by some narrators, in the following version:

The second: Abu Nasr al-Tammar, ʿAbd al-Malik ibn ʿAbd al-ʿAziz al-Qushayri, narrated it: Saʿid ibn ʿAbd al-ʿAziz narrated to us from Sulayman ibn Musa, from ʿAbd al-Rahman ibn Abi Husayn, from Jubayr ibn Mutʿim, with the same wording. It was recorded by Ibn Hibban (1008), al-Bazzar (1130—al-Kashf), and al-Bayhaqi, who said: “Suwayd ibn ʿAbd al-ʿAziz—who is considered weak by some scholars of transmission—narrated it from Saʿid.”

I say: Further evidence of his weakness is that he contradicted the aforementioned trustworthy narrators, who transmitted it in the two preceding versions, while he transmitted it in the forthcoming third version. The defect in this second version is that, although this Abu Nasr was trustworthy and among Muslim’s narrators, he contradicted the two trustworthy narrators mentioned in the first version. He added to their reports a connected chain by inserting ʿAbd al-Rahman ibn Abi Husayn between Sulayman ibn Musa and Jubayr ibn Mutʿim, thus making it connected. His narration is therefore anomalous. Al-Bayhaqi indicated this by deeming the first, interrupted narration authentic, as mentioned above.

Moreover, I have not been able to identify this ʿAbd al-Rahman ibn Abi Husayn. However, Ibn Hibban included him—according to his usual criterion—in al-Thiqat (The Trustworthy Narrators), and said (3/160): “I believe that he was the father of ʿAbd Allah ibn ʿAbd al-Rahman ibn Abi Husayn al-Madani.” Some of those involved in editing printed works imagined that his son’s name had been omitted from the chain of transmission. Accordingly, they corrected in pencil the printed copy of Mawarid al-Zam'an preserved in the Zahiriyyah Library of Damascus, making it read: “ʿAbd Allah ibn ʿAbd al-Rahman ibn Abi Husayn”! This is a pure error, since the narrations of all three compilers who recorded it—Ibn Hibban, al-Bazzar, and al-Bayhaqi—agree that it is ʿAbd al-Rahman ibn Abi Husayn, not ʿAbd Allah ibn ʿAbd al-Rahman ...; moreover, Ibn Hibban included him in al-Thiqat. I then saw that al-Zaylaʿi cited him correctly (4/212) from Ibn Hibban’s narration, and then said: