Al-Baghawī also transmitted it in Sharḥ al-Sunnah (3/315, Muḥammad ʿAbd al-Laṭīf edition), through ʿAbd al-Razzāq with the same chain. This is an authentic chain of transmission as far as the Ghifārī man, who apparently was Maʿn, Muḥammad’s father, for he was a Ghifārī, as explicitly stated in the preceding narration of al-Tirmidhī. This further confirms that al-Muqaddamī’s version is more likely than Muḥammad ibn Maʿn’s.

Ibn Ḥibbān also transmitted it (952) through al-Muʿtamir ibn Sulaymān, from Maʿmar ibn Rāshid, from Saʿīd al-Maqburī, from Abū Hurayrah, with the same wording. This is how it appears in Mawārid al-Ẓamʾān: Maʿmar, from Saʿīd. I fear that it is disconnected, or that an omission has occurred in its chain, for there are two intermediaries between Maʿmar and Saʿīd al-Maqburī, as indicated by Aḥmad’s narration from ʿAbd al-Razzāq, from him.

I later found al-Ḥāfiẓ saying in al-Fatḥ (9/504): “However, this version contains a discontinuity that Ibn Ḥibbān overlooked. We have narrated it in Musnad Musaddad through al-Muʿtamir, from Maʿmar, from a man of Banū Ghifār, from al-Maqburī. ʿAbd al-Razzāq likewise transmitted it in his Jāmiʿ from Maʿmar. I believe that this man was Maʿn ibn Muḥammad al-Ghifārī, since the hadith is well known through his route.”

I say: ʿAbd al-Razzāq only narrated it from Maʿmar, from al-Zuhrī, from the man; thus, his narration differs from Musaddad’s narration through al-Muʿtamir. The hadith also has another route from Abū Hurayrah. Aḥmad said (2/289): ʿUbayd ibn