(4/24, in its arranged edition)

Al-Bazzar also narrated the first part of it in al-Zawa’id (58), through Muhammad ibn al-Fadl: Hammad narrated to us, from Layth, from Nafi‘, from Ibn ‘Umar, with the same wording. He said: “We know of no one who narrated it from Nafi‘ other than Layth.”

Nevertheless, the hadith is authentic, because it has come through other routes, with its two parts reported separately. As for the first part, Abu Dawud, Ibn Khuzaymah (1566), and Ibn Hibban (397) narrated it from Ibn ‘Abbas, attributed to the Prophet. Its chain contains an unidentified narrator, as I explained in al-Ta‘liq al-Raghib (1/173). However, it has numerous corroborating reports, some of which I indicated there, and some of which I documented in Sahih Abi Dawud (676).

As for its second part, it has a corroborating report from al-Bara’ ibn ‘Azib, narrated by Abu Dawud. Its chain contains an unnamed Kufan shaykh, and it was on account of him that I included it in Da‘if Abi Dawud, no. 85. Another corroborating report is from Mu‘adh, narrated by al-Bayhaqi and others; I have likewise discussed its chain of transmission in al-Ta‘liq al-Raghib (1/175).

Note: Al-Mundhiri cited the hadith in its entirety from Ibn ‘Umar, attributed to the Prophet, then said (1/175): “Al-Bazzar narrated it with a good chain of transmission, and Ibn Hibban narrated it in his Sahih; both narrated the first part. Al-Tabarani narrated it in its entirety in al-Awsat.”

I say: There are objections to this:

First: Al-Bazzar’s chain of transmission contains Layth ibn Abi Sulaym, who is weak, as stated above.

Second: Ibn Hibban’s report is in fact from Ibn ‘Abbas, not from Ibn ‘Umar, as was just mentioned.