365/5990), al-Tayalisi (540), Abdullah ibn Ahmad (5/132), and al-Diya in al-Mukhtarah (3/370–371). Al-Hakim said, “Its chain of transmission is authentic.” Al-Dhahabi concurred, and it is indeed as they said, in light of what has already been explained under the first hadith, no. (2908).
Al-Tayalisi added at the end of the hadith: “It was then withdrawn along with what was withdrawn.” Its chain includes Ibn Fudalah, whose name was Mubarak. He practised tadlis and used an ambiguous “from” formula. ‘Asim was corroborated in the substance of the hadith by Yazid ibn Abi Ziyad, from Zirr ibn Hubaysh, with the same report. It was also recorded by Abdullah ibn Ahmad. Yazid was the Hashimite, their client, and he is acceptable in corroborative chains.
- As for the hadith of al-‘Ajma’, al-Layth ibn Sa‘d narrates it from Sa‘id ibn Abi Hilal, from Marwan ibn Uthman, from Abu Umamah ibn Sahl, who reported that his maternal aunt—whom al-Tabarani identified as al-‘Ajma’—informed him, saying: “The Messenger of Allah taught us to recite the verse of stoning: ‘The elderly man and the elderly woman: stone them without fail, for the pleasure they have enjoyed.’”
It was recorded by al-Nasa’i (7146), al-Hakim (4/359), and al-Tabarani in al-Mu‘jam al-Kabir (24/350/867). Al-Hakim said, “Its chain of transmission is authentic,” and al-Dhahabi concurred. I say: Its narrators are reliable, and their reports appear in the two Sahihs, apart from Marwan ibn Uthman, who was Ibn Abi—