وسلم أحب عباد الله إلى الله تبارك وتعالى الذين يراعون الشمس والقمر
وهذا الحديث لا نعلم أحدا رواه عن مسعر بهذا الإسناد إلا سفيان بن عيينة ومحمد بن الوليد الذي حدثنا بهذا الحديث لا نعلم أحدا تابعه على روايته عن يحيى بن أبي بكير عن ابن عيينة والحديث إنما يعرف لعبد الجبار والصحيح الذي روى عن مسعر عن إبراهيم عن رجل عن أبي الدرداء موقوفا
Muḥammad ibn al-Waleed ibn Abān reported to us he said Yaḥya ibn Bukeer reported to us he said Sufyān ibn Uyaynah reported to us from Mis’ar from Ibrāhim al-Saksaki from Ibn Abi Aufa’; he wrote to Abdul-Jabbār ibn al-Alā’ telling him that Sufyān ibn Uyaynah narrated it from Mis’ar from Ibrāhim al-Saksaki from Ibn Abi Aufa’ may Allah be pleased with him he said the Messenger of Allah peace and blessings be upon him said:
The most beloved servants of Allah, to Allah, the Blessed and Exalted, are those who observe the sun and the moon.
[al-Bazzār said] We don’t know of anyone narrating this from Mis’ar with this isnād except from Sufyān ibn Uyaynah and Muḥammad ibn al-Waleed who narrated this ḥadith to us. We do not know anyone who followed him (copied) upon this narration from Yaḥya ibn Abi Bukeer from Ibn Uyaynah. And this ḥadith is only known to Abdul-Jabbār ibn al-Alā’; that which is Ṣaḥīḥ (relates to the narration) from Mis’ar from Ibrāhim from a man from Abu Darda’, as mawquf.[7]
Analysis – text
As can be seen from the listing of the ḥadith, it is reported as mawquf upon the companions Abu Hurayrah and Abu Dardā’. Essentially, this may well be the original wording:
أخبرنا أبو العباس السياري بمرو أخبرنا أبو الموجه أنبأ عبدان أنبأ عبد الله عن مسعر عن إبراهيم السكسكي قال حدثني أصحابنا عن أبي الدرداء أنه قال إن أحب عباد الله إلى الله الذين يحببون الله إلى الناس والذين يراعون الشمس والقمر
Abul-‘Abbās al-Sayari narrated to us in Merv, Abul-Muwajhi reported to us ‘Abdān reports Abdullah reports from Mis’ar from Ibrāhim al-Saksaki he said, my companions narrated to me from Abu Dardā’, that he said: Indeed, the most beloved to Allah are of those servants who love Allah, (exhorting) the people to love Allah and those who observe the sun and the moon.
Here it is likely a later addition has been made with reference to the ‘stars, shadows, for the remembrance of Allah.’ Broadly that would fit with the ascetic devotional and spiritual character of Abu Dardā’. Thereafter the narrative is likely to have been mixed with what has been reported from Abu Hurayrah regarding the muezzin. Thus, we could reasonably argue that it is mawquf, from the ijtihād and wisdom of Abu Dardā’ may Allah be pleased with him. Nevertheless, it is firmly rooted in the Prophetic and Qur’ānic tradition. Indeed, the story of the Prophet Ibrāhim peace be upon him is of particular note, his observance of the celestial bodies is given considerable attention in Surah al-An’ām.[8] The section begins with Allah recounting how Ibrāhim peace be upon him challenged his father over taking aṣnām (idols) as gods:
وَإِذْ قَالَ إِبْرَٰهِيمُ لِأَبِيهِ ءَازَرَ أَتَتَّخِذُ أَصْنَامًا ءَالِهَةً ۖ إِنِّىٓ أَرَىٰكَ وَقَوْمَكَ فِى ضَلَٰلٍۢ مُّبِينٍۢ
وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ
Remember when Abraham said to his father, Azar, ‘How can you take idols as gods? I see that you and your people have clearly gone astray.’ In this way We showed Abraham [Allah’s] mighty dominion over the heavens and the earth, so that he might be a firm believer.[9]
Verses 76/78 recount how his rational observance of the celestial bodies, though not related to the timings of prayer, led him to deduce and recognise Allah is the creator of all existence, Lord of the heavens and the earth.
