Sufyan, however, contradicted him, narrating it from Ishaq as a mursal report, without mentioning Bilal. Ibn Qutaybah transmitted it in Gharīb al-Ḥadīth (1/90/1). Zakariyyā ibn Abī Zāʾidah likewise narrated it from Abū Isḥāq. Ibn al-Aʿrābī transmitted it in al-Muʿjam (fol. 14/1). Thus, it is an authentic mursal chain of transmission, provided that Abū Isḥāq had retained it accurately, for his memory had become confused. Its chain of transmission was also contradicted, as follows.
- As for the hadith of Ibn Masʿūd, Qays ibn al-Rabīʿ narrates it from Abū Ḥuṣayn, from Yaḥyā ibn Waththāb, from Masrūq, from him. It was transmitted by al-Bazzār (3653—Kashf al-Astār), Ibn al-Aʿrābī (122/2), al-Ṭabarānī (1/100/2 and 3/72/1), and al-Quḍāʿī (fol. 64/2). Al-Bazzār said: “This is how Qays narrated it, and a group narrated it from him in this manner. Yaḥyā ibn Kathīr, however, differed from them, narrating from Qays, from ʿĀʾishah instead of ʿAbd Allāh.”
I say: It has also been reported from her through another route, which follows.
- As for the hadith of ʿĀʾishah, Sufyān ibn Wakīʿ narrates it: Ḥusayn ibn ʿAlī narrated to us, from Zāʾidah, from al-Aʿmash, from Ṭalḥah, from Khaythamah, from Masrūq, from her. Muḥammad ibn al-Ḥusayn al-Ḥarrānī transmitted it in al-Fawāʾid (fol. 29/1).
I say: Its narrators are trustworthy, apart from Sufyān ibn Wakīʿ, who is weak. In sum, the hadith is authentic when all its routes are considered together—especially since the first route of the first hadith does not fall below the rank of good, as mentioned above.