This hadith possesses a robust chain of transmission, yet it oscillates between being mawqūf (halted at the Companion) and marfūʿ (traced back to the Prophet), for the expression yablughu bihi (“he takes it up”) points to it being marfūʿ, whereas the narrator’s omission of any mention of the Prophet ﷺ suggests it is mawqūf.

Hammād ibn Zādhān said, “I heard ʿAbd al-Raḥmān ibn Mahdī say, ‘The foremost preservers of hadith in Kūfah are four: ʿAmr ibn Murrah, Mansūr, Salamah ibn Kuhayl, and Abū Ḥaṣīn.’”

Bishr ibn al-Mufaḍḍal related, “I met Sufyān in Mecca, and he told me, ‘After my departure I have left no one in Kūfah more trustworthy with respect to hadith than Mansūr.’”

Ṣāliḥ ibn Aḥmad said, “I asked my father, ‘Some people claim that Mansūr is more accurate in narrating from al-Zuhrī than Mālik.’ He replied, ‘And what has he actually narrated from al-Zuhrī? Those people are ignorant. When Mansūr reports from the senior shaykhs he becomes inconsistent, yet no one transmits more from Mujāhid than he does.’”

Ibn Maʿīn remarked, “In my view, Mansūr is on a par with Ayyūb and is more reliable than al-Ḥakam.”

Aḥmad said, “Al-Ḥakam is the more reliable.”

Ibn al-Madīnī stated, “If a trustworthy narrator reports to you from Mansūr, your hands are full; you need nothing beyond it.”

ʿAbd al-Razzāq reported, “One day Sufyān narrated from Mansūr, from Ibrāhīm, from ʿAlqamah, from ʿAbd Allah, and then commented, ‘This is nobility enthroned.’”

182 – Abū Ḥaṣīn ʿUthmān ibn ʿĀṣim ibn Ḥaṣīn al-Asadī (ʿ).
It is also said that, instead of Ḥaṣīn, the name should be Zayd ibn Kathīr. He was an imam, a ḥāfiẓ, of the Asad tribe, and a Kufan.