Analysis – channel
The wording for the narration(s) under the present analysis is unique to Mis’ar narrating from Ibrāhim al-Saksaki. There is scholarly disagreement over this narrator, despite him featuring in a small handful of narrations that are recorded in Ṣaḥīḥ al-Bukhāri as well as that of the Sunan collections of Abu Dāwud and al-Nasā’i. Al-Bukhāri cites three narrations, although essentially it is one-single tradition, which concerns the Tafsir of the Qur’ānic verse 3: 77, each of which is narrated through the channel of al-‘Awwām ibn Ḥawshab / Ibrāhim al-Saksaki / Abdullah ibn Abi ‘Aufa. These are recorded in the books of sales, witnesses and Tafsir (exegesis) respectively. Some have opined that this is but an attestation to the other narratives that are also included concerning the Tafsir of this verse. But as noted by al-Ḥākim above, Muslim as well as the scholars ḥifz as mentioned disagreed with al-Bukhāri upon his overall veracity and exactitude.
The single narration al-Bukhāri records which is raised and attributed to the Prophet peace and blessings be upon him is found in the book of Jihād, narrated by al-‘Awwām ibn Ḥawshab / Ibrāhim al-Saksaki / Abu Burda’ – Abu Musa, with the wording: ‘When a slave falls ill or travels, then he will get reward similar to that he gets for good deeds practiced at home when in good health.’ Abu Dāwud records this tradition in his collection of Sunan in the book of funerals, and it is to be found also in many other collections through various reported channels.
Concerning scholarly disagreement over this narrator, in Tahzeeb al-Kamāl fi’ Asmā’ al-Rijāl, al-Mizzi records the following:
Ibrāhim ibn Abdar-Raḥman al-Saksaki, Abu Ismā’il, al-Kufi (Kufan), mawla of Sakheer. Ali ibn al-Madini said from Yaḥya ibn Sa’eed: Shu’ba was weakening him; he said he didn’t speak well. Aḥmad ibn Ḥanbal said: ḍaef. Al-Nasā’i said: He’s not that strong, write his ḥadith. Abu Aḥmad ibn ‘Adi said: ‘I didn’t find that he had any ḥadith munkar by way of its matn; he is closer to truthfulness than others besides him,’ as al-Nasā’i said; he is a narrator (of) al-Bukhāri, Abu Dāwud and al-Nasā’i. Ibn ‘Adi said: Zakariyā al-Sāji reported to us, he said Abu Bakr ibn Khallād said I asked Yaḥya ibn Sa’eed (about him) he says Shu’ba cast aspersion upon Ibrahim al-Saksaki.[10]
In his collection of weak narrators, al-Ḍu’afā’, al-‘Uqayli echoes similarly:
Ibrāhim ibn Abdar-Raḥman al-Saksaki: Abdullah ibn Aḥmad narrated to us he said Abu Bakr ibn Khallād narrated to me, he said I heard Yahya ibn Sa’eed saying: Shu’ba was saying concerning Ibrāhim al-Saksaki, there is aspersion in him. Muḥammad ibn Esa narrated to us he said Ṣāliḥ narrated to us he said Ali narrated to us he said I asked Yaḥya about Ibrāhim al-Saksaki, he said: Shu’ba weakened him; he said he didn’t speak well.[11]
