First: As for the name Muḥammad ibn ʿAbd Allah, I fear that the name “ʿAbd Allah” is a corruption of “Salamah ibn Kuhayl,” for they mentioned his son Muḥammad ibn Salamah among the shaykhs of Ḥassān ibn Ibrāhīm, who is the narrator here from him. See al-Jarḥ wa-al-Taʿdīl (2/3/276) and the biographical notice of this Ḥassān in al-Mizzī’s Tahdhīb al-Kamāl.

Second: The designation “al-ʿAlawī” is a scribal corruption of “al-Qulūsī,” as appears in his biographical notice in Tārīkh Baghdād (14/285), and in the biographical notice of his shaykh here, Bakr ibn Yaḥyā, in al-Mizzī’s Tahdhīb (4/232). However, its editor, Dr. Bashshār ʿAwwād, misread it as “al-Fulūsī,” with an fāʾ. Al-Samʿānī recorded it in al-Ansāb with the qāf and lām both bearing ḍammah.

Third: “Ibn Ḥamūyah” is a corruption of “Ibn Maḥmūyah.” This is likewise how it appears in the biographical notice of this shaykh in al-Ṭabarānī’s al-Muʿjam al-Awsaṭ (2/151/1–152/1, Islamic University facsimile). There, he cites approximately twenty hadiths through him, and in every one of them the name appears correctly as “Maḥmūyah.” Among them is the hadith, “The Dajjāl will emerge from the direction of Iṣfahān” (no. 7334 in my numbering). It likewise appears in al-Majmaʿ (7/239), where he said:

“Al-Ṭabarānī narrated it in al-Awsaṭ from Muḥammad ibn Maḥmūyah al-Jawharī, whom I was unable to identify.”

This hadith about the Dajjāl was also narrated by al-Ṭabarānī in al-Kabīr (18/154/338) with this same chain of transmission, but “Maḥmūyah” was corrupted there into “Ḥaywah”! In al-Muʿjam al-Ṣaghīr, another hadith with this same chain contains yet another corruption of this name: “Muḥammad ibn Muḥammad ibn ʿUzrah al-Ahwāzī”!! This is how it appears in its Indian printed edition (p. 186) and in the Egyptian edition (2/47). The correct form appears in al-Awsaṭ (no. 7335).

After this critical examination, I can say that the narrators in this chain of transmission are known, apart from this shaykh and ʿAbd al-Raḥmān ibn Mūriq. I could find no biographical notice for either of them. Perhaps they are the two intended by al-Haythamī’s preceding statement: “It contains narrators whom I did not recognize.” And Allah knows best.