“He is not corroborated in them.” Regarding this hadith, he said: “Apart from Ibn ʿAwn’s hadith, the reports concerning it are also inconsistent.”
I say: He has a biographical entry in al-Mīzān and al-Lisān, and the majority of scholars deem him weak.
The third route is from Mubārak ibn Fuḍālah, from Yūnus ibn ʿUbayd, from Muḥammad ibn Sīrīn, from him, with the same wording. It was transmitted by al-Bazzār (4/251/3654), al-Ṭabarānī likewise in al-Muʿjam al-Kabīr, Abū Saʿīd Ibn al-Aʿrābī in his Muʿjam (fol. 76/2), and Abū Muḥammad al-Mukhlidī in al-Fawāʾid (fol. 245/1). Al-Bazzār said: “Mubārak alone transmitted it, and its chain of transmission is good.”
I say: It is so, were it not for the fact that this Mubārak practised concealment in transmission, as stated in al-Taqrīb and elsewhere. Nevertheless, it is good—indeed, authentic due to corroborating evidence. Concerning the hadith, al-Mundhirī (2/40) and al-Haythamī (10/241) said: “It was transmitted by al-Bazzār, Abū Yaʿlā, and al-Ṭabarānī in al-Muʿjam al-Kabīr and al-Muʿjam al-Awsaṭ, and its chain of transmission is good.” Al-Mundhirī did not mention al-Bazzār.
- As for the hadith of Bilāl, Muḥammad ibn al-Ḥasan al-Asadī narrates it: Isrāʾīl informed us, from Abū Isḥāq, from Masrūq, from him. It was transmitted by al-Bazzār (3653—Kashf) and al-Ṭabarānī (1/107/1). Al-Bazzār said: “No one said, ‘from Bilāl,’ except Muḥammad ibn al-Ḥasan; others narrated it from Masrūq as a mursal report.”
I say: He is Muḥammad ibn al-Ḥasan ibn al-Zubayr al-Asadī al-Kūfī. Al-Ḥāfiẓ said: “Truthful, though possessing some weakness.”