Some additional comments are carried by al-Ḥāfiz, firstly in al-Taqreeb,[12] with his classification that Ibrāhim al-Saksaki is ‘Ṣaduq, ḍaef al-Ḥifz,’ (truthful, weak in memorisation); similar is said by al-Dhahabi in al-Mizān al-‘Itidāl, who grades him as being Ṣaduq.[13] Secondly in al–Tahzeeb, al-Ḥāfiz records:
And al-Nasā’i said: ‘He is not that strong, write his ḥadith.’[14] I said, ‘al-Ḥākim said – I said to Ali ibn Umar al-Dāraquṭni, didn’t Muslim leave the ḥadith of al-Saksaki? He said: Yaḥya ibn Sa’eed spoke in relation to him, I said, with proof? He said: he is ḍaef.’ He is further mentioned by al-‘Uqayli in al-Ḍu’afā’. al-Sāji said: He was alone in his ḥadith which he narrated from Ibn Abi ‘Aufa, marfu’ (raised and attributed to the Prophet): ‘Verily among the best servants of Allah are those who observe the sun and the moon.’[15]
A third comment is to be found in Talkiṣ. While commenting upon an alternate tradition which appears in the collections of Aḥmad, al-Dāraquṭni, al-Nasa’i, Ibn Ḥibbān among others, where a man approached the Prophet peace and blessings be upon him and said: ‘I cannot memorise anything from the Qur’ān, so teach me something which can be a substitute for me,’[16] al-Ḥāfiz says: ‘Within it (the isnād) is Ibrāhim al-Saksaki and he is from among the men of al-Bukhāri, but he was defective in the extraction of his ḥadith.’[17] In his commentary of Musnad Aḥmad where this tradition is recorded, Shu’ayb al-Arnā’uṭ says: ‘(The) ḥadith is ḥasan from its varying channels, and this isnād is ḍaef (weak); it is ḍaef due to Ibrāhim al-Saksaki.’[18]
Alternate reporting lines
There are a couple of other narrations which carry vaguely similar wording but are not reported through the channel of Ibrāhim al-Saksaki narrating from Ibn Abi ‘Aufa. In al-Mu’jam al-Awṣaṭ al-Ṭabarāni has the following tradition which is narrated upon the authority of Anas ibn Mālik:
حدثنا عبيد بن عبد الله بن جحش الأسدي قال حدثنا جنادة بن مروان الأزدي الحمصي قال حدثنا الحارث بن النعمان قال سمعت انس بن مالك يقول قال رسول الله صلى الله عليه وسلم لو أقسمت لبررت إن أحب عباد الله إلى الله لرعاة الشمس والقمر يعنى المؤذنين وإنهم ليعرفون يوم القيامة بطول اعناقهم
‘Ubayd ibn Abdullah ibn Jahasḥ al-Asadi narrated to us he said Junāda ibn Marwān al-Azdi al-Ḥimṣi narrated to us he said al-Ḥārith ibn al-Nu’mān narrated to us he said I heard Anas ibn Mālik saying, the Messenger of Allah peace and blessings be upon him said:
If I swore, (and) I would be justified, the most beloved of Allah’s servants to Him are the shepherds of the sun and the moon, meaning the muezzins, and they will know (as such) on the Day of Judgment by the length of their necks.[19]
Ibn Ḥibbān has another tradition, albeit mawquf which is mentioned in al-Thiqāt, purportedly narrated upon the authority of Abu Dardā’:
حدثنا أبو يعلى بالموصل قال ثنا أبو نصر التمار قال ثنا كوثر بن حكيم عن المجشر بن نافع عن أبي إدريس الخولاني عن أبي الدرداء قال إن شئتم لأقسمن ثم قال بالله الذي لا إله إلا هو إن أكرم عباد الله على الله الذين يراعون الشمس والقمر بالليل والنهار قالوا يا أبا الدرداء المؤذنون
