The other narration is the correct one.
I say: Al-Dhahabī likewise cited it correctly in al-Mīzān, on the authority of Ibn Ḥibbān; Ibn Ḥibbān, in turn, narrated it from Abū Yaʿlā. Al-Haythamī likewise included it in al-Majmaʿ (9/187) and said: “It was narrated by Abū Yaʿlā, and its narrators are those of the Sahih collections, apart from al-Rabīʿ ibn Saʿd—or, it was said, Ibn Saʿīd—who is trustworthy.”
I say: Ibn Ḥibbān alone declared him trustworthy. Al-Dhahabī said: “He is scarcely known.”
- As for the hadith of Qurrah ibn Iyās, it is narrated by ʿAbd al-Raḥmān ibn Ziyād ibn Anʿum, from Muʿāwiyah ibn Qurrah, from his father, attributed to the Prophet, peace and blessings be upon him. It contains the additional wording: “And their father is better than them both.” It was recorded by al-Ṭabarānī (1/123/2). Ibn Ziyād is weak. As for al-Haythamī’s statement (9/183): “It includes ʿAbd al-Raḥmān ibn Ziyād ibn Anʿum, concerning whom there is disagreement; the rest of its narrators are narrators of the Sahih collections,”
I say: This generalization warrants scrutiny, since al-Ṭabarānī’s teacher, Muḥammad ibn ʿUthmān ibn Abī Shaybah, is not among the narrators of the Sahih collections; moreover, he has been criticized. There are also reports on this subject in Ibn ʿAsākir from Anas and Jahm. In sum, the hadith is unquestionably authentic; indeed, it is mass-transmitted, as al-Munāwī has reported, and likewise—