And the corroborating report mentioned was recorded by Ibn Mājah (4110) through several routes from Abū Yaḥyā Zakariyyā ibn Manẓūr, who said: Abū Ḥāzim narrated it to us, with the same wording. This Zakariyyā was not accused of lying, so he may be used as supporting evidence, especially since some scholars declared him trustworthy, and Ibn ʿAdī said: “His hadith may be recorded.”
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As for the hadith of Abū Hurayrah, it is narrated by Muḥammad ibn ʿAmmār from Ṣāliḥ, the freedman of al-Tawʾamah, from him. Ibn ʿAdī recorded it in al-Kāmil (306/2). This Ṣāliḥ is weak because of his confusion in later life, but he was not accused of lying.
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As for the hadith of Ibn ʿUmar, it is narrated by Abū Muṣʿab, from Mālik, from Nāfiʿ, from him, attributed to the Prophet. Al-Quḍāʿī recorded it in Musnad al-Shihāb (116/1).
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As for the hadith of Ibn ʿAbbās, it is narrated by al-Ḥasan ibn ʿUmārah, from al-Ḥakam, from Mujāhid, from him, with the same wording. Abū Nuʿaym recorded it (3/304, 8/290) and said: “It is singular among the reports of al-Ḥakam; we have only recorded it through the narration of al-Ḥasan from him.”
I say: This al-Ḥasan is abandoned and extremely weak, so he cannot be used as supporting evidence.
- As for the hadith reported by a group of the Companions, Ibn al-Mubārak narrates it in al-Zuhd (178/2, Kawākib 575): Ismāʿīl ibn ʿAyyāsh informed us; he said: ʿUthmān ibn ʿUbayd Allāh ibn (Abū) Rāfiʿ narrated to me that some men among the Companions of the Prophet, may Allah’s peace and blessings be upon him, related it to him, attributing it to the Prophet.