Islamic Office edition).

Zayd al-‘Ami is likewise weak.

The third route is through Abu Ja‘far al-Razi, from Abu Dirham, from Yunus ibn ‘Ubayd, from a client of the family of Anas—he named him, but I have forgotten his name—from Anas. It was narrated by Abu al-Shaykh in The Prophet’s Character (p. 25), and also by Ibn Sa‘d. This chain is weak because the client is unknown and because Abu Ja‘far al-Razi had poor retention.

The fourth route is through Mubarak ibn Fudalah, from Thabit, from Anas. Ibn Hibban narrated it (2132). I say: Its narrators are trustworthy, were it not that Mubarak ibn Fudalah practised tadlis and narrated it using an ambiguous transmission formula.

In sum, the hadith is authentic through these routes, especially since it has corroborating reports:

The first is from Ibn ‘Umar. It was narrated by Ibrahim ibn ‘Abd al-Rahman ibn Yazid ibn Umayyah, from Nafi‘, from him. Al-Tirmidhi narrated it and deemed it uncommon; the discussion of it has preceded under hadith 14. Yet al-Haythami cited it in The Compendium (9/16) and said: “Al-Bazzar narrated it, and it contains Yazid ibn ‘Abd al-Rahman ibn Umayyah, whom I do not know.”

I say: It appears that he is Ibrahim ibn ‘Abd al-Rahman ibn Yazid ibn Umayyah, as it occurs in al-Tirmidhi’s version. The name Ibrahim was omitted from a manuscript of al-Bazzar, just as his father’s name, ‘Abd al-Rahman ibn Yazid, was reversed there as Yazid ibn ‘Abd al-Rahman. I have not seen it in Al-Hafiz’s Additions to al-Bazzar, which could have assisted us in verifying the matter.

Then al-Haythami said: “Al-Tabarani also narrated it in The Middle Collection. Its chain contains Layth ibn Abi Sulaym, who practised tadlis, while the rest of its narrators have been declared trustworthy.”