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Women's Admonishment of Leaders

The condemnation `A'isha made of Ziyad when he stripped himself after sending his sacrifice:

News Reached `A'isha that Ziyad ibn Abu Sufyan (the appointed governor of Basrah and Kufah) slaughtered his sacrificial animal and stripped himself of the clothes he had worn, and so she condemned him.

Imam Abu Ya`la related on the authority of `Urwa on the authority of `A'isha that she said, I used to plait the garlands of the sacrificial animal of the Messenger of Allah salAllahu `alayhi wa sallam then he would send them while staying with us, and would not prohibit himself from anything that a pilgrim would be prohibited from.'

News reaches us that Ziyad had sent his sacrificial animal and taken his clothes off so she said, "Did he have his own Ka`bahto perform tawaf around when he put on the clothes? Surely we never knew anyone whose clothes had become prohibited for him, and were then made permissable until he had performed tawaf around the Ka`bah!"



Among the things we find in `A'isha's admonishment of Ziyad ibn Sufyan:

1. She based her admonishment upon the action of the Noble Prophet salAllahu `alayhi wa sallam

2. She used a scolding approach in her admonishment of him because of surprise at his action.

More to come, insha'Allah

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[1] Musnad Abu Ya`la, Musnad `A'isha No. 38 (4394), 7/357,358
The Muhaqqiq of the book said, 'Its chain is authentic.' (Hamish al-Musnad 7/358)

The condemnation of Asma Bint Abu Bakr of Hajjaj's statement about her son:


When Hajjaj ibn Yusuf ath-Thaqafi killed Abdullah ibn az-Zubayr he came to the mother Asma bint Abu Abkr as-Siddiq and defended his slaying of the son of az-Zubayr by allegating his violation of the sanctity of the Haram had no option but to refute his allegation and make clear that he had spoken a lie against her son.

Imam al-Hakim related from Abu as-Siddiq that he said, 'When al-Hajjaj gained victory over ibn az-Zubayr and killed him and mutilated his body he then came to the mother of Abdullah, Asma bint Abu Bakr, she said, "How can you ask my permission to enter when you have killed my son?"[1]

He said, "Indeed you son comitted violation in the Haram of Allah, so I killed him as a sinful violator so that Allah may make him taste severe punishment and what was done to him, was done to him."

So she said, "You have lied! O Enemy of Allah and enemy of the Muslims! By Allah you killed one engaged in Salah and fasting, a guardian (of this religion), one respectful of his parents, and a protector of this religion. And if you have spoiled his wordly life then he has spoiled your after-life. And the Messenger of Allaah salAllahu `alayhi wa sallam told us that two liars will come from Thaqif, the last worse than the first and he is the killer. And you are surely him O Hajjaj!." [2]



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[1]In Sahih Muslim, 'then (after the killing of ibn az-Zubayr) al-Hajjaj sent to his mother Asma bint Abu Abkr and she refused to come to him. So the messenger came back to her relaying, "You will come to me or else I will send to you someone who will drag you by your hair"
He said she refused and said, "I will not come to you until you send someone who will drag me by my hair!"
So he said, "Give me my sandals." So he took his shoes and hastened until he came to her..'
(Sahih Muslim. the Book of Virtues of the Companions [Chapter] The mention of the liar of Thaqif and it's destroyer. A section of No. 229 4/1971-1972.)

[2] al-Mustadrak `Ala Sahihayn. The book of Trials and Massacre, 4/526.
Imam al-Hakim, 'This hadith has an authentic chain though both of them did not relate it.' (Previous source 4/527). A-Hafith ath-Thahabi agreed with him (see atTalkhis 4/527). Imam Ahmad related a similar hadith (see al-Musnad 6/351 & 6/352). The source of this story is found in Sahih Muslim, The book of Virtues of the Sahabah, [Chapter] Mention of the Liar of Thaqif and its Destroyer, No. 229, 4/1971-1972).

The admonishment a Qurayshi woman gave to al-Faruq because of his prohibition of increasing the dowries of women

The leader of the believers `Umar ibn al-Khattab once ascended the pulpit of the Noble MEssenger salAllahu `alayhi wa sallam and criticised the people for increasing the dowries of the women, and warned those who set it at more then four hundred dirhams. Then al-Faruq descended from the pulpit, and a woman of the Quraysh confronted him and condemned his speech.


