This chain of transmission is weak. ʿAṭāʾ’s memory had deteriorated. There is weakness in both ʿĀṣim ibn ʿAlī and his father, although the son is better than the father. Al-Suyūṭī also attributed it to Abū al-Shaykh in al-ʿAẓamah, so it apparently occurs there as a report attributed to the Prophet. If that is so, I do not think its chain is any better than this one. In sum, in view of all its chains, the hadith is good in my opinion. And Allah knows best.

1789 — “The expiation for every quarrel is two rakʿahs.”

Tamām al-Rāzī recorded it in al-Fawāʾid (141/1): Aḥmad ibn Abī Rajāʾ narrated to us: Aḥmad ibn Muḥammad ibn ʿUmar al-Yamāmī narrated to us: ʿUmar ibn Yūnus al-Yamāmī narrated to us: Yaḥyā ibn ʿAbd al-ʿAzīz al-Ḥārithī narrated to us: Yaḥyā ibn Abī Kathīr narrated to us: ʿAbd al-Raḥmān ibn ʿAmr al-Awzāʿī narrated to me: ʿAbd al-Wāḥid ibn Qays narrated to me, from Abū Hurayrah, attributed to the Prophet.

Ibn al-Aʿrābī also recorded it in his Muʿjam (178/2): ʿAbbās—that is, al-Dūrī—reported to us: Abū ʿĀṣim reported to us: al-Awzāʿī reported it with this chain.

I say: This is a good chain. All its narrators are trustworthy, although there is slight weakness in ʿAbd al-Wāḥid ibn Qays’s retention; this does not lower his hadith below the rank of good, if Allah Most High wills. Al-Ḥāfiẓ said: “Truthful, but prone to errors.”

Al-Ṭabarānī recorded it in al-Muʿjam al-Kabīr (7651), and Ibn ʿAsākir (14/308/1), from Maslamah ibn ʿAlī, from Khālid ibn Dihqān, from Kuhayl ibn Ḥarmalah, from Abū Umāmah al-Bāhilī, attributed to the Prophet. Maslamah ibn ʿAlī is al-Khushanī, an abandoned narrator, and al-Haythamī declared the report defective on his account (2/251). Thus, reliance rests upon the hadith of Abū Hurayrah, may Allah be pleased with him.

Liḥāʾ (quarrelling): What is apparently meant is disputation and contention. Al-Nihāyah states: “I was forbidden from—”