ʿImrān ibn Abān is ṣuwayliḥ—of middling reliability—and Muslim is al-Zanjī. (1)
- al-Ḥusayn ibn Ḥurayth ibn al-Ḥasan ibn Thābit ibn Quṭbah* (cited by al-Bukhārī, Muslim, Abū Dāwūd, and al-Tirmidhī)
The imam, ḥadith master, and authoritative proof, Abū ʿAmmār al-Khuzāʿī, from Marw, a client (mawlā) of ʿImrān ibn Ḥuṣayn.
Ibn Ḥibbān said: He is al-Ḥusayn ibn Ḥurayth, the client of al-Ḥasan ibn Thābit ibn Quṭbah, who in turn was the client of ʿImrān ibn Ḥuṣayn.
He heard ḥadith from ʿAbd Allāh ibn al-Mubārak, ʿAbd al-ʿAzīz ibn Abī Ḥāzim, Fuḍayl ibn ʿIyāḍ, Jarīr ibn ʿAbd al-Ḥamīd, ʿAbd al-ʿAzīz ibn Muḥammad, Sufyān ibn ʿUyaynah, al-Faḍl al-Sīnānī, and others of their rank.
Those who narrated from him include the Six Compilers—except Ibn Mājah—Abū Zurʿah al-Rāzī, al-Ḥasan ibn Sufyān, al-Baghawī, Muḥammad ibn Hārūn al-Ḥaḍramī, Abū Bakr ibn Khuzaymah, Ibn Ṣāʿid, Ibrāhīm ibn Muḥammad Matṭawayh, and many others.
Al-Nasāʾī declared him reliable.
= Yazid, through Amr ibn Hurm, from Saʿid ibn Jubayr and ʿIkrima, from Ibn ʿAbbas.
It is also transmitted through the chain of Rabah ibn Abi Maʿruf, from ʿAtaʾ, from Ibn ʿAbbas.
On the same topic there is a narration from ʿAʾisha recorded by al-Bukhari 9/114 and Muslim no. 1207.
Her statement, “maḥallī ḥaythu ḥabastanī,” means: “the place where I end my state of consecration (*iḥrām*) is wherever I have been detained,” i.e. the spot where she was prevented from completing the rites because of severe illness.
(1) In other words, “he is *ṣuwailiḥ* like him.” This term is not a full endorsement; it merely signals slight weakness, indicating that the narrator is suitable for corroboration. When the same wording is supported by an independent chain, the report gains strength and becomes acceptable. The present ḥadith is of that kind.
(*) Al-Tārīkh al-kabīr 2/393; al-Jarḥ wa-l-taʿdīl 3/50-51; Tārīkh Baghdād 8/36-37; Tahdhīb al-kamāl, fols. 286-287; al-ʿIbar 1/442; Tadhhīb al-tahdhīb 1/147; Tahdhīb al-tahdhīb 2/333-334; Khulāṣat tadhhīb al-kamāl, p. 82; Shadharāt al-dhahab 2/105.