Imam Abu Ya`la related from Masruq that he said, '`Umar ibn al-Khattab ascended the pulpit of the Messenger of Allah salAllahu `alayhi wa sallam and said, 'O people! How (much is that) you increase in the dowries of the women! And at the time of the Messenger of Allah the dowries were 400 dirhams or less. If increasing the dowries was a form of righteousness in the sight of Allah, or for gaining his favor, you would not have been able to surpass them (the Sahabah). So I will find out abuot any man who increases the dowry of a woman over 400 dirhams!"

He then said, "then he descended and a woman from the Quraysh confronted him and said, "O Leader of the believers! Have you prohibitted the people from raising the dowries over 400 dirhams?"

He said, "Yes."

She said, "Have you not heard what Allah revealed in the Quran?"

He said, "And what is that?"

She said, "Have you not heard Allah say,

وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَاراً
"...and you have given one of them a Qintar (of gold i.e. a great amount) as Mahr.."

He said, "O Allah forgive me! All the people are more knowledgeable than `Umar!"

Then he returned and ascended the pulpit once more and said, "O People! I prohibited you to increase the dowries of women to over 400 dirhams but now whoever wishes to give form his wealth what we wishes, he can.

Abu Ya`la said: I think he said, "Whoever wishes to do more, he may do so."

In another narration, "So `Umar said, 'Indeed a woman debated with `Umar and defeated him."

What we find in this story:

1. The Muslim woman did not allow the fact that she was a woman to stop her from the duty of enjoining the good and forbidding the evil, nor the fact that the admonished one was the Leader of the Believers and the second most important man in the entire Ummah after it's Prophet.

2. The woman used as her proof in admonishing al-Faruq what Allah had revealed in the Quran.

3. No member of the Ummah is free from mistakes. Any person's statements- as stated by Imam Malik- '...Can be taken or rejected, except for the occupant of this (the Prophet's) grave.

4. The compliance of al-Faruq with what was in the Noble Quran without wavering or trying to distort it's meaning or finding technicalities or finding any other arguments and he was- as described by Al-Hurr ibn Qays ibn Hisn- truly following what was in the book of Allah.


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However, this story was narrated by both al-Baihaqi in Sunan al-Kubra and Abdul Razzaq in al-Mussanaf. The chains of both al-Baihaqi and of Abdul Razzaq are weak. Al-Baihaqi, in fact, points out taht the chain he records is broken. [Abu Bakr al-Baihaqi, Sunan al Kubra, Beirut, Dar al-Fikr, nd., vol 7, p 233]

Al-Albani points out that not only are the chains of al-Baihaqi and Abdul Razzaq weak because they are broken, they also contain weak narrators that further weakens their chains. Hence, he concludes that this narration from Umar ibn al-Khattab is definitely weak. [ Muhammad Nasir al-Din al-Albani, Irwa al-Ghalil fi Takhrij Ahadit Manar al-Sabeel Beirut, al-Maktab al-Islami, 1979, vol 6, p 347.]

The prohibition Umm Darda gave to Abdul Malik ibn Marwan against cursing the servant


Abdul Malik ibn Marwan invited Umm Darda, she used to sleep in the company of his wives, so she went. And one day she heard him cursing his servant so she forbade him from doing so.

Imam Ahmad related from Zayd ibn Aslam that he said, '`Abd al-Malik used to send an invitation to Umm Darda and she would spend the night in the company of his wives, and he would ask her questions about the Prophet salAllahu `alayhi wasallam.'

He said, 'He arose one ight and called his maid servant but she came slowly and he cursed her, so she said, "Do not curse, for indeed Abud-Darda related to me thar he heard the Messenger of Allah salAllahu `alayhi wa sallam say, "Those who curse will not be witnesses [1] or interceders [2] on the Day of Resurrection [3]."

Among the points we learn from this story are:

1. Umm ad-Darda did not allow the fact that she was a guest of Abdul-Malik ibn Marwan, nor his status, stop her from admonishing him when she saw the necessity to do so.

