His son Kathīr is trustworthy, for Abū Zurʿah narrated from him, and it is known that he narrates only from a trustworthy narrator. Indeed, when he was asked about him, he said: “Truthful.” Abū Ḥātim said: “His standing is that of a truthful narrator, though he held Shiʿite views,” as his son recorded in al-Jarḥ wa-al-Taʿdīl (Narrator Criticism and Accreditation).

I say: I do not know whether al-ʿUqaylī intended this chain or another when, following the hadith of Ibn Abī al-Ṣahbāʾ, he said: “No one corroborates him in reporting it from Thābit; however, it has been narrated through another chain with a sound chain of transmission.” Al-Manāwī related that al-Ḥāfiẓ al-ʿIrāqī said: “All of its routes are weak.”

Al-Manāwī then said: “The compiler ought to have strengthened it on account of its multiple routes, which raised it to the rank of good. This is why he said in al-Manār (The Beacon): ‘It is good on account of them.’ Indeed, al-Mundhirī said: ‘Al-Bazzār narrated it with a good chain of transmission.’”

Note: The majority of scholars have distinguished between this Salām ibn Abī al-Ṣahbāʾ and Salām ibn Sulaymān al-Muzanī, Abū al-Mundhir al-Kūfī—whose origin was Basra—from whom al-Nasāʾī narrated, from Thābit, from Anas, a report attributed to the Prophet: “Women and perfume have been made beloved to me from this world, and the comfort of my eyes has been placed in prayer.” Among those who distinguished them was Ibn Abī Ḥātim. Regarding the first of the two, he related from his father (2 / 1 / 257): “A shaykh.” Regarding the other, he said (2 / 1 / 259): “My father said: ‘Truthful, sound in his hadith.’”