This should be corrected.

Al-Hakim said, after the hadith cited above: “Its chain of transmission is authentic.” Al-Dhahabi concurred with him. This indicates that both regarded this Abd al-Rahman ibn Masʿud as trustworthy. Ibn Hibban likewise declared him trustworthy (5/106), yet mentioned no one who narrated from him besides this Jaʿfar; Ibn Abi Hatim did the same. However, when al-Hafiz included his biography in al-Taʿjil, he said: “Jaʿfar ibn Iyas and others narrated from him.”

This escaped the annotator of al-Ihsan (10/447, al-Muʾassasah edition), who said: “No one besides Jaʿfar ibn Iyas narrated from him!” No one before him had made this claim. Yet immediately afterward he wrote: “He has an entry in Ibn Abi Hatim (5/285) and in al-Taʿjil (p. 258).” This involves a deception that would not escape an intelligent person. As for al-Taʿjil, the matter is plain, since he denied what it explicitly affirmed. As for Ibn Abi Hatim’s al-Jarh wa-al-Taʿdil, it is because it did not negate the claim he negated; rather, it merely stated that Jaʿfar narrated from him. How great is the difference between the two!

Moreover, he was not alone in transmitting this hadith. Al-Tabarani transmitted it in al-Muʿjam al-Kabir (3/40–42), and Ibn ʿAsakir in al-Tarikh (4/501–503), through several routes from Abu Hazim, from Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said—then he mentioned the hadith cited above. Some of these routes are also found in Ahmad (2/288) and ʿAbd al-Razzaq (3/471/6369). In ʿAbd al-Razzaq’s version there is an incident which I mentioned in Ahkam al-Janaʾiz (pp. 100–101). Al-Hakim declared it authentic, and al-Dhahabi concurred; and it is as they said.