2. She used as her proof the statement of the Noble Mustafa salAllahu `alayhi wa sallam and how good was what she said!

3. Her husband, Abud-Darda was the one who informed her of the hadith she conveyed. Thus it is incumbent upon men who wish to see their wives, sisters, and daughters to perform this duty of ordering good and forbidding evil to take care of informing and educating them of the matters of the religion.

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[1] The most well known and correct conclusion as to the meaning of this is: They will not be witnesses of the Day of Resurrection over the peoples of the Messengers that were sent to with revelation. (See sharh an-Nawawi 16/139)

[2] They will not intercede for the believers who will intercede for the brothers who deserve the hellfire. (ibid, 16/149)

[3] al-Musnad 7/448. Imam Muslim related something in his Sahih. See Sahih Muslim, the Book of Duty, Relationships and Etiquette, [Chapter] The Prohibition of Cursing Pulling Animals etc.. No. 85 (2598), 4/2006

The Women’s Admonishment of the Public and Among Their Friends and Relatives

The women of the pious predecessors of this Ummah understood that the relgion was a warning to every Muslim- and so they used to give advice and warning – according to their capabilites – to all people when the need arose.



The fact that they were friends with or related to someone did not stop them from admonishing them. In this respect they differ greatly from the people of our age, in whom can be seen a great enthusiasm to admonish if the party neglecting the good deed or doing an evil deed is a member of the public, but to conceal the religious shortcomings of the neglectful or sinning party if he or she is a member of her family or a friend, and instead flatter them and remain indifferent and thus, deserve the description (as described by the poet):



“The eye of approval on every fault is dim,

while the eye of disapproval highlights every mistake.”



The women of the pious predecessors were not like this, and instead they held fast to the statement of Allah



يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ إِن يَكُنْ غَنِيّاً أَوْ فَقَيراً فَاللّهُ أَوْلَى بِهِمَا فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً

O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well­Acquainted with what you do. [4:135]

They were, by the permission of Allah, a liviing example of the order of Allah:



وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَى

"...And whenever you give your word, say the truth even if a near relative is concerned..." [6:152]



The following are some examples of:

1. The women's admonishment of the individuals from the public, relative and friends.

2. The women's admonishment of the group from the public, relatives and friends.

Umm Sulaym

The Order Umm Sulaym Gave to Her Son to Say La Ilaha Ilallah

Imam ibn Sa`d related from Ishaq ibn `Abdullah who related from his grandmother that when she believed in the Messenger of Allah salAllahu `alayhi wa sallam, she said, ‘And so Abu Anas arrived – he had been absent – and said, ‘Have you become a heretic?”


She replied, ‘I have not; instead I believe in him.’



She said, ‘And so I started to invite Anas, pointing towards him “say La Ilaha Ilallah,” say, “I bear witness that Muhammed is the Messenger of Allah”.’



Ishaq ibn Abdullah said, ‘So he (Anas) did.’


He said, ‘So his father said to her, ‘Do not corrupt my son.’


And so she replied, ‘Indeed I am not corrupting him.’[1]

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When Umm Sulaym Presented Islam to Her Husband Malik ibn Nadr

Umm Sulaym did not stop after accepting Islam and inviting her son to take the declaration of faith, despite the opposition of her husband Malik ibn Nadr, instead she presented Islam to him as well.

Al-Hafidh ibn `Abdul-Barr said regarding her, 'She used to be under the care of Malik ibn Nadr in the period of ignorance and gave her birth to his son, Anas bin Malik. When Islam came she accepted it along with her tribe and presented Islam to her husband, and so he became angry with her and departed to Sham and died there.' [2]


The Order that Umm Sulaym Gave that Anyone Who Approached Her for Marriage Must Accept Islam and Forsake Polytheism

A time passed after the death of Malik ibn Nadr, and then Abu Talha came to propose to Umm Sulaym. So she ordered him to accept Islam and to forsake polytheism. She made clear its repulsiveness and ignonimy, and also made clear her position; that she would marry him if he accepted Islam.


Please read the full account of this beautiful story in this thread.

