(1) Both versions are found in the Musnad of Ahmad: the first at 1/193, transmitted by Ismail ibn Ulayya, and the second at 1/190 through Bishr ibn al-Mufaddal. In both cases the chain runs: Abd al-Rahman ibn Ishaq – al-Zuhri – Muhammad ibn Jubayr ibn Mutim – his father – Abd al-Rahman ibn Awf. All the transmitters are reliable. Al-Haythami cites the report in Majma al-Zawaid, 8/172, and also attributes it to Abu Yaʿla and al-Bazzar, noting that its narrators belong to those of the two Sahihs. Ibn Kathir reproduces it in al-Bidaya, 2/290-291, on the authority of al-Bayhaqi, whose isnad omits Abd al-Rahman ibn Awf. Al-Bayhaqi likewise records it through Bishr ibn al-Mufaddal. He then remarks, as quoted by Ibn Kathir, that some early historians identify the oath in question as the Hilf al-Fudul, for the Prophet did not witness the earlier Hilf al-Mutayyibin. Ibn Kathir agrees, explaining that, after the death of Qusay, Quraysh disputed the honors he had given his son Abd al-Dar—watering the pilgrims, feeding them, bearing the standard, holding the council, and guarding the Kaʿba. Banu Abd Manaf contested these privileges, and each faction enlisted allied clans. The supporters of Banu Abd Manaf placed their hands in a bowl of perfume, swore mutual support, and then wiped their hands on the Kaʿba, hence their name al-Mutayyibin (“the perfumed”); this was an earlier pact. The hadith, however, refers to the Hilf al-Fudul, concluded in the house of Abd Allah ibn Judʿan. Al-Humaydi relates—via Sufyan ibn ʿUyayna, from Abd Allah, from Muhammad and Abd al-Rahman, the two sons of Abu Bakr—that the Prophet said: “I was present in the house of Abd Allah ibn Judʿan at a pact which, were I invited to it in Islam, I would accept. They agreed to restore every right to its owner and not to allow any oppressor to wrong the oppressed.” The Hilf al-Fudul took place twenty years before the Revelation, in the month of Dhu al-Qiʿda, four months after the Harb al-Fijar. (2) 13/301, Chapter: “The Prophet’s call for his community to affirm the oneness of God.” ʿAmr is Ibn al-Harith; “Ibn Abi Hilal” is Saʿid; and “Abu al-Rijal” is Muhammad ibn Abd al-Rahman. Muslim also records the hadith (no. 813) in the Book of Prayer for Travellers, chapter on the merit of Qul huwa Allahu ahad, through Ahmad ibn Abd al-Rahman ibn Wahb, from his uncle Abd Allah ibn Wahb, with the same chain.