I say: But he was not alone in narrating it. Al-Khaṭīb recorded it in al-Tārīkh (7/94) through Abū Umayyah ibn Faraqad, who said: Yaḥyā ibn Saʿīd al-Qaṭṭān narrated to us; Ismāʿīl narrated to us likewise. He related from al-Dāraquṭnī: “No one narrated it from Yaḥyā al-Qaṭṭān other than this Abū Umayyah, and he was not strong. It is known only through the narration of Ḥuṣayn ibn ʿUmar al-Aḥmasī from Ismāʿīl. Kādiḥ also narrated it from Ismāʿīl.”

I say: “Kādiḥ is a liar.”

The second route is through ʿUwayn ibn ʿAmr al-Qaysī, from Saʿīd ibn Iyās al-Jarīrī, from ʿAbd Allāh ibn Buraydah, from Yaḥyā ibn Yaʿmur, from him, with the same wording. It was recorded by Abū al-Qāsim al-Ḥāmiḍ in al-Muntaqā min Ḥadīthihi (10/2), al-Ṭabarānī in al-Muʿjam al-Ṣaghīr (p. 164), and Abū Nuʿaym in al-Ḥilyah (5/205–206). The latter two said: “ʿUwayn ibn ʿAmr was alone in narrating it.”

I say: He is weak, as al-Haythamī stated in al-Majmaʿ (8/15). As for al-Ḥāfiẓ al-ʿIrāqī’s statement in Takhrīj al-Iḥyāʾ (2/319), “Its chain of transmission is good,” it is not good—unless he meant that it attains strength through the multiplicity of its routes. Thus, it is acceptable.

The third route is through al-Ḥasan ibn ʿUmārah, from Firās ibn Yaḥyā, from al-Shaʿbī, from him. It was recorded by al-Ṭabarānī in al-Muʿjam al-Kabīr (1/113/1) and Abū Nuʿaym in Masānīd Abī Yaḥyā Firās (folio 88/2).

I say: Its narrators are trustworthy, apart from al-Ḥasan ibn ʿUmārah, who is abandoned.

3 — As for the hadith of Jābir, it is narrated by Maʿbad ibn Khālid al-Anṣārī, from his father, from him, with similar wording. It was recorded by al-Ḥākim (4/291–292), who said: “Its chain of transmission is authentic.”

I say: Al-Dhahabī made no comment on it, and I have not found anyone who mentioned Maʿbad or his father.