I say: This is a very weak chain of transmission. All of its narrators are trustworthy except this Ḍirār; his hadith is abandoned, as al-Bukhārī and al-Nasāʾī stated, while others declared him weak. Abū Ḥātim alone said of him: “He is truthful, knowledgeable in the Quran and the laws of inheritance. His hadith may be recorded, but it is not relied upon as proof. He narrated a hadith from Muʿtamir, from his father, from al-Ḥasan, from Anas, from the Prophet, peace and blessings be upon him, concerning the merit of certain Companions—a report which those knowledgeable in hadith reject.”

I say: Al-Ḥāfiẓ summarized this by saying: “Truthful, but prone to errors.” The leniency in this assessment is readily apparent. Perhaps al-Manāwī was misled by it when he said in al-Taysīr: “Its chain is unobjectionable.”

Yet he was not alone in narrating it. Al-Ḥāfiẓ said in al-Talkhīṣ (4/165): “Ibn Abī ʿĀṣim—that is, in al-Jihād—and al-Ṭabarānī narrated it from Ibn ʿAbbās, and Ibn Abī ʿĀṣim’s chain is unobjectionable.”

I say: Perhaps this narration of Ibn Abī ʿĀṣim is from the route reported by Abū Yaʿlā in his Musnad (4/303/2413), and from him by al-Ḍiyāʾ in al-Mukhtārah (64/24/2), through an authentic chain from Thawr ibn Zayd, from Isḥāq ibn Jābir, from ʿIkrimah, from Ibn ʿAbbās, with the same wording. Al-Ḍiyāʾ said: “Isḥāq ibn Jābir al-ʿAdanī was not mentioned by Ibn Abī Ḥātim in his book.”

I say: On the contrary, he did mention him, but said: “Isḥāq ibn ʿAbd Allāh al-ʿAdanī, who is called Isḥāq ibn Jābir.” Thus, Jābir appears to have been his grandfather. Al-Bukhārī likewise mentioned him (1/1/397), attributing him to his father, ʿAbd Allāh. Ibn Ḥibbān, however, mentioned him in al-Thiqāt (8/107), attributing him to his grandfather, through the narration of ʿAbd Allāh ibn Nāfiʿ al-Ṣāʾigh from him. Two trustworthy narrators thus narrated from him: the latter and Thawr ibn Zayd. Perhaps it was for this reason that al-Ḥāfiẓ said: