I say: However, Ibn al-Mubārak’s transmission—along with that of the other Abādilah—from Ibn Lahīʿah is authentic according to the scholars, as they have stated in his biographical notice. Therefore, in my view, the chain of transmission is authentic, since all its other narrators are reliable and well known among the narrators used by Muslim. Ḥanash is Ḥanash ibn ʿAbd Allāh al-Sabāʾī (1), of Ṣanʿāʾ and Damascus.

Part of it is corroborated by the narration of Muḥammad ibn Sinān al-Qazzāz: ʿAmr ibn Muḥammad ibn Abī Razīn narrated to us; Hishām ibn Ḥassān narrated to us, from ʿUbayd Allāh ibn ʿUmar, from Nāfiʿ, from Ibn ʿUmar, who said: “I saw the Prophet, blessings and peace be upon him, perform dry ablution at a place called Marbad al-Ghanam, while he could see the houses of Medina.”

Al-Dāraqutnī (p. 68) and al-Ḥākim (1/180) transmitted it. Al-Ḥākim said: “It is an authentic hadith, uniquely narrated by ʿAmr ibn Muḥammad ibn Abī Razīn, who is truthful. Yaḥyā ibn Saʿīd al-Anṣārī and others, however, narrated it from Nāfiʿ, from Ibn ʿUmar, as attributed to the Companion.”

I say: Al-Dhahabī agreed with him, but this is untenable for two reasons. First, Ibn Abī Razīn has been criticized with respect to his precision, as al-Ḥāfiẓ indicated in al-Taqrīb when he said: “Truthful, but may err.” Thus, when he contradicts reliable narrators, one cannot be confident in declaring his hadith authentic. Second, al-Qazzāz is weak; therefore, it is more appropriate to attribute the error to him than to attribute it to his shaykh, as is clear to those versed in this science. Al-Ḥākim then transmitted it through Yaḥyā ibn Saʿīd, from Nāfiʿ, who said: