ʿAbd Allāh, attributed to the Prophet. Al-Ṭabarānī said: “No one narrated it from ʿĀṣim except Zayd, and no one narrated it from him except Yazīd.”

I say: He is Yazīd ibn Sinān ibn Yazīd al-Tamīmī, Abu Farwah al-Ruhāwī, and he is weak. Thus, al-Mundhirī’s statement in al-Targhīb (2/117)—followed by al-Haythamī in al-Majmaʿ (3/221)—that “Abu Yaʿlā and al-Ṭabarānī in al-Awsaṭ narrated it with a good chain of transmission,” is clearly lenient. Or perhaps they thought that this Yazīd ibn Sinān was Yazīd ibn Sinān ibn Yazīd al-Qazzāz al-Baṣrī, Abu Khālid, a resident of Egypt. He is trustworthy, but he is not the narrator of this hadith, since he came after al-Ruhāwī. Take note.

It is contradicted by what al-Ṭabarānī also narrated (3/165/1), from Layth, from ʿAbd al-Malik, from Saʿīd, from Ibn ʿAbbās, attributed to the Prophet, with the wording: “Moses performed pilgrimage upon a red bull, wearing a Qatwānī cloak.” Al-Mundhirī and al-Haythamī said: “It contains Layth ibn Abī Sulaym, while the rest of its narrators are trustworthy.” Al-Ḥāfiẓ al-Nājī related, in his notes on al-Targhīb (folio 132/1), that al-Ḥāfiẓ Ibn Kathīr said: “It is exceedingly singular.”

I say: Its defect is that Layth became confused in his later years. Al-Haythamī’s statement, “He is trustworthy, but practised tadlīs,” is one of his errors. For he was neither trustworthy nor one who practised tadlīs; rather, he was weak because of his later confusion. The point of discrepancy is that it mentions only one Qatwānī cloak, contrary to the first hadith. Perhaps Ibn Kathīr regarded it as strange because of its mention of the bull, for it is reported in Ṣaḥīḥ Muslim (1/105–106)