The second chain is narrated by Hishām from his father, directly from the Prophet ﷺ without mentioning Saʿīd (i.e., as a mursal report). The first, connected chain, however, is entirely made up of trustworthy transmitters—men relied upon by al-Bukhārī and Muslim—so it is authentic, and al-Ḥāfiẓ declared it sound in Fatḥ al-Bārī.

2 – The report of ʿĀʾisha is transmitted by ʿUrwa from her. It was recorded by al-Ṭayālisī, al-Bayhaqī, and al-Dāraqutnī, but its chain contains Zamʿa ibn Ṣāliḥ, who is weak. Al-Quḍāʿī, however, narrated it through other routes whose transmitters are reliable, which supports its authenticity.

3 – The report that comes through “a man from the Companions” is narrated by Muḥammad ibn Isḥāq from Yaḥyā ibn ʿUrwa, from his father, who said, “The Messenger of Allah ﷺ said….” Abū Dāwūd and Abū ʿUbayd collected it. All of the men in its chain are trustworthy, except that Muḥammad ibn Isḥāq was a mudallis and here uses the ambiguous formula ʿan. Even so, al-Ḥāfiẓ ruled, “Its chain is ḥasan.”

4 – The report of Samura is related by al-Ḥasan (al-Baṣrī) from him as a marfūʿ narration. Al-Bayhaqī and Abū Dāwūd recorded it, and its flaw is al-Ḥasan al-Baṣrī’s ʿanʿanah.

5 – The report of ʿUbāda is transmitted by Isḥāq ibn Yaḥyā ibn al-Walīd from ʿUbāda ibn al-Ṣāmit. Aḥmad and al-Ṭabarānī recorded it. Al-Haythamī remarked, “Isḥāq ibn Yaḥyā never met ʿUbāda, and his status is unknown.” Al-Ḥāfiẓ said in Fatḥ al-Bārī, after citing all of these routes, “Each of their chains contains points of discussion, yet they strengthen one another”—and this applies to the wording, “There is no right to a wrongful root.” The first part of the ḥadīth, however, is indisputably authentic, for al-Bukhārī and others narrated it from ʿĀʾisha.

Vocabulary of the ḥadīth:
• laʿirqin ẓālim (“to a wrongful root”): ʿirq is pronounced with a kasrah on the ʿayn, a sukhūn on the rāʾ, and ends with a qāf.
– When ʿirq carries tanwīn, ẓālim is an adjective describing ʿirq, and wrongdoing is attributed to the root itself because the injustice occurred through it.
– When it is read without tanwīn, the phrase is in an iḍāfa construction, meaning “the root of a wrongdoer.” In the first reading the root itself is metaphorically deemed “wrongful,” whereas in the second an implicit word such as “possessor” is omitted, giving the sense “the possessor of a wrongful root.”