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In what has been mentioned about Umm Sulaym there are many lessons, including :

1. That she took strength in her deen, Islam. This is clear in her first statement to her husband, 'I have not become a heretic and instead I believe in him.' And also in her statement to Abu Talha, 'but you are a disbelieving man and I am a believing woman, and it is not permissable for me to marry you.'
2. The fact that she continued to invite her son to pronounce the Shahadah despite the opposition from her husband. In this there is a warning to those woman who neglect to teach their children the Qur'an and the Sunnah and give them pure Islamic upbringing by saying that their husbands do not want them to.
3. Her hastening to present Islam to her husband despite his lack of approval at her acceptance. This is how someone who wishes to be steadfast on the truth should be and wishes to continue to do good and leave evil- they should go to the one who is not doing good and the one leaving evil, and order them to do good and leave evil. If they do that, then it is hoped that they will receive the help of Allah, His Victory, Success, and Reward. If not, then it is feared that they will go astray and be deviated.
4. The fact that she made clear the principle of 'unity with the believers and enmity with the disbelievers' in that she made it clear that there could be no relationship between a Muslim individual and a polytheist, whatever their position or status.
5. Her concern about the acceptance of Islam of Abu Talha and the value she gave to it, as she made clear her readiness to fore go her dowry if he accepted Islam, may Allah be pleased with her.

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[1] at-Tabaqat al-Kubra (8/425)
See also Siyar A`lam an-Nubala (2/305)
[2] al-Isti`ab fi Ma`rifah al-Ashab (4/1940.) See Also Tazhib at-Tazhib where al-Hafidh ibn Hajr mentioned this story taken from al-Hafidh ibn `Abdul-Barr (12/471)
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Umm Hakim

Umm Hakim bint al-Harith, the wife of `Ikramah ibn Abu Jahl accepted Islam on the day of the Conquest of Makkah. Her husband had already fled to Yemen. The Prophet salAllahu `alayhi wa sallam ordered his death because of the actions he carried out against Islam and the Muslims.

She requested his safe passage from the Noble Prophet salAllahu `alayhi wa sallam and met with him, ordering him to go before the Messenger of Allah and accept Islam. She did not leave him until, by the grace of Allah, he died as he wanted.

al-Hafidh ibn `Abdul Barr said, 'She accepted Islam on the day of the Conquest of Makkah and requested safe passage for her husband `Ikramah from the Prophet; at that time he fled to Yemen, so she left to search for him and stayed with him until he accepted Islam, and they continued with their marriage.' [1]

In some narrations there are details on how she encouraged her husband to accept Islam and what she warned him of if he turned away. Among these narrations is that she said to him, 'O son of my uncle! I come to you from the most pious of people, the best of people, do not destroy yourself!' [2]

In another narration, 'So I caught up with him and he had just boarded a ship so I called him, "O son of my uncle! This is an agreement with me from the Messenger of Allah! If you accept Islam and accept the protection of the Messenger of Allah, then I will be your wife. If not, then the bond of marriage will be broken between us.'[3]

In another narration, '`Ikramah began to request the presence of his wife; he wished to sleep with her and she refused and said, "You are a disbeliever and I am a Muslimah." [4]

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Among the points of benefit from this story:

1. The great importance that Umm Hakim placed on the entry of her husband into Islam. She proved this by asking the permission of the Messenger of Allah first, and then leaving to search for her husband in Yemen. Another point is the kindness and counsel she showed in her husband's acceptance of Islam and the way she encouraged him to enter into Islam by describing the great character of the Noble Messenger. She also demonstrated her seriousness through the warning she gave to her husband about seperation and her refusal of allowing him to touch her before he accepted Islam.
2. Another great demonstration of 'unity with the believers and seperation from the disbelievers', as Umm Hakim told her husband she would only be his if he accepted Islam and there would be no relationship between them if he continued his disbelief and oppression.
3. Her steadfastness and firmness in the religion of Allah, shown by her refusal to allow her desire and emotions overcome her and let `Ikramah touch her while he remained a disbeliever.

