he narrated it through Khalid ibn Yazid al-ʿUmari: Ibn Abi Dhiʾb informed us, through the same chain. He then said:

“We did not rely on Khalid al-ʿUmari’s narration of this hadith, but rather on Abu Dawud’s narration.”

I say: However, his shaykh Ibn Mihran—who was from Medina and a freedman of Banu Hashim—is unknown, as al-Hafiz stated in al-Taqrib. He then narrated it (1/437–438) through Ahmad ibn ʿAbd al-Rahman: “My uncle, Ibn Wahb, informed us; Ibn Abi Dhiʾb narrated to me from al-Harith ibn ʿAbd al-Rahman, from Kurayb, the freedman of Ibn ʿAbbas, from Usamah ibn Zayd,” through the same report. He said: “Ahmad ibn ʿAbd al-Rahman has been criticized, though Muslim narrated from him in his Sahih. This hadith has already preceded through the narration of Umayr, the freedman of Ibn ʿAbbas.”

I say: Thus, taken together, the two chains establish the hadith, if Allah Most High wills. This is especially so since there are many hadiths concerning the curse upon image-makers and the fact that they will be among the people most severely punished; some of them are found in the two Sahihs, and some have already passed under 364.