Abu Ya’la al-Mawṣali narrated to us he said Abu Naṣr al-Tamār narrated to us he said Kawthar ibn Ḥakeem narrated to us from al-Mujashir ibn Nāfi’ from Abu Idris al-Kawlani from Abu Dardā’, he said: ‘If you so desire, I declare,’ then he said: ‘By Allah, there is no other god but He, the most honoured servants of Allah to Him are those who observe the sun and the moon, by day and night.’ They said: O Abu Burdā’ the muezzins.[20]
Both traditions though appear quite problematic. Firstly, in terms of the matn (reported text), these do not relate to observing the celestial bodies for the remembrance of Allah. Secondly, they do not relate to the earlier mawquf narratives mentioning observation to determine the times of prayer. There are also considerable problems in the isnād for each narration. Regarding that recorded by al-Ṭabarāni, the first-narrator ‘Ubayd ibn Abdullah ibn Jahasḥ al-Asadi, is majhul (unknown); al-Ḥārith ibn al-Nu’mān is judged to be munkar al-ḥadith by al-Bukhāri,[21] and the narrator Junāda ibn Marwān al-Azdi has also been criticised, Abu Ḥātim judging him not to be strong in ḥadith.[22] As for the narrative that is cited by Ibn Ḥibbān, it is mawquf and the narrator Kawthar ibn Ḥakeem has been judged to be matruk al-ḥadith by several scholarly authorities.[23]
And Allah knows best
Endnotes
[1] Qur’ān, 16: 12
[2] al-Albāni, Ṣaḥīḥ al-Targheeb wal’Tarheeb no. 244, p. 217
[3] The definition of the mawquf (halted) that is provided by Ibn Ṣalāḥ is as follows: ‘The mawquf ḥadith is the one which is transmitted from the companions, may Allah be pleased with them, concerning their words, deeds and the like and which is stopped at them and is not carried past to the Messenger of Allah peace be upon him.’
[4] Bayhaqy, al-Sunan al-Kubra Vol. 1, no. 1781/3, p. 558
[5] al-Ḥākim, Mustadrak Vol. 1, no. 164, p. 106
[6] Abu Nu’aym, Huliya al-Awliyā’ Vol. 8, p. 227; cited also in Sunan al-Aṣbahāni, Vol. 3, no. 4790, pp. 414/415.
[7] Musnad al-Bazzār Vol. 5, no. 3350
[8] See: Qur’ān, 6: 74/83
[9] Qur’ān, 6: 74/75
[10] al-Mizzi, Tahzeeb al-Kamāl fi’ Asmā’ al-Rijāl Vol. 2, no. 201, p. 132. The comment of Shu’ba is also cited in al-Jarḥ wa’ Ta’deel by Ibn Abi Ḥātim Vol. 2, no. 331, p. 61
[11] al-‘Uqayli, al-Ḍu’afā’ Vol. 1, p. 85
[12] Ibn Ḥajar, al-Taqreeb al-Tahzeeb no. 206, p. 61
[13] al-Dhahabi, al-Mizān al-‘Itidāl Vol. 1, no. 135, p. 45
[14] Cited in al-Sunan al-Kubra Vol. 1, no. 998
[15] Ibn Ḥajar, al-Tahzeeb Vol. 1, no. 246
[16] See: Bulugh al-Marām no. 283, p. 84
[17] Ibn Ḥajar, Talkiṣ Vol. 1, no. 352, p. 426
[18] (Online version) Musnad Aḥmad Vol. 4, no. 19133 and 19428
[19] al-Ṭabarāni, al-Mu’jam al-Awṣaṭ Vol. 3, no. 4808, p. 348
[20] Ibn Ḥibbān, al-Thiqāt Vol. 4, no. 4799, p. 330
[21] Bukhāri, al-Ḍu’afā’ al-Ṣaghir, no. 61
[22] al-Mizzi, Tahzeeb Vol. 5, p. 291
[23] See: Bulugh al-Marām book 9, no. 1206; al-Nasā’i al-Ḍu’afā’ wal’Matrukin, no. 503, p. 228