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[1] al-Isti`ab fi Ma`rifah al-Ashab (4/1932). See also Asad al-Ghaba fi Ma`rifah as-Sahabah by Ibn al-Athir (2/321), and Tarikh al-Islam by Adh-Dhahabi, al-Maghazi pp. 560, and al-Isabah fi Tamyiz as-Sahabah (8/225).
[2] Tarikh ibn `Asakir (11/755-756)
[3]ibid. (11/754)
[4] ibid. (11/756)

The Aunt of `Adi ibn Hatim

When the forces of the Messenger of Allah approached the land of Tayyi', `Adi ibn Hatim fled out of his fear of the Messenger of Allah and the religion of Islam. His aunt was the guarantor of the prisoners who were brought before the Messenger of Allah salAllahu `alayhi wa sallam in Medinah. she requested from him a pardon and so he pardoned her and so she went to her brother in Sham and ordered him to come before the Messenger of Allah and he obeyed her. He came to Medinah al-Munawwarah, discussed with the Messenger of Allah salAllahu `alayhi wa sallam and entered into Islam.

Imam Ahmed related from `Adi ibn Hatim that he said, "The horses of the Messenger of Allah have arrived."- or he said, "The Messenger of Allah sent while I was at `Aqrah and they took my aunt and some other people."

He said, "When they came before the Messenger of Allah he said, 'Line up'.

His aunt said, 'O Messenger of Allah! The traveller has far departed and my children have perished , and I am unable to provide any service, so pardon me, may Allah pardon you.'

He said, 'Who is your traveller?'

She replied, '`Adi ibn Hatim'

He said, 'He who fled from Allah and His Messenger?'

She said, 'So pardon me.'

She said, 'When he returned there was a man at his side, we could see that it was `Ali he said, "He forgot a camel-pack."'

`Adi continued to relate, 'So she asked him for a camel-pack and he ordered a sack for her.' And she came to me and said, "You have done something your father would not have done. Take from it as you wish, or a little"'

So a man came and took from it and another came and took from it.

He said, 'And so I came to him salAllahu `alayhi wa sallam, and he had with him a woman and some children, or a child, and their closeness from the Prophet salAllahu `alayhi wa sallam was mentioned, and thus I knew that he was not the king Chosroes or Caesar.'

So his aunt said to him, 'O `Adi ibn Hatim! What made you flee from that it be said that there is no one worthy of worship except Allah? And is there a god other than Allah? And what made you flee from that it be said that Allah is the greatest? Is there anything Greater than Allah the Most High and Glorious?'

He said, 'So I accepted Islam and I saw his salAllahu `alayhi wa sallam's face brighten and he said, 'Indeed those who Allah is angry with are the Jews and those who are astray are the Christians."' [1]



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[1] Al-Musnad (4/378-379), condensed.
Al-Hafidh al-Haythami said, "I said, 'In the Sahih and some other works, it was related by Ahmed and at-Tabarani and its narrators are narrators of the Sahih except for `Abbad ibn Hubaysh who is just trustworthy." (Majma' az-Zawa'id wa Manba` al-Fawa'id (6/208)
Imam at-Tabarani and al-Hafidh adh-Dhahabi also mentioned this hadith. (see Tarikh at-Tabari (3/112), and Tarikh al-Islam, al-Maghazi, pp. 687)
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The condemnation that
`Aa'ishah
made of wearing anklets on the legs of a sick person in order to cure the illness

Once the Mother of the Believers, `Aa'ishah, treated a child with an ulcer and she saw anklets on his legs and condemned it.


Imam al-Hakim ibn Bakr related that his mother related to him, "That she sent her brother to `Aa'ishah, he had an ulcer, as she used to treat children with ulcers. So when she treated him and came away from him she saw on his legs two new anklets, and so `Aa'ishah said, "do you think that those anklets will protect him from anything written for him by Allah? Had I seen them, I would not have treated him, and he would not have touched me! By my life! Anklets made from silver are purer than these!" [1]





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[1] al-Mustadrak `ala as-Saheehayn, the Book of Medicine 4/217-218. Imam al-Hafidh said, This hadith is authentic and they did not relate it." (Previous source 4/218) and al-Hafidh adh-Dhahabi agreed with him. (See at-Talkhis 4/218)

The order
`Aa'ishah
gave her brother to perfect his ablution

`Abdur-Rahman ibn Abu Bakr once came to his sister, The Mother of the Believers, `A'ishah as-Siddiqah and made wudu' at her place, and she ordered him to perfect his ablution.

Imam Muslim related from Salim, the servant of Saddad that he said, 'I came to `A'ishah, the wife of the Prophet salAllahu `alayhi wa sallam on the day Sa`d ibn Abi Waqqas died. `Abdur-Rahman ibn Abu Bakr entered and made wudu'. She said, "O Abdur-Rahman! Perfect the wudu', as the Messenger of salAllahu `alayhi wa sallam say, Woe to the ankles [1] from the fire" [2]

Among the things we find in this story is that `A'ishah radiAllahu `anha proved what she ordered her brother to do with the statement of the Messenger of Allah salAllahu `alayhi wa sallam, and how blessed is the proof she used.

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[1] Imam Ibn al-Athir said, "The ankle was specified for punishment here as it is the organ which is not washed, and it is said: the intended meaning is the person.' (an-Nihayah fi Gharib al-Hadith 3/269)
[2] Sahih Muslim, The Book of Purification, [Chapter] The obligation of washing the feet completely , No. 240 1/213
The Imams Malik, Ahmad, Ibn Majah, al-Humaydi, Abu Ya`la, and Ibn Hibban all related hadiths similar to this. See al-Muwatta, The Book of Purification [Chapter] The Actions of Wudu', No. 5, 1/19-20; al-Musnad 6/40, Sunan ibn Majah, the chapters of purification, [Chapter] Washing of the Ankles. No. 469, 1/86; Musnad al-Humaydi, No. 161, 1/87; Musnad Abu Ya`la, No. 70 (4426), 7/400; and al-Ihsan fi Taqrib Sahih ibn Majah, The Book of Purification [Chapter] The Obligation of Wudu', he mentioned the dondemnation of the individual who does not take care to wash his ankles and the bottom of his feet during wudu', No. 1059, 3/341-342

The order of `Umrah that she gave to
her husband to stand and worship

Ibn al-Jawzi mentioned that `Umrah, the wife of Habib al `Ajami awoke at night while he was sleeping, so she woke him at dawn and said to him, 'Get up! The night has gone and the day has come and in front of you is a long path, you have little provision, and the caravans of the righteous have gone before us and we have delayed!' [1]

Allah is the Greatest! How great is this speech and how full of benefit! And how fortunate is the house in which these words are repeated! Habib had a wife who sought to wake her husband to worship The Lord of the `Alameen. She was enjoining the good by waking up her husband for prayer, and she tried to do so in the best way, by choosing eloquent yet serious words.

The Imams Ahmad, Abu Dawud, Nasa'i, Ibn Majah, and Hakim, related from Abu Hurayrah that he said, 'The Messenger of Allah salAllahu `alayhi wa sallam said, "Allah has mercy on a man who gets up at night and prays, and wakes his wife, and if she refuses he sprinkles water on her face. Allah has mercy on a woman who gets up at night and prays, and wakes up her husband , and if he refuses she sprinkles water on his face." [2]


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[1] Siffaat as-Safwah 4/35

[2] al-Musnad 18/184 and Sunan Abu Dawud (the printed version including `Awn al-Ma`bud), the chapters of Night Prayer 3/135, and Sunan an-Nasa'i (the printed version including Sharh as-Suyuti), The Book of Night and optional daytime prayers [Chapter] Encouragement of the Night prayer, 3/25; Sunan ibn Majah, the chapters of establishing Prayer and the Sunnahs of it, [Chapter] What is said regarding one who wakes his family at night, No. 1330, 1/242; and al-Mustadrak `ala as-Sahihayn, the Book of Optional Prayers, 1/309. Imam al-HAkim said, "This hadith is authentic according to the conditions of Muslim and they do relate it." (Previous source 1/309 and al-Hafidh adh-Dhahabi agreed with him (see at-Talkhis 1/309).
Shaykh Ahmad Muhammad Shakir said, 'It's chain is authentic .' (Hamish al-Musnad 18/184).
And Shaykh al-